The Pali Text Society’s

Pali-English Dictionary

Edited By

T.W. Rhys Davids, F.B.A. D.Sc., Ph.D., LL.d., D.Litt.

and William Stede, Ph.D.

Foreword

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 Pali Dictionary, he only had at his command a few pages of the canonical Pali books. Since then, owing mainly to the persistent labours of the Pali Text Society, 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 Pali 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 Pali documents he is represented as calling himself a Kosalan.

When, about a thousand years afterwards, some pandits in Ceylon began to write in Pali, 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 Pali, they were so familiar with the method of writing on palm-leaves 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 learnt. 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 Pali, 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 Dravidianisms, should have influenced their style when they wrote in Pali. 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 Pali books of the fifth and sixth centuries A.D.

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 Dāṭhāvaṃsa, the Saddhammopāyana, and the Mahābodhivaṃsa, make use of Pali words derived from Sanskrit – that is, they turned into Pali form certain Sanskrit words they found either in the Amarakośa, or in the course of their very limited reading, and used them as Pali. It would be very desirable to have a list of such Pali 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 cent. 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 Pali in Ceylon was a chain of memoriter verses strung together by very indifferent Pali 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, Pali, 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 Māgadha at the date when they used the phrase, say, the sixth century A.D.? 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 Māgadha. 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 dialect. It is in fact a younger form of that standard Kosalan lingua franca mentioned above.

Now it is very suggestive that we hear nothing of how the king of Māgadha 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 Pali Text Society, 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 Pali roots, and have omitted the latter. It may be objected that this is a strange method to use in a Pali dictionary, especially as the vernacular on which Pali is based had never passed through the stage of Sanskrit. That may be so; and it may not be possible, historically, that any Pali 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 Pali form; and as Pali 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 Pali words, no one of which means precisely desire. Yet this was done in Vol. X of the Sacred Books of the East by MAX MÜLLER and FAUSBÖLL.{1} 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 Pali 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 Pali Dictionary:

Prof. STEN KONOW. Words beginning with S or H. (Published in JPTS. 1909 and 1907, revised by Prof. Dr. D. ANDERSEN).

Dr. MABEL 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)

1. Pali Books

1ª Canonical

Aṅguttara-Nikāya 5 vols. PTS. 1885–1900 (A).

Buddha-Vaṃsa PTS. 1882 (Bv).

Cariyā-Piṭaka PTS. 1882 (Cp.).

Dhammapada PTS. 1914 (Dhp).

Dhamma-Saṅgaṇi PTS. 1885 (Dhs).

Dīgha-Nikāya 3 vols. PTS. (D).

Iti-vuttaka PTS. 1890 (It.).

Kathā-Vatthu 2 vols. PTS. 1894, 95 (Kvu).

Khuddaka-Pāṭha PTS. 1915 (Kh).

Majjhima-Nikāya 3 vols. PTS. 1887–1902 (M).

Niddesa I Mahā° 2 vols. PTS. 1916, 17 (Nd¹).

Niddesa II Culla° PTS. 1918 (Nd²).

Paṭisambhidāmagga 2 vols. PTS. 1905, 1907 (Ps).

Peta-Vatthu PTS. 1889 (Pv).

Puggala-Paññatti PTS. 1883 (Pug).

Saṃyutta-Nikāya 5 vols. PTS. 1884–1898 (S).

Sutta-Nipāta PTS. 1913 (Sn).

Thera-Therīgāthā PTS. 1883 (Th 1) & (Th 2).

Udāna PTS. 1885 (Ud).

Vibhaṅga PTS. 1904 (Vbh).

Vimāna-Vatthu PTS. 1886 (Vv).

Vinaya-Piṭaka 5 vols. London 1879–83 (Vin).

1ª Post-Canonical

Atthasālinī, PTS. 1897 (DhsA).

Buddhadatta’s Manuals, PTS. 1915 (Bdhd).

Dāṭhāvaṃsa, JPTS. 1884 (Dāvs).

Dhammapada Commentary, 4 vols. PTS. 1906–14 (DhA).

Dīpavaṃsa, London 1879 (Dpv).

Jātaka, 6 vols. London 1877–96 (J).

Khuddaka-Pāṭha Commentary, PTS. 1915 (KhA).

Mahāvaṃsa, PTS. 1908 (Mhvs).

Mahā-Bodhi-Vaṃsa, PTS. 1891 (Mhbv).

Milindapañha, London 1880 (Miln).

Netti-Pakaraṇa, PTS. 1902 (Nett).

Pañca-gati-dīpana, JPTS. 1884 (Pgdp).

Peta-Vatthu Commentary, PTS. 1894 (PvA).

Puggala-Paññatti Commentary, JPTS. 1914 (Pug A).

Saddhammopāyana, JPTS. 1887 (Sdhp).

Sumaṅgala-Vilāsinī, vol. I, PTS. 1886 (DA I).

Sutta-Nipāta Commentary, 2 vols. PTS. 1916–17 (SnA).

Therīgāthā Commentary, PTS. 1891 (ThA).

Vimāna-Vatthu Commentary, PTS. 1901 (VvA).

Visuddhi-Magga, 2 vols. PTS. 1920–21 (Vism).

Note. The system adopted in quotations of passages from Pali text is that proposed in JPTS. 1909, pp. 385–87, with this modification that Peta-vatthu (Pv) is quoted by canto and verse, and Culla-Niddesa (Nd²) by number of word in “Explanatory Matter”.

2. Buddhist Sanskrit

Avadāna-śataka, ed. J. S. Speyer (Bibl. Buddhista III), 2 vols., St. Petersburg 1906. (Av. Ś.).

Divyāvadāna, ed. Cowell & Neill, Cambridge 1886. (Divy).

Jātaka-mālā, ed. H. Kern (Harvard Or. Ser. I), Boston 1891. (Jtm).

Lalita-vistara, ed. S. Lefmann, I. Halle 1902. (Lal.).

Mahā-vastu, ed. Ē. Senart, 3 vols., Paris 1882–1897.

Śikṣā-samuccaya. Ed. C. Bendall. St. Petersburg, 1902 [Śikṣ].

3. Translations

Buddh. Manual of Psychological Ethics (trsl. of the Dhamma-saṅgaṇi) by Mrs. Rhys Davids (R. As. Soc. Trsl. Fund XII), London 1900. (Dhs trsl.).

Compendium of Philosophy (trsl. of the Abhidhammattha-saṅgaha) by S. Z. Aung and Mrs. Rhys Davids, PTS. Trsl. 1910. (Cpd.).

Dialogues of the Buddha, trsl. by T. W. and C. A. F. Rhys Davids, London I. 1899; II. 1910; III. 1921. (Dial.).

Expositor (trsl. of the Atthasālinī), by Maung Tin, PTS. Trsl. 1920, 21.

Kathāvatthu trsl. (Points of Controversy), by Aung and Mrs. Rhys Davids, PTS. Trsl. 1915. (Kvu trsl.).

Kindred Sayings (Saṃyutta Nikāya I), by Mrs. Rhys Davids, PTS. Trsl. 1917. (K S.).

Mahāvaṃsa trsl. by W. Geiger, PTS. Trsl. 1912.

Manual of a Mystic (Yogāvacara), trs. by F. L. Woodward, PTS. Trsl. 1916. (Mystic).

Neumann, K. E., Lieder der Mönche und Nonnen, Berlin 1899.

Psalms of the Brethren (trsl. Mrs. Rhys Davids), PTS. Trsl. 1913.

Psalms of the Sisters (trsl. Mrs. Rhys Davids), PTS. Trsl. 1909.

Questions of Milinda (trsl. T. W. Rhys Davids), S B E. vols. 35, 36.

Vinaya Texts (trsl. Rhys Davids & Oldenberg), S B E. vols. 13, 17, 20.

4. Grammatical & Other Literature; Periodicals, etc

Abhidhānappadīpikā, ed. W. Subhūti, Colombo¹ 1883. (Abhp.).

Andersen, D., A Pāli Reader, 2 pts; Copenhagen 1901, 1907.

Aufrecht, Th., Halāyudha’s Abhidhāna-ratna-mālā, London 1861.

Brugmann, K., Kurze vergleichende Grammatik der indogerm. Sprachen, Strassburg 1902.

Childers, R. C., A Dictionary of the Pali Language, London 1874.

Geiger, W., Pali Literatur und Sprache, Strassburg 1916. (Geiger, P. Gr.).

Grassmann, W., Wörterbuch zum Rig Veda, Leipzig 1873.

Journal of the American Oriental Society (J A O S).

Journal Asiatique, Paris (J. As.).

Journal of the Pali Text Society (JPTS.).

Journal of the Royal Asiatic Society, London (J R A S.).

Kaccāyana-prakaraṇa, ed. & trsl. Senart (J. As. 1871) (Kacc).

Kern, H., Toevoegselen op 't Woordenboek van Childers; 2 pts (Verhandelingen Kon. Ak. van Wetenschappen te Amsterdam N. R. XVI, 5). Amsterdam 1916. (Toev.).

Kuhn's Zeitschrift für vergleichende Sprachforschung (K Z.).

Mahāvyutpatti, ed. Mironow (Bibl. Buddhist XIII) St. Pétersbourg 1910, 11. (Mvyut).

Müller, Ed., Simplified Grammar of the Pali Language, London 1884.

Trenckner, V., Notes on the Milindapañho, in JPTS. 1908, 102 sq.

Uhlenbeck, H., Kurzgefasstes Etymologisches Wörterbuch der Altindischen Sprache, Amsterdam 1898.

Walde, A., Lateinisches Etymologisches Wörterbuch, Heidelberg² 1910.

Zeitschrift der Deutschen Morgenländischen Gesellschaft, Leipzig 1847 sq. (Z D M G).

B. List of Abbreviations

1. Title of Books (the no. refers to the section of A){2}

A. Aṅguttara (1a)

Abhp. Abhidhānappadīpikā (4)

Ap. Apadāna (1a)

Av. Š. Avadāna-śataka (2)

Bdhd. Buddhadatta (1)

Brethren: see Psalms. (3)

Bv. Buddha-vaṃsa (1a)

Cp. Cariya-piṭaka (1a)

Cpd. Compendium (3)

D. Dīgha (1a)

Dāvs. Dāṭhāvaṃsa (1b)

Dhp. Dhammapada (1a)

Dhs. Dhammasaṅgaṇi (1a)

Dhs trsl. Atthasālini (3)

Dial. Dialogues (3)

Divy. Divyāvadāna (2)

Dpv. Dīpavaṃsa (1b)

Halāyudha: see Aufrecht (4)

It. Itivuttaka (1a)

J. Jātaka (1b)

JAOS. Journal Amererican Oriental Society (4)

JAs. Journal Asiatique (4)

JPTS. Journal Pali Text Society (4)

JRAS. Journal Royal Asiatic Society (4)

Jtm. Jātakamālā (2)

Kacc. Kaccāyana (4)

Kh. Khuddakapāṭha (1a)

KS Kindred Sayings (3)

Kvu Kathāvatthu (1a)

KZ Kuhn’s Zeitschrift (4)

Lal. Lalita Vistara (1a)

M Majjhima (2)

Mhbv Mahābodhivaṃsa (1b)

Mhvs Mahāvaṃsa (1b)

Miln Milindapañha (1b)

Mvu Mahāvastu (1a)

Myvut Mahāvyutpatti (4)

Mystic: see Manual (3)

Nd¹ Mahāniddesa (1a)

Nd² Cullaniddesa (1a)

Nett Nettipakaraṇa (1b)

Pgdp Pañcagatidīpana (1b)

Ps Paṭisambhidāmagga (1a)

Pug Puggalapaññatti (1a)

Pv Petavatthu (1a)

S Saṃyutta (3)

SBE Sacred Books of the East (3)

Sdnp Saddhammapāyana (1b)

Siks Śikṣāsamuccaya (4)

Sisters: see Psalms (3)

Sn Suttanipāta (1a)

Th 1 Theragāthā (1a)

Th 2 Therīgāthā (1a)

Toev. Toevogeselen (4)

Ud. Udāna (1a)

Vbh. Vibhaṅga (1a)

Vin. Vinaya (1a)

Vism. Visuddhimagga (1b)

Vv. Vimānavatthu (1d)

Z D M G. Zeitschrift der Deutschen Morgenländischen Gesellschaft (4)

2. General & Grammatical Terms

A in combⁿ with a Title-letter (e.g. DhA) = Commentary (on Dhp).

abl. ablative

abs. absolute(ly)

abstr. abstract

acc. accusative

act. active

add. addition

adj. adjective

adv. adverb

Ags. Anglo-Saxon

aor. aorist

appl. applied

art. article

attr. attribute

Av. Avesta

BB Burmese MSS

bef. before

BSk. Buddhist Sanskrit

C (& Cy) Commentary (when cited in explⁿ of a Text passage)

caus. causative

cert. certain

coll. collective

combⁿ, combᵃ, combined, combination

comp. comparative, comparison, composition

cons. consonant

corr. correct(ed)

correl. correlation, correlative

cp. compare

cpd. compound

dat. dative

den. denominative

der. derived, derivation

des. desiderative

dial. dialect(ical)

diff. different

dist. distinct, distinguished

E. English

e.g. for instance

encl. enclitic

ep. epithet

esp. especially

etym. etymology

exc. except

excl. exclamation, exclusive

expl. explanation, explained

f. feminine

fig. figurative(ly)

foll. following

form. formation

fr. from

freq. frequently, frequentative

fut. future

Gall. Gallic

gen. genitive

ger. gerund

Ger. German

Goth. Gothic

Gr. Greek

gram. grammar, grammatical

grd. gerundive

ibid. at the same passage

id. the same

id. p. identical passage

i.e. that is

i.g. in general

imper. imperative

impers. impersonal

impf. imperfect

Ind. Index

ind. indicative

indecl. indeclinable

indef. indefinite

inf. infinitive

instr. instrumental

interr. interrogative

intrs. intransitive

iter. iterative

Lat. Latin

l.c. loco citato

lit. literal(ly), literary

Lit. Lithuanian

loc. locative

m. masculine

med. medium (middle)

N. Name

n. noun, note

nom. nominative

Np. name of person

Npl. name of place

nt. neuter

num. numeral

Obulg. Old-bulgarian

Ohg. Old-high-german

Oicel. Old-icelandic

Oir. Old-irish

onom. onomatopoeic

opp. opposed, opposite

ord. ordinal, ordinary

orig. original(ly)

P. Pāli

part. particle

pass. passive

perf. perfect

pers. personal

pl. plural

pop. popular

poss. possessive

pot. potential

pp. past participle

ppr. present participle

prec. preceding

pred. predicative

pref. prefix

prep. preposition

pres. present

pret. preterite

Prk. Prakrit

prob. probably

pron. pronoun

pt. part

PTS Pāli Text Society

q.v. quod vide (which see)

ref. reference, referred

refl. reflexive

rel. relation, relative

sep. separate(ly)

sg. singular

Sk. Sanskrit

sq. and following

SS. Singhalese MSS.

ster. stereotype

suff. suffix

sup. superlative

s.v. sub voce (under the word mentioned)

syn. synonym(ous)

T. Text

trans. transitive

trsl. translated, translation

t.t. technical term

t.t.g. technical term in grammar

v. verse

var. variant, various

var. lect. various reading

voc. vocative

Wtb. Wörterbuch

Some additions have been made to the database, these are signed [BD = Buddha Dust] and [DPL = Childer’s Dictionary of the Pāḷi Language].

3. Typographical

*(s)quel indicates a (reconstructed or conjectured) Indo-Germanic root.

*Sk means that the Sanskrit word is constructed after the Pāli word, or as Sk. form is only found in lexicographical lists.

â: The cap over a vowel (e.g., a˘) indicates that the ā is the result of a syncope (a + a → a˘, e.g., khuddânukhudda), whereas ā represents the proper long ā, either pure or contracted with a preceding a (khīṇāsava = khīṇa + āsava).{3}

°: Represents the head-word either as first (°–) or second (–°) 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.

~: and ≈ means “at similar” or “at identical, parallel passages”.

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

Afterword{4}

I. Dictionary Work

It had been my intention at the end of the work to give a full account of Pāli lexicography, 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,{5} 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 (khuddakānukhuddakāni) 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” (J 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 collect 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 to-day to see the task finished.

It happens that with the completion of the PTS Dictionary, the second dictionary of Pāli, we celebrate the fiftieth anniversary of the appearance of the first Pāli Dictionary by R. C. Childers. That work was a masterpiece 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 Pāli 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 Pāli Buddhism from its sources, a task which can never be accomplished with Childers alone.{6}

Yet it may be interesting to compare merely on the surface the two dictionaries. The “new” Pāli 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 Abhp reference only. Anybody will admit that substantial progress is evidenced by these figures.

2. History of the Dictionary Scheme

The idea of the Pāli Dictionary, as now published, was first put forth by Rhys Davids in September 1922 (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 Pāli 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 do. 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 Pāli 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 Pāli 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 terms. 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.{7} Rhys Davids’ annotations to his Childers, representing about 10 per cent. 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.{8} Hardy’s occasional slips and references (5 per cent. of the whole).

(2) For single letters:

Mrs. Bode’s collection of B and Bh. Professor Konow’s collection of S (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’ N.

4. How to Judge the Dictionary

(a) I have already given a fairly exhaustive list of abbreviations. To 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 werden. We are still at a stage of Pāli 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 (J 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 C. portions of the J. 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 Pāli words is not cleared yet. We have interchanged between the Pāli and the Sanskrit derivations. – An asterisk with Sanskrit words (*Sk.) means that the word is late and found only in technical literature, i.e. either gram.-lexic. (like Amarakośa), or professional (like Suśruta). – For convenience’ sake we have identified the guttural ṅ with the dental n.{9} – The cerebral ḷ follows upon l. – PD refers to Pāli 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. To 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 Pāli. Words only found in native vocabularies (the Abhp e.g.) are left out, as they are only Pāli 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 Pāli 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 form. 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.{10}

(e) What are the critics to remember? To 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 Pāli.

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 Pāli 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 Pāli 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 Pāli to Vedic and other stages of Sanskrit is becoming clearer, as also is the position of Epic Pāli to Singhalese 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 Pāli words which have been reintroduced from Classical Sanskrit à 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 Pāli see Childers, Introduction, pp. xiv, xv (with note 1); R. O. Franke, Pāli and Sanskrit, Strassburg 1902, especially chapters VII. to XII.{11}

(d) The peculiar interrelation between Buddhist Pāli and Buddhist Sanskrit can now be stated with greater accuracy.

(e) Through a tabulation of all parallel passages, given in the Pāli Dictionary, we are now able to compose a complete concordance.

(f) From many characteristics, as pointed out in the Pāli Dictionary, we can state with certainty that Pāli 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.{12}

(g) It will now be possible to write the history of terms.{13}

(h) We cannot always equate Pāli: Classical Sanskrit. It is a wrong method to give the Sanskrit form of a Pāli word as its ultimate reduction and explanation. Sometimes Pāli formation and meaning are different from the Sanskrit. Popular language and "Volksetymologie" are concerned here.{14}

(i) The Pāli 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.{15}

(k) In short, the Pāli Dictionary gives clues to a variety of problems, which it was hitherto almost impossible to approach; the proper study of Pāli 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 Pāli Canon.{16}

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 Pāli 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 Pāli Text Society 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 MS. for the printer.

For all deficiencies I sincerely apologize. Had I had another twenty years’ experience of Pāli, 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 Pāli 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 Pāli alike!{17}

227, VALLEY ROAD,

STREATHAM,

LONDON, S.W.16.

April, 1925.

The Dictionary

A-An.

A-01 the preposition ā shortened before double consonants, as akkosati (ā + kruś), 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) Vv 80^07; amajjapa (for ā-majjapa = majjapa) Ja VI 328; amāpaya (for ā-māpaya = māpaya) Ja VI 518; apassiveto (= passintassa) Ja VI 552.

A-02 (an° before vowels) [Vedic a-, an-; Indo-Germanic °n, gradation form to °ne (see na^02); Greek ά, άν-; Latin °en-, in-; Gothic, Old High German and Anglo-Saxon un-; Old-Irish an-, in-] negative particle prefixed to (1) nouns and adjectives; (2) verbal forms, used like (1), whether particle, gerund, gerundive or infinitive; (3) finite verbal forms. In compounds with words having originally two initial consonants the latter reappear in their assimilated form (e.g. appaṭicchavin). In meaning it equals na-, nir- and vi-. Often we find it opposed to sa-. Verbal negatives which occur in specific verbal function will be enumerated separately, while examples of negative formation of (1) and (2) are given under their positive form unless the negative involves a distinctly new concept, or if its form is likely to lead to confusion or misunderstanding. – Concerning the combining and contrasting (original negative) °a- (ā-) in reduplicated formations like bhava-ā-bhava see ā°04.

A-03 [Vedic a-; Indo-Germanic °e (locative of pronoun stem, cf. ayaṁ; original a deictic adverb with specific reference to the past, cf. Sanskrit sma); Greek ἐ-; also in Greek ἐκεῖ, Latin equidem, enim] the augment (sign of action in the past), prefixed to the root in preterit, preterit and conditional tenses; often omitted in ordinary prose. See forms under each verb; cf. also ajja. Identical with this a- is the a- which functions as base of some pronoun

forms like ato, attha, asu etc. (q.v.).

A-04 the sound “a” (a-kāra) Ja VI 328, 552; Vv-a 279, 307, 311.

Aṁsa^01 [Vedic aṁsa; cf. Greek ὦμοϛ, Latin umerus, Goth ams, Arm. us]

(a) the shoulder A V 110; Snp 609. aṁse karoti to put on the shoulder, to shoulder Ja I 9.

(b) a part (literal side) (cf. °āsa in koṭṭhāsa and explanation of aṁsa as koṭṭhāsa at Sv I 312, also v.l. mettāsa for mettaṁsa at It 22). – atīt’aṅse in former times, formerly D II 224; Thig 314. mettaṁsa sharing friendship (with) A IV 151 = It 22 = Ja 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 A 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 A III 38. puṭaṁsena with a knapsack for provisions D I 117; A II 183; cf. Sv I 288, with v.l. puṭosena at both passages;

-kūṭa “shoulder prominence”, the shoulder Vin III 127; Dhp-a III 214; IV 136; Vv-a 121.

-vaṭṭaka a shoulder strap (mostly combined with kāya-bandhana; vv.ll. °vaddhaka, °bandhaka) Vin I 204 (Text °bandhaka); II 114 (-ddh-); IV 170 (-ddh-); Vv 33^40 (Text °bandhana, commentary v.l. °vaṭṭaka); Dhp-a III 452.

Aṁsa^02 [see next] point, corner, edge; frequently in combination with numerals, e.g. catur° four-cornered, chaḷ°, aṭṭh°, soḷas° etc. (q.v.) all at Dhs 617 (cf. Dhs-a 317). In connection with a Vimāna: āyat° with wide or protruding capitals (of its pillars) Vv 84^15; as part of a carriage-pole Vv 64^02 (= kubbara-phale patiṭṭhitā heṭṭhima-aṁsā Vv-a 265).

Aṁsi (feminine) [cf. Vedic aśri, aśra, aśani; Greek ἄκροϛ pointed, ἄκριϛ, also ὄξύϛ sharp: Latin ācer sharp. Further connections in Walde Latin Wtb. under ācer] a corner, edge (= aṁsa^02) Vv 78^02 (= aṁsa-bhāga Vv-a 303).

Aṁsu [cf. Sanskrit aṁśu (Abhidh-r-m) a ray of light] a thread Vin III 224;

-mālin, sun Sās 1.

Akaṭa (adjective) [a + kaṭa] not made, not artificial, natural;

-yūsa natural juice Vin I 206

Akampiyatta (neuter) [abstract from akampiya, gerund of a + kampati] the condition of not being shaken, stableness Miln 354.

Akalu (cf. agalu) an ointment Ja IV 440 (akaluñ candanañ ca, v.l. aggaluṁ; commentary explanains as kālākaluñ ca ratta-candanañ ca, thus implying a blacking or dark ointment); VI 144 (°candana-vilitta; v.l. aggalu°); Miln 338 (°tagara-tālīsaka-lohita-candana).

Akāca (adjective) [a + kāca] pure, flawless, clear D II 244; Snp 476; Ja V 203.

Akācin (adjective) = akāca Vv 60^01. Kern (Toev. sub voce) proposes reading akkācin (= Sanskrit arka-arcin shining as the sun), but Vv-a 253 explains by niddosa, and there is no v.l. 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 Ja VI 212 (akāsiya-saṅkhātā rāja-purisā commentary).

Akiccakāra (adjective) [a + kicca + kāra]

1. not doing one’s duty, doing what ought not to be done A II 67; Dhp 292; Miln 66; Sv I 296.

2. ineffective (of medicine) Miln 151.

Akiriya (adjective) [a + kiriya] not practical, unwise, foolish Ja III 530 (°rūpa = akattabba-rūpa commentary); Miln 250.

Akilāsu (adjective) [a + kilāsu] not lazy, diligent, active, untiring S I 47; V 162; Ja I 109; Miln 382.

Akissava at S I 149 is probably faulty reading for akiñcana.

Akutobhaya (adjective) see ku°.

Akuppa (adjective) [a + kuppa, gerund of kup, cf. BHS akopya Mvu III 200] not to be shaken, immovable; sure, steadfast, safe Vin I 11 (akuppā me ceto-vimutti) = S II 239; Vin II 69; IV 214; D III 273; M I 205, 298; S II 171; A III 119, 198; Miln 361.

Akuppatā (feminine) [abstract from last] “state of not being shaken”, surety, safety; especially of Nibbana Thag 364.

Akka [cf. Sanskrit arka] name of a plant: Calotropis Gigantea, swallowwort M I 429 (°assa jiyā bowstrings made from that plant).

-nāla a kind of dress material Vin I 306 (vv.ll. agga° and akkha°);

-vāṭa a kind of gate to a plantation, a movable fence made of the akka plant Vin II 154 (cf. akkha-vāṭa).

Akkanta [past participle of akkamati] stepped upon, mounted on A I 8; Ja I 71; Miln 152; Dhp-a I 200.

Akkandati [ā + kandati, krand] to lament, wail, cry S IV 206.

Akkamati [ā + kamati, kram] to tread upon, to approach, attack Ja I 7, 279; Thig-a 9; – to rise Vin III 38. – gerund akkamma Cp III 72. – past participle akkanta (q.v.).

Akkamana (neuter) [cf. BHS ākramaṇa Jm 31^58] going near, approaching, stepping upon, walking to Ja I 62.

Akkuṭṭha (adjective/noun) [past participle of akkosati]

1. (adjective) being reviled, scolded, railed at Snp 366 (= dasahi akkosavatthūhi abhisatto Pj II 364); Ja VI 187.

2. (neuter) reviling, scolding, swearing at; in combination akkuṭṭha-vandita Snp 702 (= akkosa-vandana Pj II 492) Thig 388 (explained Thig-a 256 as above).

Akkula (adjective) [= akula] confused, perplexed, agitated, frightened Ud 5 (akkulopakkula and akkulapakkulika). See ākula.

Akkosa [ā + kṛuś = kruñc, see kuñca and koñca^02; to sound, root kṛ, see note on gala] shouting at, abuse, insult, reproach, reviling Snp 623; Miln 8 (+ paribhāsa); Pj II 492; Thig-a 256; Pv-a 243; Dhp-a II 61.

-vatthu always as dasa a.-vatthūni 10 bases of abuse, 10 expressions of cursing Ja I 191; Pj II 364, 467; Dhp-a I 212; IV 2.

Akkosaka (adjective) [from last] one who abuses, scolds or reviles, + paribhāsaka A II 58; III 252; IV 156; V 317; Pv-a 251.

Akkosati [to kruś see akkosa] to scold, swear at, abuse, revile Ja I 191; II 416; III 27; Dhp-a I 211; II 44. Often combined with paribhāsati, e.g. Vin II 296; Dhp-a IV 2; Pv-a 10. – preterit akkocchi Dhp 3; Ja III 212 (= akkosi krudh by Kaccāyana VI 417; cf. Franke, Einh. Pāli Grammar 37, and Geiger, Pāli Grammar § 164). – past participle akkuṭṭha (q.v.).

Akkha^01 [Vedic akṣa; Avesta aśa; Greek ἄξων ἄμαξα (chariot with one axle); Latin axis; Old High German etc. ahsa, English axle, to root of Latin ago, Sanskrit aj] the axle of a wheel D II 96; S V 6; A I 112; Ja 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); Pv-a 277. – akkhaṁ abbhañjati to lubricate the axle S IV 177; Miln 367.

-chinna one whose axle is broken; with broken axle S I 57; Miln 67;

-bhagga with a broken axle Ja V 433;

-bhañjana the breaking of the axle Dhp-a I 375; Pv-a 277.

Akkha^02 [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 D I 6 (but explained at Sv I 86 as ball-game: guḷakīḷa); S I 149 = A V 171 = Snp 659 (appamatto ayaṁ kali yo akkhesu dhanaparājayo); Ja I 379 (kūṭ° a false player, sharper, cheat) anakkha one who is not a gambler Ja V 116 (commentary: ajūtakara). Cf. also accha^03.

-dassa (cf. Sanskrit akṣadarśaka) one who looks at (i.e. examines) the dice, an umpire, a judge Vin III 47; Miln 114, 327, 343 (dhamma-nagare);

-dhutta one who has the vice of gambling D II 348; III 183; M III 170; Snp 106 (+ itthidhutta and surādhutta);

-vāṭa fence round an arena for wrestling Ja IV 81. (? read akka-).

Akkha^03 (adjective) (–°) [to akkhi] having eyes, with eyes Pv-a 39 (v.l. rattakkha with eyes red from weeping, gloss on assumukha). Probably akkhaṇa is connected with akkha.

Akkhaka [akkha^01 + ka] the collar-bone Vin IV 213 (adhakkhakaṁ); V 216.

Akkhaṇa [a + khaṇa, BHS akṣaṇa Avś I 291 = 332] wrong time, bad luck, misadventure, misfortune. There are 9 enumerated at D III 263; the usual set consists of 8; thus D III 287; Vv-a 193; Saddh 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. A I 284 (+ mahato kāyassa padāletā); II 170f. (the same), 202; IV 423, 425; Ja 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 Ja I 58 (akkhaṇavedhin + vālavedhin); V 129 (the 4 kinds of archers: a., vālavedhin, saddavedhin and saravedhin).

In BHS we find akṣuṇṇavedha (a Sanskritised Pāli form, cf. Mathurā kṣuṇa = Sanskrit kṣaṇa) at Divy 58, 100, 442 (always with dūrevedha), where mss however read akṣuṇa°; also at Lal 178. See Divy 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” (Ja II 91 commentary) is not supported by literary evidence.

Akkhata (adjective) [past participle of a + kṣan, cf. parikkhata^01] unhurt, without fault Mhv 19, 56 (commentary niddosa). – accusative akkhataṁ (adverb) in safety, unhurt. Only in one phrase Vv 84^52 (paccāgamuṁ Pāṭaliputtaṁ akkhataṁ) and Pv IV 11^01 (nessāmi taṁ Pāṭaliputtaṁ akkhataṁ); see Vv-a 351 and Pv-a 272.

Akkhaya (adjective) [a + khaya, kṣi] not decaying, in akkhaya-paṭibhāna, of unfailing skill in exposition Miln 3, 21.

Akkhara (adjective) [Vedic akṣara] constant, durable, lasting D III 86. As technical term for one of 4 branches of Vedic learning (D I 88) it is Phonetics which probably included Grammar, and is explained by sikkhā (Sv I 247 = Pj 477) plural neuter akkharāni sounds, tones, words. cittakkhara of a discourse (suttanta) having variety and beauty of words or sounds (opposed to beauty of thought) A I 72 = III 107 = S II 267. Akkharāni are the sauce, flavour (vyañjana) of poetry S I 38. Th know the context of the a° the words of the texts, is characteristic of an Arahant Dhp 352 (commentary is ambiguous Dhp-a IV 70). Later: akkharaṁ a syllable or sound Pv-a 280 (called sadda in next line); akkharāni an inscription Ja II 90; IV 7 (likhitāni written), 489; VI 390, 407. In Grammar: a letter Kaccāyana 1.

-cintaka a grammarian or versifier Pj I 17; Pj II 16, 23, 321. Cf. 466; Pv-a 120;

-pabheda in phrase sakkhara-p-pabheda phonology and etymology D I 88 (akkhara-p-pabhedo ti sikkhā ca nirutti ca Pj II 447 = Sv I 247) = A III 223 = Snp 105;

-piṇḍa “word-ball”, i.e. sequence of words or sounds Dhp-a IV 70 (= akkharānaṁ sannipāto Dhp 352).

Akkharikā (feminine) a game (recognising syllables written in the air or on one’s back). D I 7; Vin II 10; III 180. So explained at Sv I 86. It may be translated “letter game”; but all Indian letters of that date were syllables.

Akkhāta (adjective) [past participle of akkhāti] announced, proclaimed, told, shown A 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 S I 11, 191; III 66; Snp 167.

Akkhāti [ā + khyā, Indo-Germanic °sequ; cf. Sanskrit ākhyāti, Latin inquam, Greek ἐννέπω, Gothic saihvan, German sehen etc. See also akkhi and cakkhu] to declare, announce, tell Snp 87, 172; imperative akkhāhi Snp 988, 1085; preterit akkhāsi Snp 251, 504, 1131 (= ācikkhi etc. Nidd II 465); future akkhissati Pv IV 1^63; conditional akkhissaṁ Snp 997; Ja 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 Mvu III 390); gerund akkheyya to be pronounced S I 11; It 53. – past participle akkhāta (q.v.). – Intensive or Frequentative is ācikkhati.

Akkhāna, Ākhyāna (neuter) [Sanskrit ākhyāna] telling stories, recitation; tale, legend D I 6 (= Sv I 84: Bhārata-Rāmāyanādi); III 183; M I 503; III 167; Saddh 237. – preaching, teaching Nidd I 91 (dhamm’akkhāna). The 5th Veda Ja V 450. (vedam akkhāna-pañcamaṁ; commentary: itihāsa-pañcamaṁ veda-catukkaṁ). – The spelling ākhyāna also occurs (q.v.).

Akkhāyika (adjective) relating, narrating Ja III 535; lok’akkhāyikā kathā talk about nature-lore D I 8; Miln 316.

Akkhāyin (adjective) telling, relating, announcing S II 35; III 7; Ja III 105.

Akkhi (neuter) [to °oks, an enlarged form of °oqṷ, cf. Sanskrit īkṣate, kṣaṇa, pratīka, anīka; Greek ὄσσε, ὥψ Κύκλωψ, ὀφϧαλμός, πρόσωπον; Latin oculus, Anglo-Saxon ēowan (= English eye and wind-ow); Gothic augō. See also cakkhu and cf. akkha^02 and ikkhaṇika] the eye M I 383 (ubbhatehi akkhīhi); Snp 197, 608; Ja I 223, 279; V 77; VI 336; Pv II 9^26 (akkhīni paggharanti: shed tears, cf. Pv-a 123); Vv-a 65 (°īni bhamanti, my eyes swim) cf. akkhīni me dhūmāyanti Dhp-a I 475; II 26; III 196 (°īni ummīletvā opening the eyes); Saddh 103, 380. – In combination with sa- as sacchi and sakkhi (q.v.). As adjective (–°) akkha^03 (q.v.).

-añjana eye ointment, collyrium Dhp-a III 354;

-kūpa the socket of the eye Ja IV 407;

-gaṇḍa eye-protuberance, i.e. eye-brow (?) Ja VI 504 (for pamukha Text);

-gūtha secretion from the eye Pv-a 198;

-gūthaka the same Snp 197 (= dvīhi akkhicchiddehi apanītattaca-maṁsasadiso a.-gūthako Pj II 248);

-chidda the eye-hole Pj II 248;

-dala the eye-lid Sv I 194; Thig-a 259; As 378;

-pāta “fall of the eye”, i.e. a look, in mand° of soft looks (adjective) Pv-a 57;

-pūra an eyeful, in akkhipūraṁ assuṁ (assu ?) an eye full of tears Ja VI 191;

-mala dirt from the eye Pv III 5^03 (= °gūtha commentary);

-roga eye disease Dhp-a I 9.

Akkhika^01 (–°) (adjective) having eyes, with eyes Thag 960 (añjan° with eyes anointed); Dhp-a IV 98 (aḍḍh° with half an eye, i.e. stealthily); Saddh 286 (tamb° red-eyed). °an° having no eyes Dhp-a I 11.

Akkhika^02 (neuter) [cf. Sanskrit akṣa] the mesh of a net Ja I 208.

-hāraka one who takes up a mesh (?) M I 383 (corresponds with aṇḍahāraka).

Akkhitta^01 see khitta.

Akkhitta^02 (adjective) [BHS ākṣipta Divy 363, past participle of ā + kṣip] hit, struck, thrown Ja III 255 (= ākaḍḍhita commentary).

Akkhin (adjective) = akkhika Ja III 190 (mand° soft-eyed); Vv 32^03 (tamb° red-eyed); Dhp-a I 11.

Akkhobbha (adjective) [a + kṣubh, see khobha] not to be shaken, imperturbable Miln 21.

Akkhobhana (adjective) = akkhobbha Ja V 322 (= khobhetun na sakkhā commentary).

Akkhohiṇī (feminine) [= akkhobhiṇī] one of the highest numerals (1 followed by 42 ciphers, Childers) Ja V 319; VI 395.

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) Ja IV 371.

Agati see gati. °ºgamana practising a wrong course of life, evil practice, wrong doing D III 228 (4: chandaº, dosaº mohaº bhayaº); A II 18f., Ja iv.402; V 98, 510; Pv-a 161.

Agada [Vedic agada; a + gada] medicine, drug, counter-poison Ja 180 (ºharīṭaka); Miln 121, 302, 319, 334; Sv I 67; Dhp-a 1.215; Pv-a 198 (= osadhaṁ).

Agaru (adjective) [cf. Sanskrit aguru, a + garu]

(a) not heavy, not troublesome, only in phrase: sace te agaru “if it does not inconvenience you, if you don’t mind” (cf. BHS yadi te aguru. Avś I 94, 229; II 90) Vin. I 25; IV 17, D I 51; Dhp-a I 39.

(b) disrespectful, irreverent (against = genitive) D I 89; Snp 51.

Agalu [cf. Sanskrit aguru, which is believed to appear in Hebrew ahalim (aloe), also in Greek ἀλόμ and ἀγάλλοχον] fragrant aloe wood, Agallochum Vv 53^07 (aggalu = Vv-a 237 agalu-gandha); Vv-a. 158 (+ candana). Cf. also Avś I 24, and akalu.

Agāra (neuter) [cf. Sanskrit agāra, probably with the a- of communion; Greek ἀγεἱρω to collect ἀγορά market. Cf. in meaning and etymology gaha^01].

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) kesamassuṁ 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” D I 60 etc.; cf. Nidd II 172^11. See also S I 185 (agārasmā anagāriyaṁ nikkhanta); M II 55 (agāraṁ ajjhāvasatā); Snp 274, 805 (ºṁ āvasati), and with pabbajita D I 89, 115, 202, 230; Pv II 13^17.

(b) of a “rajā cakkavattin” 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 when he stays at home, but the greatest saint when he takes up the homeless life”, the prophesy made for the infant Gotama D II 16; Snp 1002, 1003. – Further passages for agāra Vin I 15; D I 102 (v.l. agyāgāra, but Sv I 270 explained as dānāgāra); A I 156, 281; II 52f.; Dhp 14, 140; Ja I 51, 56; III 392; Dīp I 36.

2. anagāra (adjective) houseless, homeless; a mendicant (opposite gahaṭṭha) Snp 628 = Dhp 404; Snp 639, 640 (+ paribbaje); Pv II 2^05 (= anāvāsa Pv-a 80). – (nt.) the homeless state (= anagāriyā) Snp 376. See also agga^02.

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 S IV 219; V 21;

-itthº lady’s bower S I 58, 89;

-kūtº a house with a peaked roof, or with gables S II 103. 263; III 156; IV 186; V 43; A I 230; III 10, 364; IV 231; V 21;

-koṭṭhº storehouse, granary D I 134 (cf. Sv I 295); S I 89;

-tiṇº a house covered with grass S IV 185; A I 101;

-bhusº threshing shed, barn A I 241;

-santhº a council hall D I 91; II 147; S IV 182; V 453; A II 207; IV I79 f;

-suññº an uninhabited shed; solitude S V 89, 157, 310f., 329f.; A 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 M I 450; Ja VI 81.

Agārika (adjective)]

1. having a house, in eka°, dva° etc. D I 166 = A I 295 = II 206.

2. a householder, layman Vin I 17. feminine agārikā a housewife Vin I 272. See also āgārika.

Agārin (adjective) [from agāra] one who has or inhabits a house, a householder Snp 376, Thag 1009; Ja III 234. – feminine agārinī a housewife Vv 52^07 (= gehassāminī Vv-a 225); Pv III 4^03 (the same Pv-a 194).

Agāriya = agārika, a layman M 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) Vin I 15; M I 16; II 55, 75; A I 49; D III 30f., 145f.; Snp 274, 1003; Pv II 13^16; Sv I 112.

Agga^01 (adjective/noun) [Vedic agra; cf. Avesta agrō] first; Lithuanian agrs early

1. (adjective)

(a.) of time: the first, foremost Dīp IV 13 (saṅgahaṁ first collection). See compounds

(b.) of space: the highest, topmost, Ja I 52 (°sākhā).

(commentary) of quality: illustrious, excellent, the best, highest, chief Vin IV 232 (agga-m-agga) most excellent, D II 4: S I 29 (a. sattassa Sambuddha); A II 17 = Pv IV 3^47 (lokassa Buddho aggo [Pv-a: aggaṁ] pavuccati); It 88, 89; Snp 875 (suddhi); Pv-a 5. Often combined with seṭṭha (best), e.g. D II 15; S 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; Saddh 349; tiṇ° the same Pv-a 241; dum° top of a tree Ja II 155; dhaj° of a banner S I 219; pabbat° of a mountain Saddh 352; sākh° of a branch Pv-a 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. S II 29 (aggena aggassa patti hoti: only the best attain to the highest); Mhv 7, 26. Usually as –°; e.g. dum° the best of trees, an excellent tree Vv 35^41 (cf. Vv-a 161); dhan° plenty D III 164; madhur° S I 41, 161, 237; bhav° the best existence S III 83; rūp° extraordinary beauty Ja I 291; lābh° highest gain Ja III 127; sambodhi-y-agga highest wisdom Snp 693 (= sabbaññuta-ñāṇa Pj 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° Pj II 270. sukh° perfect bliss Saddh 243. Thus frequent in phrase aggaṁ akkhāyati to be the most excellent D I 124; S III 156, 264; A II 17 (Tathāgato); It 87 (the same); Nidd II §517 D (appamādo); Miln 183.

3. Cases as adverb: aggena (instrumental) in the beginning, beginning from, from (as preposition), by (the same) Vin II 167. (aggena gaṇhāti to take from, to subtract, to find the difference; Kern Toev. 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); Vibh 423 (vass° by the number of years). aggato (ablative) in the beginning Snp 217 (+ majjhato, sesato). aggato kata taken by its worth, valued, esteemed Thig 386, 394. agge (locative) 1. at the top A II 201 (opposite mūle at the root); Ja IV 156 (the same); Snp 233 (phusit° with flowers at the top: supupphitaggasākhā Pj I 192); Ja 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 D I 152; II 206; and ajja-t-agge from this day, after today D I 85; M I 528; A V 300; Snp 25 (cf. BHS adyāgreṇa Avś II 13); at the end: bhattagge after a meal Vin II 212.

-aṅgulī the main finger, i.e. index finger Ja VI 404;

-āsana main seat Sv I 267;

-upaṭṭhāka chief personal attendant D II 6;

-kārikā first taste, sample Vin III 80;

-kulika of an esteemed clan Pv III 5^05 (= seṭṭh° Pv-a 199);

-ñña recognized as primitive primeval, D III 225 (porāṇa +), A II 27f.; IV 246, Kv 341;

-danta one who is most excellently self-restrained (of the Buddha) Thag 354;

-dāna a splendid gift Vin III 39;

-dvāra main door Ja I 114;

-nakha tip of the nail Vin IV 221;

-nagara the first or most splendid of cities Vin I 229;

-nikkhitta highly praised or famed Miln 343;

-nikkhittaka an original depository of the Faith Dīp IV 5;

-pakatimant of the highest character Ja V 351 (= aggasabhāva);

-patta having attained perfection D III 48 f;

-pasāda the highest grace A II 34; It 87;

-piṇḍa the best oblation or alms S I 141; M I 28; II 204;

-piṇḍika receiving the best oblations Ja VI 140;

-puggala the best of men (of the Buddha) Snp 684; Dhp-a II 39; Saddh 92, 558;

-purohita chief or prime minister Ja VI 391;

-phala the highest or supreme fruit (i.e. Arahantship) Ja I 148; Pv IV 1^88; Pv-a 230;

-bīja having eggs from above (opposite mūla°), i.e. propagated by slips or cuttings D I 5; Sv I 81;

-magga (adjective) having reached the top of the path, i.e. Arahantship Thig-a 20;

-mahesi the king’s chief wife, queen-consort Ja I 262; III 187, 393; V 88; Dhp-a I 199; Pv-a 76;

-rājā the chief king Ja VI 391; Miln 27;

-vara most meritorious, best Dīp VI 68;

-vāda the original doctrine (= Theravāda) Dīp IV 13;

-vādin one who proclaims the highest good (of the Buddha) Thag 1142.

Agga^02 (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 Ja III 470; IV 379, 403; VI 487; Pv-a 121; Miln 2;

-salāk° a hut where food is distributed to the bhikkhus by tickets, a food office Ja I 123, Vv-a 75.

Aggatā (feminine) [abstract of agga] pre-eminence, prominence, superiority Kv 556 (°ṁ gata); Dīp IV 1 (guṇaggataṁ gatā). – (adjective) mahaggata of great value or superiority D I 80; III 224.

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

Aggalu see agalu.

Aggaḷa and Aggaḷā (feminine) (also occasionally with °l-.) [cf. Sanskrit argala and argalā to areg to protect, ward off, secure etc., as in Anglo-Saxon reced house; aleg in Sanskrit rakṣati to protect, Greek ἀλέξω the same, Anglo-Saxon ealh temple. Cf. also °areq in Greek ὰρκέο = Latin arceo, Orcus, Old High German rigil bolt.] a contrivance to fasten anything for security or obstruction:

1. a bolt or cross-bar Vin I 290; D I 89 (°ṁ ākoṭeti to knock upon the cross-bar; a. = kavāṭa Sv I 252); A IV 359 (the same); S. IV 290; A I 101 = 137 = IV 231. (phusit° with fastened bolts, securely shut Thag 385 (the same); Vin IV 47; Ja V 293 (°ṁ uppīḷeti to lift up the cross-bar.

2. a strip of cloth for strengthening a dress etc., a gusset Vin I 290 (+ tunna), 392 (Sp V 1128); Ja I 8 (+ tunna) VI 71 (°ṁ datvā); Vin IV 121.

-dāna putting in a gusset Ja I 8;

-phalaka the post or board, in which the cross-bar is fixed (cf. °vaṭṭi) M III 95;

-vaṭṭi = °phalaka Vin II 120, 148;

-sūci bolting pin M I 126.

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

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, Vin II 120 (fire in bathroom); M I 487 (anāhāro nibbuto fire gone out for lack of fuel); S IV 185, 399 (sa-upādāno jalati provided with fuel blazes); Snp 62; Dhp 70 (= asani-aggi Dhp-a III 71); Ja I 216 (sparks), 294 (pyre); II 102; III 55; IV 139; Vv-a 20 (aggimhi tāpanaṁ + udake temanaṁ). – The various phases of lighting and extinguishing the fire are given at A IV 45: aggiṁ ujjāleti (kindle, make burn), ajjhupekkhati (look after, keep up), nikkhipati (put down, lay). Other phrases are e.g. aggiṁ jāleti (kindle) Ja II 44; gaṇhāti (make or take) Ja I 494 (cf. below b); deti (set light to) Ja I 294; nibbāpeti (put out) It 93; Saddh 552. aggi nibbāyati the fire goes out S II 85; M I 487; Ja I 212 (udake through water); Miln 304. aggi nibbuto the fire is extinguished (cf. °Nibbāna) Ja I 61; Miln 304. agginā dahati to burn by means of fire, to set fire to A I 136, 199; Pv-a 20. udar° the fire supposed to regulate digestion Pv-a 33; cf. D.B. II 208, note 2; kappuṭṭhān° the universal conflagration Ja III 185; dāv° a wood or jungle fire Ja I 212; naḷ° the burning of a reed Ja 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 Ja 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. Ja I 285; II 43. Aggiṁ paricarati (cf. °paricāriyā) to serve the sacred fire Vin I 31 (jaṭilā aggī paricaritukāmā); A V 263, 266; Thig 143 (= aggi-huttaṁ paric° Thig-a 136); Dhp 107; Ja I 494; Dhp-a II 232. aggiṁ juhati (cf. °homa, °hutta) to sacrifice [in]to the fire A II 207; often combined with aggi-huttaṁ paricarati, e.g. S I 166; Snp 79. aggiṁ namati and santappeti to worship the fire A V 235. aggissa (genitive) paricāriko Ja VI 207 (cf. below °paricārika); aggissa ādhānaṁ A 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 S IV 19; A IV 41f. there are 7 fires, the 4 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. D III 217; It 92, Vibh 368. In late books are found others: ind° the fire of the senses Pv-a 56; dukkh° the glow of suffering ibid. 60; bhava-dukkh° of the misery of becomings Saddh 552; vippaṭisār° burning remorse Pv-a 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 (= samantato jalitaṁ aggiṁ Pj II 480); aggini-samāsu 670 (= aggisamāsu Pj 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 Vin I 24; IV 109; D I 101, 102 (as v.l. for agāra); M I 501; A V 234, 250;

-khandha a great mass of fire, a huge fire, firebrand S II 85; A IV 128; Thig 351 (°samākāmā); Ja IV 139; VI 330; Paṭis I 125; Dīp VI 37; Miln 304;

-gata having become (like) fire Miln 302;

-ja fire-born Ja V 404 (commentary; Text aggi-jāta);

-ṭṭha fire-place Ja V 155;

-ṭṭhāna fire-place Vin II 120 (jantāghare, in bathroom);

-daḍḍha consumed by fire Dhp 136; Pv I 7^04;

-dāha (mahā°) a holocaust A I 178;

-nikāsin like fire Ja III 320 (suriya);

-Nibbāna the extinction of fire Ja I 212;

-pajjota fire-light A II 140 (one of the 4 lights, viz. canda°, suriya°, a°, paññā°);

-paricaraṇa (-ṭṭhāna) the place where the (sacrificial) fire is attended to Dhp-a I 199;

-paricariyā fire-worship Dhp-a II 232; Pj II 291 (pāri°) 456;

-paricārika one who worship the fire A V 263 (brāhmaṇa);

-sālā a heated hall or refectory Vin 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 = It 43, 90 (ayoguḷa);

-hutta (neuter) the sacrificial fire (see above 2), Vin I 33, 36 = Ja I 83; Vin I 246 = Snp 568 (°mukha-yañña); S I 166; Dhp 392; Snp 249, p 79; Ja IV 211; VI 525; Thig-a 136 (= aggi); Dhp-a IV 151 (°ṁ brāhmaṇo namati);

-huttaka (neuter) fire-offering Ja VI 522 (= aggi-jūhana commentary);

-hotta = °hutta Pj II 456 (v.l. °hutta);

-homa fire-oblation (or perhaps sacrificing to Agni) D I 9 (= aggi-jūhana Sv I 93).

Aggika (adjective) [aggi + ka] one who worships the fire Vin I 71 (jaṭilaka); D II 339f. (jaṭila); S I 166 (brāhmaṇa).

Aggha [see agghati]

1. price, value, worth, Miln 244; Mhv 26, 22; 30, 76; Vv-a 77. – mahaggha (adjective) of great value Ja IV 138; V 414; VI 209; Pv II 1^18. See also mahā-raha. appaggha (adjective) of little value Ja IV 139; V 414. – anaggha (neuter) pricelessness, Ja V 484; cattari anagghāni the four priceless things, viz. setacchatta, nisīdana-pallaṅka, ādhāraka, pādapīṭhikā Dhp-a III 120, 186. (adjective) priceless, invaluable Ja V 414; Mhv 26, 25; Dhp-a IV 216. – agghena (instrumental) for the price of Vin II 52, cf. Buddhaghosa on page 311, 312.

2. an oblation made to a guest D II 240; Ja IV 396 = 476.

-kāraka a valuator Ja I 124;

-pada valuableness Ja V 473 (°lakkhaṇaṁ nāma mantaṁ).

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

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 Ja I 112 (sata-sahassaṁ; aḍḍhamāsakaṁ); VI 174, 367 (padarajaṁ); Dhp-a III 35 (maṇin nāgghāma); Mhv 32, 28. Frequently in stock phrase kalaṁ nāgghati (nāgghanti) soḷasiṁ not to be worth the 16th part of (cf. kalā) Vin II 156; S I 233; Dhp 70; Vv 20^07 (= nānubhoti Vv-a 104), 437; Ja V 284. – causative agghāpeti to value, to appraise, to have a price put on (accusative) Ja I 124; IV 137, 278; Miln 192; Mhv 27, 23. Cf. agghāpanaka and agghāpaniya.

Agghanaka (adjective) (–°) [from °agghana, abstract to agghati] having the value of, equal to, worth Vin IV 226; Ja I 61 (satasahass°), 112; Sv I 80 (kahāpaṇ°); Dhp-a III 120 (cuddasakoṭi°); Mhv 26, 22; 34, 87. – feminine °ikā Ja I 178 (sata-sahass°).

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

Agghāpanaka [from agghāpana to agghāpeti, causative of agghati] a valuator, appraiser Ja 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 Ja 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”) Mhv 19, 38 (pupph°) 34, 73 (ratan°) 34, 76 (dhaj°); Dāṭh I 39 (pupphamay°); V 51 (kusum°).

Agghiya (adjective/noun) [gerundive form from agghati]

1. (adjective) valuable, precious, worth Ja VI 265 (maṇi); Dhp-a II 41 (ratan° of jewel’s worth); Mhv 30, 92.

2. (neuter) a respectful oblation Ja V 324 = VI 516; Dīp VI 65; VII 4.

Agha^01 (neuter) [cf. Sanskrit agha, of uncertain etymology] evil, grief, pain, suffering, misfortune S I 22; M I 500 (roga gaṇḍa salla agha); A II 128 (the same); Ja V 100; Thig 491; Saddh 51. – adjective painful, bringing pain Ja VI 507 (agha-m-miga = aghakara masculine commentary).

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

Agha^02 (masculine neuter) [the etymology suggested by Morris JPTS 1889, 200 (with reference to M I 500, which belongs under agha^01) is untenable (to Sanskrit kha, as a-kha = agha, cf. Jain 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. BMPE 178. note 1 and Ja 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 D II 12; S V 454, and BHS aghasaṁvṛta Mvu I 240, adjective dark Mvu I 41; II 162; Lal Vist 552] the sky, originally the dark sky, dark space, the abyss of space D II 12; S V 45; Vv 16^01 (aghasi gama, locative = vehāsaṁ gama Vv-a 78); Ja IV 154; Dhs 638 (+ aghagata); Vibh 84 (the same).

-gata going through or being in the sky or atmosphere Dhs 638, 722; Vibh 84;

-gāmin moving through the atmosphere or space i.e. a planet S I 67 = Miln 242 (ādicco seṭṭho aghagāminaṁ).

Aghata at Thag 321 may be read as agha-gata or (preferably) with v.l. as aggha-gataṁ, or (with Neumann, LMN) as agghaṁ agghatānaṁ. See also Mrs. Rh.D., Ps.B. , page 191.

Aghammiga [to agha^01 ?] a sort of wild animal Ja VI 247 (= aghāvaha miga) 507 (= aghakara). Cf. BHS agharika Divy 475.

Aghavin (adjective) [to agha^01] suffering pain, being in misery Snp 694 (= dukkhita Pj II 489).

Aga A mountain; a tree.

Agocara 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 (E. Mon. 71). Vesiyādibhede agocare caranto, going after forbidden things, harlots, etc. (Dhp. 334). Dhp 358, 396

Aguṇa Bad quality, badness. Dhp 242.

Agyāgāraṁ see: Aggi.

Aṅka^01 = aṅga, sign, mark, brand Miln 79; °karana branding Ja IV 366, 375. See also aṅketi.

Aṅka^02 [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 Ja V 322 = VI 218 (v.l. 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) Vin II 114; D II 19 (aṅke pariharati to hold on one’s lap or carry on one’s hips), 20 (nisīdāpeti seat on one’s lap); M II 97 (aṅkena vahitvā); Thag 299; Ja I 262 (aṅke nisinna); II 127, 236; VI 513; Dhp-a I 170 (aṅkena vahitvā) Pv-a 17 (nisīdāpeti).

Aṅkita [past participle of aṅketi] marked, branded Ja I 231 (cakkaṅkitā Satthu padā); II 185 (°kaṇṇaka with perforated ears).

Aṅkura [cf. Sanskrit aṅkura, to aṅka a bend = a tendril etc.] a shoot, a sprout (literal or figurative) Ja II 105; VI 331 (Buddh° a nascent Buddha), 486; Dhs 617 (°vaṇṇa); Miln 50, 251 269; Saddh 273; Mhv 15, 43.

Aṅkusa [Vedic aṅkuśa; to añc, see aṅka^02]

1. a hook, a pole with a hook, used (1.) for plucking fruit off trees, a crook Ja I 9 (°pacchi hook and basket); V 89 = VI 520 (pacchi-khanitti°), 529 (= phalānaṁ gaṇhanatthaṁ aṅkusaṁ). (2.) to drive an elephant, a goad (cf patoda and tutta) Vin II 196 (+ kasā); Ja VI 489; Thig-a 173 (ovādaṁ aṅkusaṁ katvā, figurative guide); Saddh 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 Nett 2, 4, 127; Nett-a 208; – acc° beyond the reach of the goad D II 266 (nāga). See also aṅkusaka.

-gayha (the art) how to grasp and handle an elephant-driver’s hook M II 94 (sippa);

-gaha an elephant-driver Dhp 326.

Aṅkusaka [see aṅka^02, cf. aṅkusa]

1. a crook for plucking fruit Ja III 22.

2. an elephant-driver’s hook Ja III 431.

-yattha a crooked stick, alpenstock, staff (of an ascetic) Ja II 68 (+ pacchi).

Aṅketi [denominative from aṅka^01] to mark out, brand Ja I 451 lakkhaṇena); II 399. – past participle aṅkita, q.v.

Aṅkola [dialect for aṅkura] a species of tree Alaṅgium Hexapetalum Ja VI 535. Cf. next.

Aṅkolaka = ankola Ja IV 440; V 420.

Aṅga (neuter) [Vedic aṅga, añc cf. Latin aṅgulus = angle, corner etc., ungulus finger-ring = Sanskrit aṅgulīya. See also aṅka, aṅguṭṭha and aṅgula]

1. (literal) a constituent part of the body, a limb, member; also of objects: part, member (see compound °sambhāra); uttam° the reproductive organ Ja V 197; also as “head” at Thig-a 209. Usually in compounds (see below, especially °paccaṅga), as sabbaṅga-kalyāṇī perfect in all limbs Pv III 3^05 (= sobhaṇa-sabbaṅga-paccaṅgī Pv-a 189) and in reduplication aṅga-m-aṅgāni limb by limb, with all limbs (see also below aṅga + paccaṅga) Vin III 119; Vv 38^02 (°ehi naccamāna); Pv 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 Ja I 50; bhavaṅga the constituents or the condition of becoming (see bhava and cf. Cpd. 265 feminine); bojjhaṅga (q.v.). Especially with numerals: cattāri aṅgāni 4 constituents A 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 (Pj 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 D I 113f., 117 (iminā p’aṅgena by this quality, or: in this respect, cf. below 4; Sv I 281 explains tena kāraṇena). In a special sense striking (abnormal) sign or mark on the body D I 9, from which a prophesy is made (hattha-pādādisu yena kenaci evarūpena aṅgena samannāgato dīghāyu + ā + hotī ti + ā + aṅgasatthan = chiromantics Sv I 92). Thus in combination with samannāgata and sampanna always meaning endowed with “good”, superior, remarkable “qualities”, e.g. Ja I 3 (sabbaṅga-sampanna nagaraṁ a city possessing all marks of perfection); II 207. In enumeration with various numerals: tīhi aṅgehi s. A I 115; cattāri sotapannassa a. D III 227 = A IV 405f.; pañcaṅga-vippahīno (i.e. giving up the 5 hindrances, see nīvaraṇa) and pañcaṅga-samannāgato (i.e. endowed with the 5 good qualities, viz. the sīla-kkhandha, see khandha II A d) S I 99 = A I 161; V 15, 29. Similarly the 5 attributes of a brahmin (viz. sujāta of pure birth, ajjhāyaka a student of the Vedas, abhirūpa handsome, sīlavant of good conduct, paṇḍita clever) D I 119, 120. Eight qualities of a king D I 137. Ten qualities of an Arahant (cf. dasa^01 B 2) S III 83; Khp IV 10 = Pj I 88; cf. M 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). A I 16f. = S V 101f.; It 9. rañño aṅgaṁ an asset or profit for the king M 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 M I 492; A IV 411; Saddh 455, 456; iminā p’aṅgena for that reason M II 168. – In compounds with verbs aṅgi° (aṅgī°): aṅgigata having limbs or ports, divided Sv 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 Vin I 191 (of cows); III 20, 37, 205; Ja II 359; Miln 124;

-paccaṅga one limb or the other, limbs great and small M I 81; Ja VI-20, used (a) collectively: the condition of perfect limbs, or adjectivally with perfect limbs, having all limbs Pv II 12^12 (= paripuṇṇa-sabbaṅga-paccaṅgavatī Pv-a 158); Pj II 383; Dhp-a I 390; Thig-a 288; Saddh 83 figurative rathassa aṅgapaccaṅga M 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 M I 133 (°e ḍaseyya), 366; Ja I 20; IV 324 (chinditvā);

-paccaṅgatā the condition or state of perfect limbs, i.e. a perfect body Vv-a 134 (suvisuddh°);

-paccaṅgin having all limbs (perfect) D I 34 (sabbaṅga-peccaṅgī); Pv-a 189;

-rāga painting or rouging the body Vin II 107 (+ mukha°);

-laṭṭhi sprout, offshoot Thig-a 226;

-vāta gout Vin I 205;

-vijjā the art of prognosticating from marks on the body, chiromantics, palmistry etc. (cf. above 3) D I 9 (see explained at Sv I 93); Ja I 290 (°āya cheka clever in fortune-telling); °ānubhāva the power of knowing the art of signs on the body Ja II 200; V 284; °pāṭhaka one who is versed in palmistry etc. Ja II 21, 250; V 458;

-vekalla bodily deformity Dhp-a II 26;

-sattha the science of prognosticating from certain bodily marks Sv I 92;

-sambhāra the combination of parts Miln 28 = S I 135; Miln 41;

-hetuka a species of wild birds, living in forests Ja VI 538.

Aṅgaṇa^01 (neuter) [cf. Sanskrit aṅgaṇa and °na; to aṅga ?] an open space, a clearing, Vin II 218; Ja I 109 (= manussānan sañcaraṇa-ṭṭhāne anāvaṭe bhūmibhāge commentary); II 243, 290, 357; Dāṭh I 27.

– cetiy° an open space before a Chaitya Miln 366, Sv I 191, 197; Vv-a 254. ° rāj° the empty space before the king’s palace, the royal square Ja I 124, 152; II 2; Dhp-a II 45;

-ṭṭhāna a clearing (in a wood or park) Ja I 249, 421;

-pariyanta the end or border of a clearing Ja II 200.

Aṅgaṇa^02 [probably to añj, thus a variant of añjana, q.v.]; a speck or freckle (on the face) A V 92, 94f. (+ raja). Usually in negative anaṅgaṇa (adjective) free from fleck or blemish, clear, (of the mind) (opposite sāṅgaṇa Snp 279); D I 76; M I 24f.; 100 (+ raja); A II 211; Snp 517 (+ vigata-raja = aṅgaṇānaṁ abhāvā malānañ ca vigamā + ā + Pj II 427), 622 = Dhp 125 (= nikkilesa Dhp-a III 34); Dhp 236, 351; Pp 60; Nett 87.

Aṅgada [cf. Sanskrit aṅgada; probably aṅga + da that which is given to the limbs] a bracelet Ja V 9, 410 (citt°, adjective with manifold bracelets).

Aṅgadin (adjective) [to aṅgada] wearing a bracelet Ja V 9.

Aṅgāra (masculine neuter) [Vedic aṅgāra] charcoal, burning coal, embers A III 97, 380, 407; Ja I 73; III 54, 55; V 488; Snp 668; Saddh 32. kul° the charcoal of the family, a squanderer S IV 324 (see under kula).

-kaṭāha a pot for holding burning coal, a charcoal pan Sv I 261;

-kapalla an earthenware pan for ashes Dhp-a I 260; As 333; Vv-a 142;

-kammakara a charcoal burner Ja VI 209;

-kāsu a charcoal pit M I 74, 365; Thig 491; Ja I 233; Snp 396; Thig-a 288; Dhp-a I 442; Saddh 208;

-pacchi a basket for ashes Dhp-a IV 191;

-pabbata the mountain of live embers, the glowing mount (in Niraya) A I 141; Miln 303; Pv-a 221 (°āropaṇa); Saddh 208;

-maṁsa roast meat Mhv 10, 16;

-masi ashes Dhp-a III 309;

-rāsi a heap of burning coal Ja III 55.

Aṅgāraka (adjective) [cf. Sanskrit aṅgāraka] like charcoal, of red colour, name of the planet Mars Sv I 95; cf. Ja I 73.

Aṅgārika a charcoal-burner Ja VI 206 (= aṅgāra-kammakara Ja VI 209).

Aṅgārin (adjective) [to aṅgāra] (burning) like coal, of bright red colour, crimson Thag 527 = Ja 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) Thig 297 (= Thig-a 226).

Aṅguṭṭha [cf. Sanskrit anguṣṭha, see etymology under aṅga]

1. the thumb Vin III 34; Miln 123; Pv-a 198.

2. the great toe Ja II 92; Mhv 35, 43.

-pada thumb-mark A IV 127 = S III 154;

-sineha love drawn from the thumb, i.e. extraordinary love Pv III 5^02, cf. Pv-a 198.

Aṅguṭṭhaka = aṅguṭṭha Ja IV 378; V 281; pād° the great toe S V 270.

Aṅgula [Vedic aṅgula, literally “limblet” see aṅga for etymology]

1. a finger or toe M I 395 (vaṅk’aṅgulaṁ karoti to bend the fingers, v.l. aṅguliṇ); A III 6 (the same); Ja 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 Vin II 294, 306 (dvaṅgula 2 inches wide); Mhv 19, 11 (aṭṭh°); Dhp-a III 127 (ek°).

-aṭṭhi (? Cf. aṅga-laṭṭhi) fingers (or toes) and bones Sv I 93;

-aṅguli fingers and toes Dhp-a III 214;

-antarikā the interstices between the fingers Vin III 39; Miln 180; Dhp-a III 214.

Aṅgulika (neuter) [= aṅgulī] a finger Ja III 13 (pañc°); V 204 (vaṭṭ° = pavāḷ° aṅkurasadisā vaṭṭaṅgulī Ja V 207). See also pañcaṅgulika.

Aṅgulī and Aṅguli (thus always in compounds) (feminine) [Vedic aṅgulī and °i; see aṅga] a finger A IV 127; Snp 610; Ja III 416; IV 474; V 215 (vaṭṭ° with rounded fingers); Miln 395; Dhp-a II 59; IV 210; Pj II 229.

-patodaka nudging with the fingers Vin III 84 = IV 110; D I 91 = A IV 343;

-pada finger-mark A IV 127 = S III 154;

-poṭha snapping or cracking the fingers Ja V 67;

-muddikā a signet ring Vin II 106; Ja IV 498; V 439, 467;

-saṅghaṭṭana° = poṭha Sv I 256.

Aṅguleyyaka (neuter) [cf. Sanskrit aṅgulīyaka that which belongs to the finger, Mhg. vingerlîn = ring; English bracelet, French bras; thimble thumb etc.] an ornament for the finger, a finger-ring Ja II 444 (= nikkha).

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

Acittaka (adjective) [a + citta^02 + ka]

1. without thought or intention, unconscious, unintentional Dhp-a II 42.

2. without heart or feeling, instrumental acittakena (adverb) heartlessly Ja IV 58 (commentary for acetasā).

Acittikata (adjective) [a + citta^02 + kata; cf. cittikāra] not well thought of Miln 229.

Acira see cira and cf. nacira.

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

Acelaka = acela D I 166; III 40; A I 295; II 206; III 384 (°sāvaka); Ja III 246; VI 229; Pp 55; Dhp-a III 489.

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 Nidd II §10 and as atīta at Dhp-a IV 494); Dhp 414.

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

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 Dāṭh V 66 (accayittha, preterit) – past participle accita, q.v.

Accanta (adjective – and adverb °-) [ati + anta, literally “up to the end”]

1. uninterrupted, continuous, perpetual Ja I 223; Miln 413; Vv-a 71; Pv-a 73, 125, 266; Saddh 288.

2. final, absolute, complete; adverb thoroughly S I 130 (°ṁ hataputtā’mhi); III 13 = A I 291f.; V 326f. (°niṭṭha, °yogakkhemin); Kv 586 (°niyāmatā final assurance; cf. PtsC.40).

3. (°-) exceedingly, extremely, very much A I 145 (°sukhumāla, extremely delicate), Miln 26 (the same); Snp 794 (°suddhi = paramattha-accantasuddhi Pj II 528); Thag 692 (°ruci); Dhp 162 (°dussīlya = ekanta° Dhp-a III 153).

Accaya [from acceti, ati + i, going on or beyond; cf. Sanskrit atyaya]

1. (temporal) lapse, passing passing away, end, death. Usually as instrumental accayena after the lapse of, at the end or death of, after Vin I 25; D II 127 (rattiyā a.), 154 (mam° when I shall be dead); M I 438 (temās° after 3 months); S I 69; Snp page 102 (catunnaṁ māsānaṁ), page 110 (rattiyā); Ja I 253 (ekāha-dvīh°), 291 (katipāh° after a few days); Pv-a 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 Pj II 568), of saṅga Snp 948: taṇhā Dhp 336; sota It 95.

3. (figurative) going beyond (the norm), transgression, offence Vin 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) D I 85 (= abhibhavitvā pavatto has overwhelmed me Sv I 236); A I 54; M I 438 (the same); accayaṁ accayato passati to recognise a breach of the regulation as such Vin I 315; A I 103; II 146f.; °ṁ deseti to confess the transgression S I 239; °ṁ accayato paṭigaṇhāti to accept (the confession of) the fault, i.e. to pardon the transgression, in confession formula at D I 85 = (Vin II 192; M I 438 etc.). In th same sense accaya-paṭiggahaṇa pardon, absolution Ja V 380; accayena desanaṁ paṭigaṇhāti Ja I 379; accayaṁ khamati to forgive Miln 420.

Accasara (adjective) [a formation from preterit accasari (ati + sr̥̥), 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 S I 239 (v.l. accayasara caused by prolepsis of following accaya); Ja IV 6 (+ atisara); Dhp-a IV 230 (= expecting too much).

2. going beyond the limits (of understanding), beyond grasp, transcendental (of pañha a question) M I 304; S V 218 (v.l. ajjhapara). Cf. accasārin.

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

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

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

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

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

Accāyata (adjective) [ati + āyata] too long A III 375.

Accāyika (adjective) [from accaya] out of time, viz.

1. irregular, extraordinary Ja VI 549, 553.

2. urgent, pressing M I 149 (karaṇiya business) II 112; Ja I 338; V 17 °ṁ (neuter) hurry Dhp-a I 18. See also acceka.

Accāraddha (adjective adverb) [ati + āraddha] exerting oneself very or too much, with great exertion Vin I 182; Thag 638; Pj II 21.

Accāvadati [ati + āvadati; or is it = ajjhāvadati = adhi + āvadati ?] to speak more or better, to surpassivein talk or speech; to talk somebody down, to persuade, entice Vin IV 224, 263; S II 204f.; Ja V 433 (v.l. ajjhārati), 434 (v.l. aghācarati for ajjhācarati = ajjhāvadati ?).

Accāsanna (adjective) [ati + āsanna] very near, too near Pv-a 42 (na a. n’ātidūra neither too near nor too far, at an easy distance).

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

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 S IV 290 (spelt acchi), 399; A IV 103; V 9; Snp 1074 (vuccati jālasikhā Nidd II §11); Ja V 213; Miln 40; Thig-a 154 (dīp°); Saddh 250.

Accikā (feminine) [from acci] a flame M I 74; S II 99.

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

Accibandha (adjective) [= accibaddha ?] at Vin 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.

Accimant (adjective) [from acci, cf. Vedic arcimant and arciṣmant] flaming, glowing, fiery; brilliant Thag 527; Ja V 266; VI 248; Vv 38^08.

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

Accuggata (adjective) [ati + uggata]

1. very high or lofty Miln 346 (giri); Vv-a 197; Dhp-a II 65.

2. too high, i.e. too shrill or loud Ja VI 133 (sadda), 516 (figurative = atikuddha very angry commentary).

Accuṇha (adjective) [ati + uṇha] very hot, too hot Snp 966; Nidd I 487; Dhp-a II 85, 87 (v.l. for abbhuṇha). See also ati-uṇha.

Accuta (adjective) [a + cuta] immoveable; everlasting, eternal; neuter °ṁ especially of Nibbāna (see also cuta) A IV 295, 327; Snp 204, 1086 (= nicca etc. Nidd II 12); Dhp 225 (= sassata Dhp-a III 321); Saddh 47.

Accupaṭṭhapeti at Ja V 124 is to be read with v.l. as apaccupaṭṭhapeti (does not indulge in or care for).

Accuppati Accupati at Ja 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 (Toev. sub voce).

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

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

Acceti [ati + eti from i]

1. to passive (of time), to go by, to elapse Thag 145 (accayanti ahorattā).

2. to overcome, to get over Miln 36 (dukkhaṁ). – causative acceti to make go on (locative), to put on Ja VI 17 (sūlasmiṁ; commentary āvuṇeti), but at this passage probably to be read appeti (q.v.).

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

Accodaka (neuter) [ati + udaka] too much water (opposite anodaka no water) Dhp-a I 52.

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

Accha^01 (adjective) [cf. Sanskrit accha, dialect, to ṛc (see accati), thus “shining”; cf. Sanskrit ṛkṣa bald, bare and Vedic ṛkvan bright. Monier-Williams however takes it as a + cha from chad, thus “not covered, not shaded”] clear, transparent Vin I 206 (°kañjika); D I 76 (maṇi = tanucchavi Sv I 221), 80 (udakapatta), 84 (udaka-rahada); M I 100; S II 281 (°patta); III 105 (the same); A I 9; Ja II 100 (udaka); Vv 79^10 (vāri); Sv I 113 (yāgu).

-odaka having clear water, with clear water (of lotus ponds) Vv 44^11; 81^05; feminine °odikā Vv 41^02 = 60^02.

Accha^02 [Vedic ṛkṣa = Greek ἄρκτοϛ, Latin ursus, Cymr. arth] a bear Vin I 200; A III 101; Ja V 197, 406, 416; Miln 23, 149. At Ja VI 507 accha figures As name of an animal, but is in explanation taken in the sense of accha^04 (acchā nāma aghammigā commentary). Note: Another peculiar form of accha is Pāli ikka (q.v.).

Accha^03 = akkha^02 (a die) see acci-bandha.

Accha^04 (adjective) [Vedic ṛkṣa] hurtful, painful, bad Dhp-a IV 163 (°ruja).

Acchaka = accha^02, a bear Ja V 71.

Acchati [Vedic āsyati and āste, ās; cf. Greek ἧσται]

1. to sit, to sit still Vin I 289; A II 15; It 120 (in set carati tiṭṭhati a. sayati, where otherwise nisinna stands for acchati); Vv 74^01 (= nisīdati Vv-a 298); Pv-a 4.

2. to stay, remain, to leave alone Thag 936; Ja IV 306.

3. to be, behave, live Vin II 195; D I 102; S I 212; Vv 11^02; Pv III 3^01 (= nisīdati vasati Pv-a 188); Miln 88; Dhp-a I 424. In this sense often pleonastic for finite verb, thus aggiṁ karitvā a. (= aggiṁ karoti) D I 102; aggiṁ paricaranto a. (= aggiṁ paricarati) Sv I 270; tantaṁ pasārento a. (= tantaṁ pasāreti) Dhp-a I 424. – potential acche It 110; preterit acchi Vin IV 308; Dhp-a I 424.

Acchanna (adjective) [past participle of acchādeti] covered with, clothed in, figurative steeped in (commentary locative) Ja III 323 (lohite a. = nimugga commentary). At D I 91 nacchanna is for na channa (see channa^02) = not fair, not suitable or proper (paṭirūpa).

Acchambhin (adjective) [a + chambhin] not frightened, undismayed, fearless Snp 42 (reading achambhin; Nidd II §13 explains abhīru anutrāsi etc.); Ja VI 322 (= nikkampa commentary). See chambhin.

Accharā^01 (feminine) [etymology uncertain, but certainly dialectical; Trenckner connects it with ācchurita (“Notes” 76); Childers compares Sanskrit akṣara (see akkhara); there may be a connection with akkhaṇa in akkhaṇa-vedhin (cf. BHS acchaṭā Divy 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 Ja II 447; III 191; IV 124, 126; V 314; VI 366; Dhp-a I 38, 424. – As measure: as much as one may hold with the finger-tips, a pinch Ja V 385; Dhp-a II 273 (°gahaṇamattaṁ); cf. ekacchara-matta Dhp-a 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 Sv I 43; Vv-a 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 Divy 142) A I 10, 34, 38; IV 396; Thag 405; Thig 67 (explained at Thig-a 76 as ghaṭikāmattam pi khaṇaṁ aṅgulipoṭhanamattam pi kālaṁ);

-sadda the sound of the snapping of a finger Ja III 127.

Accharā^02 (feminine) [Vedic apsaras = āpa, water + sarati, origanilly water nymph] a celestial nymph M I 253 (plural accharāyo) II 64; Thig 374 (= devaccharā Thig-a 252); Ja V 152f. (Alambusā a.) Vv 5^05 (= devakaññā Vv-a 37); Vv 17^02; 18^11 etc.; Dhp-a III 8, 19; Pv-a 46 (dev°); Miln 169; Saddh 298.

Accharika (neuter or feminine ?) [from accharā^02] in °ṁ vādeti to make heavenly music (literally the sounds of an accharā or heavenly nymph) A IV 265.

Acchariya (adjective-neuter) [cf. Sanskrit āścarya since Upanishads of uncertain etymology – The conventional etymology of Pāli grammarians connects it with accharā^01 (which is probably correct and thus reduces Sanskrit āścarya to a Sanskritization of acchariya) viz. Dhammapāla: anabhiṇha-p-pavattitāya 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) Vv-a 329; and Buddhaghosa: accharā-yoggan ti acchariyaṁ accharaṁ paharituṁ yuttan ti attho Sv I 43] wonderful, surprising strange, marvellous D II 155; M I 79; III 118, 125, 144 (an°); S IV 371; A I 181; Miln 28, 253; Dhp-a III 171; Pv-a 121; Vv-a 71 (an°). As neuter often in exclamations: how wonderful! what a marvel! Ja I 223, 279; IV 138; VI 94 (a. vata bho); Dhp-a IV 51 (aho a.); Vv-a 103 (aho ti acchariyatthena nipāto). Thus frequently combined with abbhutaṁ = how wonderful and strange, marvellous, beyond comprehension, e.g. D I 2, 60, 206, 210; II 8; and in phrase acchariyā abbhutā dhammā strange and wonderful things, i.e. wonderful signs, portents marvels, M III 118, 125; A IV 198; Miln 8; also as adjective in phrase acchariya-abbhuta-(citta-)jātā with their hearts full of wonder and surprise Dhp-a IV 52; Pv-a 6, 50. – See also acchera and accheraka.

Acchādana (neuter) [from acchādeti] covering, clothing Thag 698; Miln 279. – figurative protection, sheltering Ja I 307.

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

Acchādeti [ā + chādeti^01, causative of chad, cf. BHS ācchādayati jīvitena to keep alive Avś, I 300; Divy 136, 137] to cover, to clothe, to put on D I 63 = It 75; Ja I 254; III 189; IV 318; Pp 57; Pv I 10^05 (gerund acchādayitvāna); Sv I 181 (= paridahitvā); Pv-a 49, 50. – figurative to envelop, to fill Ja VI 581 (abbhaṁ rajo acchādesi dust filled the air). – past participle acchanna (q.v.).

Acchi at S IV 290 is faulty spelling for acci (q.v.).

Acchijja (v.l. accheja) destroying (?) S I 127. Is the reading warranted? Cf. acchecchi.

Acchidda see chidda.

Acchindati [ā + chindati, literally to break for oneself] to remove forcibly, to take away, rob, plunder Vin IV 247 (sayaṁ a. to appropriate); Ja II 422; III 179; IV 343; Miln 20; Saddh 122. – gerund acchinditvā Ja II 422; Dhp-a I 349; Pv-a 241 (sayaṁ); and acchetvā M I 434. causative II acchindāpeti to induce a person to theft Vin IV 224, 247.

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

Acchiva [Sanskrit akṣiba and akṣība] a certain species of tree (HypanThera Moringa) Ja VI 535.

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

Acchecchi [Sanskrit acchaitsīt] 3rd singular preterit of chindati “he has cut out or broken, has destroyed” (see also chindati^03), in combination with taṇhaṁ M I 122; S I 12, 23, 127 (so read for acchejja); IV 105, 207. It 47; A III 246, 445; Dhp-a IV 70 (gloss acchindi, for acchidda preterit of Dhp 351). The v.l. at all passages is acchejji, which is to be accounted for on graphological grounds, ch and j being substituted in mss Kern (Toev. 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 an preterit.

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

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

Acchera (adjective) = acchariya wonderful, marvellous S I 181; Vv 84^13 (compare accheratara); Pv III 5^01 (°rūpa = acchariya-sabhāva Pv-a 197); Saddh 244, 398.

Accheraka (adjective) = acchera (acchariya) Ja I 279; Bv I 9 (pāṭihīraṁ).

Aja [Vedic aja from aj (Latin ago to drive), cf. ajina] a he-goat, a ram D I 6, 127; A II 207; Ja I 241; III 278f.; V 241; Pp 56; Pv-a 80.

-eḷaka [Sanskrit ajaiḍaka] goats and sheep D I 5, 141; A II 42f., 209; Ja I 166; VI 110; Pp 58. As plural °ā S I 76; It 36; Ja IV 363;

-pada goat-footed M 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” Vin I 2f. Dīp I 29 (cf. Mvu III 302);

-pālikā a woman goatherd Vin III 38;

-lakkhaṇa “goat-sign”, i.e. prophesying from signs on a goat etc. D I 9 (explained Sv 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) Ja I 419; Dhp-a II 70; Pv-a 282;

-vata “goats’ habit”, a practice of certain ascetics (to live after the fashion of goats) Ja IV 318.

Ajaka a goat, plural goats Vin II 154. – feminine ajikā Ja III 278 and ajiyā Ja V 241.

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

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

Ajajjara see jajjara.

Ajaddhumāra Ajaddhuka and Ajaddhumāra see jaddhu.

Ajamoja [Sanskrit ajamoda, cf. Sanskrit ajājī] cummin-seed Vv-a 186.

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

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

Ajina (neuter) [Vedic ajina, to aja, original goats’ skin] the hide of the black antelope, worn as a garment by ascetics D I 167; Snp 1027; Ja I 12, 53; IV 387; V 407. kharājina a rough skin (as garment) M I 343; S IV 118; A II 207; Snp 249 (= kharāni a.-cammāni Pj II 291). dantājina ? ivory (q.v.).

-khipa a cloak made of a network of strips of a black antelope’s hide D I 167; S I 117; A I 240, 295; II 206; Vin I 306; III 34; Ja VI 569;

-paveṇi a cloth of the size of a couch made from pieces of antelope skin sewn together Vin I 192; D I 7 (= ajina-cammehi mañcappamāṇena sibbitvā katā paveṇi Sv I 87); A I 181;

-sāṭī a garment of skins (= ajina-camma-sāṭī Dhp-a IV 156) Dhp 394 = Ja I 481 = III 85.

Ajini preterit 3rd singular jayati, q.v.

Ajiya = ajikā (see ajaka).

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

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

Ajeyya^01 and Ajjeyya (adjective) [a + jeyya, gerund of jayati, q.v.]

(a) not to be taken by force Khp VIII 8 (cf. Pj I 223).

(b) not to be overpowered, invincible Snp 288; Ja V 509.

Ajeyya^02 (adjective) [a + jeyya, gerund of jīyati, q.v.] not decaying, not growing old, permanent Ja VI 323.

Ajja and Ajjā (adverb) [Vedic adya and adyā, a + dyā, a° being base of demonstrative pronoun (see a^03) and dyā an old locative of dyaus (see diva), thus “on this day”] today, now Snp 75, 153, 158, 970, 998; Dhp 326; Ja I 279; III 425 (read bahutaṁ ajjā; not with Kern, Toev. sub voce as “food”); Pv I 11^07 (= idāni Pv-a 59); Pv-a 6, 23; Mhv 15, 64. Frequently in phrase ajjatagge (= ajjato + agge(?) or ajja-t-agge, see agga 3) from this day onward, henceforth Vin I 18; D I 85; Sv I 235.

-kālaṁ (adverb) this morning Ja VI 180;

-divasa the present day Mhv 32, 23.

Ajjatana (adjective) [cf. Sanskrit adyatana] referring to the day, today’s, present, modern (opposite porāṇa) Thag 552; Dhp 227; Ja II 409. – dative ajjatanāya for today Vin I 17; Pv-a 171 and passim.

Ajjatā (feminine) [abstract from ajja] the present time, in ajjatañ ca this very day S I 83 (v.l. ajjeva).

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

Ajjava (adjective/noun) [cf. Sanskrit ārjava, to ṛju, see uju] straight, upright (usually combined with maddava gentle, soft) D III 213; A I 94; II 113; III 248; Snp 250 (+ maddava), 292 (the same); Ja III 274; Dhs 1339; Vibh 359 (an°); Pj II 292 (= ujubhāva), 317 (the same).

Ajjavatā (feminine) [from preceding] straightforwardness, rectitude, uprightness Dhs 1339. (+ ajimhatā and avaṅkatā).

Ajjita [past participle of ajjati] obtained Saddh 98.

Ajjuka [Sanskrit arjaka] name of a plant, Ocimum Gratissimum Vin IV 35; Sv I 81 (all mss have ajjaka).

Ajjukaṇṇa [Sanskrit arjakarṇa] name of a tree Pentaptera Tomentosa Ja VI 535 (-nn-).

Ajjuṇho (adverb) [haplology from ajja-juṇho; see juṇhā] this moonlight night Vin I 25; IV 80.

Ajjuna [Vedic arjuna, to raj; cf. Greek ὰργόϛ white, ἄργυροϛ silver, Latin argentum] the tree Pentaptera Arjuna Ja VI 535; Dhp-a I 105 (°rukkha).

Ajjh- Assimilation group of adhi + vowel.

Ajjhagā [adhi + agā] 3rd singular preterit of adhigacchati (q.v. for similar forms) he came to, got to, found, obtained, experienced S I 12 (vimānaṁ); Snp 225 (explained at Pj I 180 by vindi paṭilabhi), 956 (ratiṁ; explained at Nidd I 457 by adhigacchi); It 69 (jāti-maraṇaṁ); Dhp 154 (taṇhānaṁ khayaṁ); Vv 32^07 (visesaṁ attained distinction; explained at Vv-a 135 by adhigata); 50^21 (amataṁ santiṁ; explained Vv-a 215 by v.l. adhigañchi, Text adhigacchati).

Ajjhatta (adjective/noun) [cf. Sanskrit adhyātma, cf. attā], that which is personal, subjective, arises from within (in contrast to anything outside, objective or impersonal); as adverb and °– interior, personal, inwardly (opposite bahiddhā bāhira etc. outward, outwardly); cf. ajjhattika and see BMPE 250, note 4. – D I 37 (subjective, inward, of the peace of the 2nd jhāna), 70 = A II 210; V 206 (inward happiness. a. sukkhaṁ = niyakajjhattaṁ attano santāne ti attho Sv I 183 cf. As 169, 338, 361); S 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; A 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); It 39 (ceto-samatha inward peace), 80, 82, 94; Ja I 345 (chātajjhatta with hungry insides); V 338 (the same); Paṭis I 76 (cakkhu etc.); Dhs 161 (= attano jātaṁ As 169), 204, 1044; Pp 59; Vibh 1f. (khandhā), 228 (sati), 327 (paññā), 342 (arūpa-saññī). – adverb °ṁ inwardly, personally (in contrast-pair ajjhattaṁ vā bahiddhā vā; see also compound °bahiddhā) A I 284; II 171; IV 305; V 61; Snp 917 (= upajjhayassa vā ācariyassa vā te guṇā assū ti Nidd I 350).

-ārammaṇa a subjective object of thought Dhs 1047;

-cintin thought occupied with internal things Snp 174, 388;

-bahiddhā inside and outside, personal-external, mutual, interacting S II 252f.; III 47; IV 382; Nidd II 15; Dhs 1049 etc. (see also bahiddhā);

-rata with inward joy D II 107 = S V 263 = Dhp 362 = Ud 64 (+ samāhita); Thag 981; A IV 312; Dhp-a IV 90 (= gocar’ajjhatta-saṅkhātāya kammaṭṭhāna-bhāvanāya rata);

-rūpa one’s own or inner form Vin III 113 (opposite bahiddhā-rūpa and ajjh.-bah° r.);

-saṁyojana an inner fetter, inward bond A I 63f.; Pp 22; Vibh 361;

-santi inner peace Snp 837 (= ajjhattānaṁ rāgādīnaṁ santibhāva Pj II 545; cf. Nidd I 185);

-samuṭṭhāna originating from within Ja I 207 (of hiri; opposite bahiddhā°).

Ajjhattika (adjective) [ajjhatta + ika], personal, inward (cf. BMPE 180 and Nidd I 346: ajjhattikaṁ vuccati cittaṁ); opposite bāhira outward (q.v.). See also āyatana. – M I 62; S I 73 (°ā rakkhā na bāhirā); IV 7f. (āyatanāni); V 101 (aṅga); A I 16 (aṅga); II 164 (dhātuyo); III 400 (āyatanāni); V 52 (the same); It 114 (the same), 9 (aṅga); Khp IV (= Pj I 82); Ja IV 402 (bāhira-vatthuṁ ayācitvā ajjhattikassa nāmaṁ gaṇhati); Dhs 673, 75^01; Vibh 13, 67, 82f., 119, 131, 392f.

Ajjhapara S V 218: substitute v.l. accasara (q.v.).

Ajjhappatta (and Ajjhapatta) [adhi + ā + °prāpta]

1. having reached, approached, coming near to Ja II 450; VI 566 (Text; commentary attano santikaṁ patta).

2. having fallen upon, attacked Ja II 59; V 198 (Text; commentary sampatta)

3. attained, found, got Snp 1134 (= adhigacchi Nidd II); Ja III 296 (Text commentary sampatta); V 158 (ajjhāpatta; commentary sampatta).

Ajjhabhavi 3rd singular preterit of adhibhavati to conquer, overpower, overcome S I 240 (prohibitive mā vo kodho ajjhabhavi); Ja II 336. Cf. ajjhabhu and ajjhobhavati.

Ajjhabhāsi 3rd singular preterit of adhibhāseti to address S IV 117 (gāthāhi); Khp V = Snp page 46 (gāthāya); Pv-a 56, 90.

Ajjhabhu (3rd singular preterit of adhibhavati (q.v.) to overcome, conquer It 76 (dujjayaṁ a. he conquered him who is hard to conquer; v.l. ajjhabhi for ajjhabhavi). Cf. ajjhabhavi.

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

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

Ajjhāgāre (adverb) [adhi + agāre, locative of agāra] at home, in one’s own house A I 132 = It 109; A II 70.

Ajjhācarati [adhi (or ati ?) + ā + car]

1. to conduct oneself according to Vin II 301; M I 523; Miln 266.

2. to flirt with (perhaps to embrace) Ja 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 Saṁghādisesa’s) Vin I 63 (see note in Vinaya Texts, I 184.

2. flirtation Vin III 128 (in the Old commentary as explanation of avabhāsati).

3. sexual intercourse Ja I 396; V 327 (°cara v.l. for ajjhāvara); Miln 127 (an°).

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

Ajjhājīva [adhi (ati ?) + ā + jīv] too rigorous or strenuous a livelihood M II 245 (+ adhipāṭimokkha).

Ajjhāpajjati [adhi + ā + pad] to commit an offence, to incur, to become guilty of (accusative) Vin IV 237. past participle ajjhāpanna (q.v.).

Ajjhāpatti (feminine) [abstract to ajjhāpajjati] incurring guilt Dhs 299 (an°).

Ajjhāpana^01 (neuter) [from causative II of ajjheti] teaching of the sacred writ, instruction Miln 225.

Ajjhāpana^02 (neuter) [ā + jhāpana from kṣā] burning, conflagration Ja VI 311.

Ajjhāpanna [past participle of adhi + āpajjati] become guilty of offence D I 245; III 43; S II 270; A IV 277, 280; V 178, 181. an° guiltless, innocent Vin I 103; D III 46; S II 194, 269; A V 181; Miln 401. For all passages except A IV 277, 280, cf. ajjhopanna.

Ajjhāpīḷita [adhi + ā + pīḷita] harassed, overpowered, tormented Pv-a 180 (khuppipāsāya by hunger and thirst).

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

Ajjhābhavati [adhi + ā + bhū, in meaning of abhi + bhū] to predominate Ja II 357.

Ajjhāyaka [cf. Sanskrit adhyāyaka, cf. ajjhayana] (a brahman) engaged in learning the Veda (mantajjhāyaka Ja VI 209; Pj II 192), a scholar of the brahmanic texts, a studious, learned person D I 88, 120; III 94; A I 163; III 223; Snp 140 (°kula: thus for ajjhāyakula Fausbøll); Thag 1171; Ja I 3; VI 201, 498; Sv I 247.

Ajjhāruha (and Ajjhārūha) (adjective) [to adhi + ā + ruh] growing up over, overwhelming A III 63f. = S V 96; Ja III 399.

Ajjhārūḷha (adjective) [past participle of adhi + ā + ruh] grown up or high over Ja III 399.

Ajjhārūhati [adhi + ārohati cf. atyārohati] to rise into the air, to climb over, spread over S I 221 = Nett 173 (= ajjhottharati Spk I 343; cf. K.S. I 285).

Ajjhāvadati see accāvadati.

Ajjhāvara [from adhi + ā + var] surrounding; waiting on, service, retinue Ja 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 D 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) D II 16; M I 353; Vin IV 224; Ja I 50; Pp 57; Miln 348. – past participle ajjhāvuttha (q.v.).

Ajjhāvuttha [cf. Sanskrit adhyuṣita; past participle of ajjhāvasati] inhabited, occupied (of a house) Vin II 210; Ja I 145; II 333; Pv-a 24 (°ghara); figurative [not] occupied by Pj II 566 (= anosita).

Ajjhāsaya [from adhi + ā + śri, originally hanging on, leaning on, BHS, however, adhyāśaya Divy 586] intention, desire, wish, disposition, bent D II 224 (adjective: intent on, practising); Ja I 88, 90; II 352; V 382; As 314, 334; Pv-a 88, 116, 133 (adjective dān° intent on giving alms), 168; Saddh 219, 518. Frequently in phrase ajjhāsay-ā-nurūpa according to his wish, as he wanted Pv-a 61, 106, 128.

Ajjhāsayatā (feminine) [abstract to ajjhāsaya] desire, longing Pv-a 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.

Ajjhiṭṭha [past participle of ajjhesati] requested, asked, invited Vin I 113 (an° unbidden); D II 289 (Buddhaghosa and text read ajjhitta); Snp page 218 (= ajjhesita Nidd II § 16); Ja VI 292 (= āṇatta commentary); Dhp-a IV 100 (v.l. abhijjhiṭṭha). See also an°.

Ajjhupagacchati [adhi + upa + gam] to come to, to reach, obtain; to consent to, agree, submit Thig 474 (= sampaṭicchati Thig-a 285); Ja II 403; Miln 300; past participle ajjhupagata (q.v.).

Ajjhupagata [past participle of ajjhupagacchati] come to, obtained, reached A V 87, cf. 210; V 187 f.

Ajjhupagamana (neuter) [adhi + upa + gam] consent, agreement, justification Vin II 97, 104.

Ajjhupaharati [adhi + upa + hṛ; cf. upaharati] to take (food) to oneself Ja II 293 (preterit ajjhupāhari = ajjhohari commentary).

Ajjhupekkhati [adhi + upa + ikṣ; cf. BHS adhyupekṣati]

1. to look on A I 257; Miln 275.

2. to look on intently or with care, to oversee, to take care of A IV 45 (kaṭṭh’aggi, has to be looked after); Pv-a 149 (sisaṁ celaṁ vā).

3. to look on indifferently to be indifferent, to neglect Vin II 78 = III 162, cf. Ja I 147; M I 155; II 223; A III 194, 435; Ja V 229; Dhp-a IV 125.

Ajjhupekkhana (neuter) and °ā (feminine) [abstract from ajjhupekkhati] care, diligence, attention Paṭis I 16; II 119; Vibh 230f.; Dhp-a IV 3.

Ajjhupekkhitar [agent noun to ajjhupekkhati] one who looks on (carefully), one who takes care or controls, an overseer, caretaker S V 69 (sādhukaṁ), 324 (the same), 331f.; Vibh 227.

Ajjhupeti [cf. Sanskrit abhyupeti; adhi + upa + i] to go to meet, to receive Ja IV 440.

Ajjheti [Sanskrit adhyeti] to be anxious about, to fret, worry Snp 948 (socati + a); explained at Nidd I 433 by nijjhāyati, at Pj II 568 by abhijjhati (v.l. gijjhati).

Ajjhena (neuter) [Sanskrit adhyayana, see also ajjhayana] study (especially of the Vedas) M III 1; Ja II 327 (as v.l. to be preferred to ajjhesanā); III 114 (= japa); V 10 (plural = vede); VI 201 = 207; Vibh 353; Pj II 314 (mant’).

-kujja (°kūta v.l. ?) a hypocrite, a pharisee Snp 242; cf. Pj II 286.

Ajjhesati (adhi + iṣ; cf. BHS adhyeṣate Divy 160] to request, ask, bid Dhp-a IV 18; preterit ajjhesi Vin II 200; past participle ajjhiṭṭha and ajjhesita (q.v.), with which compair pariyiṭṭha and °esita.

Ajjhesanti [an 8.63] request...

Ajjhesanā (feminine) [see ajjhesati] request, entreaty Vin I 6 = D II 38 = S I 138; Ja II 327 (better v.l. ajjhena).

Ajjhesita [past participle of ajjhesati; cf. ajjhiṭṭha] requested, asked, bidden Nidd II § 16 (= ajjhiṭṭha).

Ajjhokāsa [adhi + okāsa] the open air, only in locative ajjhokāse in the open Vin I 15; S I 212; Dhp-a IV 100.

Ajjhogāḷha [past participle of ajjhogāhati] plunged into, immersed; having entered M I 457; S I 201; Miln 348.

Ajjhogāhati (and Ajjhogāheti) [Sanskrit °abhyavagāhate; adhi (= abhi) + ava + gāh] to plunge into, to enter, to go into D I 101 (vanaṁ), 222 (samuddaṁ); M I 359, 536; A III 75, 368; IV 356; V 133; Vin III 18; Ja I 7; Nidd I 152 (ogāhati + a.); Miln 87 (samuddaṁ); 300 (vanaṁ). – past participle ajjhogāḷha (q.v.). Cf. pariyogāhati.

Ajjhoṭhapeti [adhi + ava + ṭhapeti, causative of sthā] to bring to Pv-a 148 (gāmaṁ), where we should read °ṭṭhapeti.

Ajjhotthata [past participle of ajjhottharati] spread over; covered, filled; overcome, crushed, overpowered Ja I 363 (ajjhottaṭa), 410; V 91 (= adhipanna); Dhp-a I 278; Pv-a 55; Dāṭh V 5.

Ajjhottharati [adhi + ava + stṛ] to cover over, spread out, spread over, cover; to submerge, flood Vin I 111; Ja I 61, 72, 73; Miln 296, 336; Dhp I 264; passive °tthariyati to be overrun with (instrumental), to be smothered, to be flooded A III 92 = Pp 67; preterit ajjhotthari Vv-a 48 (gāmapadeso: was flooded). past participle ajjhotthata (q.v.).

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 v.l. to M I 162 on page 543 gives ajjhopanna as B mss (= adhi-opanna). The mss of Nidd II clearly show ajjhopanna as inferior reading, which may well be attributable to the very frequent substitution of p for s (see Nidd II 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: M I 162, 173, 369; A I 74; II 28; III 68, 242; Ud 75, 76; Sv I 59; as v.l.: D I 245.

2. ajjhosāna as v.l.: A I 74 (commentary explains ajjhosāya gilitvā ṭhita); Nidd II under nissita and passim; Ud 75, 76 (ajjhosanna); Sv I 59 (the same).

3. ajjhāpanna as Text reading: D I 245; III 43, 46; S. II 194, 270: IV 332 (ajjhapaṇṇa); A V 178, 181; Nidd II under nissita; Miln 401; as v.l.: M I 162; A III 242; Ud 75, 76.

Ajjhobhavati [adhi + ava + bhū, Sanskrit abhi°] to overcome, overpower, destroy Ja II 80 (preterit ajjhobhavi = adhibhavi commentary).

Ajjhomaddati [adhi + ava + mṛd] to crush down A IV 191, 193.

Ajjhomucchita [past participle adhi + ava + mūrch, cf. adhimuccita] stiffened out (in a swoon), lying in a faint (?) A III 57f. (v.l. ajjhomuñcïta or °muccita better: sarīre attached to her body, clinging to her body).

Ajjholambati [adhi + ava + lamb] to hang or hold on to (accusative), to cling to S III 137; M III 164 = Nett 179, cf. Saddh 284 and 296.

Ajjhosa = ajjhosāya, in verse only as ajjhosa tiṭṭhati to cleave or cling to S IV 73; Thag 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 M I 328 (with accusative paṭhaviṁ, better as ajjhesati). gerundive ajjhositabha M I 109 (+ abhinanditabba, v.l. °etabba); As 5 (the same); gerund ajjhosāya (q.v.) past participle ajjhosita (q.v.).

Ajjhosāna (neuter) cleaving to [earthly joys], attachment, D II 58f.; III 289; M I 498 (+ abhinandana); S III 187; A I 66; II 11 (diṭṭhi°, kāma° + taṇhā). In combination with (icchā) and mucchā at Nidd II under chanda and nissita and taṇhā (see also ajjhopanna), and at Dhs 1059 of lābha, (the explained at As 363, 370, from as to eat, is popular etymology) Nett 23f. (of taṇhā).

Ajjhosāya [gerund of ajjhosati, cf. BHS adhyavasāya tiṣṭhati Divy 37, 534] being tied to, hanging on, attached to, only in phrase a. tiṭṭhati (+ abhinandati, same in Divy) M I 266; S. IV 36f.; 60, 71f.; Miln 69. See also ajjhosa.

Ajjhosita [cf. Sanskrit adhyavasita, from adhi + ava + sā; but sita is liable to confusion with sita = Sanskrit śrita, also through likeness of meaning with esita; see ajjhāsita and ajjhesita] hanging on, cleaving to, being bent on, (with locative) S II 94 (+ mamāyita); A II 25 (diṭṭha suta muta + a.); Nidd I 75, 106, 163 = Nidd II under nissita; Thig 470 (asāre = taṇhāvasena abhiniviṭṭha Thig-a 284); Pv IV 8^04 (mayhaṁ ghare = taṇhābhinivisena abhiniviṭṭha Pv-a 267; vv.ll. ajjhesita ajjhāsita). °an° S IV 213; V 319; Nidd I 411; Miln 74 (pabbajita).

Ajjhohata [past participle of ajjhoharati] having swallowed Saddh 610 (balisaṁ maccho viya: like a fish the fishhook).

Ajjhoharaṇa (neuter) = ajjhohāra 1. A V 324; Ja VI 213.

Ajjhoharaṇiya (adjective) [gerund of ajjhoharati] something fit to eat, eatable, for eating Ja VI 258; Dhp-a I 284.

Ajjhoharati [Sanskrit abhyavaharati; adhi (= abhi) + ava + hṛ] to swallow, eat, take as food M I 245; Ja I 460; II 293; VI 205, 213; Miln 366; Pv-a 283 (preterit) – past participle ajjhohaṭa (q.v.).

Ajjhohāra [Sanskrit abhyavahāra]

1. taking food, swallowing, eating and drinking Vin IV 233; Miln 176, 366.

2. Name of a fabulous fish (“swallower”; cf. timiṅgala) Ja V 462.

Añcati Ja I 417, read añchati (see next).

Añchati [in meaning = ākaḍḍhati, which latter is also the Sanskrit gloss (ākārṣayati) to the Jain Prākrit aṁchāvei = añchati: see Morris, JPTS 1893, 60] to pull, drag, pull along, to turn on a lathe D II 291 (bhamakāro dīghaṁ a., where K has note: añjanto ti pi acchanto ti pi pātho) = M I 56 (vv.ll. page 532 acch° and añj°); Thag 750 (añcāmi Text, v.l. aññāmi). Añchati should also be read at Ja 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.

Añja (adverb) [original imperative of añjati^01; cf. Sanskrit anjasā (instrumental)] pull on! go on! gee up! Ja I 192.

Añjati^01 [= Sanskrit ṛñjati, ṛjyati to stretch, pull along, draw out, erect; cf. Sanskrit ṛju straight, causative arjyati; Greek ὀρέγω; Latin rego, rectus = erect. See also Pāli uju, añchati, ajjita, ānañja-ānejja]. See añja, añjaya, añjali, añjasa.

Añjati^02 and Añjeti [= Sanskrit añjayati, causative of anakti to smear etc.; cf. Sanskrit añji ointment, ājya butter; Latin unguo to anoint, unguentum ointment; Old High German ancho = German Anke butter] to smear, anoint, paint S II 281; Ja IV 219 (akkhīni añjetvā, v.l. añcitvā). causative II añjāpeti Dhp-a I 21. past participle añjita (q.v.).

Añjana (neuter) [from añjati^02] ointment, especially a collyrium for the eyes, made of antimony, adjective anointed, smeary; glossy, black (cf. kaṇha II and kāla^01 note).

1. Vin I 203 (five kinds viz. kāḷ°, ras°, sot°, geruka, kapalla); D I 7, 12; Sv I 98 (khār°); 284; Dhp-a III 354 (akkhi° eye-salve).

2. glossy, jet-black Ja I 194; II 369; V 416. The reading añjana at A IV 468 is wrong, it should be corrected into thanamajjanamattaṁ. See also pacc°. In meaning collyrium box at Thig 413 (= añjana-nāḷi Thig-a 267); Dhp-a II 25.

-akkhiha with anointed eyes Thag 960;

-upapisana perfume to mix with ointment Vin I 203; II 112;

-cuṇṇa aromatic powder As 13;

-nāḷi an ointment tube, collyrium box Thig-a 267;

-rukkha Name of a tree (“black” tree) Ja I 331;

-vaṇṇa of the colour of collyrium, i.e. shiny, glossy, dark, black D II 18 (lomāni); Ja I 138 (kesā), 194; II 369; Pv-a 258 (vana).

Añjanisalāka (frminine) a stick to put the ointment on with Vin I 203; II 135; Ja III 419.

Añjanī (feminine) [from añjana] a box for ointment, a collyrium pot Vin I 203, 204; II 135; IV 168; M II 65 = Thag 773.

Añjaya (adjective) [from añjati^01] straight Ja III 12 (vv.ll. ajjava and ājjava better ?) explained by commentary as ujuka, akuṭila. See also ajjava. Should we assume misreading for añjasa?

Añjali [cf. Sanskrit añjali, from añjati^01] 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 (Vv-a 7: dasanakha-samodhāna-samujjalaṁ añjaliṁ paggayha). Only in stock phrases (a.) añjaliṁ paṇāmeti to bend forth the outstretched hands Vin II 188; D I 118; Snp 352; Snp p 79. (b.) °ṁ paggaṇhāti to perform the a. salutation Ja I 54; Dhp-a IV 212; Vv-a 7, 312 (sirasmiṁ on one’s head); Pv-a 93. (commentary) °ṁ karoti the same Pv-a 178; cf. katañjali (adjective) with raised hands Snp 1023; Ja I 17; Pv-a 50, and añjalikata the same Pv II 12^20. Cf. pañjali

-kamma respectful salutation, as above A I 123; II 180; IV 130; Vv 78^08, 83^16; Dhp-a I 32;

-karaṇīya (adjective) that is worthy of being thus honoured D III 5; A II 34; III 36; IV 13f.; It 88.

Añjalikā (feminine) [= añjali] the raising of the hands as a sign of respectful salutation Vv 1^05 (explained at Vv-a 24 as dasanakha-samodhāna samujjalaṁ añjaliṁ sirasi paggaṇhantī guṇa-visiṭṭhānaṁ apacayānaṁ akāsiṁ).

Añjasa [Sanskrit āñjasa (?). Cf. ārjava = Pāli ajjava, see añjati^01 and añjaya] straight, straight-forward (of a road) D I 235; Ja I 5; Thig 99; Vv 50^20 (cf. Vv-a 215); Vv-a 84 (= akuṭila); Mhv 25, 5; Miln 217; Saddh 328, 595. Cf. pañjasa.

Añjita [Sanskrit aṅkta and añjayita, past participle of añjeti] smeared, anointed Ja I 77 (su-añjitāni akkhīni); IV 421 (añjit’akkha).

Añña (pronoun) [Vedic anya, with comparative suffix ya; Gothic anϸar; Old High German andar; formation with n analagous to those with l in Greek ᾰλλος (ᾰλjος), Latin alius (cf. alter), Gothic aljis Anglo-Saxon elles = English else. From demonstrative base *eno, see na^01 and cf. a^03] another etc.

A. By itself:

1. other, not the same, different, another, somebody else (opposite oneself) Vin III 144 (aññena, scilicet maggena, gacchati to take a different route); Snp 459, 789, 904; Dhp 158 (opposite attānaṁ), 165; Ja I 151 (opposite attano); II 333 (aññaṁ vyākaroti give a different answer).

2. another one, a second; neuter else, further Snp 1052 (= uttariṁ neuter Nidd II 17); else Ja I 294. aññaṁ kiñci (indefinite) anything else Ja I 151. yo añño every other, whoever else Ja I 256.

3. aññe (plural) (the) others, the rest Snp 189, 663, 911; Dhp 43, 252, 355; Ja 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 Vin 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 Mvu II 436), as pronoun: n’ālaṁ aññamaññassa sukhāya vā dukkhāya vā D I 56 = S III 211. n’aññamaññassa dukkhaṁ iccheyya do not wish evil to each other Snp 148. daṇḍehi aññamaññaṁ upakkamanti (approach each other) M I 86 = Nidd II 199. °ṁ agāravo viharati A III 247. dve janā °ṁ ghātayiṁsu (slew each other) Ja I 254. aññamaññaṁ hasanti Ja V 111; °ṁ musale hantvā Ja V 267. °ṁ daṇḍābhigāṭena Pv-a 58; or adjective: aññamaññaṁ veraṁ bandhiṁsu (established mutual enmity) Ja II 353; °ṁ piyasaṁvāsaṁ vasiṁsu Ja II 153; aññamaññaṁ accayaṁ desetvā (their mutual mistake) Dhp-a I 57; or adverb dve pi aññamaññaṁ paṭibaddha-citta ahesuṁ (in love with each other) Ja III 188; or °-: aññamañña-paccaya mutually dependent, interrelated Paṭis II 49, 58. (commentary) aññoñña (°-) Ja V 251 (°nissita); Dāṭh 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 D I 157; M I 430; A V 193; aññā va saññā bhavissati añño attā D I 187. Thus also in phrase aññena aññaṁ opposite, the contrary, differently, contradictory (literal other from that which is other) Vin II 85 (paṭicarati make counter-charges); D 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 M I 256 (= ayaṁ).

(2) not anotber, i.e. alone, by oneself, oneself only Snp 65 (°posin; past participle paraṁ) = Nidd 4, cf. Nidd II §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 Ja VI 212, °tā difference Pv-a 243;

-khantika acquiescing in different views, following another faith (see khantika) D I 187; M I 487;

-titthiya an adherent of another sect, a non-Buddhist.; D III 115; M I 494, 512; S II 21, 32f., 119; III 116f.; IV 51, 228; V 6, 27f.; A I 65, 240; II 176; IV 35f.; Vin I 60; Ja I 93; II 415;

-diṭṭhika having different views (combined with añña-khantika) D I 187; M 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 Vv 11^05 (see Vv-a 58);

-vāda holding other views, an° (adjective) Dīp IV 24;

-vādaka one who gives a different account of things, one who distorts a matter, a prevaricator Vin IV 36;

-vihita being occupied with something else, distracted, absent-minded Vin IV 269; Dhp-a III 352, 381; °tā distraction, absentmindedness Dhp-a I 181;

-saraṇa (an°) not betaking oneself to others for refuge, i.e. of independent, sure knowledge S III 42 = V 154;

-sita dependent or relying on others Snp 825.

Aññatama (pronoun adjective) [añña + superlative suffix tama; see also aññatara] one out of many, the one or the other of, a certain, any Mhv 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; It 103; Dhp 137, 157; Ja I 221, 253; II 132 etc. devaññatara a certain god, i.e. any kind of god S IV 180 = A IV 461.

Aññattha (adverb) [from añña = aññatra, adverb of place, cf. kattha, ettha] somewhere or anywhere else, elsewhere (either place where or whereto) Ja I 291; II 154; As 163; Dhp-a I 212; III 351; Pv-a 45; Mhv 4, 37; 22, 14.

Aññatra (adverb) [anya + tra, see also aññattha] elsewhere, somewhere else Ja V 252; Pv IV 1^62. In compounds also = añña°, e.g. aññatra-yoga (adjective) following another discipline D I 187; M I 487. – As preposition with ablative (and instrumental) but, besides, except, e.g. a. iminā tapo- pakkamena D I 168; kiṁ karaṇīyaṁ a. dhamma-cariyāya S I 101; ko na aññatra-m-ariyehi who else but the nobles Snp 886 (= ṭhapetvā saññā-mattena Pj II 555). °kiṁ aññatra what but, i.e. what else is the cause but, or: this is due to; but for D I 90 (vusitavā-mānī k. a. avusitattā); S I 29 (k. a. adassanā except from blindness); Snp 206 (the same).

Aññathatta (neuter) [aññathā + tta]

1. change, alteration S III 37; IV 40; A I 153; III 66; Kv 227 (= jarā commentary, cf. PtsC.5 note 2); Miln 209.

2. difference Ja I 147; It 11.

3. erroneous supposition, mistake Vin II 2; S III 91; IV 329.

4. fickleness, change of mind, doubt, wavering, M I 448, 457 (+ domanassa); Ja I 33 (cittaṁ); Pv-a 195 (cittassa).

Aññathā (adverb) [añña + thā] in a different manner, otherwise, differently S I 24; Snp 588, 757; As 163; Pv-a 125, 133. anaññathā without mistake Vv 44^18; anaññatha (neuter) certainty, truth Paṭis II 104 (= tatha).

-bhāva (1) a different existence A II 10; It 9 = 94; Snp 729, 740, 752; (2) a state of difference; i.e. change, alteration, unstableness D I 36; S II 274; III 8, 16, 42; Vibh 379;

-bhāvin based on difference S III 225f.; IV 23f., 66f.; an° free from difference Vin I 36.

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 Sv I 111) only, at any rate D I 91; II 284; Snp 828 (na h’aññadatth’atthi pasaṁsa-lābhā, explained Pj II 541 as na hi ettha pasaṁsa-lābhato añño attho atthi, cf. also Nidd I 168); Miln 133; Vv-a 58; Pv-a 97, 114.

-dasa sure-seeing, seeing everything, all pervading D I 18; III 135, 185; A II 24; III 202; IV 89, 105; It 15.

Aññadā (adverb) [añña + dā, cf. kadā, tadā, yadā] at another time, else, once S IV 285; Ja V 12; Dhp-a IV 125.

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 Cpd 176 note 3 and Ps.B. introduction xxxiii) M I 445; S I 4 (sammad°), 24 (aññāya nibbuta); II 221; V 69, 129 (diṭṭh’eva dhamme), 133, 237; A III 82, 143, 192; V 108; It 39f., 53, 104; Dhp 75, 96; Khp VII 11; Miln 334. – aññaṁ vyākaroti to manifest ones Arahantship (by a discourse or by mere exclamation) Vin I 183; S II 51f., 120; IV 139; V 222; Ja I 140; II 333. See also Arahatta.

-atthika desirous of higher knowledge Pv IV 1^14;

-ārādhana the attainment of full insight M I 479;

-indriya the faculty of perfect knowledge or of knowledge made perfect D III 219; S V 204; It 53; Pp 2; Dhs 362, 505, 552; Nett 15, 54, 60;

-citta the thought of gnosis, the intention of gaining Arahantship S II 267; A III 437;

-paṭivedha comprehension of insight Vin II 238;

-vimokkha deliverance by the highest insight Snp 1105, 1107 (Nidd II 19: vuccati Arahatta-vimokkho).

Aññāṇa (neuter) [a + ñāṇa] ignorance; see ñāṇa 3 e.

Aññāṇaka (neuter) [denominative of aññāṇa] ignorance Vin IV 144.

Aññāṇin (adjective) [a + ñāṇin] ignorant, not knowing Dhp-a III 106.

Aññāta^01 [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)” D III 219; S V 204; It 53; Pp 2; Dhs 296 (cf. BMPE 78); Nett 15, 54, 60, 191.

-mānin one who prides himself in having perfect knowledge, one who imagines to be in possession of right insight A III 175f.; Thag 953.

Aññāta^02 [a + ñāta] unknown, see ñāta.

Aññātaka^01 [a + ñātaka, cf. Sanskrit ajñāti] he who is not a kinsman Dhp-a I 222.

Aññātaka^02 (adjective) [denominative of aññāta^02] unknown, unrecognisable, only in phrase °vesena in unknown form, in disguise Ja I 14; III 116; V 102.

Aññātar [agent noun to ājānāti] one who knows, a knower of D II 286; M I 169; S I 106 (Dhammassa); Kv 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 Dhs 555 (cf. BMPE 139f.) and same passages as under aññ’indriya (see aññā).

Aññātukāma (adjective) [ā + jñātuṁ + kāma] desirous of gaining right knowledge A III 192. See ājānāti.

Aññāya [gerund of ājānāti, q.v. for detail] recognising knowing, in the conviction of S I 24; A III 41; Dhp 275, 411.

Aññoñña see añña B 2 commentary.

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. Pj II 284 explains by āhārayamāna.

Aṭaṭa [BHS aṭaṭa (e.g. Divy 67), probably to aṭ roam about. On this notion cf. description cf. roaming about in Niraya at Nidd I 405 bottom] name of a certain Hell or Niraya A V 173 = Snp p. 126.

Aṭaṇaka (adjective) [cf. Sanskrit aṭana, to aṭ] roaming about, wild Ja V 105 (°gāvī).

Aṭanī (feminine) a support a stand inserted under the leg of a bedstead Vin IV 168; Sp IV 773 on Pācittiya 14 (quoted Minayeff Pr.S. 86 and Vin IV 357); Dhp-a I 234; Ja 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.

Aṭala (adjective) [cf. Sanskrit aṭṭa and aṭṭālaka stronghold] solid, firm, strong, only in phrase aṭaliyo upāhanā strong sandals M II 155 (vv.ll. paṭaliye and agaliyo) = S I 226 (vv.ll. āṭaliyo and āṭaliko). Spk I 346 explains gaṇaṅgaṇ-ūpāhanā, Mrs. Rh.D. (K.S. I 291) translates “buskined shoes”.

Aṭavī (feminine) [Sanskrit aṭavī: Non-Aryan, probably Dravidian]

1. forest, woods Ja I 306; II 117; III 220; Dhp-a I 13; Pv-a 277.

2. inhabitant of the forest, man of the woods, wild tribe Ja VI 55 (= aṭavicorā commentary).

-rakkhika guardian of the forest Ja II 335;

-saṅkhepa at A I 178 = III 66 is probably faulty reading for v.l. °saṅkopa “inroad of savage tribes”.

Aṭṭa^01 [cf. see aṭṭaka] a platform to be used as a watchtower Vin I 140; Sv I 209.

Aṭṭa^02 [cf. Sanskrit artha, see also attha 5 b] lawsuit, case, cause Vin IV 224; Ja II 2, 75; IV 129 (°ṁ vinicchināti to judge a cause), 150 (°ṁ tīreti to see a suit through); VI 336.

Aṭṭa^03 [Sanskrit ārta, past participle of ardati, ṛd to dissolve, afflict etc.; cf. Sanskrit ārdra (= Pāli adda and alla); Greek ἄρδω to moisten, ἄρδα dirt. See also aṭṭīyati and aṭṭita] distressed, tormented, afflicted; molested, plagued, hurt Snp 694 (+ vyasanagata; Pj II 489 ātura); Thig 439 (= aṭṭita Thig-a 270), 441 (= pīḷita Thig-a 271); Ja IV 293 (= ātura commentary); Vv 80^09 (= attita upadduta Vv-a 311). Often –°: iṇaṭṭa oppressed by debt M I 463; Miln 32; chāt° tormented by hunger Vv-a 76; vedan° afflicted by pain Vin II 61; III 100; Ja I 293; sūcik° (read for sūcikaṭṭha) pained by stitch Pv III 2^03.

-s-sara cry of distress Vin III 105; S II 255; Ja I 265; II 117; Miln 357; Pv-a 285.

Aṭṭaka [denominative of aṭṭa^01] a platform to be used as a watch-house on piles, or in a tree Vin I 173; II 416; III 322, 372; Sv I 209.

Aṭṭāna at Vin II 106 is obscure, should it not rather be read with Buddhaghosa as aṭṭhāna? (cf. Buddhaghosa on page 315).

Aṭṭāla [from aṭṭa] a watch-tower, a room at the top of a house, or above a gate (koṭṭhaka) Thag 863; Ja III 160; V 373; Miln 1, 330; Dhp-a III 488.

Aṭṭālaka [Sanskrit aṭṭālaka] = aṭṭāla; Ja II 94, 220, 224; VI 390, 433; Miln 66, 81.

Aṭṭita (Addita) (occasionally addita, e.g. Pv II 6^02; Thig 77, 89; Thag 406) [Sanskrit ardita, past participle of ardayati, causative of ardati, see aṭṭa^03] pained, distressed, grieved, terrified Thag 157; Ja II 436; IV 85 (v.l. addhita); V 84; Vv-a 311; Thig-a 270; Mhv 1, 25; 6, 21; Dīp I 66; II 23; XIII 9; Saddh 205. See remarks of Morris JPTS 1886, 104, and 1887. 47.

Addiyāmi, Aṭṭiyati and Aṭṭiyati [denominative from aṭṭa^03, q.v.] to be in trouble or anxiety, to be worried, to be incommoded, usually combined with harāyati, e.g. D I 213 (+ jigucchati); S I 131; M I 423; Pv I 10^02 (= aṭṭā dukkhitā Pv-a 48), frequent in present participle aṭṭiyamāna harāyamāna (+ jigucchamāna) Vin II 292; Ja I 66, 292; It 43; Nidd II 566; Paṭis I 159. Spelling sometimes addiyāmi, e.g. Thig 140. – past participle aṭṭita and addita.

Aṭṭiyana (neuter) [cf. Sanskrit ardana, to aṭṭiyati] fright, terror, amazement Dhp-a II 179.

Aṭṭha^01 [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” aṭṭha matakukkuṭe aṭṭha jīva-k. gahetvā (with 8 dead and 8 live cocks; eight instead of 2 because gift intended for a king) Dhp-a I 213. saṅghassa a salākabhattaṁ dāpesi Vv-a 75 = Dhp-a III 104.

a. piṇḍapātāni adadaṁ Vv 34^08. a. vattha-yugāni (a double pair as offering) Pv-a 232, a therā Pv-a 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 (2^03). Thus a “royal” gift goes under the name of sabb’aṭṭhakaṁ dānaṁ (8 elephants, 8 horses, 8 slaves etc.) where each of 8 constituents is presented in 8 exemplars Dhp-a II 45, 46, 71. In the same sense aṭṭh- aṭṭha kahāpaṇā (as gift) Dhp-a II 41; aṭṭh’aṭṭhakā dibbā kaññā Vv 67^03 (= catusaṭṭhi Vv-a 290); aṭṭhaṭṭhaka Dīp VI 56. Quite conspicuous is the meaning of a “couple” in the phrase satt’aṭṭha 7 or 8 = a couple, e.g. satt’aṭṭha divasā, a weck or so Ja I 86; Ja II 101; Vv-a 264 (saṁvaccharā years). –

(b.) used as definite measure of quantity and distance, where it also implies the respectability of the gift, 8 being the lowest unit of items that may be given decently. Thus frequent as aṭṭha kahāpaṇā Ja I 483; IV 138; Vv-a 76; Miln 291.

In distances: a. karīsā Dhp-a II 80; IV 217; Pv-a 258; a. usabhā Ja IV 142.

(commentary) in combination with 100 and 1000 it assumes the meaning of “a great many”, hundreds, thousands. Thus aṭṭha sataṁ 800, Snp 227. As denotation of wealth (cf. below under 18 and 80): a-sata-sahassa-vibhava Dhp-a IV 7. But aṭṭhasata at S IV 232 means 108 (3 X 36), probably also at Ja V 377. – aṭṭha sahassaṁ 8000 Ja V 39 (nāgā). The same meaning applies to 80 as well as to its use as unit in combination with any other decimal (18, 28, 38 etc.):

(α) 80 (asīti) a great many. Here belong the 80 smaller signs of a Mahāpurisa (see anuvyañjana), besides the 32 main signs (see dvattiṁsa) Vv-a 213 etc. Frequently as measure of riches, e.g. 80 waggon loads Pv II 7^05; asīti-koṭivibhava Dhp-a III 129; Pv-a 196; asīti hatth’ubbedho rāsi (of gold) Vv-a 66, etc. See further references under asīti.

(β) The following are examples of 8 with other decimals: 18 aṭṭhādasa (only M III 239: manopavicārā) and aṭṭhārasa (this the later form) Vv-a 213 (avenika-Buddha-dhammā: Bhagavant’s qualities); as measure Ja VI 432 (18 hands high, of a fence); of a great mass or multitue: aṭṭhārasa koṭiyo or °koṭi, 18 koṭis Ja I 92 (of gold), 227; IV 378 (°dhana, riches); Dhp-a II 43 (of people); Miln 20 (the same); aṭṭhārasa-akkhohini-saṅkhāya Ja VI 395. a. vatthū Vin II 204. – 28 aṭṭhavīsati nakkhattāni Nidd I 382; paṭisallāṇaguṇā Miln 140. – 38 aṭṭhatiṁsā Miln 359 (rājaparisā). – 48 aṭṭhacattārīsaṁ vassāni Snp 289. – 68 aṭṭhasaṭṭhi Thag 1217 °sitā savitakkā, where the same passage at S I 187 however reads atha saṭṭhi-tasitā vitakkā); Ja 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 4 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) – Ja V 409 (a. maṅgalena samannāgata, of Indra’s chariot: with the 8 lucky signs); Vv-a 193 (aṭṭhahi akkhaṇehi vajjitaṁ manussabhāvaṁ: the 8 unlucky signs). In progression: Ja IV 3 (aṭṭha petiyo, following after 4, then followed by 16, 32); Pv-a 75 (a. kapparukkhā at each point of the compass 32 in all). Further: 8 expressions of bad language Dhp-a IV 3.

-aṁsa with eight edges, octagonal, octahedral, implying perfect or divine symmetry (see above B. 2), of a diamond D I 76 = M III 121 (maṇi veḷuriyo a.); Miln 282 (maṇiratanaṁ subhaṁ jātimantaṁ a.) of the pillars of a heavenly palace (Vimāna) Ja VI 127 = 173 = Vv 78^02 (a. sukatā thambhā); Vv 84^15 (āyataṁsa = āyatā hutvā aṭṭha-soḷasa-dvattiṁsādi-aṁsavanto Vv-a 339). Of a ball of string Pv IV 3^28 (gulaparimaṇḍala, cf. Pv-a 254). Of geometrical figures in general Dhs 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 A I 215; Snp 402 (Pj II 378 explains ekam pi divasaṁ apariccajanto aṭṭhaṅgupetaṁ uposathaṁ upavassa); cf. aṭṭhaṅguposathin (adjective) Mhv 36, 84. In BHS always in phrase aṣṭāṅga-samanvāgata upavāsa, e.g. Divy 398; Avadānaśataka I 338, 399; also vrata Avadānaśataka I 170. In the same sense aṭṭhaṅgupeta pāṭihāriyapakkha (cf sub voce pāṭihāriya) Snp 402, where Vv 15^06 has °susamāgata (explained at Vv-a 72 by pānāṭipātā veramaṇī-ādīhi aṭṭhah’aṅgehi samannāgata). °samannāgata endowed with the eight qualities (see aṅga 3), of rājā, a king D I 137f., of brahmassara, the supreme or most excellent voice (of the Buddha) D II 211; Ja I 95; Vv-a 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. Lal 540, cf. aṣṭāṅgamārgadeśika of the Buddha, Divy 124, 265); D I 156, 157, 165; M I 118; It 18; Snp 1130 (magga uttama); Dhp 191, 273; Thig 158, 171; Khp IV; Vin I 10; Nidd II 485; Sv I 313; Dhp-a III 402;

-aṅgula eight finger-breadths thick, eight inches thick, i.e. very thick, of double thickness Ja II 91 (in contrast to caturaṅgula); Mhv 29, 11 (with sattaṅgula);

-aḍḍha (v.l. aḍḍhaṭṭha) half of eight, i.e. four (°pāda) Ja VI 354, see also aḍḍha^01;

-nakha having eight nails or claws Ja VI 354 (ekekasmiṁ pāde dvinnaṁ dvinnaṁ khurānaṁ vasena commentary);

-nava eight or nine Dhp-a III 179;

-pada 1. a chequered board for gambling or playing drafts etc., literally having eight squares, i.e. on each side (Sv I 85: ekekāya pantiyā aṭṭha aṭṭha padāni assā ti), cf. dasapada D I 6. 2. eightfold, folded or plaited in eight, cross-plaited (of hair) Thag 772 (aṭṭhāpada-katā kesā); Ja II 5 (°ṭṭhapana = cross-plaiting);

-padaka a small square (⅛), i.e. a patch Vin I 297; II 150;

-pāda an octopod, a kind of (fabulous) spider (or deer?) Ja V 377; VI 538; cf. Sanskrit aṣṭapāda = śarabha a fabulous eight-legged animal;

-maṅgala having eight anspicious signs Ja 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 Ja VI 388;

-vidha eightfold Dhs 219.

Aṭṭha^02 see attha.

Aṭṭhaka (adjective) [Sanskrit aṣṭaka]

1. eightfold Vin I 196 = Ud 59 (°vaggikāni); Vv-a 75 = Dhp-a 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 8th day before and after the full moon Vin I 31, 288 (see Vinaya Texts I 130n); M I 79; A I 136; Miln 396; Ja I 390.

3. °ṁ (neuter) an octad Vv 67^02 (aṭṭh° eight octads = 64); Vv-a 289, 290. On sabbaṭṭhaka see aṭṭha B 1 a. See also antara.

Aṭṭhama (ordinal number) [Sanskrit aṣṭama, see aṭṭha^01] the eighth Snp 107, 230 (cf. Pj I 187), 437. – feminine °ī the eighth day of the lunar half month (cf. aṭṭhakā) A I 144; Snp 402; Vv 16^06 (in all three passages as pakkhassa cātuddasī pañcadasī ca aṭṭhamī); A 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.) Kv 243-251 (cf. PtsC.46f.); Nett 19, 49, 50; Paṭis 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 Vin II 105, 106 (read aṭṭhāne with v.l.; cf. Vin II 315).

Aṭṭhāna^02, CPD: [sa. asthāna], (a) wrong place, time, or occasion; (b) impossibility (with foll. yaṁ and potential, = it is impossible that ...), (c) locative ~e = on wrong object, or wrong person: (d) instrumental ~ena akāraṇena = without reason.

Aṭṭhi°01 [= attha (aṭṭha) in compounds with kar and bhū, as frequent in Sanskrit and Pāli 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, M. 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 D II 204; M I 325, 445; S I 112f. = 189, 220; V 76; A II 116; III 163; Ja I 189; V 151 (attano atthikabhāvaṁ katvā atthiko hutvā sakkaccaṁ suṇeyya commentary); Ud 80 (adhikicca, ayaṁ no attho adhigantabbo evaṁ sallakkhetvā tāya desanāya atthikā hutvā commentary); Saddh 220 (°katvāna).

Aṭṭhi^02 (neuter) [Sanskrit asthi = Avesta asti, Greek ὄστεον, ὄστρακον, ὰστάγαλος; Latin os (°oss); also Greek ὅζος branch Gothic asts]

1. a bone A I 50; IV 129; Snp 194 (°nahāru bones and tendons); Dhp 149, 150; Ja I 70; III 26, 184; VI 448 (°vedhin); Dhp-a III 109 (300 bones of the human body, as also at Suśruta III 5); Pj I 49; Pv-a 68 (°camma-nahāru), 215 (gosīs°); Saddh 46, 103.

2. the stone of a fruit Ja II 104.

-kaṅkala [Sanskrit °kaṅkāla] a skeleton M I 364; cf. °saṅkhalika;

-kadali a special kind of the plantain tree (Musa Sapientum) Ja V 406;

-kalyāṇa beauty of bones Dhp-a I 387;

-camma bones and skin Ja II 339; Dhp-a III 43; Pv-a 68

-taca the same Ja II 295;

-maya made of bone Vin II 115;

-miñjā marrow A IV 129; Dhp-a I 181; III 361; Pj I 52;

-yaka (Text aṭṭhīyaka) bones and liver S I 206;

-saṅkhalikā [BHS °śakalā Avadānaśataka I 274f., see also aṭṭhika°] a chain of bones, i.e. a skeleton Dhp-a III 479; Pv-a 152;

-saṅghāṭa conjunction of bones, i.e. skeleton Vism 21; Dhp-a II 28; Pv-a 206;

-sañcaya a heap of bones It 17;

-saññā the idea of bones (cf. aṭṭhika°) Thag 18;

-saññā: [BD]: perception of bones

-saṇṭhāna a skeleton Saddh 101.

Aṭṭhika^01 (neuter) [from aṭṭhi]

1. = aṭṭhi^01 a bone M III 92; Ja I 265, 428; VI 404; Pv-a 41.

2. = aṭṭhi^02 kernel, stone Dhp-a II 53 (tāl°); Mhv 15, 42.

-saṅkhalikā a chain of bones, a skeleton A III 324 see also under kaṭaṭṭhika.

-saññā the idea of a skeleton S V 129f.; A II 17; Dhs 264.

-saññā: [BD]: perception of the skeleton

Aṭṭhika^02 at Pv-a 180 (sūcik°) to be read aṭṭita (q.v.) for aṭṭika.

Aṭṭhita^01 see ṭhita.

Aṭṭhita^02 [ā + ṭhita] undertaken, arrived at, looked after, considered Ja II 247 (= adhiṭṭhita commentary).

Aṭṭhita^03 see atthika.

Aṭṭhilla at Vin II 266 is explained by Buddhaghosa on page 327 by gojaṅghaṭṭika, perhaps more likely = Sanskrit aṣṭhīlā a round pebble or stone.

Aḍḍha^01 (and Addha) [etymology uncertain, Sanskrit ardha] one half, half; usually in compounds (see below), like diyaḍḍha 1½ (°sata 150) Pv-a 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-a IV 98;

-aṭṭha half of eight, i.e. four (cf. aṭṭhaḍḍha) S II 222 (°ratana); Ja VI 354 (°pāda quadruped; v.l. for aṭṭhaḍḍha);

-aḷhaka ½ an aḷhaka (measure) Dhp-a III 367;

-uḍḍha [cf. Mahārāṣṭrī form cauṭṭha = Sanskrit caturtha] three and a half Ja I 82; IV 180; V 417, 420; Dhp-a I 87; Mhv 12, 53;

-ocitaka half plucked off Ja I 120;

-karīsa (-matta) half a k. in extent Vv-a 64 (cf. aṭṭha-karīsa);

-kahāpaṇa ½ kahāpaṇa A V 83;

-kāsika (or °ya) worth half a thousand kāsiyas (i.e. of Benares monetary standard) Vin I 281 (kambala, a woollen garment of that value; cf. Vinaya Texts II 195); II 150 (bimbohanāni, pillows; so read for aḍḍhakāyikāni in Text); Ja V 447 (-kāsigaṇikā for °kāsiya° a courtezan who charges that price, in phrase °k.-gaṇikā viya na bahunnaṁ piyā manāpā);

-kumbha a half (-filled) pitcher Snp 721;

-kusi (technical term of tailoring) a short intermediate cross-seam Vin I 287;

-kosa half a room, a small room Ja VI 81 (= a° kosantara commentary);

-gāvuta half a league Ja VI 55;

-cūḷa (°vāhā vīhi) ½ a measure (of rice) Miln 102, perhaps misread for aḍḍhāḷha (āḷha = āḷhaka, cf. A III 52), a half āḷha of rice;

-tiya the third (unit) less half, i.e. two and a half Vv-a 66 (māsā); Ja I 49, 206, 255 (°sata 250). Cf. next;

-teyya = °tiya 2½ Vin IV 117; Ja II 129 (°sata); Sv I 173 (v.l. for °tiya); Dhp-a I 95 (°sata), 279; Pv-a 20 (°sahassa);

-telasa [cf. BHS ardhatrayodaśa] twelve and a half Vin I 243, 247; D II 6 (°bhikkhusatāni, cf. tayo B 1 b); Dhp-a III 369;

-daṇḍaka a short stick M I 87 = A I 47; II 122 = Nidd II §604 = Miln 197;

-duka see °ruka;

-nāḷika (-matta) half a nāḷi-measure full Ja VI 366;

-pallaṅka half a divan Vin II 280;

-bhāga half a share, one half Vv 13^06 (= upaḍḍhabhāga Vv-a 61); Pv I 11^05;

-maṇḍala semi-circle, semi circular sewing Vin I 287;

-māna half a māna measure Ja I 468 (masculine = aṭṭhannaṁ nāḷinaṁ nāmaṁ commentary);

-māsa half a month, a half month, a fortnight Vin III 254 (ūnak°); A V 85; Ja III 218; Vv-a 66. Frequently in accusative as adverb for a fortnight, e.g. Vin IV 117; Vv-a 67; Pv-a 55;

-māsaka half a bean (as weight or measure of value, see māsaka) Ja I 111;

-māsika half-monthly Pp 55;

-muṇḍaka shaven over half the head (sign of loss of freedom) Mhv 6, 42;

-yoga a certain kind of house (usually with pāsāda) Vin 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) Ja V 410; Sv I 35 (in explanation of addhāna-magga); Dhp-a I 147; II 74;

-rattā midnight A III 40 (°aṁ adverb at m.); Vv 81^16 (°rattāyaṁ adverb = aḍḍharattiyaṁ Vv-a 315); Ja I 264 (samaye); IV 159 (the same);

-ratti = °rattā Vv-a 255, 315 (= majjhimayāma-samaya); Pv-a 155;

-ruka (v.l. °duka) a certain fashion of wearing the hair Vin II 134; Buddhaghosa explanains (Sp VI 1211): aḍḍharukan ti udare lomarāji-ṭhapanaṁ “leaving a stripe of hair on the stomach”;

-vivaṭa (dvāra) half open Ja V 293.

Aḍḍha^02 (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 Pāli 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 D I 115, 134, 137; III 163; Pp 52; Dhp-a I 3; Vv-a 322; Pv-a 3, 78 etc. In other combinations Vv 31^04 (°kula); Nidd II §615 (Sakka = aḍḍho mahaddhano dhanavā); Sv I 281 (= issara); Dhp-a II 37 (°kula); Saddh 270 (satasākh°), 312 (guṇ°), 540f. (the same), 561.

Aḍḍhaka (adjective) wealthy, rich, influential Ja IV 495; Pv II 8^02 (= mahāvibhava Pv-a 107).

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

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 Vin I 6 = S I 137, 234 = D II 39; Thig 364 (i.e. without a new birth); A II 69; Ja V 481; Thig-a 245.

Aṇu (adjective) [Sanskrit aṇu; as to etymology see Walde Latin Wtb. under ulna. See also āṇi] small, minute, atomic, subtle (opposite thūla, q.v.) D I 223; S I 136; V 96 (°bīja); Snp 299 (anuto aṇuṁ gradually); Ja III 12 (= appamattaka); IV 203; Dhs 230, 617 (= kisa); Thig-a 173; Miln 361. Note aṇu is frequently spelt anu, thus usually in compound °matta.

-thūla (aṇuṁthūla) fine and coarse, small and large Dhp 31 (= mahantañ ca khuddakañ ca Dhp-a I 282), 409 = Snp 633; Ja IV 192; Dhp-a IV 184;

-matta of small size, atomic, least Snp 431; Vibh 244, 247 (cf. M III 134; A II 22); Dīp IV 20. The spelling is anumatta at D I 63 = It 118; Dhp 284; Sv I 181; Saddh 347;

-sahagata accompanied by a minimum of, i.e. residuum Kv 81, cf. PtsC.6 note 3.

Aṇuka (adjective) = aṇu Snp 146, Pj I 246.

Aṇḍa (neuter) [Etymology unknown. Cf. Sanskrit aṇḍa]

1. an egg Vin III 3; S II 258; M I 104; A IV 125f.

2. (plural) the testicles Vin III 106.

3. (in camm°) a water-bag Ja I 249 (see Morris JPTS 1884, 69).

-kosa shell of eggs Vin III 3 = M I 104; A IV 126, 176;

-cheda(ka) one who castrates, a gelder Ja IV 364, 366;

-ja 1. born from eggs S III 241 (of snakes); M I 73; Ja II 53 = V 85; Miln 267. 2. a bird Ja V 189;

-bhārin bearing his testicles S II 258 = Vin III 100;

-sambhava the product of an egg, i.e. a bird Thag 599;

-hāraka one who takes or extirpates the testicles M I 383.

Aṇḍaka^01 (neuter) = aṇḍa, egg Dhp-a I 60; III 137 (sakuṇ°).

Aṇḍaka^02 (adjective) [Sanskrit? probably an inorganic form; the diæresis of caṇḍaka into c’aṇḍaka seems very plausible. As to meaning cf. As 396 and see BMPE 325, also Morris JPTS 1893, 6, who, not satisfactorily, tries to establish a relation to ard, as in aṭṭa^03] only used of vācā, speech: harsh, rough, insolent M I 286; A V 265, 283, 293 (gloss kaṇṭakā); Ja III 260; Dhs 1343, cf. As 396.

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. Jm 31^75) M I 134; S I 214; IV 157 (mahā udak°); Snp 173 (figurative for saṁsāra see Pj II 214), 183, 184; Ja I 119 (°kucchi), 227 (the same); V 159 (mah°); Mhv 5, 60; 19, 16 (mah°).

2. a stream, river Ja III 521; V 255.

Aṇha [Sanskrit ahna, day, see ahan] day, only as –° in apar°, pubb°, majjh°, sāy°, q.v.

Atakkaka (adjective) [a + takka^02] not mixed with buttermilk Ja VI 21.

Ataccha (neuter) [a + taccha^02] falsehood, untruth D I 3; Ja VI 207.

Atandita (adjective), Unwearied, unremitting. MN 131.

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) Ja 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 surpassivein splendour. (b.) intransitive atikkanta passed by; atikkama traversing aticca transgressing; atīta past, gone beyond. – Also with 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) Vin IV 360 (Buddhaghosa); Ja II 331; IV 81; Dhp-a IV 61. °devātideva god upon god, god and more than a god (see atideva); mānātimāna all kinds of conceit; vaṅkātivaṅka crooked all over Ja I 160.

IV Semantically ati is closely related to abhi, so that in consequence of dialectical variation we frequently find ati in Pāli, where the corresponds expression in later Sanskrit shows abhi. See e.g. the following cases for comparison: accuṇha atijāta, °pīḷita °brūheti, °vassati, °vāyati, °veṭheti.

Note The contracted (assimilation-) form of ati before vowels is acc- (q.v.). See also for adverbial use atiriva, ativiya, atīva.

Ati-ambila (adjective) [ati + ambila] too sour Dhp-a II 85.

Ati-Arahant [ati + Arahant] a super-Arahant, one who surpassives even other Arahants Miln 277.

Ati-issara (adjective) very powerful(?) Ja V 441 (°bhesajja, medicin).

Ati-uṇha (adjective) too hot Pv-a 37 (°ātapa glow). See also accuṇha (which is the usual form).

Ati-uttama (adjective) by far the best or highest Vv-a 80.

Ati-udaka too much water, excess of water Dhp-a I 52.

Ati-ussura (adjective) only in locative °e (adverb) too soon after sunrise, too early Vv-a 65 (laddhabhattatā eating too early).

Ati-eti [ati + i] to go past or beyond, see gerund aticca and past participle atīta.

Atikata (past participle) more than done to, i.e. retaliated; paid back in an excessive degree A I 62.

Atikaḍḍhati [ati + kaḍḍhati] to pull too hard, to labour, trouble, drudge Vin III 17.

Atikaṇha (adjective) [ati + kaṇha] too black Vin IV 7.

Atikaruṇa (adjective) [ati + karuṇa] very pitiful, extremely miserable Ja I 202; IV 142; VI 53.

Atikassa (gerund) [from atikassati ati + kr̥̥ṣ; Sanskrit atikṛṣya] pulling (right) through Ja V 173 (rajjuṁ, a rope, through the nostrils; v.l. anti°).

Atikāla [ati + kāla] in instrumental atikālena adverb in very good time very early Vin I 70 (+ atidivā).

Atikkanta [past participle of atikamati] passed beyond, passed by, gone by, elapsed; passed over, passing beyond, surpassing Ja II 128 (tīṇi saṁvaccharāni); Dhp-a III 133 (tayo vaye passed beyond the 3 ages of life); Pv-a 55 (māse °e after the lapse of a month), 74 (kati divasā °ā how many days have passed).

-mānusaka superhuman It 100; Pp 60; cf. BHS atikrānta-mānuṣyaka Mvu III 321.

Atikkantikā (feminine) [abstract derived from preceding] transgressing overstepping the bounds (of good behaviour), lawlessness Miln 122.

Atikkama [Sanskrit atikrama] going over or further, passing beyond, traversing figurative overcoming of, overstepping, failing against, transgression Dhp 191; Dhs 299; Pv-a 154 (katipayayojan°), 159 (°caraṇa sinful mode of life); Miln 158 (dur° hard to overcome); Saddh 64.

Atikkamaṇaka (adjective) [atikkamaṇa + ka] exceeding Ja I 153.

Atikkamati [ati + kamati]

(1) to go beyond, to pass over, to cross, to passiveby.

(2) to overcome, to conquer, to surpass to be superior to. – Ja IV 141; Dhp 221 (potential °eyya, overcome); Pv-a 67 (maggena: passives by). gerundive atikkamanīya to be overcome D II 13 (an°); Pj II 568 (dur°). gerund atikkamma D II 12 (surpassing); It 51 (māradheyyaṁ, passing over), cf. vv.ll. under adhigayha; and atikkamitva going beyond, overcoming, transcending (Ja IV 139 (samuddaṁ); Pp 17; Ja I 162 (raṭṭhaṁ having left). Often to be translated as adverb “beyond”, e.g. pare beyond others Pv-a 15; Vasabhagāmaṁ beyond the village of V. Pv-a 168. – past participle atikkanta (q.v.).

Atikkameti [causative of atikkamati] to make passive to cause to pass over Ja I 151.

Atikkhippaṁ (adverb) [ati + khippa] too soon Vin II 284.

Atikhaṇa (neuter) [ati + khaṇa(na)] too much digging Ja II 296.

Atikhāta (neuter) = preceding Ja II 296.

Atikhiṇa (adjective) [ati + khīṇa] in cāpātikhīṇa broken bow (?) Dhp 156 (explained at Dhp-a III 132 as cāpāto atikhīṇā cāpā vinimmuttā).

Atiga (–°) (adjective) [ati + ga] going over, overcoming, surmounting, getting over Snp 250 (saṅga°); Dhp 370 (the same); Snp 795 (sīma°, cf. Nidd I 99), 1096 (ogha°); Nidd I 100 (= atikkanta); Nidd II §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) Vin II 192; D I 85; S II 205; Sv I 236 (= abhibhavitvā pavatta). Also 3rd plural accaguṁ It 93, 95.

Atigāḷeti [ati + gāḷeti, causative of galati, cf. Sanskrit vi-gālayati] to destroy, make perish, waste away Ja VI 211 (= atigālayati vināseti commentary page 215). Perhaps reading should be atigāḷheti (see atigāḷhita).

Atigāḷha (adjective) [ati + gāḷha^01] very tight or close, intensive Ja I 62. Cf. atigāḷhita.

Atigāḷhita [past participle of atigāḷheti, denominative from atigāḷha; cf. Sanskrit atigāhate to overcome] oppressed, harmed, overcome, defeated, destroyed Ja V 401 (= atipīḷita commentary).

Atighora (adjective) [ati + ghora] very terrible or fierce Saddh 285.

Aticaraṇa (neuter) [from aticarati] transgression Pv-a 159.

Aticarati [ati + carati]

1. to go about, to roam about Pv II 12^15; Pv-a 57.

2. to transgress, to commit adultery Ja I 496. Cf. next.

Aticaritar [agent noun of aticarati] one who transgresses, especially a woman who commits adultery A II 61 (all mss read aticaritvā); IV 66 (Text aticarittā).

Aticariyā (feminine) [ati + cariyā] transgression, sin, adultery D III 190.

Aticāra [from aticarati] transgression Vv 15^08 (= aticca cāra Vv-a 72).

Aticārin (adjective/noun) [from aticarati] transgressing sinning, especially as feminine aticārinī an adulteress S II 259; IV 242; D III 190; A III 261; Pv II 12^14; Pv-a 151 (v.l.), 152; Vv-a 110.

Aticitra (adjective) [ati + citra] very splendid, brilliant, quite exceptional Miln 28.

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 Nidd I 120).

2. failing, transgressing sinning, especially committing adultery Ja V 424; Vv-a 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] Ja III 462; Dhp-a IV 98 (Text aticcha, vv.ll. °atha); Vv-a 101; Miln 8. – causative aticchāpeti to make go on, to ask to go further Ja III 462. Cf. icchatā.

Aticchatta [ati + chatta] a “super”-sunshade, a sunshade of extraordinary size and colours As 2.

Atitāta (adjective) [ati + jāta, perhaps ati in sense of abhi, cf. abhijāta] well-born, well behaved, gentlemanly It 14 (opposite avajāta).

{BD: high-born

Atitarati [ati + tarati] to pass over, cross, go beyond preterit accatari S IV 157 = It 57 (°āri).

Atituccha (adjective) [ati + tuccha] very, or quite empty Saddh 430.

Atituṭṭhi (feminine) [ati + tuṭṭhi] extreme joy Ja I 207.

Atitula (adjective) [ati + tula] beyond compare, incomparable Thag 831 = Snp 561 (= tulaṁ atīto nirupamo ti attho Pj II 455).

Atitta (adjective) [a + titta] dissatisfied, unsatisfied Ja 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 Ja I 343; IV 379; VI 241; Sv I 38.

-pakkhandana choosing a wrong foding place Dhp-a III 347

Atithi [Sanskrit atithi of at = aṭ, see aṭati; originally the wanderer, cf. Vedic atithin wandering] – a guest, stranger, newcomer D I 117 (= āgantuka-navaka pāhuṇaka Sv I 288); A II 68; III 45, 260; Ja IV 31, 274; V 388; Khp VIII 7 (= n’atthi assa ṭhiti yamhi vā tamhi vā divase āgacchatī ti atithi Pj I 222); Vv-a 24 (= āgantuka).

Atidāna (neuter) [ati + dāna] too generous giving, an excessive gift of alms Miln 277; Pv-a 129, 130.

Atidāruṇa (adjective) [Sanskrit atidāruṇa, ati + dāruṇa] very cruel, extremely fierce Pv III 7^03.

Atidiṭṭhi (feminine) [ati + diṭṭhi] higher doctrine, super knowledge (?) Vin I 63 = II 4 (+ adhisīla; should we read adhi-diṭṭhi?)

Atidivā (adverb) [ati + divā] late in the day, in the afternoon Vin I 70 (+ atikālena); S I 200; A III 117.

Atidisati [ati + disati] to give further explanation, to explain in detail Miln 304.

Atidīgha (adjective) [ati + dīgha] too long, extremely long Ja IV 165; Pv II 10^02; Vv-a 103 (opposite atirassa).

Atidukkha [ati + dukkha] great evil, exceedingly painful excessive suffering Pv-a 65; Saddh 95. In atidukkha-vāca Pv-a 15 ati belongs to the whole compound, i.e. of very hurtful speech.

Atidūra (adjective) [ati + dūra] very or too far Vin I 46; Ja II 154; Pv II 9^65 = Dhp-a III 220 (v.l. suvidūre); Pv-a 42 (opposite accāsanna).

Atideva [ati + deva] a super god, god above gods, usually epithet of the Buddha S I 141; Thag 489; Nidd II §307 (cf. adhi°); Miln 277. atidevadeva the same Miln 203, 209. devātideva god over the gods (of the Buddha) Nidd II §307 a.

Atidhamati [ati + dhamati] to beat a drum too hard Ja I 283; past participle atidhanta ibid.

Atidhātatā [ati + dhāta + ta] oversatiation Ja II 193.

Atidhāvati [ati + dhāvati 1] to run past, to outstrip or get ahead of S III 103; IV 230; M III 19; It 43; Miln 136; Pj 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 (explanained at Dhp-a III 344, cf. dhona) Dhp 240 = Nett 129.

Atināmeti [BHS atināmayati, e.g. Divy 82, 443; ati + nāmeti] to passatime A I 206; Miln 345.

Atiniggaṇhāti [ati + niggaṇhāti] to rebuke too much Ja 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-a I 310; III 310 = Vv-a 68.

Atineti [ati + neti] to bring up to, to fetch, to provide with Vin II 180 (udakaṁ).

Atipaṇḍita (adjective) [ati + paṇḍita] too clever Dhp-a IV 38.

Atipaṇḍitatā (feminine) [abstract of atipaṇḍita] too much cleverness Dhp-a II 29.

Atipadāna (neuter) [ati + pa + dāna] too much alms-giving Pv II 9^43 (= atidāna Pv-a 130).

Atipapañca [ati + papañca] too great a delay, excessive tarrying Ja I 64; II 93.

Atipariccāga [ati + pariccāga] excess in liberality Dhp-a III 11.

Atipassati [ati + passati; cf. Sanskrit anupaśyati] to look for, catch sight of, discover M III 132 (nāgaṁ).

Atipāta [ati + pat] attack, only in phrase pāṇātipāta destruction of life, slaying, killing, murder D I 4 (pāṇātipātā veramaṇī, refraining from killing, the first of the dasa-sīla or decalogue); Sv I 69 (= pāṇavadha, pāṇaghāta); Snp 242; Khp II cf. Pj I 26; Pv-a 28, 33 etc.

Atipātin (adjective/noun) one who attacks or destroys Snp 248; Ja VI 449 (in war nāga-k-khandh° = hatthi-k-khande khaggena chinditvā commentary); Pv-a 27 (pāṇ°).

Atipāteti [denominative from atipāta] to destroy S V 453; Dhp 246 (v.l. for atimāpeti, q.v.). Cf. paripāteti.

Atipīṇita (adjective) [ati + pīṇita] too much beloved, too dear, too lovely Dhp-a V 70.

Atipīḷita [ati + pīḷita, cf. Sanskrit abhipīḍita] pressed against, oppressed, harassed, vexed Ja V 401 (= atigāḷhita).

Atippago (adverb) [cf. Sanskrit atiprage] too early, usually elliptical = it is too early (with infinitive carituṁ etc.) D I 178; M I 84; A IV 35.

Atibaddha [past participle of atibandhati; cf. Sanskrit anubaddha] tied to, coupled Ja I 192 = Vin IV 5.

Atibandhati [ati + bandhati; cf. Sanskrit anubandhati] to tie close to, to harness on, to couple Ja I 191f. – past participle atibaddha q.v.

Atibahala (adjective) [ati + bahala] very thick Ja VI 365.

Atibāḷha (adjective) [ati + bāḷha] very great or strong Pv-a 178; neuter adverb °ṁ too much D I 93, 95; M I 253.

Atibāheti [ati + bāheti, causative to bṛh^01; cf. Sanskrit ābṛhati] to drive away, to pull out Ja IV 366 (= abbāheti).

Atibrahmā [ati + brahmā] a greater Brahmā, a super-god Miln 277; Dhp-a II 60 (Brahmuṇā a. greater than B.).

Atibrūheti [ati + brūheti, bṛh^02, but by commentary taken incorrectly to brū; cf. Sanskrit abhi-bṛṁhayati] to shout out, roar, cry Ja V 361 (= mahāsaddaṁ nicchāreti).

Atibhagini-putta [ati + bhagini-putta] a very dear nephew Ja I 223.

Atibhāra [ati + bhāra] too heavy a load Miln 277 (°ena sakaṭassa akkho bhijjati).

Atibhārita (adjective) [ati + bhārita] too heavily weighed, overloaded Vin IV 47.

Atibhāriya (adjective) too serious Dhp-a I 70.

Atibhuñjati [ati + bhuñjati] to eat too much, to overeat Miln 153.

Atibhutta (neuter) [ati + bhutta] overeating Miln 135.

Atibhoti [ati + bhavati, cf. Sanskrit atibhavati and abhibhavati] to excel, overcome, to get the better of, to deceive Ja I 163 (= ajjhottharati vañceti commentary).

Atimaññati [Sanskrit atimanyate; ati + man] to despise, slight, neglect Snp 148 (= Pj I 247 atikkamitvā maññati); Dhp 365, 366; Ja II 347; Pv I 7^06 (°issaṁ, v.l. °asiṁ = ati-k-kamitvā avamaññiṁ Pv-a 37); Pv-a 36; Saddh 609.

Atimaññanā (feminine) [abstract to preceding, cf. atimāna] arrogance, contempt, neglect Miln 122.

Atimanāpa (adjective) [ati + manāpa] very lovely Pv-a 77 (+ abhirūpa).

Atimanorama (adjective) [ati + manorama] very charming Ja I 60.

Atimanohara (adjective) [ati + manohara] very charming Pv-a 46.

Atimanda, Atimandaka (adjective) [ati + manda] too slow, too weak Saddh 204, 273, 488.

Atimamāyati [ati + mamāyati, cf. Sanskrit atīmamāyate in different meaning = envy] – to favour too much, to spoil or fondle Ja II 316.

Atimahant (adjective) [ati + mahant] very or too great Ja I 221; Pv-a 75.

Atimāna [Sanskrit atimāna, ati + māna] high opinion (of oneself), pride, arrogance, conceit, M I 363; Snp 853 (see explained at Nidd I 233), 942, 968; Ja VI 235; Nidd I 490; Miln 289. Cf. atimaññanā.

Atimānin (adjective) [from atimāna] D II 45 (thaddha + a.); Snp 143 (an°) 244; Pj 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 v.l. atipāteti) to destroy life, to kill D I 52 (v.l. °pāteti) = Sv I 159 (pāṇaṁ hanati pi parehi hanāpeti either to kill or incite others to murder); M I 404, 516; S IV 343; A III 205 (correct Text reading atimāteti; v.l. pāteti); Dhp 246 (v.l. °pāteti) = Dhp-a III 356 (parassa jīvitindriyaṁ upa-c-chindati).

Atimukhara (adjective) [ati + mukhara] very talkative, a chatterbox Ja I 418; Dhp-a II 70. atimukharatā (feminine abstract) ibid.

Atimuttaka [Sanskrit atimuktaka] name of a plant, Gaertnera Racemosa Vin II 256 = M I 32; Miln 338.

Atimuduka (adjective) [ati + muduka] very soft, mild or feeble Ja I 262.

Atiyakkha (ati + yakkha] a sorcerer, wizard, fortune-teller Ja VI 502 (commentary: bhūta-vijjā ikkhaṇīka).

Atiyācaka (adjective) [ati + yācaka] one who asks too much Vin III 147.

Atiyācanā (feminine) [ati + yācanā] asking or begging too much Vin III 147.

Atirattiṁ (adverb) [ati + ratti; cf. atidivā] late in the night, at midnight Ja I 436 (opposite atipabhāte).

Atirassa (adjective) [ati + rassa] too short (opposite atidīgha) Vin IV 7; Ja VI 457; Vv-a 103.

Atirājā [ati + rājā] a higher king, the greatest king, more than a king Dhp-a II 60; Miln 277.

Atiriccati [ati + riccati, see ritta] to be left over, to remain Saddh 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 Vin I 213 sq, 238; II 301; IV 82f., 85.

Atiriva (ati-r-iva) see ativiya.

Atireka (adjective) [Sanskrit atireka, ati + ric, rinakti; see ritta] surplus, too much; exceeding, excessive, in a high degree; extra Vin I 255; Ja I 72 (°padasata), 109; 441 (in higher positions); Miln 216; As 2; Dhp-a II 98.

-cīvara an extra robe Vin I 289;

-pāda exceeding the worth of a pāda, more than a pāda, Vin III 47.

Atirekatā (feminine) [abstract to preceding] excessiveness, surplus, excess Kv 607.

Atirocati [ati + ruc] to shine magnificently (transitive) to outshine, to surpassivein splendour D II 208; Dhp 59; Pv II 9^58; Miln 336 (+ virocati); Dhp-a I 446 (= atikkamitvā virocati); III 219; Pv-a 139 (= ativiya virocati).

Atilīna (adjective) [ati + līna] too much attached to worldly matters S V 263

Atilūkha (adjective) [ati + lūkha] too wretched, very miserable Saddh 409

Atiloma (adjective) [ati + loma] too hairy, having too much hair Ja VI 457 (opp. aloma).

Ativaṅkin (adjective) [ati + vaṅkin] very crooked Ja I 160 (vaṅkātivaṅkin crooked all over; cf. ati III).

Ativaṇṇati [ati + vaṇṇati] to surpass excel D II 267.

Ativatta [past participle of ativattati: Sanskrit ativṛtta] passed beyond, surpassed, overcome (active and passive), conquered Snp 1133 (bhava°); Nidd II §21 (= atikkanta, vītivatta); Ja V 84 (bhaya°); Miln 146, 154.

Ativattati [ati + vṛt, Sanskrit ativartate] to passive pass over, go beyond; to overcome, get over; conquer Vin II 237 (samuddo velaṁ n’); S II 92 (saṁsāraṁ); IV 158 (the same) It 9 (saṁsāraṁ) = A II 10 = Nidd II 172a; Thag 412; Ja I 58, 280; IV 134; VI 113, 114; Pv-a 276. – past participle ativatta (q.v.).

Ativattar^01 [Sanskrit °ativaktṛ, agent noun to ati-vacati; cf. ativākya] one who insults or offends Ja V 266 (isīnaṁ ativattāro = pharusavācāhi atikkamitvā vattāro commentary).

Ativattar^02 [Sanskrit ativartṛ, agent noun to ati-vattati] one who overcomes or is to be overcome Snp 785 (svātivattā = durativattā duttarā duppatarā Nidd I 76).

Ativasa (adjective) [ati + vasa from vas] being under somebody’s rule, dependent upon (with genitive) Dhp 74 (= vase vattati Dhp-a II 79).

Ativassati [ati + vassati, cf. Sanskrit abhivarṣati] to rain down on, upon or into Thag 447 = Vin II 240.

Ativākya (neuter) [ati + vac, cf. Sanskrit ativāda, from ati + vad] abuse, blame, reproach Dhp 320, 321 (= aṭṭha-anariya-vohāra-vasena pavattaṁ vīti-k-kama-vacanaṁ Dhp-a IV 3); Ja 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).

Ativāha [from ati + vah, cf. Sanskrit ativahati and abhivāha] carrying, carrying over; a conveyance; one who conveys, i.e. a conductor, guide Thag 616 (said of sīla, good character); Ja V 433. – Cf. ativāhika.

Ativāhika [from ativāha] one who belongs to a conveyance, one who conveys or guides, a conductor (of a caravan) Ja V 471, 472 (°purisa).

Ativikāla (adjective) [ati + vikāla] at a very inconvenient time, much too late D I 108 (= suṭṭhu vikāla Sv I 277).

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 M I 480; S V 226; A II 178.

Ativiya (adverb) [Sanskrit atīva] = ati + iva, originally “much-like” like an excess = excessively. There are three forms of this expression, viz.

(1) ati + iva in contraction atīva (q.v.);

(2) ati + iva with epenthetic r: atiriva D II 264 (v.l. atīva); Snp 679, 680, 683; Pj II 486;

(3) ati + viya (the doublet of iva) = ativiya Ja I 61, 263; Dhp-a II 71 (a. upakāra of great service); Pv-a 22, 56, 139.

Ativisā (feminine) [Sanskrit ativiṣā] name of a plant Vin I 201; IV 35.

Ativissaṭṭha (adjective) [ati + vissaṭṭha] too abundant, in °vākya one who talks too much, a chatterbox Ja V 204.

Ativissāsika (adjective) [ati + vissāsika] very, or too confidential Ja I 86.

Ativissuta (adjective) [ati + vissuta] very famous, renowned Saddh 473.

Ativeṭheti [ati + veṣṭ, cf. Sanskrit abhiveṣṭate] to wrap over, to cover, to enclose; to press, oppress, stifle Vin II 101; Ja V 452 (-ativiya veṭheti pīḷeti commentary).

Ativela (adjective) [ati + vela] excessive (of time); neuter adverb °ṁ a very long time; excessively D I 19 (= atikālaṁ aticiran ti attho Sv I 113); M I 122; Snp 973 (see explained at Nidd I 504); Ja III 103 = Nidd I 504.

Atisañcara (°cāra?) [ati + sañcāra] wandering about too much Miln 277.

Atisaṇha (adjective) [ati + saṇha] too subtle Dhp-a III 326.

Atisanta (adjective) [ati + santa^01] extremely peaceful Saddh 496.

Atisambādha (adjective) [ati + sambādha] too tight, crowded or narrow Dhp-a I 310; III 310 = Vv-a 68; cf. atinīcaka. – feminine abstract atisambādhatā the state of being too narrow Ja I 7.

Atisaya [cf. Sanskrit atiśaya, from ati + śī] superiority, distinction, excellence, abundance Vv-a 135 (= visesa); Pv-a 86; Dāṭh II 62.

Atisayati [ati + śī] to surpass excel; gerund atisayitvā Miln 336 (+ ati-k-kamitvā).

Atisara (adjective) [from atisarati; cf. accasara] transgressing sinning Ja IV 6; cf. atisāra.

Atisarati [ati + sr̥̥] to go too far, to go beyond the limit, to overstep, transgress, preterit accasari (q.v.) Snp 8f. (opposite paccasari; commentary atidhāvi); Ja V 70 and atisari Ja IV 6. gerund atisitvā (for °atisaritvā) D I 222; S IV 94; A I 145; V 226, 256; Snp 908 (= Nidd I 324 atikkamitvā etc.).

Atisāyaṁ (adverb) [ati + sāyaṁ] very late, late in the evening Ja V 94.

Atisāra [from ati + sr̥̥, see atisarati. Cf. Sanskrit atisāra in different meaning but BHS atisāra (sātisāra) in the same meaning)] going too far, overstepping the limit, trespassing false step, slip, danger Vin I 55 (sātisāra), 326 (the same); S I 74; M III 237; Snp 889 (atisāraṁ diṭṭhiyo = diṭṭhi-gatāni Nidd I 297; going beyond the proper limits of the right faith), Ja V 221 (dhamm°), 379; Dhp-a I 182; As 28. See also atisara.

Atisithila (adjective) [ati + sithila] very loose, shaky or weak A III 375.

Atisīta (adjective) [ati + sīta] too cold Dhp-a II 85.

Atisītala (adjective) [ati + sītala] very cold Ja III 55.

Atihaṭṭha (adjective) [ati + haṭṭha] very pleased Saddh 323.

Atiharati [ati + hṛ] to carry over, to bring over, bring, draw over Vin II 209; IV 264; S I 89; Ja I 292; V 347. causative atiharāpeti to cause to bring over, bring in, reap, collective harvest Vin II 181; III 18; Miln 66; Dhp-a IV 77. See also atihita.

Atihita [ati + hṛ, past participle of atiharati, hita unusual for hata, perhaps through analogy with Sanskrit abhi + dhā] brought over (from the field into the house), harvested, borne home Thag 381 (vīhi).

Atihīna (adjective) [ati + hīna] very poor or destitute A IV 282, 287; 323 (opposite accogāḷha).

Atihīḷeti [ati + hīḍ] to despise Ja IV 331 (= atimaññati commentary).

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 S III 86; A IV 219; V 32. – Pv II 12^12 (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 Ja I 98 etc. atītaṁ āhari he told (a tale of) the past, i.e. a Jātaka Ja I 213, 218, 221 etc. – S I 5 (atītaṁ nānusocati); A 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 S II 58; Snp 373; Ja VI 364. Or all three in stereotypical combination atīt’anāgata-paccuppanna (this the usual order) D III 100, 135; S II 26, 110, 252; III 19, 47, 187; IV 4f.; 151f.; A I 264f., 284; II 171, 202; III 151; V 33; It 53; Nidd II 22; but also occasionally atīta paccuppanna anāgata, e.g. Pv-a 100.

2. (modal) passed out of, having overcome or surmounted, gone over, free from (cf. accaya 2) S I 97 (maraṇaṁ an° not free from death), 121 (sabbavera-bhaya°); A II 21; III 346 (sabba-saṁyojana°); Snp 373 (kappa°), 598 (khaya°, of the moon = ūnabhāvaṁ atīta Pj II 463); Thag 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 Thig-a 233) D II 222; III 275; Thig 314;

-ārammaṇa state of mind arising out of the past Dhs 1041.

Atīradassin (adjective/noun) [a + tīra + dassin] not seeing the shore Ja I 46; V 75 (nāvā). Cf. D I 222.

Atīva (indeclinable) [ati + iva, see also ativiya] very much, exceedingly Ja II 413; Mhv 33, 2 etc.

Ato (adverb) [Sanskrit ataḥ] hence, now, therefore S I 15; M I 498; Miln 87; Ja V 398 (= tato commentary).

Atoṇa [etymology ?] a class of jugglers or acrobats(?) Miln 191.

Atta^01 [ā + d + ta; Sanskrit ātta] that which has been taken up, assumedium Atta-daṇḍa, he who has taken a stick in hand, a violent person, S 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 Nidd I 82, 90, 107, 352; II 271; Pj II 523; Dhp-a 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. Vin II 247 (quoted V 91).

Atta^02 see attan.

Atta^03 [Sanskrit akta, past participle of añjati] see upatta.

Attan (masculine) and atta (the latter is the form used in compounds) [Vedic ātman, not to Greek ἂνεμος = Latin animus, but to Greek ἀτμός steam, Old High German ātum breath, Anglo-Saxon aeϸm].

I Inflection.

(1) of attan- (noun stem); the following cases are the most frequent: accusative attānaṁ D I 13, 185; S I 24; Snp 132, 451. – genitive dative attano Snp 334, 592 etc., also as ablative A III 337 (attano ca parato ca as regards himself and others). – instrumental ablative attanā S I 24; Snp 132, 451; Dhp-a II 75; Pv-a 15, 214 etc. On use of attanā see below III 1 commentary – locative attani S V 177; A I 149 (attanī metri causā); II 52 (anattani); III 181; M I 138; Snp 666, 756, 784; Vibh 376 (an°).

(2) of atta- (a-stem) we find the following cases: accusative attaṁ Dhp 379. – instrumental attena S IV 54. – ablative attato S I 188; Paṭis I 143; II 48; Vibh 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 Rh.D. Theory of Soul in the Upanishads JRAS 1899. Buddhist India 251-255. Buddhism repudiated all such theories, thus differing from other religions. Sixteen such theories about the soul D I 31. Seven other theories D I 34. Three others D I 186/7. A “soul” according to general belief was something permanent, unchangeable, not affected by sorrow S IV 54 = Kv 67; Vin I 14; M I 138. See also M I 233; III 265, 271; S II 17, 109; III 135; A I 284; II 164, 171; V 188; S IV 400. Cf. ātuman, tuma, puggala, jīva, satta, pāṇa and nāma-rūpa.

2. Oneself, himself, yourself. Nominative attā, very rare. S I 71, 169; III 120; A 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 S I 44 (would not give himself away, commentary: as a slave) A I 89; Snp 709. Accusative attaṁ Dhp 379. Ablative attato as oneself S I 188; Paṭis I 143; II 48; Vibh 336. Locative attani A I 149; III 181; Snp 666, 784. Instrumental attanā S I 57 = Dhp 66; S I 75; II 68; A I 53; III 211; IV 405; Dhp 165. On one’s own account, spontaneously S IV 307; V 354; A I 297; II 99, 218; III 81; Ja I 156; Pv-a 15, 20. In composition with numerals atta-dutiya himself and one other D II 147; °catuttha with himself as fourth M I 393; A III 36; °pañcama Dīp VIII 2; °sattama Ja I 233; °aṭṭhama Vv-a 149 (as atta-n’aṭṭhama Vv 34^13), 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: S III 141 (°anupassin); IV 49; V 345 (°saññin); A II 52 = Paṭis II 80 (anattani anattā; opposed to anattani attā, the opinion of the micchā-diṭṭhi-gatā sattā); Dhp 279; Paṭis II 37, 45f. (°anupassanā), 106 (yaṁ aniccañ ca dukkhañ ca taṁ anattā); Dhp-a III 406 (°lakkhaṇa).

(2) as adjective (predicative): S IV 152f.; 166; 130f., 148f.; Vin I 13 = S III 66 = Nidd II §680 Q 1; S III 20f.; 178f., 196f.; sabbe dhammā anattā Vin V 86; S III 133; IV 28, 401.

-attha one’s own profit or interest Snp 75; Nidd II §23; Ja IV 56, 96; otherwise as atta-d-attha, e.g. Snp 284;

-atthiya looking after one’s own needs Thag 1097.

-ādhipaka master of oneself, self-mastered A I 150;

-ādhipateyya self-dependence, self-reliance, independence A I 147.

-ādhīna independent D I 72.

-ānudiṭṭhi speculation about souls S III 185; IV 148; A III 447; Snp 1119; Paṭis I 143; Vibh 368; Miln 146.

-ānuyogin one who concentrates his attention on himself Dhp 209; Dhp-a III 275.

-ānuvāda blaming oneself A II 121; Vibh 376;

-uññā self-humiliation Vibh 353 (+ att-avaññā);

-uddesa relation to oneself Vin III 149 (= attano atthāya), also °ika ibid. 144;

-kata self-made S I 134 (opposite para°);

-kāma love of self A II 21; adjective a lover of “soul”, one who cares for his own soul S I 75;

-kāra individual self, fixed individuality, oneself (cf. ahaṁ-kāra) D I 53 (opposite para°); A III 337 (the same) Sv I 160; as neuter at Ja V 401 in the sense of service (“self-doing”, slavery) (attakārāni karonti bhattusu);

-kilamatha self-mortification D III 113; S IV 330; V 421; M III 230;

-garahin self-censuring Snp 778;

-gutta self-guarded Dhp 379;

-gutti watchfullness as regards one’s self, self-care A II 72;

-ghañña self-destruction Dhp 164;

-ja proceeding from oneself Dhp 161 (pāpa);

-ññū knowing oneself A IV 113, cf. D III 252;

-(n)tapa self-mortifying, self-vexing D III 232 = A II 205 (opposite paran°); M I 341, 411; II 159; Pp 55, 56;

-daṇḍa see atta^01;

-danta self-restrained, self-controlled Dhp 104, 322;

-diṭṭhi speculation concerning the nature of the soul Nidd I 107; Pj II 523, 527;

-dīpa relying on oneself, independent, founded on oneself (+ atta-saraṇa, opposite añña°) D II 100 = III 42; S V 154; Snp 501 (= attano guṇe eva attano dīpaṁ katvā Pj II 416);

-paccakkha only in instrumental °ena by or with his own presence, i.e. himself Ja V 119;

-paccakkhika eye-witness Ja V 119;

-paccatthika hostile to oneself Vin II 94, 96;

-paṭilābha acquisition of a personality D I 195 (tayo: oḷārika, manomaya, arūpa);

-paritāpana self-chastisement, mortification D III 232 = A II 205; M I 341; Pv-a 18, 30;

-parittā charm (protection) for oneself Vin II 110;

-paribhava disrespect for one’s own person Vibh 353;

-bhāva one’s own nature (1) person, personality, individuality, living creature; form, appearance [cf. BMPE lxxix and BHS ātmabhāva body Divy 70, 73 (°pratilambha), 230; Avadānaśataka I 162 (pratilambha), 167, 171] Vin II 238 (living beings, forms); S V 442 (bodily appearance); A I 279 (oḷārika a. substantial creature); II 17 (creature); Dhp-a II 64, 69 (appearance); Pj II 132 (personality). – (2) life, rebirth A I 134f.; III 412; Dhp-a II 68; Pv-a 8, 15, 166 (atītā °ā former lives). °ṁ pavatteti to lead a life, to live Pv-a 29, 181. Thus in compound paṭilābha assumption of an existence, becoming reborn as an individual Vin II 185; III 105; D III 231; M III 46; S II 255, 272, 283; III 144; A II 159, 188; III 122f. – (3) character, quality of heart Snp 388 (= citta Pj II 374); Ja 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 S IV 97; A II 120;

-vadha self-destruction S II 241; A II 73;

-vāda theory of (a persistent) soul D III 230; M I 66; D II 58; S II 3, 245f.; III 103, 165, 203; IV 1f., 43f., 153f.; Paṭis I 156f.; Vibh 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°) M I 369; S IV 339 = A I 157; II 179;

-vetana supporting oneself, earning one’s own living Snp 24;

-sañcetanā self-perception, self-consciousness (opposite para°) D III 231; A II 159;

-sañcetanā: [BD]: through one’s own intent

-sambhava originating from one’s self S I 70; A IV 312; Dhp 161 (pāpa); Thag 260;

-sambhūta arisen from oneself Snp 272;

-sammāpaṇidhi thorough pursuit or development of one’s personality A II 32; Snp 260, cf. Pj I 132;

-saraṇa see °dipa;

-sukha happiness of oneself, self-success Dīp I 66, Cp II 11;

-hita personal welfare one’s own good (opposite para°) D III 233; A II 95f.

-hetu for one’s own sake, out of self-consideration Snp 122; Dhp 328.

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 M I 138 = Kv 67; M I 297; II 263; S III 78 (yaṁ kho anattaniyaṁ whatever has no soul), 127; IV 54 = Nidd II §680f; S IV 82 = III 33 = Nidd II §680 Q 3; S IV 168; V 6; Nidd II §680 D. Cf. BMPE xlif.

Attamana [atta^01 + mano, having an upraised mind Buddhaghosa’s explanation is saka-mano Sv I 255 = attā + mano. He applies the same explanation to attamanatā (at Dhs 9, see BMPE 10) = attano manatā mentality of one’s self] delighted, pleased, enraptured D I 3, 90 (an°); II 14; A III 337, 343; IV 344; Snp 45 = Dhp 328 (= upaṭṭhita-sati Dhp-a IV 29); Snp 995; Nidd II §24 (= tuṭṭha-mano haṭṭha-mano etc.); Vv 1^04; Pp 33 (an°); Miln 18; Sv I 52; Dhp-a I 89 (an°-dhātuka displeased); Pv-a 23, 132; Vv-a 21 (where Dhammapāla gives two explanations, either tuṭṭha-mano or saka-mano).

Attamanatā (feminine) [abstract to preceding] satisfaction, joy, pleasure, transport of mind M I 114; A I 276; IV 62; Pp 18 (an°); Dhs 9, 86, 418 (an°); Pv-a 132; Vv-a 67 (an°).

Attāṇa (adjective) [a + tāṇa] without shelter or protection Ja I 229; Miln 148, 325; Thig-a 285.

Attha^01 (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 M I 111 (atthassa ninnetar, of the Buddha, bringer of good); S IV 94 (the same); S I 34 (attano a. one’s own welfare), 55 (the same) 86, 102, 126 = A II 46 (atthassa patti); S 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); A 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); It 44 (v.l. attā better); Snp 37 58 (= Nidd II 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 Pj II 338; cf. ko attho supinena te Pv II 6^01); Pv-a 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. D III 211f.; It 79. – Khp VIII 1 (to my benefit); Pv I 4^03 (= upakārāya Pv-a 18), II 129 (to great advantage). See also below 6.

Sometimes in a more concrete meaning = riches, wealth, e.g. Ja I 256 (= vaḍḍhiṁ commentary); III 394 (the same); Pv IV 1^04 (= dhanaṁ Pv-a 219). – Often as –°: att°, one’s own wellfare, usually combined with par° and ubhay° (see above) S II 29; V 121; A I 158, 216; III 63f.; IV 134; Snp 75 (att-aṭṭha, v.l. attha Nidd II), 284 (atta-d-attha); uttam° the highest gain, the very best thing Dhp 386 (= Arahatta Dhp-a IV 142); Snp 324 (= Arahatta Pj II 332); param° the same Nidd II §26; sad° one’s own weal D II 141; M I 4; S II 29; V 145; A 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) D I 62; S V 352; A II 147; III 152; Nidd II §316.

2. need, want (with instrumental), use (for = instrumental) S I 37 (°jāta when need has arisen, in need); Ja I 254; III 126, 281; IV 1; Dhp-a I 398 (n’atthi eteh’attho I have no use for them); Vv-a 250; Pv-a 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 spelt aṭṭha in compounds aṭṭh’uppatti and aṭṭha-kathā (see below). On term see also Cpd. 4. – S III 93 (atthaṁ vibhajati explain the sense); A 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); Thag 374; attho paramo the highest sense, the ultimate sense or intrinsic meaning It 98, cf. Cpd. 6, 81, 223; Miln 28 (paramatthato in the absolute sense); Miln 18 (atthato according to its meaning, opposite vyañjanato by letter, orthographically); Dhp-a II 82; III 175; Pj I 81 (pad° meaning of a word); Pj II 91 (the same); Pv-a 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. Sv I 65; Dhp-a IV 140, 141; Pv-a 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 A I 69; V 222, 254; Snp 326 (= bhāsitatthañ ca pāḷi-dhammañ ca Pj II 333); It 84 (duṭṭho atthaṁ na jānāti dhammaṁ na passati: he realizes neither the meaning nor the importance); Dhp 363 (= bhāsitatthañ c’eva desanā-dhammañ ca); Ja II 353; VI 368; Nidd II §386 (meaning and proper nature); Pv III 9^06 (but explained by Pv-a 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 v.l. for Text attanā), Ja I 411 (atthaṁ vā kāraṇaṁ vā reason and cause); Dhp-a II 95 (+ kāraṇa (; Pv-a 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” S II 36 (ekena-padena sabbo attho vutto the whole matter is said with one word); Ja I 151 (taṁ atthaṁ the matter); II 160 (imaṁ a. this); VI 289 (taṁ atthaṁ pakāsento); Pv-a 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. aṭṭa^02 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 sake of, in order to, for Ja I 254 dhan’atthāya for wealth, kim° what for, why?), 279; II 133; III 54; Dhp-a II 82; Pv-a 55, 75, 78.

(b) accusative atthaṁ on account of, in order to, often instead of an infinitive or with another infinitive substitute Ja I 279 (kim°); III 53 (the same); I 253; II 128; Dīp VI 79; Dhp-a I 397; Pv-a 32 (dassan° in order to see), 78, 167, etc.

(c) ablative atthā Ja III 518 (pitu atthā = atthāya commentary).

(d) locative atthe instead of, for Vv-a 10; Pv-a 33; etc.

anattha (masculine and neuter)

1. unprofitable situation or condition, mischief, harm, misery, misfortune S I 103; II 196 (anatthāya saṁvattati); A IV 96 (°ṁ adhipajjati) It 84 (°janano doso ill-will brings discomfort); Ja I 63, 196; Pp 37; Dhs 1060, 1231; Saddh 87; Sv I 52 (anattha-janano kodho, cf. It 83 and Nidd II §420 Q^02); Dhp-a II 73; Pv-a 13, 61, 114, 199.

2. (= attha 3) incorrect sense, false meaning, as adjective senseless (and therefore unprofitable, no good, irrelevant) A V 222, 254 (adhammo ca); Dhp 100 (= aniyyānadīpaka Dhp-a II 209); Snp 126 (explained at Pj II 180 as ahitaṁ).

-akkhāyin showing what is profitable D III 187;

-attha riches Ja VI 290 (= attha-bhūtaṁ atthaṁ commentary);

-antara difference between the (two) meanings Miln 158. At Thag 374, Oldenberg’s reading, but the v.l. (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 S I 87 (see abhisamaya);

-uddhāra synopsis or abstract of contents (“matter”) of the Vinaya Dīp V 37;

-upaparikkhā investigation of meaning, (+ dhamma-savanna) M II 175; A III 381f.; IV 221; V 126;

-uppatti (aṭṭh°) sense, meaning, explanation, interpretation Ja I 89; Sv I 242; Pj I 216; Vv-a 197, 203 (cf. pāḷito) Pv-a 2, 6, 78; etc;

-kāma (adjective) (a) well-wishing, a well-wisher, friend, one who is interested in the welfare of others (cf. Sanskrit artha-kāma, e.g. Bhagavadgītā II 5: gurūn artha-kāman) S I 140, 197, 201f.; A III 143; D III 164 (bahuno janassa a., + hitakāmo); Ja I 241; Pv IV 3^51; Pv A 25; Pj II 287 (an°). – (b) one who is interested in his own gain or good, either in good or bad sense (= greedy) S I 44; Pv-a 112;

-kathā (aṭṭha°) exposition of the sense, explanation, commentary Ja V 38, 170; Pv-a 1, 71, etc. frequent in name of commentary

-kara beneficial, useful Vin III 149; Miln 321;

-karaṇa the business of trying a case, holding court, giving judgment (v.l. aṭṭa°) D II 20; S I 74 (judgment hall?);

-kavi a didactic poet (see kavi) A II 230;

-kāmin = °kāma, well-wishing Snp 986 (devatā attha-kāminī);

-kāraṇā (ablative) for the sake of gain D III 186;

-kusala clever in finding out what is good or profitable Snp 143 (= atthacheka Pj I 236);

-cara doing good, busy in the interest of others, obliging S 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. D I 107 (= hitakāraka Sv I 276); Ja II 87; III 326; IV 230; VI 369;

-cariyā useful conduct or behaviour D III 152, 190, 232; A II 32, 248; IV 219, 364;

-ññu one who knows what is useful or who knows the (plain or correct) meaning of something (+ dhammaññū) D III 252; A III 148; IV 113f.

-dassin intent upon the (moral) good Snp 385 (= hitānupassīn Pj II 373);

-dassimant one who examines a cause (cf. Sanskrit arthadarśika) Ja 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 no. 3. °anusāsaka one who advises regarding the meaning and application of the Law, a professor of moral philosophy Ja II 105; Dhp-a II 71;

-pada a profitable saying, a word of good sense, text, motto A II 189; III 356; Dhp 100;

-paṭisambhidā knowledge of the meaning (of words) combined with dhamma° of the text or spirit (see above no. 3) Paṭis I 132; II 150; Vibh 293f.

-paṭisaṁvedin experiencing good D III 241 (+ dhamma°); A I 151; III 21;

-baddha expecting some good from (with locative) Snp 382;

-bhañjanaka breaking the welfare of, hurting Dhp-a III 356 (paresaṁ of others, by means of telling lies, musāvādena);

-majjha of beautiful waist Ja V 170 (= sumajjhā commentary; reading must be faulty, there is hardly any connection with attha; v.l. atta);

-rasa sweetness (or substance, essence) of meaning (+ dhamma°, vimutti°) Nidd II §466; Paṭis II 88, 89;

-vasa “dependence on the sense”, reasonableness, reason, consequence, cause D II 285; M I 464; II 120; III 150; S II 202; III 93; IV 303; V 224; A I 61, 77, 98; II 240; III 72, 169, 237; Dhp 289 (= kāraṇa Dhp-a III 435); It 89; Snp 297; Ud 14;

-vasika sensible It 89; Miln 406;

-vasin bent on (one’s) aim or purpose Thag 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° D I 4; III 175; A I 204; II 22, 209; Pp 58; Sv I 76 (explained as “one who speaks for the sake of reaping blessings here and hereafter”);

-saṁvaṇṇanā explanation, exegesis Pv-a 1;

-saṁhita connected with good, bringing good, profitable, useful, salutary D I 189; S II 223; IV 330; V 417; A III 196f., 244; Snp 722 (= hitena saṁhitaṁ Pj II 500); Pp 58;

-sandassana determination of meaning, definition Paṭis I 105;

-siddhi profit, advantage, benefit Ja I 402; Pv-a 63.

Attha^02 (neuter) [Vedic asta, of uncertain etymology] home, primarily as place of rest and shelter, but in Pāli 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-a III 324), 384 (= parikkhayaṁ gacchati); past participle atthaṅgata gone home, gone to rest, gone, disappeared; of the sun (= set): Ja I 175 (atthaṅgate suriye at sunset); Pv-a 55 (the same) 216 (anatthaṅgate s. before sunset) figurative Snp 472 (atthagata). 475 (the same); 1075 (= niruddha ucchinṇa vinaṭṭha anupādi-sesāya Nibbāna-dhātuyā nibbuta); It 58; Dhs 1038; Vibh 195.

-atthagatatta (neuter abstract) disappearance Pj II 409.

-atthaṅgama (atthagama passim) annihilation, disappearance; opposed to samudaya (coming into existence) and synonymous with nirodha (destruction) D I 34, 37, 183; S IV 327; A III 326; Paṭis II 4, 6, 39; Pp 52; Dhs 165, 265, 501, 579; Vibh 105;

-atthagamana (neuter) setting (of the sun) Ja I 101 (suriyass’atthagamanā at sunset) Sv I 95 (= ogamana). – attha-gāmin, in phrase uday’atthagāmin leading to birth and death (of paññā): see udaya;

-atthaṁ paleti = atthaṅgacchati (figurative) Snp 1074 (= atthaṅgameti nirujjhati Nidd II §28). – Also atthamita (past participal of i) set (of the sun) in phrase anatthamite suriye before sunset (with anatthaṅgamite as v.l. at both passages) Dhp-a I 86; III 127. – Cf. also abbhattha.

Attha^03 present 2nd plural of atthi (q.v.).

Atthata [past participle of attharati] spread, covered, spread over with (–°) Vin I 265; IV 287; V 172 (also an°); A III 50; Pv-a 141.

Atthatta (neuter) [abstract from attha^01] reason, cause; only in ablative atthattā according to the sense, by reason of, on account of Pv-a 189 (–°).

Atthara [from attharati] a rug (for horses, elephants etc.) D I 7.

Attharaka [= atthara] a covering Ja I 9; Sv I 87. – feminine °ikā a layer Ja I 9; V 280.

Attharaṇa (neuter) [from attharati] a covering, carpet, cover, rug Vin II 291; A II 56; III 53; Mhv 3, 20; 15, 40; 25, 102; Thig-a 22.

Attharati [ā + stṛ] to spread, to cover, to spread out; stretch, lay out Vin I 254; V 172; Ja I 199; V 113; VI 428; Dhp I 272. – past participle atthata (q.v.). – causative attharāpeti to cause to be spread Ja V 110; Mhv 3, 20; 29, 7; 34, 69.

Atthavant (adjective) [cf. Sanskrit arthavant] full of benefit S I 30; Thag 740; Miln 172.

Atthāra [cf. Sanskrit āstāra, from attharati] spreading out Vin V 172 (see kaṭhina). atthāraka same ibid.; Vin II 87 (covering).

Atthi [Sanskrit asti, 1st singular asmi; Greek εἰμί-ἐστί; Latin sum-est; Gothic im-ist; Anglo-Saxon eom-is English am-is] to be, to exist. Present Indicative 1st singular asmi Snp 1120, 1143; Ja I 151; III 55, and amhi M I 429; Snp 694; Ja II 153; Pv I 10^02; II 8^02. 2nd singular asi Snp 420; Ja II 160 (‘si); III 278; Vv 32^04; Pv-a 4. – 3rd singular atthi Snp 377, 672, 884; Ja I 278. Often used for 3rd plural (= santi), e.g. Ja I 280; II 2; III 55. – 1st plural asma [Sanskrit smaḥ] Snp 594, 595; asmase Snp 595, and amha Snp 570; Ja II 128. 2nd plural attha Ja II 128; Pv-a 39, 74 (āgat’attha you have come). 3rd plural santi Snp 1077; Nidd II §637 (= saṁvijjanti atthi upalabbhanti); Ja II 353; Pv-a 7, 22 – Imperative atthu Snp 340; Ja I 59; III 26. – potential 1st singular siyā [Sanskrit syām] Pv II 8^08, and assaṁ [conditional used as potential] Snp 1120; Pv I 12^05 (= bhaveyyaṁ Pv-a 64). – 2nd singular siyā [Sanskrit syāḥ] Pv II 8^07. – 3rd singular siyā [Sanskrit syāt] D II 154; Snp 325, 1092; Nidd II §105 (= jāneyya, nibbatteyya); Ja I 262; Pv-a 13, and assa D I 135, 196; II 154; A V 194; Snp 49, 143; Dhp 124, 260; Pv II 3^24; 9^24. – 1st plural assu Pv-a 27. 3rd plural assu [cf. Sanskrit syuḥ] Snp 532; Dhp 74; Pv IV 1^36 (= bhaveyyuṁ Pv-a 231). – preterit 1st singular āsiṁ [Sanskrit āsaṁ] Snp 284; Pv I 2^01 (= ahosiṁ Pv-a 83); II 3^04 (= ahosiṁ Pv-a 83). – 3rd singular āsi [Sanskrit āsīt] Snp 994. – 3rd āsuṁ [cf. Sanskrit Perfect āsuḥ] Pv II 3^21, 13^03 (ti pi pāṭho for su). Present participle sat only in locative sati (as locative absolute) Dhp 146; Ja I 150, 263, santa Snp 105; Nidd II §635; Ja I 150 (locative evaṁ sante in this case); III 26, and samāna (q.v.) Ja I 266; IV 138.

-bhāva state of being, existence, being Ja I 222, 290; II 415; Dhp-a II 5; IV 217 (atthibhāva vā n’atthibhāva vā whether there is or not).

Atthika (adjective) [cf. Sanskrit arthika]

1. (to attha^01) 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 D I 55 (°vāda); M II 212 (aṭṭhita); A III 219f. (idaṁ atthikaṁ this is suitable, of good avail; Text aṭṭhitaṁ, vv.ll. as above); Snp 1058 (aṭṭhita; Nidd II §20 also aṭṭhita, which at this passage shows a confusion between aṭṭha and a-ṭhita); Ja V 151 (in definition of aṭṭhikatvā q.v.); Pp 69, 70 (Text aṭṭhika, v.l. aṭṭhita; explained by Pp-a 250, 24 by kalyāṇāya).

2. (to attha^01 2) desirous of (–°), wanting, seeking for, in need of (with instrumental) A II 199 (uday° desirous of increase); Snp 333, 460, 487 (puññ°), 987 (dhan° greedy for wealth); Ja I 263 (rajj° coveting a kingdom); V 19; Pv II 2^28 (bhojan° in need of food); IV 1^01 (kāraṇ°), 1^21 (khiḍḍ° for play), 1^63 (puññ°); Pv-a 95 (sasena a. wanting a rabbit), 120; Sv I 70 (atthikā those who like to).

-anatthika one who does not care for, or is not satisfied with (with instrumental) Ja V 460; Pv-a 20; of no good Thag 956 (“of little zeal” Mrs. Rh.D.);

-bhāva (a) usefullness, profitableness Pp-a 250, 25 (b) state of need, distress Pv-a 120.

Atthikavant (adjective) [atthika + vant] one who wants something, one who is on a certain errand D I 90 (atthikaṁ assa atthī ti Sv I 255).

Atthitā (feminine) [feminine abstract from atthi cf. atthi-bhāva] state of being, existence, being, reality M I 486; S II 17 (°añ c’eva n’atthitañ ca to be and not to be); III 135; Ja 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-a III 344 (idam-atthitāya under this condition) Pv-a 94, 97, 143.

Atthin (adjective) (–°) [Vedic arthin] desirous, wanting anything; see mant°, vād°.

Atthiya (adjective) (–°) [= atthika] having a purpose or end S III 189 (kim° for what purpose?); A V 1f. (the same), 311f.; Thag 1097 (att° having one’s purpose in oneself), 1274; Snp 354 (yad atthiyaṁ on account of which).

Atra (adverb) [Sanskrit atra] here; atra atra here and there Ja I 414 = IV 5 (in explanation of atriccha).

Atraja (adjective) [Sanskrit ātma-ja, corrupted form for attaja (see attā) through analogy with Sanskrit atra “here”. This form occurs only in Ja and similar sources, i.e. popular lore] born from oneself, one’s own, applied to sons, of which there are 4 kinds enumerated, viz. atraja, khettaja, dinnaka, antevāsika putta Nidd II §448. – Ja I 135; III 103 = Nidd I 504; Ja III 181; V 465; VI 20; Mhv 4, 12; 13, 4; 36, 57.

Atriccha (adjective) [the popular etymology suggested at JA IV 4 is atra atra icchamāna desiring here and there; but see atricchā] very covetous, greedy, wanting too much Ja I 414 = IV 4; III 206.

Atricchatā (feminine) [see atricchā] excessive lust Ja 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. Pāli chāta Sanskrit psāta). For the simple Sanskrit tṛpti see titti (from tappati^02). 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 Ja IV 5, 327.

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 D II 2; III 152, 199 (athāparaṁ etad avoca); M I 435; Snp 1006, 1007, 1017; Snp 126 (athaparaṁ etad avoca: and further, something else); Dhp 69, 119, 377; Ja II 158; Pv II 6^04; Pv-a 3, 8 (atha na and not), 70.

2. after negative clauses: but M I 430; Snp 990, 1047; Dhp 85, 136, 387; Pv-a 68. Often combined with other particles, e.g. atha kho (positive and negative) now, and then; but, rather, moreover Vin I 1; D I 141, 167, 174; A V 195; Pv-a 79, 221, 251. na + ā + atha kho na neither + ā + nor Pv-a 28. atha kho pana and yet D I 139. atha ca pana on the other hand Ja I 279. atha vā or (after preceding ca), nor (after preceding na) Snp 134; Dhp 140, 271; Pv I 4^01; II 1^04. athā vā pi Snp 917, 921.

Athabbaṇa [Vedic atharvan; as regards etymology see Walde, Latin Wtb. under ater]

(1) the Atharva Veda Sv I 247 = Pj II 447 (°veda).

(2) one who is familiar with the (magic formulas of the) Atharvaveda Ja 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 S I 106; Snp 43, 155, 647; Dhp 151, 234, 423; Ja I 83; II 185; IV 495; It 106; Khp VIII 7; Pv IV 3^15; Pv-a 251 (atho ti nipātamattaṁ avadhāraṇ-atthe vā). Also combined with other particles, like atho pi Snp 222, 537, 985; Pv II 3^20; Pj I 166.

Ada (adjective) (–°) [to ad, see adeti, cf. °ga, °ṭha, °da etc.] eating S IV 195 (kiṭṭhāda eating corn); Ja II 439 (vantāda = vantakhādaka commentary).

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

Adana (neuter) [from adeti] eating, food Ja V 374 (v.l. 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 Ja IV 466.

Adiṭṭhā [a + diṭṭhā, gerund of °dassati] not seeing, without seeing Ja IV 192 (Text adaṭṭhā, v.l. na diṭṭhā, commentary adisvā); V 219.

Adinna (past participle) [a + dinna] that which is not given, frequently in phrase adinn’ādāna (BHS adattādāna Divy 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). Vin I 83 (°ā veramaṇī); D I 4 (= parassa haraṇaṁ theyyaṁ corikā ti vuttaṁ hoti Sv I 71); III 68f., 82, 92, 181f.; M I 361; It 63; Khp I, 16;, cf. Pj I 26. – adinnādāyin he who takes what is not given, a thief; stealing, thieving (cf. BSK. adattādāyika Divy 301, 418) Vin I 85; D I 138; Saddh 78.

Adu (or ādu) (indeclinable) [perhaps identical with aduṁ, neuter of pronoun asu] particle of affirmation: even, yea, nay; always in emphatic exclamations Vv 62^02 (= udāhu Vv-a 258; v.l. ādu) = Pv IV 3^17 (ādu) = Dhp-a I 31 (Text ādu, v.l. adu); Vv 63^01 (v.l. ādu); Ja 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 Ja V 143 (= nirapa-rādha commentary); VI 84, 552. feminine adūsikā Snp 312.

Adūsiya = adūsaka Ja V 220 (= anaparādha commentary).

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. Ja V 31, 92, 197, 496; VI 106. potential adeyya Ja V 107, 392, 493.

Adda^01 [cf. Sanskrit ārdraka] ginger Ja I 244 (°singivera).

Adda^02 and Addā 3rd singular preterit of dassati; see dassati 2. a.

Adda^03 (adjective) [Sanskrit ārdra, from ṛdati or ardati to melt, cf. Greek ἄρδω to moisten, ἂρδα dirt; see also alla] wet, moist, slippery Ja IV 353; VI 309; Miln 346.

-āvalepana “smeared with moisture”, i.e. shiny, glittering S IV 187 (kūṭāgāra); M I 86 = Nidd II 199^06 (upakāriyo). See also addha^02.

The reading allāvalepana occus at Nidd II §40 (= S 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 Vibh 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 Ja IV 351. See also allīyati.

Addi [Sanskrit ardri] a mountain Dāṭh II 13.

Addita (past participle) [see aṭṭita which is the more correct spelling] afflicted, smarted, oppressed Ja I 21; II 407; III 261; IV 295; V 53, 268; Thag 406; Mhv 1, 25; Pv-a 260; Saddh 37, 281.

Addha^01 (numeral) [= aḍḍha, q.v.] one half, half (°-) D I 166 (°māsika); A II 160 (°māsa); Ja I 59 (°yojana); III 189 (°māsa).

Addha^02 (adjective) [= adda^03, Sanskrit ārdra] soiled, wet; figurative attached to, intoxicated with (cf. sineha) M II 223 (na anaddha-bhūtaṁ attānaṁ dukkhena addha-bhāveti he dirties the impure self with ill); S III 1 (addha-bhūto kāyo impure body); Ja 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 Ja 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); Pv III 3^01 (pathaddhani paṇṇarase va cando; locative same meaning as preceding, explained at Pv-a 188 by attano pathabhūte addhani gaganatala-magge). This phrase (pathaddhan) however is explained by Kern (Toev. 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) D III 216; It 53, 70.

(b) in phrase dīghaṁ addhānaṁ (accusative) a very long time A II 1, 10 (dighaṁ addhānaṁ saṁsāraṁ); Snp 740 (dīghaṁ addhāna saṁsāra); Dhp 207 (dīghaṁ addhāna socati); Ja I 137. genitive dīghassa addhuno Pv-a 148 (gatattā because a long time has elapsed), instrumental dīghena addhunā S I 78; A II 118; Pv-a 28.

-āyu duration of life A 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 Mvu II 150], always combined with vayo anuppatto, sometimes in stereotypical formula with jiṇṇa and mahallaka Vin II 188; D I 48 (cf. Sv I 143); M I 82; Snp past participle 50, 92; Pv-a 149;

-gū [Vedic adhvaga] a wayfarer, traveller, journeyman Thig 255 = S I 212 (but the latter has panthagu, v.l. addhagū); Ja III 95 (v.l. patthagu = panthagu); Dhp 302.

Addhaniya (adjective) [from addhan]

1. belonging to the road, fit for travelling (of the travelling season) Thag 529.

2. belonging to a (long) time, lasting a long period, lasting, enduring D III 211; Ja I 393 (an°) VI 71. See also addhaneyya.

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

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

Addhā (adverb) [Vedic addhā, cf. Avesta azdā certainty] particle of affirmation and emphasis: certainly, for sure, really, truly D I 143; Ja I 19 (a. ahaṁ Buddho bhavissāmi) 66 (a. tvaṁ Buddho bhavissasi), 203, 279; III 340; V 307, 410 (commentary explanation differs) Snp 47, 1057; Nidd II §30 = Paṭis II 21 (ekaṁsa-vacanaṁ nissaṁsaya-vacanaṁ etc.) addhā hi Ja IV 399; Pv IV 1^52.

Addhāna (neuter) [originally the accusative of addhan, taken as neuter from phrase dīghaṁ addhānaṁ. It 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; Pv-a 75 v.l., and for compounds] same meaning as addhan, but as simplex only used with reference to time (i.e. a long time, cf. Vv-a 117 addhānaṁ = ciraṁ). Usually in phrase atītaṁ (anāgataṁ etc.) addhānaṁ in the past (future etc.), e.g. D I 200; S I 140; A V 32; Miln 126 (anāgatam-addhāne for °aṁ); Pv-a 75 (v.l. addhāne). dīghaṁ addhānaṁ Pv I 10^05. Also in phrase addhānaṁ āpādeti to make out the length of time or period, i.e. to live out one’s lifetime S IV 110; Ja II 293 (= jīvitaddhānaṁ āpādi āyuṁ vindi commentary).

-daratha exhaustion from travelling Sv I 287;

-magga a (proper) road for journeying, a long road between two towns, high road D I 1, 73, 79; M I 276 (kantār°); Sv I 35 (interpreted as “addhayojanaṁ gacchissāmī ti bhuñjitabban ti ādi vacanato addha-yojanam pi addhāna maggo hoti”, thus taken to addha “half”, from counting by ½ miles); Vv-a 40, 292. Cf. also antarāmagga;

-parissama “fatigue of the road”, i.e. fatigue from travelling Vv-a 305;

-vemattatā difference of time or period Miln 285 (+ āyuvemattatā).

Addhika [from addhan] a wanderer, wayfarer, traveller Sv I 298 (= pathāvin), 270; Pv-a 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. Ja I 6 (v.l. °iddhika 262; Dhp-a II 26).

Addhita at Pv II 6^02 is to be corrected to aṭṭita (sic v.l.).

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.

Addhuva see dhuva.

Adrūbhaka see dubbha.

Advejjhatā see dvejjhatā.

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°); Ja III 151 (miga°); V 394 (uttamādhama), 437 (the same), 397; Saddh 387.

Adhamma see dhamma.

Adhara (adjective) [Vedic adhara, comparative of adho] the lower Ja 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 Pāli 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 Pāli adhi often represents Sanskrit ati or abhi; thus adhi > ati in adhikusala, °kodhita, °jeguccha, °brahmā; adhi < abhi in adhippatthita, °pāteti, °ppāya, °ppeta, °bādheti, °bhū, °vāha. Cf. also ati IV

C. The main 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.).

Adhika (adjective) [from adhi; cf. Sanskrit adhika] exceeding, extraordinary, superior, Pp 35; Vv-a 80 (= anadhivara, visiṭṭha); Sv I 141, 222; Dīp V 32 (an°); Dhp-a III 238; Pj I 193 (= anuttara); Saddh 337, 447. – comparative adhikatara Dhp-a II 7; III 176; neuter °ṁ as adverb extraordinarily Pv-a 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. catunahutādhikāni dve yojana-sahassāni 2000 yojanas and 4 nahutas Ja I 25; sattamāsa-dhikāni sattavassāni 7 years and 7 months Ja V 319; paññāsādhikāni pañca vassa-satani 500 + 50 (= 550) Pv-a 152. See also sādhika.

Adhikata (adjective) [adhi + kata; cf. Sanskrit adhikṛta]

1. commissioned with, an overseer, Pv II 9^27 (dāne adhikata = ṭhapita Pv-a 124).

2. caused by Miln 67 (kamma°).

3. affected by something, i.e. confused, puzzled, in doubt Miln 144 (+ vimātijāta).

Adhikaraṇa (neuter) [adhi + karaṇa]

1. attendance, supervision, management of affairs, administration Pv-a 209.

2. relation, reference, reason, cause, consequence D II 59 (-°: in consequence of); S II 41; V 19. Especially accusative °ṁ as adverb (–°) in consequence of, for the sake of, because of, from M I 410 (rūpādhikaraṇaṁ); S 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 Ja IV 4 (= kiṁkāraṇaṁ) yatvādhikaraṇaṁ (yato + adhi°) by reason of what, since, because (used as conjunction) D I 70 = III 225 = A I 113 = II 16.

3. case, question, cause, subject of discussion, dispute. There are 4 sorts of a. enumerated at various passages, viz. vivāda° anuvāda° āpatti° kicca° “questions of dispute, of censure, of misconduct, of duties” Vin II 88; III 164; IV 126, 238; M II 247. Often referred to: Vin II 74; S IV 63 = V 346 (dhamma° a question of the Dhamma); A I 53 (case), 79; II 239 (vūpasanta); V 71, 72; Pp 20, 55; Dhp-a IV 2 (°ṁ uppannaṁ tatth’eva tasmiṁ vūpasante), adhikaraṇaṁ karoti to raise a dispute M I 122 °ṁ vūpasameti to settle a question or difficulty Vin II 261.

-kāraka one who causes dispute discussions or dissent Vin IV 230 (feminine °ikā); A III 252;

-samatha the settlings of questions that have arisen. There are seven rules for settling cases enumerated at D III 254; M II 247; A I 99; IV 144.

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

Adhikaraṇī (feminine) [to adhikaraṇa 1, originally meaning “serving, that which serves, i.e. instrument”] a smith’s anvil Ja III 285; Dāṭh III 16f.; As 263.

Adhikāra [cf. Sanskrit adhikāra] attendance, service, administration, supervision, management, help Vin I 55; Ja I 56; VI 251; Miln 60, 115, 165; Pv-a 124 (dāna°; cf. Pv II 9^27); Dhp-a II 41.

Adhikārika (adjective) (–°) [to adhikāra] serving as, referring to Vin III 274 (Buddhaghosa).

Adhikuṭṭanā (feminine) [adhi + koṭṭanā or koṭṭana] an executioner’s block Thig 58; cf. Thig-a 65 (v.l. kuḍḍanā, should probably be read koṭṭana), 287.

Adhikusala (adjective) [adhi + kusala] in °ā dhammā “items of higher righteousness” D III 145.

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

Adhigacchati [adhi + gacchati] to get to, to come into possession of, to acquire, attain, find; figurative to understand D I 229 (vivesaṁ) M I 140 (anvesaṁ nādhigacchanti do not find); S I 22 (Nibbānaṁ); II 278 (the same); A I 162 (the same); Dhp 187, 365; It 82 (santiṁ); Thig 51; Pp 30, 31; Pv I 7^04 (nibbutiṁ = labhati Pv-a 37); III 7^10 (amataṁ padaṁ). optative adhigaccheyya D I 224 (kusalaṁ dhammaṁ); M I 114 (madhu-piṇḍikaṁ); Dhp 61 and adhigacche Dhp 368. gerund °gantvā D I 224; Ja I 45 (ānisaṁse); and °gamma Pv I 11^09 (= vinditvā paṭilabhitvā Pv-a 60). gerundive °gantabba It 104 (Nibbāna). Conditional °gacchissaṁ Snp 446. 1st preterit 3 singular ajjhagā Snp 225 (= vindi paṭilabhi Pj I 180); Dhp 154; Vv 32^07; 3 plural ajjhagū Ja I 256 (vyasanaṁ) and ajjhāgamuṁ S I 12. 2nd preterit 3 singular adhigacchi Nidd I 457. past participle adhigata (q.v.).

Adhigaṇhāti [adhi + gaṇhāti] to surpass excel S I 87 = Sv I 32; D III 146; S IV 275; A III 33; It 19. Gerund adhigayha Pv II 9^62 = Dhp-a III 219 (v.l. at both passages atikkamma); and adhiggahetvā It 20. – past participle adhiggahīta (q.v.).

Adhigata [past participle of adhigacchati] got into possession of, conquered, attained, found Ja I 374; Vv-a 135.

Adhigatavant (adjective/noun) [from adhigata] one who has found or obtained Vv-a 296 (Nibbānaṁ).

Adhigama [from adhigacchati] attainment, acquisition; also figurative knowledge, information, study (the latter mainly in Miln) D III 255; S II 139; A II 148; IV 22, 332; V 194; Ja I 406; Nett 91; Miln 133, 215, 358, 362, 388; Pv-a 207.

Adhigameti [adhi + gameti, causative of gacchati] to make obtain, to procure Pv-a 30.

Adhiggahīta [past participle of adhigaṇhāti] excelled, surpassed; overpowered, taken by (instrumental), possessed Ja III 427 (= anuggahīta commentary); V 102; VI 525 = 574; It 103; Miln 188, 189; Saddh 98.

Adhiciṇṇa only at S III 12, where v.l. is aviciṇṇa, which is to be preferred. See viciṇṇa.

Adhicitta (neuter) [adhi + citta] “higher thought”, meditation, contemplation, usually in combination with adhisīla and adhipaññā Vin I 70; D III 219; M I 451; A I 254, 256; Nidd I 39 = Nidd II §689 (°sikkhā); Dhp 185 (= aṭṭha-samāpatti-saṅkhāta adhika-citta Dhp-a III 238).

Adhiceto (adjective) [adhi + ceto] lofty-minded, entranced Thag 68 = Ud 43 = Vin IV 54 = Dhp-a III 384.

Adhicca^01 [gerund of adhi + eti, see adhīyati] learning, studying, learning by heart Ja III 218, 327 = IV 301; IV 184 (vede = adhīyitvā commentary), 477 (sajjhāyitvā commentary); VI 213; Miln 164.

Adhicca^02 (°-) [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 M I 443; °uppatti spontaneous origin As 238; °laddha obtained without being asked for, unexpectedly Vv 84^22 = Ja V 171 = VI 315 (explained at Ja V 171 by ahetunā, at VI 316 by akāraṇena) °samuppanna arisen without a cause, spontaneous, unconditioned D I 28 = Ud 69; D III 33, 138; S II 22-23 (sukha-dukkhaṁ); A III 440 (the same); Paṭis I 155; Sv I 118 (= akāraṇa°).

Adhicca^03 (adjective) [= adhicca 2 in adjective function, influenced by, homonym abhabba] without a cause (for assumption), unreasonable, unlikely S V 457.

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

Adhiṭṭhaka (adjective) (–°) [from adhiṭṭhāti] bent on, given to, addicted to Ja V 427 (surā°).

Adhiṭṭhāti (adhiṭṭhahati) [Sanskrit adhitiṣṭhati, adhi + sthā]

1. to stand on Ja III 278 (gerund °āya); Dhp-a IV 183 (gerund °hitvā); figurative to insist on Thag 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 Vin I 115 (infinitive °ṭhātuṁ), 297 (the same), 125 (gerundive °ṭhātabba) Ja I 80 (preterit °ahi); III 278; IV 134 (v.l. ati° commentary explains abhibhavitvā tiṭṭhati); Dhp-a I 34; IV 201 (gerund °hitvā); Pv-a 23 (preterit °ṭhāsi) 171 (the same), 75 (gerund °hitvā). On adhiṭṭheyya see Cpd. 209, note 2; 219, note 1.

3. to undertake, practice, perform, look after, to celebrate S II 17; A I 115f.; Ja I 50; Pv-a 209 (gerund °ṭhāya). – past participle adhiṭṭhita (q.v.).

Adhiṭṭhāna (neuter) [from adhi + sthā]

1. decision, resolution, self-determination, will (cf. on this meaning Cpd. 62) D III 229 (where 4 are enumerated, viz. paññā°, sacca° cāga° upasama°); Ja I 23; V 174; Paṭis I 108; II 171f., 207; As 166 (cf. BMPE 41 note 2).

2. mentioned in bad sense with abhinivesa and anusaya, obstinacy, prejudice and bias M I 136; III 31, 240; S II 17; III 10, 135, 194. – As adjective (–°) applying oneself to, bent on A III 363.

3. looking after, management, direction, power Miln 309 (devānaṁ); Pv-a 141 (so read for adhitaṭṭhāna). [adiṭṭhāna at Pv-a 89, used as explanatory for āvāsa, should perhaps be read adhiṭṭhāna in the sense of fixed, permanent, abode].

Adhiṭṭhāyaka (adjective) (–°) superintending, watching, looking after, in kamma° Mhv 5, 175; 30, 98; kammanta° Dhp-a I 393.

Adhiṭṭhita (adjective) [past participle of adhiṭṭhāti]

1. standing on (with locative), especially with the idea of standing above, towering over Vv 63^30 (hemarathe a. = sakalaṁ ṭhānaṁ abhibhavitvā ṭhita Vv-a 269).

(a) looked after, managed, undertaken, governed Vin I 57; S V 278 (svādhiṭṭhita); Pv-a 141 (kammanta).

(b) undertaking, bent on (with accusative) Snp 820 (ekacariyaṁ).

Adhideva [adhi + deva] a superior or supreme god, above the gods M II 132; A IV 304; Snp 1148; Nidd II §§307b, 422 a. Cf. atideva.

Adhipa [Sanskrit adhipa, abbreviation of adhipati] ruler, lord, master Ja II 369; III 324; V 393; Pv II 8^06 (jan° king); Dāṭh III 52; Vv-a 314.

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

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

Adhipaññā (feminine) [adhi + paññā] higher wisdom or knowledge, insight (cf. jhāna and paññā); usually in combination with adhicitta and adhisīla Vin I 70; D I 174; III 219 (°sikkhā); A I 240; II 92f., 239; III 106f., 327; IV 360; Nidd I 39 (the same); Paṭis I 20, 25f., 45f., 169; II 11, 244; Pp 61.

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

Adhipatana (neuter) [from adhipatati] attack, pressing Thig-a 271.

Adhipati (adjective/noun) [adhi + pati, cf. adhipa]

1. ruler, master Ja IV 223; Vv 81^01; Miln 388; Dhp-a I 36 (= seṭṭha).

2. ruling over, governing, predominant; ruled or governed by Vibh 216f. (chandaṁ adhipatiṁ katvā making energy predominant); As 125, 126 (atta° autonomous, loka° heteronomous, influenced by society). See also BMPE 18 note 1, and Cpd. 60.

Adhipateyya (neuter) A I 147; III 33 = S 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 Dhamm-ā-dhipateyyaḍṁ, “the influence of religion,” or the love of virtue for its own sake (Man. B. 493). Dhp 362.

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

Adhipanna [cf. Sanskrit abhipanna, adhi + pad] gone into, affected with, seized by (–°), a victim of (with locative) S I 72, Thig 345 (kāmesu); Snp 1123 (taṇhā° = taṇhānugata Nidd II §32); Dhp 288; Ja III 38, 369; IV 396; V 91, 379 (= dosena ajjhotthaṭa); VI 27.

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

Adhipāta^01 [adhipāteti] splitting, breaking, only in phrase muddhā° head-splitting Snp 988f., 1004, 1025 (v.l. Nidd II °vipāta).

Adhipāta^02 [from adhipatati = Sanskrit atipatati, to fly past, flit] a moth Snp 964; Ud 72 (explained by commentary as salabhā).

Adhipatikā (feminine) [from adhipāta^02] a moth, a mosquito Snp 964.

Adhipāteti [causative from adhipatati, cf. Sanskrit abhipātayati and Pāli atipāteti] to break, split Ja IV 337 (= chindati). At Ud 8 probably to be read adhibādheti (v.l. avibādeti. Text adhipāteti).

Adhippagharati [adhi + ppa + gharati] to flow, to trickle Thig-a 284.

Adhippāgā 3 singular preterit of adhippagacchati to go to Ja V 59.

Adhippāya [adhi + ppa + i; Sanskrit abhiprāya]

1. intention, wish desire S I 124; V 108; A II 81; III 363 (bhoga°); V 65; Ja I 79, 83; Saddh 62. As adjective (–°) desiring Pv-a 226 (hass° in play = khiḍḍatthika).

2. sense, meaning, conclusion, inference (cf. adhigama) Miln 148; Pv-a 8, 16, 48, 131 (the moral of a story). – adhippāyena (instrumental) in the way of, like Pv-a 215 (kīḷ for fun).

Adhippāyosa [adhi + pāyosa] distinction, difference, peculiarity, special meaning M I 46; S III 66; IV 208; A I 267; IV 158; V 48f.

Adhippeta [Sanskrit abhipreta, adhi + ppa + i, literally gone into, gone for; cf. adhippāya]

1. desired, approved of, agreeable D I 120; II 236; Vv-a 312, 315.

2. meant, understood, intended as Ja III 263; Pv-a 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 Vv-a 13; Pv-a 52.

Adhibādheti [adhi + bādheti, cf. Sanskrit abhibādhayati] to vex, oppress, gore (to death) Ud 8 (Text adhipāteti, v.l. avibādeti).

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

Adhibhavati [adhi + bhavati, cf. Sanskrit and Pāli abhibhavati] to overcome, overpower, surpassiveS IV 185f. (cf. adhibhū); A V 248, 282 (°bhoti); Ja II 336; V 30. – preterit adhibhavi Ja II 80. 3. plural adhibhaṁsu S IV 185. See also ajjhabhavi and ajjhabhū past participle adhibhūta (q.v.).

Adhibhāsati [adhi + bhāsati] to address, to speak to; preterit ajjhabhāsi Vin II 195; S I 103; IV 117; Snp 87; Pv-a 56, 90.

Adhibhū (adjective) (–°) [from adhi + bhū, cf. adhibhavati and Sanskrit adhibhū] – overpowering, having power over; master conqueror, lord S IV 186 (anadhibhū not mastering. For adhibhūta the v.l. abhi° is to be preferred as more usual in this connection, see abhibhū); Snp 684 (miga°; v.l. abhi°).

Adhibhūta [cf. adhibhū] overpowered S IV 186.

Adhimatta (adjective) [adhi + matta of mā] extreme, exceeding, extraordinary; neuter adverb °ṁ extremely M I 152, 243; S IV 160; A II 150; IV 241; Ja I 92; Pp 15; Miln 146, 189, 274, 290; Pv II 3^06 (= adhikataraṁ Pv-a 86); Dhp-a II 85; cf. Pv-a 281.

Adhimattata (neuter) [abstract from preceding] preponderance A II 150; As 334 (cf. BMPE a84 note 1).

Adhimana (adjective/noun) [adhi + mano] (noun) attention, direction of mind, concentration Snp 692 (adhimanasā bhavātha). (adjective) directing one’s mind upon, intent (on) Ja IV 433 (= pasanna-citta); V 29 (an°; v.l. °māna).

Adhimāna [adhi + māna] undue estimate of oneself M II 252; A V 162f.

Adhimānika (adjective) [from adhimāna] having undue confidence in oneself, conceited A V 162, 169, 317; Dhp-a III 111.

Adhimuccati [passive of adhi + muc]

1. to be drawn to, feel attached to or inclined towards, to indulge in (with locative) S III 225; IV 185; A IV 24, 145f., 460; V 17; Pp 63.

2. to become settled, to make up one’s mind as to (with locative), to become clear about Vin I 209 (preterit °mucci); D I 106; S I 116 (potential °mucceyya); It 43; Sv I 275.

3. to take courage, to have faith Snp 559; Miln 234; Sv I 214, 316; Ja IV 272; V 103; Dhp-a 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. Ja IV 172; V 103, 429; Dhp-a I 196; III 258; IV 170. past participle adhimuccita and adhimutta. – causative adhimoceti to incline to (transitive); to direct upon (with locative) S V 409 (cittaṁ devesu a.).

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

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) M II 223 (an°); S I 113; Thag 732 (v.l. °muccita), 923 (-cch-), 1175; Ja II 437 (-cch-); III 242; V 255 (kāmesu °mucchita, v.l. °muccita). Cf. ajjhomucchita.

Adhimuccitar [agent noun of adhimuccati] one who is intent upon something, easily trusting, giving credence A III 165 (v.l. °mucchitā).

Adhimutta (adjective) [past participle of adhimuccati, cf. BHS adhimukta. Avadānaśataka I 8, 112; Divy 49, 302 etc.] intent upon (-° or with locative or accusative), applying oneself to, keen on, inclined to, given to Vin I 183; A V 34, 38; Dhp 226; Snp 1071, 1149 (°citta); Nidd II §33; Ja I 370 (dān°) Pp 26; Pv-a 134 (dān°).

Adhimutti (feminine) [adhi + mutti] resolve, intention, disposition D I 174; A V 36; Paṭis I 124; Miln 161, 169; Vibh 340, 341; Sv I 44, 103; Saddh 378.

Adhimuttika (adjective) [= adhimutta] inclined to, attached to, bent on S II 154, 158; It 70; Vibh 339f. + tā (feminine) inclination D I 2.

Adhimokkha [from adhi + muc] firm resolve, determination, decision M III 25f.; Vibh 165f., 425; As 145, 264. See BMPE 4 note 2; Cpd. 17, 40, 95.

Adhiyita see adhīyati.

Adhiroha [from adhi + ruh] ascent, ascending; in dur° hard to ascend Miln 322.

Adhivacana (neuter) [adhi + vacana] designation, term, attribute, metaphor, metaphorical expression D II 62; M I 113, 144, 460; A II 70, 124; III 310; IV 89, 285, 340; It 15, 114; Snp page 218; Ja I 117; Nidd II §34 = Dhs 1306 (= nāma saṅkhā paññatti etc.); Vibh 6; Pv-a 63. See on term BMPE 316 note 1.

-patha “process of synonymous nomenclature” (Mrs. Rh.D.) D II 68; S III 71; Dhs 1306; As 51.

Adhivattati [adhi + vattati] to come on, proceed, issue, result S I 101; A II 32.

Adhivattha (adjective) [past participle of adhivasati] inhabiting, living in (with locative) Vin I 28; S I 197; Ja I 223; II 385; III 327; Pv-a 17. The form adhivuttha occurs at Ja VI 370.

Adhivara (adjective) [adhi + vara] superb, excellent, surpassing Vv 16^03 (an° unsurpassed, unrivalled; Vv-a 80 = adhika, visiṭṭha).

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

Adhivāsaka (and Adhivāsika) (adjective) [from adhivāsa] willing, agreeable, enduring, patient Vin IV 130; M I 10, 526; A II 118; III 163; V 132; Ja III 369 (an°); IV 11, 77.

Adhivāsana (nṭ.) [from adhi + vas] 1 assent A III 31; Dhp-a I 33.

2. forbearance, endurance M I 10; Ja II 237; III 263; IV 307; V 174.

Adhivāsanatā (feminine) [abstract from adhivāsana] patience, endurance, Dhs 1342; Vibh 360 (an°).

Adhivāseti [causative of adhivasati, cf. BHS adhivāsayati in meaning of 3]

1. to wait for (with accusative) Ja I 254; II 352; III 277.

2. to have patience, bear, endure (with accusative) D II 128, 157; Ja I 46; III 281 (pahāre); IV 279, 407; V 51, 200; Vv-a 336, 337.

3. to consent, agree, give in Vin I 17; D I 109 (cf. Sv I 277); S IV 76; Dhp-a I 33; Pv-a 17, 20, 75 and passim. – causative adhivāsāpeti to cause to wait Ja I 254.

Adhivāha [from adhi + vah; cf. Sanskrit abhivahati] a carrier, bearer, adjective bringing S IV 70 (dukkha°); A I 6; Thag 494.

Adhivāhana (neuter-adjective) [from adhi + vah] carrying, bringing, bearing Snp 79; feminine °ī Thag 519.

Adhivimuttatta (neuter) = adhivimokkhatta and adhimutti, i.e. propensity, the fact of being inclined or given to Ja V 254 (Text kāmādhivimuttitā, v.l. °muttata).

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

Adhivutti (feminine) [adhi + vutti, from adhi + vac, cf. Sanskrit abhivadati] expression, saying, opinion; only in technical term adhivuttipada (v.l. adhimutti-p. at all passages) D I 13 (explained by adhivacana-pada Sv I 103); M II 228; A V 36.

Adhivuttha see adhivattha.

Adhisayana (neuter-adjective) [from adhiseti] lying on or in, inhabiting Pv-a 80 (mañcaṁ).

Adhisayita [past participle of adhiseti] sat on, addled (of eggs) Vin III 3; S III 153.

Adhisīla (neuter) [adhi + sīla] higher morality, usually in threefold set of adhicitta-sikkha, adhipaññā° adhisïla° Vin I 70; D I 174; III 219; A III 133; IV 25; Dhp-a I 334; Pv-a 207. See also adhicitta, sikkhā and sīla.

Adhiseti [adhi + seti] to lie on, sit on, live in, to follow, pursue Dhp 41; Snp 671 (= gacchati commentary) – past participle adhisayita.

Adhīna (adjective) (–°) [cf. Sanskrit adhīna] subject, dependent D I 72 (atta° and para°); Ja IV 112; Sv I 217; also written ādhīna Ja V 350. See also under para.

Adhīyati and adhiyati [med. of adhi + i, 1st singular adhīye taken as base in Pāli] to study, literally to approach (cf. adhigacchati); to learn by heart (the Vedas and other Sacred Books) Vin I 270; S I 202 (dhammapadāni); Ja IV 184 (adhīyitvā), 496 (adhīyamāna); VI 458; Dhp-a III 446 (adhīyassu). – gerund adhīyitvā Ja IV 75; adhiyānaṁ Ja V 450 (= sajjhāyitvā commentary) and adhicca: see adhicca 2; past participle adhiyita D I 96.

Adhunā (adverb) [Vedic adhunā] just now, quite recently D II 208; Vin II 185 (kāḷakata); Miln 155; Dāṭh II 94.

-āgata a newcomer M I 457; Ja II 105;

-ābhisitta newly or just anointed D II 227;

-uppanna just arisen D II 208, 221.

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

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 4 bearings (disā) and intermediate points (anudisā) at S I 122; III 124; A IV 167; with uddhaṁ and tiriyaṁ at Snp 150, 537, 1055, 1068. Explained at Pj I 248 by heṭṭhā and in detail (dogmatically and speculatively) at Nidd II §155. For further reference see uddhaṁ. The compound form of adho before vowels is adh°.

-akkhaka beneath the collar-bone Vin IV 213;

-agga with the points downward (of the upper row of teeth) Ja V 156 (+ uddh° explained by uparima-danta commentary);

-kata turned down, or upside down Ja I 20; VI 298;

-gata gone by, past. Adverb °ṁ since (cf. uddhaṁ adverb later or after) Ja VI 187 (ito māsaṁ adhogataṁ since one month ago);

-gala (so read for Text udho°) down the throat Pv-a 104;

-mukha head forward, face downward, bent over, upturned Vin II 78; M I 132, 234: Vv 16^01 (= heṭṭhā mukha Vv-a 78);

-bhāga the lower part (of the body) M I 473; Dhp-a I 148;

-virecana action of a purgative (opposite uddha° of an emetic) D I 12; Sv I 98 (= adho dosānaṁ nīharaṇaṁ); As 404;

-sākhaṁ (+ uddhamūlaṁ) branches down (and roots up, i.e. uprooted) Dhp-a I 75;

-sira (adjective) head downward Ja IV 194;

-siraṁ (adverb) with bowed head (cf. avaṁsiraṁ) Ja VI 298 (= siraṁ adhokatvā heṭṭhāmukho commentary);

-sīsa (adjective) head first, headlong Ja I 233; V 472 (°ka).

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.

Anajjhiṭṭha (adjective) [an + ajjhiṭṭha] uncalled, unbidden, unasked Vin I 113; Pv I 12^03 (Text anabbhita, v.l. anijjhiṭṭha; Ja III 165 has anavhāta; Thig 129 ayācita; Pv-a 64 explains by anavhāta).

Anaṭi [an, Vedic aniti and anati] to breathe Pj I 124 (in definition of bāla); Sv I 244 (read “ananti” for “aṇanti”). Cf. pāṇa.

Anabbhita (adjective) [an + abbhita] not restored, not to be restored Vin IV 242; Pv I 12^03 (where reading probably faulty and due to a gloss; the same passage at Thig 129 has ayācita and at Ja III 165 anavhāta; Pv-a 64 explains by anavhāta, v.l. anabbhita).

Anabhuṇṇatatā (feminine) [an + abbhuṇṇata + tā] the state of not being erect, i.e. hanging down Ja V 156.

Anabhāva [ana + bhāva] the utter cessation of becoming. In the oldest Pāli 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 Vin III 3 of bad qualities, at S II 63 of certain wrong opinions, at M I 487; S IV 62 = V 527 of the khandas, at M I 331 of the mental Intoxications (āsavas), at A IV 73 of certain tastes, of a bad kamma A I 135, of evil passions A I 137, 184, 218; II 214 of pride A II 41, of craving A II 249, of the bonds A IV 8. In the supplement to the Dīgha (D III 326) and in It 115, a later idiom, anabhāvaṁ gameti, cause to perish, is used of evil thoughts. Buddhaghosa (Sp I 133) reports as v.l. anubhāva. Cf. Nidd I 90; and Nidd II sub voce pahīna.

Anabhijjhā (feminine) [an + abhijjhā] absence of covetousness or desire D III 229, 269; Dhs 32, 35, 277.

Anabhijjhālū (adjective) [an + abhijjhālū] not greedy or covetous D III 82; Pp 40.

Anabhijjhita (adjective) [an + abhijjhita] not desired Snp 40 (cf. Nidd II §38); Vv 47^04 (= na abhikaṅkhita Vv-a 201).

Anabhinandati etc. see abhi° etc.

Anabhirata (adjective) [an + abhirata] not taking delight in Ja I 61 (naccādisu).

Anabhirati (feminine) [an + abhirati] not delighting in, dissatisfaction, discontent D I 17 (+ paritassanā); III 289; Ja III 395; Sv I 111.

Anabhiraddha (adjective) [an + abhiraddha] in anger Vin IV 236.

Anabhiraddhi (feminine) [an + abhiraddhi] anger, wrath D I 3 (= kopassiveetaṁ adhivacanaṁ Sv I 52).

Anabhisambhuṇamāna (adjective) [present participle medium of an + abhisambhuṇāti] not obtaining, unable to get or keep up D I 101 (= asampāpuṇanto avisahamāno vā Sv I 268).

Anamatagga (adjective) [ana (= a negative) + mata (from man) + aggā (plural). So Dhammapāla (aviditagga Thig-a 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 Divy 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: S II 178, 187f. = III 149, 151 = V 226, 441 (quoted Kv 29, called Anamatagga-pariyāya at Dhp-a II 268) and Thig 495-96. Later references are Nidd II §664; Pv-a 166; Dhp-a I 11; II 13, 32; Saddh 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].

Anamha (adjective) [according to Morris JPTS 1884, 70 = ana-mha “unlaughing” with ana = an (cf. anabhāva and anamatagga) and mha from smi, cf. vimhayati = Sanskrit vismayati] being in consternation or distress, crying Ja III 223 (°kāle = ārodana-kāle commentary).

Anaya [a + naya] misfortune, distress Miln 277, usually combined with vyasana (as also in BHS e.g. Jm 215) Vin II 199; S IV 159; A V 156; Miln 292; Vv-a 327; Saddh 362.

Anariya (adjective) [an + ariya, see also anāriya] not Aryan, ignoble, low Vin I 10; D III 232 (°vohāra, 3 sets of 4; the same at Vin V 125); Snp 664, 782 (°dhamma); Pp 13. – See ariya.

Anala (adjective) [an + ala]

1. not sufficient, not enough; unable, impossible, unmanageable M I 455; Ja II 326 = IV 471.

2. dissatisfied, insatiated Ja V 63 (= atitta commentary).

3. °ṁ kata dissatisfied, satiated, S I 15 (kāmesu).

Anavaya (adjective) [derivation doubtful. See Trenckner Pāli Misc. 65] not lacking, complete in (locative), fulfilling D I 88 (= anūna paripūra-kārin Sv I 248); A III 152 (= samatta paripuṇṇa Mp quoted by Trenckner on Miln 10).

Anavosita (adjective) [an + avosita; or ana + avosita = avusita°] unfulfilled, undone Thag 101.

Anasana (neuter) [an + asana, cf. Sanskrit an-aśana] not eating, fasting, hunger D III 75 and in same context at Snp 311 (= khudā Pj II 324).

Anasitvāna [gerund of an + aśati] without eating, fasting Ja IV 371.

Anasuyyaṁ [Sanskrit anasūyan, present participle of an + asūyati] not grumbling Ja III 27 (v.l. for anusuyyaṁ Text).

Anasuropa [an + asuropa] absence of abruptness Dhs 1341.

Anasūyaka (adjective) [Sanskrit anasūyaka, cf. usūya] not grumbling, not envious Ja II 192.

Anassaka (adjective) either an-assaka or a-nassaka (q.v.).

Anassana (neuter) [a + nassana, naś; cf. Sanskrit naśana] imperishableness, freedom from waste Ja IV 168.

Anassāvin (adjective) [an + assāvin; cf. assāva + āsava] not intoxicated, not enjoying or finding pleasure in Snp 853 (sātiyesu a. = sātavatthusa kāmaguṇesu taṇha-santhava-virahita Pj II 549).

Anassāsika (adjective) [an + assāsa + ika; cf. Sanskrit āśvāsana and BHS anāśvāsika Divy 207] not consoling, discouraging, not comforting M I 514; S II 191.

Anassuṁ 1st sq, preterit of anusūyati (= Sanskrit anvaśruvaṁ) I have heard M I 393.

Anāgata (adjective) [an + āgata] not come yet, i.e. future. On usual combination with atīta: see sub voce D III 100f., 134f., 220, 275; M III 188f.; S I 5; II 283; A III 100f., 400; Snp 318, 373, 851; It 53; Ja IV 159; VI 364; Dhs 1039, 1416.

Anāgamana (neuter) [an + āgamana] not coming, not returning Ja I 203, 264.

Anāgāmitā (feminine) [anāgāmin + tā] the state or condition of an Anāgāmin S V 129, 181, 285; A III 82; V 108, 300f.; Snp 140 = A III 143; It 1f., 39, 40.

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 heaven and there obtain Arahantship, never returning to rebirth as a man. But in the oldest passages referring to these 4 stages, the description of the third does not use the word Anāgāmin (D I 156; II 92; III 107; M II 146) and Anāgāmin does not mean the breaking of bonds, but the cultivation of certain specified good mental habits (S III 168, the anatta doctrine; S V 200-202, the five indriyas; A I 64, 120, cultivation of good qualities, II 160; V 86, 171 = S 149). We have only two cases in the canon of any living persons being called Anāgāmin. Those are at S 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 D II 92 nine others, of 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 It 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 Paṭis II 194; PtsC. 74; BMPE 278 note 1; Cpd 69.

-phala fruition of the state of an Anāgāmin; always in combination Sotāpatti° Sakadāgāmi° Anāgāmi° Arahatta° Vin I 293; II 240; IV 29; D I 229; II 227, 255; S III 168; V 411; A I 23, 44; III 272f.; IV 204, 276, 372 sq;

-magga the path of one who does not return (in rebirths) Nidd II §569 b.

Anāgāra and Anāgāriyā seeagāra and agāriā

Anāghāta [an + āghāta] freedom from anger or ill-will Vin II 249.

Anācāra [an + ācāra] misconduct, immorality Ja II 133; III 276; adjective anācārin Pp 57.

Anājāniya (adjective) [an + ājāniya] of inferior race, not of good blood M I 367.

Anādara [an + ādara] (a) (masculine) disrespect Pv-a 257. – (b.) (adjective) disrespectful Snp 247 (= ādaravirahita Pj II 290).

Anādaratā (feminine) [abstract from anādara] want of consideration, in explanation of dovacassatā at Dhs 1325 = Vibh 359 = Pp 30 (where reading is anādariyatā).

Anādariya (neuter) [from anādara] disregard, disrespect Vin I 176; IV 113 (where explained in extenso); Dhs 1325 = Pp 20 = Vibh 359.

Anādā [gerund of an + ādiyati] without taking up or on to oneself Vin IV 120 (= anādiyitvā commentary).

Anādāna (adjective) [an + ādāna] free from attachment (opposite sādāna) A II 10 = It 9 = 109 = Nidd II §172 a; Snp 620, 741, 1094; Nidd II §41 (where as neuter = taṇha); Dhp 352 (= khandhādisu niggahaṇa Dhp-a IV 70), 396, 406, 421.

Anāditvā [gerund of an + ādiyati] not taking up, not heeding Ja IV 352 (v.l. for Text anādiyitvā).

Anādiyitvā [gerund of an + ādiyati, Sanskrit anādāya] without assuming or taking up, not heeding Vin IV 120; Ja IV 352; Dhp-a I 41. See also ādiyati.

Anānu- represents the metrically lengthened form of ananu- (an + anu), as found e.g. in the following compounds: °tappaṁ (present participle) not regretting Ja V 492; °puṭṭha questioned Snp 782 (= apucchita Pj II 521); °yāyin not following or not defiled by evil Snp 1071 (explained at Nidd II §42 by both avedhamāna (?) avigacchamāna and by arajjamāna adussamāna); °loma not fit or suitable D II 273 (v.l. anu°).

Anāpāthagata (adjective) [an + āpātha + gata] not fallen into the way of (the hunter), escaped him M I 174.

Anāpāda (adjective) [an + āpāda] unmarried (of a woman) Ja IV 178 (āpāda = apādāna commentary; aññehi akata-pariggahā).

Anāpucchā see āpucchati.

Anābādha (adjective) [an + ābādha] safe and sound Vv-a 351.

Anāmata (adjective) [an + amata the ā being due to metrical lengthening] not affected by death, immortal Ja II 56 (= asusāna-ṭṭhāna commentary); Dhp-a II 99.

Anāmanta (°-) [an + āmanta] without asking or being asked; in °kata unasked, unpermitted, uninvited Ja VI 226; °cāra living uninvited Vin V 132; A III 259.

Anāmaya (adjective) [an + āmaya] free from illness, not decaying, healthy Vv 15^10 (= aroga Vv-a 74), 17^07.

Anāmasita (adjective) [an + āmasita, past participle of āmasati] not touched, virgin- Vv-a 113 (°khetta).

Anāmassa (adjective) [gerund of an + āmassati, Sanskrit āmaśya] not to be touched Ja II 360 (commentary anāmāsitabba).

Anāyatana (neuter) [an + āyatana] non-exertion, not exerting oneself, sluggishness, indolence Ja V 121 (°sīla = dussīla commentary).

Anāyasa (adjective) [an + āya + sa, or should we read anāyāsa°] void of means, unlucky, unfortunate Vv 84^05 (= n’atthi ettha āyo sukhan ti anāyasaṁ Vv-a 335).

[BD]: without influence

Anāyāsa (adjective) [an + āyāsa] free from trouble or sorrow, peaceful Thag 1008.

Anārambha [an + ārambha] that which is without moil and toil Snp 745 (= Nibbāna Pj II 507).

Anārādhaka (adjective) [an + ārādhaka] one who fails, unsuccessful Vin I 70.

Anāriya (adjective) [doublet of anariya] not Aryan, ignoble, Snp 815 (v.l. anariya).

Anālamba (adjective) [an + ālamba] without support (from above), unsuspended, not held Snp 173 (+ appatiṭṭha; explained at Pj II 214 by heṭṭhā patiṭṭha-bhāvena upari ālambhāvena ca gambhīra).

Anālaya [an + ālaya] aversion, doing away with Vin I 10 (taṇhāya).

Anāḷhiya and Anāḷhika (adjective) [an + āḷhiya, Sanskrit āḍhya, see also addha] – not rich, poor, miserable, destitute, usually combined with daḷidda M I 450; II 178 (v.l. anāḷiya); A III 352f. (vv.ll. anāḷhika), 384; Ja V 96.

Anāvaṭa (°-) [an + āvaṭa] not shut; in °dvāratā (feminine) not closing the door against another, accessibility, open-handedness D III 191.

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, D I 156 (cf. Sv I 313); III 132; Pp 16f., 62.

Anāvasūraṁ (adverb) [an + ava + sūra = suriya, with ava lengthened to āva in verse] as long as the sun does not set, before sun-down Ja V 56 (= anatthaṅgata-suriyaṁ commentary) cf. Sanskrit utsūra.

Anāvāsa (adjective/noun) [an + āvāsa] uninhabited, an uninhabited place Vin II 22, 33; Ja II 77.

Anāvikata etc. see āvikata.

Anāvila (adjective) [an + āvila] undisturbed, unstained, clean, pure D I 84 (= nikkaddama Sv I 226); III 269, 270; Snp 637 (= nikkilesa Pj II 469 = Dhp-a IV 192); Thig 369 (āvilacitta + a.); Dhp 82, 413; Thig-a 251; Saddh 479.

Anāvuttha (adjective) [an + āvuttha, past participle of āvasati] not dwelt in D II 50.

Anāsaka (adjective) [an + āsaka] fasting, not taking food S IV 118. feminine °ā [cf. Sanskrit anāśaka neuter] fasting, abstaining from food Dhp 141 (= bhatta-paṭikkhepa Dhp-a III 77).

Anāsakatta (neuter) [abstract of anāsaka] fasting Snp 249 (= abhojana Pj II 292).

Anāsava (adjective) [an + āsava] free from the 4 intoxications (see āsava) Vin II 148 = 164; D III 112; Snp 1105, 1133; Dhp 94, 126, 386; Nidd II §44; It 75; Pp 27, Dhs 1101, 1451; Vibh 426; Thag 100; Pv II 6^15; Vv-a 9. See āsava and cf. nirāsava.

Anāsasāna (adjective) [an + āsasāna] not longing after anything Snp 369 (Pj II 365 however reads anāsayāna and has anāsasāna as v.l. Cf. also vv.ll. to āsasāna). Explained by kañci rūpadi-dhammaṁ nāsiṁsati Pj II 365.

Anāhāra (adjective) [an + āhāra] being without food M I 487; Snp 985.

Anikkaḍḍhanā (feminine) [a + nikkaḍḍhanā] not throwing out or expelling Ja III 22.

Anikkasāva (adjective) [a + nikkasāva, cf. nikasāva] not free from impurity, impure, stained Dhp 9 = Thag 969 = Ja II 198 = V 50; Dhp-a I 82 (= rāgadīhi kasāvehi sakasāva).

Anikhāta (adjective) [a + nikhāta, past participle of nikhanati] not dug into, not dug down, not deep Ja VI 109 (°kūla; commentary agambhīrā).

Anigha see nigha^01 and īgha.

Anicchā (feminine) [an + icchā] dispassion S V 6; adjective °a without desires, not desiring Snp 707.

Aniñjana (neuter) [an + iñjana] immobility, steadfastness Paṭis I 15.

Aniñjita (adjective) [an + iñjita] immoveable, undisturbed, unshaken Thag 386.

Aniṭṭhaṅgata see niṭṭhā^02.

Aniṭṭhita see niṭṭhita.

Anitthi (feminine) [an + itthi] a woman lacking the characteristics of womanhood, a woman ceasingto be a woman, “non-woman” Ja II 126 (compared with anadī a river without water; interpreted by ucchiṭṭhitthi).

Anindi- [the compound form of nindā] in °locana (with) faultless eyes Ja VI 265.

Anindita (adjective) [a + nindita] blameless, faultless Ja IV 106 (°aṅgin of blameless body or limbs).

Anibbisaṁ [present participle of nibbisati, q.v.] not finding Thag 78 = Dhp 153 (= taṁ ñāṇaṁ avindanto Dhp-a III 128).

Animisa (adjective) [Vedic animeṣa, cf. nimisati] not winking, waking, watchful Dāṭh V 26 (nayana).

Aniyata (adjective) [a + niyata] not settled, uncertain, doubtful Vin I 112; II 287; D III 217.

Aniyamita (adjective) [past participle of a + niyameti] indefinite (as technical term gramatical) Vv-a 231.

Anirākata (adjective) [a + nirākata] see niraṅkaroti.

Anila [from an, cf. Sanskrit aniti to breathe, cf. Greek ἄνεμος wind; Latin animus breath, soul, mind] wind Ja IV 119 (°patha air, sky); Miln 181; Vv-a 237; Saddh 594.

Anissara (adjective) [an + issara] without a personal creator Thag 713.

Anissukin (adjective) [an + issukin, see also an-ussukin] not hard, not greedy, generous D III 47 (+ amaccharin; v.l. anussukin); Pj II 569 (see under niṭṭhurin).

Anīka (neuter) [Vedic anīka face, front, army to Indo-Germanic °og° (see), cf. Greek ὄμμα eye, Latin oculus, see also Sanskrit pratīka and Pāli akkhi] army, array, troops (original “front”, i.e. of the battle-array) Vin IV 107 (where explained in detail); Snp 623 (bala° strong in arms, with strong array i.e. of khanti, which precedes; cf. Pj II 467).

-agga a splendid army Snp 421 (= balakāya senāmukha Pj II 384);

-ṭṭha a sentinel, royal guard D III 64, 148; Ja V 100; VI 15 (“men on horseback”, horse-guard); Miln 234, 264;

-dassana troop-inspection D I 6 (aṇīka° at Sv I 85, q.v. interpretation); Vin IV 107 (senābyūha + a.).

Anīgha see nigha^01 and cf. īgha.

Anīti (feminine) [an + īti] safety, soundness, sound condition, health A IV 238; Miln 323 (ablative °ito).

Anītika (adjective) [from anīti] free from injury or harm, healthy, secure Vin II 79 = 124 (+ anupaddava); III 162; S IV 371; Snp 1137 (ītī vuccanti kilesā etc. Nidd II 48); Miln 304.

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 A II 26; Thag 331 (cf. M I 520); Snp 1053 (= Nidd II §§49, 151); Ja I 456; Nett 166 (cf. It 28).

Anu^01 (indeclinable) [Vedic anu, Avesta anu; Greek ἄνω to ἄνα along, up; Avesta ana, Gothic ana, Old High German ana, Anglo-Saxon on, German an, Latin an (in anhelare etc.)] preposition and prefix

A. As preposition anu is only found occasionally, and here its old (vedic) function with accusative is superseded by the locative

(a) Traces of use with accusative may be seen in expressions of time like anu pañcāhaṁ by 5 days, i.e. after (every) 5 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 S IV 177; pathe by the way Ja V 302; pariveṇiyaṁ in every cell Vin I 80; magge along the road Ja V 201; vāte with the wind Ja 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), °saṁcarati proceed around 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, °pasaṁkamati 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, °pavattaka 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 5 days, °pubba one after the other.

IV. As one of the contrasting (-comparative) prefixes (see remarks on ati and cf. ā^03) anu often occurs in reduplicative compounds after the style of khuddānukhuddaka “small and still smaller”, i.e. all sorts of small items or whatever is small or insignificant. More frequent combinations are the following: (q.v. under each heading) padānupadaṁ, pubbānupubbaka, poṅhānupoṅkhaṁ, Buddhānubuddha, vādānuvāda, seṭṭhānuseṭṭhi.

V. As regards dialectical differences in meanings of prefixes, anu is frequently found in Pāli where the Sanskrit variant presents apa (for ava), abhi or ava. For Pāli anu = Sanskrit (Vedic) apa see anuddhasta; = Sanskrit abhi see anu-gijjhati, °brūheti, °sandahati; = Sanskrit ava see anu-kantati, °kassati^02, °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 epds. (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°.

Anu^02 (adjective) subtile; frequent spelling for aṇu, e.g. D I 223 Saddh 271, 346 (anuṁ thūlaṁ). See aṇu.

Anukaṅkhin (adjective) [from anu + kāṅkṣ] striving after, longing for Ja V 499 (piya°).

Anukantati [anu + kantati^02] to cut Dhp 311 (hatthaṁ = phāleti Dhp-a III 484).

Anukampaka and Anukampika (adjective) [from anukampati] kind of heart, merciful, compassionate, full of pity (-° or with locative) D III 187; S I 105 (loka°), 197; V 157; A IV 265f.; It 66 (sabba-bhūta°); Pv I 3^03 (= kāruṅika Pv-a 16), 5^03 (= atthakāma, hitesin Pv-a 25), 8^08; II 1^04 (= anuggaṇhataka Pv-a 69), 2^07; Thig-a 174; Pv-a 196 (satthā sattesu a.).

Anukampati [anu + kampati] to have pity on, to commiserate, to pity, to sympathise with (with accusative) S I 82, 206; V 189. Imperative anukampa Pv II 1^06 (= anuddayaṁ karohi Pv-a 70) and anukampassive Pv III 2^08 (= anuggaṇha Pv-a 181). Medium present participle anukampamāna Snp 37 (= anupekkhamāna anugayhamāna Nidd II §50); Pv-a 35 (taṁ), 62 (pitaraṁ), 104. – past participle anukampita (q.v.).

Anukampana (neuter) [from last] compassion, pity Pv-a 16, 88.

Anukampā (feminine) [abstract from anukampati] compassion, pity, mercy D I 204; M I 161; II 113; S I 206; II 274 (loka°); IV 323; V 259f.; A I 64, 92; II 159; III 49; IV 139; Pp 35. – Often in ablative anukampāya out of pity, for the sake of D III 211 (loka° out of compassion for all mankind, + atthaya hitāya); Ja III 280; Pv-a 47, 147.

Anukampita (adjective) [past participle of anukampati] compassioned, gratified, remembered, having done a good deed (of mercy) Pv III 2^30.

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; Pv III 7^06. sabbapāṇa-bhūta-hita° the same S IV 314; A II 210; III 92; IV 249; Pp 57, 68. sabba-bhūta° S I 25, 110; A II 9; It 102.

Anukaroti [anu + kr̥̥] to imitate, “to do after” A I 212; Ja I 491; II 162; Dhp-a IV 197. – present participle anukubbaṁ Vin II 201 (mama-°). – Medium anukubbati S I 19 = Ja IV 65. See also anukubba. On anvakāsi see anukassati 2.

Anukassati [anu + kassati, kṛṣ]

1. [Sanskrit anukaṛṣati] to draw after, to repeat, recite, quote D II 255 (silokaṁ).

2. [Sanskrit ava-kaṛṣati] to draw or take of, to remove, throw down, Thag 869 (preterit anvakāsi = khipi, chaḍḍesi commentary).

Anukāma (adjective) [anu + kāma] responding to love, loving in return Ja II 157.

Anukāra [cf. anukaroti] imitation Dīp V 39.

Anukārin (adjective) imitating Dāṭh V 32.

Anukiṇṇa [past participle of anu + kirati] strewn with, beset with, dotted all over Pv IV 12^01 (bhamara-gaṇa°).

Anukubba (adjective) (–°) [= Sanskrit anukurvat, present participle of anukaroti] “doing correspondingly” giving back, retaliating Ja II 205 (kicca°).

Anukubbati see anukaroti.

Anukula frequent spelling for anukūla.

Anukulaka (adjective) = anukula Saddh 242 (iccha° according to wish).

Anukūla (adjective) [anu + kūla, opposite paṭikūla] favourable, agreeable, suitable, pleasant Vv-a 280; spelt anukula at Saddh 297, 312.

-bhava complaisance, willingness Vv-a 71;

-yañña a propitiative sacrifice D I 144 (explained at Sv I 302 as anukula° = sacrifice for the propagation of the clan).

Anukkaṇṭhati [an + ukkaṇṭhati] not to be sorry or not to lack anything, in present participle °anto Ja V 10; and past participle °ita without regret or in plenty Pv-a 13.

Anukkaṇṭhana (neuter) [an + ukkaṇṭhana] having no lack of anything, being contented or happy Ja VI 4.

Anukkama [to anukkamati]

1. order, turn, succession, going along; only in instrumental anukkamena gradually, in due course or succession Ja I 157, 262, 290; Vv-a 157; Pv-a 5, 14, 35 etc.

2. that which keeps an animal in (regular) step, i.e. a bridle M I 446; Snp 622 (sandānaṁ saha°).

Anukkamati [anu + kram]

1. to follow, go along (a path = accusative) A V 195; It 80 (maggaṁ).

2. to advance (not with Morris JPTS 1886, 111 as “abandon”) S I 24, Thag 194.

Anukkhipati [anu + khipati] to throw out Co III 6 (vaṭṭaṁ).

Anukkhepa [anu + khepa, see anukkhipati] compensation Vin I 285.

Anukhaṇati [anu + khaṇati] to dig after or further Ja V 233.

Anukhuddaka (adjective) [anu + khuddaka] in compound khudda° whatever there is of minor things, all less important items Vin II 287 = D II 154 = Miln 142; Miln 144.

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 Nidd II §507); It 91 (ejā°); Ja III 224 (vasa° = vasavattin commentary); Mhv 7, 3.

Anugacchati [anu + gacchati] to go after, to follow, to go or fall into (with accusative) Pj I 223; Pv-a 141 (°gacchanto); preterit °gamāsi Vin I 16, and anvagā Mhv 7, 10; 3rd plural anvagū Snp 586 (vasaṁ = vasaṁ gata Pj II 461). passive anugammati, present participle anugammamāna accompanied or followed by, surrounded, adorned with Ja I 53; V 370. past participle anugata (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 M I 16; D III 85, 173 (parisā); A II 185 (sota°, v.l. anudhata); Ja II 292 (samudda°); V 369; Nidd II §32 (taṇhā°); Pv-a 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 S I 104 (vas° being in the power). Usually in compound diṭṭhānugati a sign (literal belonging to) of speculation Vin II 108; S II 203; Pp 33; Dhp-a IV 39.

Anugama [from anu + gam] following after, only as adjective in dur° difficult to be followed Ja IV 65.

Anugāmika (adjective) going along with, following, accompanying; resulting from, consequential on Khp VIII 8 (nidhi, a treasure accusative a man to the next world); Ja IV 280 (°nidhi); Miln 159 (parisā); Pv-a 132, 253 (dānaṁ nāma °aṁ nidānan ti).

Anugāmin (adjective) [from anugacchati] following, attending on; an attendant, follower Pj II 453 (= anuyutta).

Anugāyati [anu + gāyati] to sing after or to, recite (a magic formula or hymn) praise, celebrate D I 104, 238; Snp 1131 (anugāyissaṁ); Miln 120.

Anugāhati [anu + gāhati] to plunge into, to enter (accusative) Saddh 611.

Anugijjhati [anu + gijjhati] to be greedy after, to covet Snp 769 (cf. Nidd I 12); Ja III 207; IV 4 (= giddhā gathitā hutvā allīyanti commentary). past participle °giddhā (q.v.). Cf. abhigijjhati.

Anugiddha [past participle of anugijjhati] greedy after, hankering after, desiring, coveting Snp 86 (anānu°), 144, 952; Thag 580.

Anuggaṇha (adjective) [cf. anuggaha] compassionate, ready to help Pv-a 42 °sīla.

Anuggaṇhataka (adjective) [= anuggaṇha] compassionate, commiserating, helping Pv-a 69 (= anukampaka).

Anuggaṇhana (neuter) anuggaha^01 As 403.

Anuggaṇhāti, Anugaṇhāti [anu + gaṇhāti] to have pity on, to feel sorry for, to help, give protection D I 53 (vācaṁ; cf. Sv I 160: sārato agaṇhaṇto); Ja II 74; Nidd II §50 (present participle medium °gayhamāna = anukampamāna); Pp 36; Pv-a 181 (imperative anuggaṇha = anukampassive). past participle anuggahīta (q.v.).

Anuggaha^01 [anu + grah] “taking up”, compassion, love for, kindness, assistance, help, favour, benefit S II 11; III 109; IV 104; V 162; A I 92, 114; II 145; IV 167; V 70; It 12, 98; Ja I 151; V 150; Pp 25; Pv-a 145; Thig-a 104.

Anuggaha^02 (adjective) [an + uggaha] not taking up Snp 912 (= na gaṇhāti Nidd I 330).

Anuggahīta (and Anuggahita) [past participle of anuggaṇhāti] commiserated, made happy, satisfied M I 457; S II 274; III 91; IV 263; A III 172; Ja III 428.

Anuggāhaka (adjective) [from anuggaha] helping, assisting S III 5; V 162; Miln 354 (neuter = help).

Anugghāṭeti [an + ugghāṭeti] not to unfasten or open (a door) Miln 371 (kavāṭaṁ).

Anugghāta [an + ugghāta] not shaking, a steady walk Ja VI 253.

Anugghātin (adjective) [from last] not shaking, not jerking, Ja VI 252; Vv 5^03 (read °ī for i); Vv-a 36.

Anughāyati [anu + ghāyati^01] to smell, snuff, sniff up Miln 343 (gandhaṁ).

Anucaṅkamati [anu + caṅkamati] to follow (along) after, to go after D I 235; M I 227; Thag 481, 1044; causative °āpeti M I 253, cf. Lal 147, 3; Mvu I 350.

Anucaṅkamana (neuter) [from anucaṅkamati] sidewalk Ja I 7.

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 D I 16, 21 (vīmaṁsa° = anuvicarita Sv I 106); M I 68 (the same); Miln 226.

Anuciṇṇa (past participle) [past participle of anucarati]

1. pursuing, following out, practising doing; having attained or practised Vin II 203 = It 86 (pamādaṁ); Ja I 20 (V 126); Thag 236; Thig 206; Dīp IV 9.

2. adorned with, accompanied by, connected with Ja IV 286.

Anucintana (neuter) [from anucinteti] thinking upon, intention, care for Pv-a 164.

Anucinteti [anu + cinteti] to think upon, to meditate, consider S I 203 (v.l. for anuvicinteti).

Anuccaṅgin see anujjaṅgin.

Anucchavika (and Anucchaviya) (adjective) [anu + chavi + ka] “according to one’s skin”, befitting, suitable, proper, pleasing fit for, Ja I 58, 62, 126, 218; II 5; IV 137, 138; Miln 358; Dhp-a I 203, 390; II 55, 56; Vv-a 68, 78; Pv-a 13, 26 (= kappiya), 66, 81, 286. anucchaviya at Vin 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) Ja III 257; Dhp-a II 3 (vv.ll. anucciṭṭha).

Anujagghati [anu + jagghati] to laugh at, deride, mock D I 91; Sv I 258 (cf. sañjagghati ibid 256).

Anujavati [anu + javati] to run after, to hasten after, to follow Ja VI 452 (= anubandhati).

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 It 64 (atijāta + a., opposite avajāta); Thag 827 (figurative following the example of), 1279; Ja VI 380; Dhp-a I 129; Dāṭh II 66.

Anujānāti [anu + jānāti]

1. to give permission, grant, allow Vin IV 225; A II 197; Pv IV 1^67; Pv-a 55, 79, 142.

2. to advise, prescribe Vin I 83; II 301: Snp 982. gerundive anuññeyya that which is allowed A II 197; past participle anuññāta (q.v.) causative anujānāpeti Ja I 156.

Anujīvati [anu + jīvati] to live after, i.e. like (accusative), to live for or on, subsist by Ja IV 271 (= upajīvati, tassānubhāvena jīvitaṁ laddhaṁ (commentary). – past participle anujīvata (q.v.).

Anujīvita (neuter) [past participle of anujīvati] living (after), living, livelihood, subsistence, life Snp 836 (= jīvitaṁ Pj II 545).

Anujīvin (adjective/noun) [from anujīvati] living upon, another, dependent; a follower, a dependant A I 152; III 44; Ja III 485; Dāṭh V 43.

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 Ja V 40 (= kañcana-sannibha-sarīrā commentary); VI 500 (Text anuccaṅgī, commentary aninditā agarahitaṅgī); °gāmin going crooked i.e. snake Ja IV 330; °bhūta not upright (figurative of citta) Ja V 293.

Anujjuka = anujju Ja III 318.

Anujjhāna (neuter) [anu + jhāna] meditation, reflection, introspection Miln 352 (°bahula).

Anuññāta (adjective) [past participle of anujānāti] permitted, allowed; sanctioned, given leave, ordained D I 88; Ja I 92; II 353, 416; Pv I 12^03 (na a. = ananuññāta at the same passage Thig 129; explained at Pv-a 64 by ananumata); Pp 28; Sv I 247, 248, 267; Pv-a 12, 81.

Anuññātatta (neuter) [abstract to anuññāta] being permitted, permission Ja II 353.

Anuṭṭhaka (adjective) [from an + uṭṭhahati] not rising not rousing oneself, inactive, lazy Thag 1033.

Anuṭṭhahati [anu + ṭhahati = °ṭhāti, see °tiṭṭhati] to carry out, look after, practise do Ja 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-a III 409).

Anuṭṭhātar [agent noun to an + uṭṭhahati] one without energy or zeal Snp 96 (niddāsīlin sabhāsīlin + a.) Pj II 169 (= viriya-tejavirahita).

Anuṭṭhāna (neuter) [an + uṭṭhāna] “the not getting up”, inactivity, want of energy Dhp 241 (sarīra-paṭijagganaṁ akaronto Dhp-a III 347).

Anuṭṭhita [past participle of anuṭṭhati = anutiṭṭhati] practising effecting or effected, come to, experienced, done D II 103; S IV 200; A III 290f.; IV 300; Ja II 61; Miln 198; Pv-a 132 (cf. anugata).

Anuṭṭhubhati [formally Sanskrit anuṣṭobhati, but in meaning = °anuṣṭīvati; anu + ṭṭhubhati, the etymology of which see under niṭṭhubhati] – to lick up with one’s saliva Sv I 138.

Anuṭṭhurin v.l. at Pj II 569, see niṭṭhurin.

Anuḍasati [anu + ḍasati] to bite Ja VI 192.

Anuḍahati [anu + ḍahati] to burn over again, burn thoroughly, figurative to destroy, consume Ja II 330; VI 423. passive °ḍayhati Ja V 426. – Also spelt °dahati, e.g. at S IV 190 = V 53; Thig 488.

Anuḍahana (neuter) [from anuḍahati] conflagration, burning up, consumption Ja V 271; Thig-a 287 (-d-).

Anuṇṇata (adjective) [uṇṇata] not raised, not elated, not haughty, humble Snp 702 (care = uddhaccaṁ nāpajjeyya Pj II 492).

Anutappati [anu + tappati^01; Sanskrit anutapyate, passive of anutapati] to be sorry for, to regret, repent, feel remorse Ja I 113; IV 358; V 492 (present participle an-anutappaṁ); Dhp 67, 314; Pv II 9^42; Dhp-a II 40. gerundive anutappa to be regretted A I 22, 77; III 294, and anutāpiya A III 46 (an°).

Anutāpa [from anu + tāpa] anguish, remorse, conscience Vv 40^05 (= vippaṭisāra Vv-a 180); As 384.

Anutāpin (adjective) [from anutāpa] repenting, regretting Thig 57, 190; Vv 21; Vv-a 115.

Anutāpiya gerund of anutappati, q.v.

Anutāḷeti [anu + taḷeti] to beat Ja II 280.

Anutiṭṭhati [anu + tiṭṭhati see also anuṭṭhahati] to look after, to manage, carry on Ja V 113 (= anugacchati); Pv-a 78.

Anutīre (adverb) [anu + tīre, locative of tīra] along side or near the bank (of a river) Snp 18 (= tīra-samīpe Pj II 28). Cf. anu A b.

Anuttara (adjective) [an + uttara] “nothing higher”, without a superior, incomparable, second to none, unsurpassed, excellent, preeminent Snp 234 (= adhikassa kassaci abhāvato Pj I 193), 1003; Dhp 23, 55 (= asadisa appaṭibhāga Dhp-a I 423); Pv IV 3^52 (dhamma); Dhs 1294; Sv I 129; Pv-a 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 D III 219, or of 6 (viz. dassana°, savana°, lābha°, sikkhā°, pāricariyā°, anussata°) at D III 250, 281; A I 22; III 284, 325f., 452; Paṭis I 5. Cf. M I 235; A V 37. See also ānuttariya.

Anuttāna (adjective) [an + uttāna] not (lying) open, not exposed; figurative unexplained, unclear Ja VI 247.

Anutthunā (feminine) [from anutthunāti] wailing, crying, lamenting Nidd I 167 (= vācāpalāpa vippalāpa etc.).

Anutthunāti [anu + thunati (thunāti); anu + stan] to wail, moan, deplore, lament, bewail D III 86; Snp 827 (cf. Nidd I 167); Dhp 156; Ja III 115; V 346, 479; Dhp-a III 133; Pv-a 60 (wrongly applied for ghāyati, of the fire of conscience).

Anutrāsin (adjective) [an + utrāsin] not terrified, at ease Thag 864.

Anuthera [anu + Thera] an inferior Thera, one who comes next to the elder Vin II 212 (therānutherā Th. and next in age).

Anudadāti [anu + dadāti] to concede, grant, admit, future anudassati Miln 276, 375.

Anudayati (to sympathise with) see under anuddā.

Anudassita [past participle of anudasseti] manifested Miln 119.

Anudahati see anuḍahati.

Anudiṭṭha [past participle of anudisati] pointed out, appointed, dedicated, neuter consecration, dedication Ja V 393 (anudiṭṭha = asukassa nāma dassatī ti commentary); Pv I 10^07 (= uddiṭṭha Pv-a 50).

Anudiṭṭhi (feminine) [anu + diṭṭhi] an “after-view”, sceptical view, speculation, heresy D I 12; M II 228; S III 45f.; Thag 754; Miln 325; Sv I 103. attānudiṭṭhi (q.v.) a soul-speculation.

[BD]: second thought; corrolary

Anudisati [anu + disati] to point out, direct, bid, address Pv-a 99 (preterit anudesi + anvesi). – past participle anudiṭṭha (q.v.).

Anudisā (feminine) [anu + disā] an intermediate point of ihe compass often collectively for the usual 4 intermediate points D I 222; S I 122; III 124.

Anudīpeti [anu + dīpeti] to explain Miln 227 (dhamma-dhammaṁ).

Anudūta [anu + dūta] a person sent with another, a travelling companion Vin II 19, 295; Dhp-a II 76, 78.

Anudeva see anvadeva.

Anuddayatā (feminine) [abstract to anuddayā] sympathy with (–°) compassion, kindness, favour, usually as par° kindness to or sympathy with other people S II 218; V 169 (Text anudayatā); A III 184; It 72; Vibh 356.

Anuddayā (and Anudayā) (feminine) [anu + dayā] compassion, pity, mercy, care Vin II 196; S I 204; II 199; IV 323; A II 176; III 189; Pp 35 (anukampā); Ja I 147, 186, 214; Pv-a 70, 88, 181 (= anukampā). In compounds anudaya° e.g. °sampanna full of mercy Ja I 151, 262; Pv-a 66.

Anuddā (feminine) [contracted form of anuddayā] = anuddayā Dhs 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 Vin IV 148 (explanained here in slightly different meaning = codeti vā codāpeti vā to reprove, scold, bring down); It 42. Usually in stereotype phrase rāgo cittaṁ a. lust degrades the heart Vin III 111; M I 26; S I 186; A I 266; II 126; III 393f. – past participle anuddhasta (q.v.).

Anuddhata (adjective) [an + uddhata] not puffed up, not proud, unconceited calm, subdued Snp 850 (= uddhacca-virahita Pj II 549, cf. anuṇṇata); It 30; Dhp 363 (= nibbutacitta Dhp-a IV 93); Vv 64^08; Pp 59.

Anuddharin (adjective) [an + uddharin] not proud Snp 952 (= anussukin Pj II 569) see niṭṭhurin.

Anuddhasta (adjective) [anu + dhasta, past participle of anuddhaṁseti, cf. Sanskrit apadhvasta] spoilt, corrupt, degraded M I 462 (citta); A II 126 (the same).

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 Dhp.”, e.g. S II 18; III 163; It 81; Paṭis 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 Vin I 234; D I 161; M I 368, 482; S II 33; III 6; IV 51; V 7. See further M III 30; Snp 963 (cf. Nidd I 481 for exegesis). Also in compound °cārin living according to the Dhamma, living in truth S II 81, 108; A II 8; Dhp 20 (cf. Dhp-a I 158); Vv 31^07; Snp 69 (see Nidd II 51).

[BD]: Following the Dhamma within the Dhamma, practicing the instructions within the teachings.

Anudhammatā (feminine) [abstract to anudhamma] lawfullness, conformity to the Dhamma A II 46; Paṭis I 35, 36.

Anudhāreti [anu + dhāreti] to hold up Sv I 61 (chattaṁ), cf. Ja I 53, dhariyamāna.

Anudhāvati [anu + dhāvati] to run after, to chase, follow, persecute, pursue M I 474; S I 9; Dhp 85; Thag 1174; Miln 253, 372.

Anudhāvin (adjective/noun) [from anudhāvati] one who runs after S I 9, 117.

Anunadī (-tire) along the bank of the river S IV 177 should be read anu nadītīre (= anu preposition with locative; see under anu A).

Anunamati [anu + namati] to incline, bend (intransitive), give way Miln 372 (of a bow).

Anunaya [from anuneti] “leading along”, friendliness, courtesy, falling in with, fawning D III 254 (°saṁyojana); A IV 7f. (the same) M I 191; Dhs 1059; Vibh 145; Nett 79; combined with opposite paṭigha (repugnance) at Miln 44, 122, 322.

Anunayana (neuter) [from anuneti] fawning As 362.

Anunāsika (adjective) [anu + nāsā + ika] nasal; as technical term gramatical the sound ṁ; in °lopa apocope of the nasal ṁ Vv-a 114, 253, 275, 333.

Anunīta (adjective) [past participle of anuneti] led, induced S IV 71; Snp 781.

Anunetar [agent noun from anuneti] one who reconciles or conciliates Paṭis II 194 (netā vinetā anunetā).

Anuneti [anu + neti] to conciliate, appease, win over, flatter S I 232 (present participle anunayamāna); past participle anunīta (q.v.).

Anupa see anūpa.

Anupakampati [anu + pakampati] to shake, move, to be unsteady Thag 191 = Ud 41.

Anupakkama [an + upakkama] not attacking, instrumental °ena not by attack (from external enemies) Vin II 195.

Anupakkuṭṭha (adjective) [an + upak°] blameless, irreproachahle D I 113; Vin IV 160; Snp page 115; Sv I 281.

Anupakkhandati [anu + pa + khandati] to push oneself forward, to encroach on D I 122 (= anupavisati Sv I 290); gerund anupakhajja pushing oneself in, intruding Vin II 88 (= anto pavisati), 213; IV 43 (= anupavisati); M I 151, 469; S III 113; Vism 18.

Anupakhajjati [denominative from anupakhajja, gerund of anupakkhandati] to encroach, intrude Vin V 163.

Anupagacchati [anu + pa + gacchati] to go or return into (with accusative) D I 55 (anupeti + a.).

Anupaghāta [an + upaghāta] not hurting Dhp 185 (anūpa° metri causa; explained by anupahananañ c’eva anupaghātanañ ca Dhp-a III 238).

Anupacita (adjective) [anu + pa + cita, past participle of anupacināti] heaped up, accumulated Thig-a 56.

Anupacināti [an + upacināti] not to observe or notice Ja V 339 (= anoloketi commentary; v.l. anapaviṇāti).

Anupajagghati [anu + pa + jagghati] to laugh at, to deride, mock over A I 198 (v.l. anusaṁ°).

Anupajjati [anu + pad] to follow, accompany Ja IV 304. – past participle anupanna (q.v.).

Anupañcāhaṁ (adverb) [anu + pañcā + ahaṁ] every five days Pv-a 139 (+ anudasāhaṁ).

Anupaññatti (feminine) [anu + paññatti] a supplementary regulation or order Vin II 286; V 2 f.

[BD]: amendment

Anupaṭipāti (feminine) [anu + paṭipāti] succession; as adverb in order, successively Sv I 277 (kathā = anupubbikathā); Dhp-a III 340 (anupaṭipāṭiyā = anupubbena); Vism 244.

Anupaṭṭhita (adjective) [anu + pa + ṭhita] setting out after, following, attacking Ja V 452.

Anupatati [anu + patati]

1. to follow, go after, Ja VI 555 anupatiyāsi subjunctive).

2. to fall upon, to befall, attack Vin III 106 = M I 364; S I 23 (read °patanti for °patatanti) = Dhp 221 (dukkhā); Thag 41 = 1167 (of lightning). past participle anupatita (q.v.). Cf. also anupāta and anupātin.

Anupatita [past participle of anupatati] “befallen”, affected with, oppressed by (–°) S 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 (–°) Pj II 339.

Anuppatta, Anupatta [past participle of anupāpuṇāti; cf. Sanskrit anuprāpta] (having) attained, received, got to (with accusative), reached D I 87-111; II 2; It 38; Snp 627, 635; Dhp 386, 403; Pv IV 1^66; Pv-a 59 (dukkhaṁ), 242. In phrase addhagata vayo-anuppatta having reached old age, e.g. Vin II 188; D I 48; Snp past participle 50, 92; Pv-a 149.

Anupatti (Anuppatti) (feminine) [anu + patti] attainment, accomplishment, wish, desire (fulfilled), ideal S I 46, 52.

Anupathe at Ja 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.

Anupada [cf. Sanskrit anupadaṁ adverb, anu + pada]

1. the “afterfoot”, i.e. second foot a verse, also a mode of reciting, where the second foot is recited without the first one Vin IV 15 (cf. 355); Miln 340 (anupadena anupadaṁ katheti).

2. (adjective) (following) on foot, at every, step, continuous, repeated, in °dhamma-vipassanā uninterrupted contemplation M III 25; °vaṇṇanā word-by-word explanation As 168. As neuter adverb °ṁ close behind, immediately after (with genitive) Ja II 230 (tassānupadaṁ agamāsi); VI 422. Especially frequent in combination padānupadaṁ (adverb) foot after foot, i.e. in the footsteps, immediately behind Ja III 504; VI 555; Dhp-a I 69; II 38.

Anupadātar (anuppadātar) [agent noun of anupadeti] one who gives, or one who sets forth, effects, designs D I 4 (cf. Sv I 74); A II 209.

Anupadāna (anuppadāna) (neuter) [anu + pa + dāna, cf. anupadeti] giving, administering, furnishing, the giving of (–°) D I 12 (cf. Sv I 98; both read anuppādāna); Ja III 205; Miln 315.

Anupadinna (anuppadinna) [past participle of anupadeti] given, handed over, furnished, dedicated Pv I 512.

Anupadeti (anuppadeti) [anu + pa + dadāti] to give out, give as a present, hand over; to design, set forth, undertake S III 131 (potential anuppadajjuṁ); M I 416 (potential anupadajjeyya. see dadāti I.3); Miln 210 (°deti). future °dassati (see dadāti I 1); D III 92; S IV 303 (v.l. for Text anusarissati); A III 43; Snp 983. gerund °datvā Pj II 35. infinitive °dātuṁ A I 117. past participle °dinna (q.v.).

Anupaddava (adjective) [an + upaddava] free from danger, uninjured, safe Vin II 79 = 124 (+ anītika); III 162; Dhp 338; Dhp-a IV 48; Pv-a 250 (explanation. for siva).

Anupadhāreti [an + upadhār°] to disregard, to heed not, to neglect Dhp-a IV 197; Vv-a 260.

Anupadhika (adjective) [an + upadhi + ka] free from attachment (see upadhi) Vin I 36 (anupadhīka); D. III 112 (anupadhika as opposed to sa-upadhika); Snp 1057 (anūpadhīka Text, but Nidd II § anūpadhika. with ū for u metri causā).

Anupanna [past participle of anupajjati] gone into, reached, attained Snp 764 (māradheyya°).

Anupabandhati (Anuppabandhati) [anu + pa + bandhati] to follow immediately, to be incessant, to keep on (without stopping), to continue Miln 132. – causative °āpeti ibid.

Anupabandhanatā (Anuppabandhanatā) (feminine) [abstract to preceding] non-stopping, not ceasing Miln 132.

Anupabandhanā (Anuppabandhanā) (feminine) [abstract from anupabandhati] continuance, incessancy, Pp 18 = Vibh 357 (in exegesis of upanāha).

Anupabbajjā (feminine) [anu + pabbajjā, cf. BHS anupravrajati Divy 61] giving up worldly life in imitation of another S V 67 = It 107.

Anupaya (adjective) [an + upaya] unattached, “aloof” S I 181 (akaṅkha apiha + a.).

Anuparigacchati [anu + pari + gacchati] to walk round and round, to go round about (with accusative) Vin III 119; S I 75 (gerund °gamma); Snp 447 (preterit °pariyagā = parito parito agamāsi Pj II 393); Ja IV 267.

Anuparidhāvati [anu + pari + dhāvati] to run up and down or to move round and round (cf. anuparivattati) S. III 150 (khīlan).

Anupariyāti [auu + pari + yāti] to go round about, to go about, to wander or travel all over (with accusative) Vin II 111; S I 102, 124; Thag 1235 (°pariyeti), 1250 (the same to search); Pv III 3^04 (= anuvicarati); Miln 38; Pv-a 92 (°yāyitvā, gerund) 217.

Anupariyāya (adjective) [adjectivised gerund of anupariyāti] going round, encircling, in °patha the path leading to or going round the city D II 83 = S IV 194 = A V 195; A IV 107.

Anuparivattati [anu + pari + vṛt] to go or move round, viz.

1. to deal with, be engaged in, perform, worship Vin III 307 (ādiccaṁ); D I 240; Pv-a 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 S III 16.

Anuparivāreti [anu + pari + vāreti] to surround, stand by, attend on (with accusative) Vin I 338; M I 153; Dhp-a 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) Vin I 80, 106.

Anuparisakkati [anu + pari + sakkati] to move round, to be occupied with, take an interest in (with accusative) S IV 312 (v.l. °vattati).

Anuparisakkana (neuter) [from anuparisakkati] dealing with, interest in S IV 312 (v.l. °vattana).

Anupariharati [anu + pari + harati] to surround, enfold, embrace M I 306.

Anupalitta (adjective) [an + upalitta] unsmeared, unstained, free from taint M I 319, 386 (in verse); as °ūpalitta in verse of Snp and Dhp: Snp 211 (= lepānaṁ abhāvā Pj II 261), 392, 468, 790, 845; Dhp 353.

Anupavajja (adjective) [gerund of an + upavadati] blameless, without fault, Miln 391.

Anupavattaka (anuppa°) (adjective) to anupavatteti] one who succeeds (another) King or Ruler in the ruling of an empire (cakkaṁ) Miln 342, 362; Pj II 454. See also anuvattaka.

Anupavatteti (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 S I 191; Miln 362. See also anuvatteti.

Anupavāda [an + upavāda] not blaming or finding fault, abstaining from grumbling or abuse Dhp 185 (anūpa° in metre; explained at Dhp-a III 238 as anupavādanañ c’eva anupavādāpanañ ca “not scolding as well as not inciting others to grumbling”); adjective °vādaka Pp 60, and °vādin M I 360.

Anupaviṭṭha (anuppa°) [past participle of anupavisati] entered, gone or got into, fallen into (with accusative) Miln 270, 318f., 409 (coming for shelter); Pv-a 97, 152 (Gaṅgānadiṁ a. nadī: flowing into the G.).

Anupaviṭṭhatā (feminine) [abstract to anupaviṭṭha] the fact of having entered Miln 257.

Anupavisati [anu + pa + visati] to go into, to enter Dhp I 290; Vv-a 42 (= ogāhati). – past participle °paviṭṭha (q.v.) causative °paveseti (q.v.).

Anupavecchati (anuppa°) [see under pavecchati] to give, give over to, offer up, present, supply Vin I 221 (°pavacchati); D I 74 (= pavesati Sv I 218); II 78; M I 446; III 133; A II 64; III 26 (v.l. °vacch°); Ja V 394; Snp 208 (v.l. °vacch°); Pj II 256 (= anupavesati); Pv-a 28.

Anupaveseti [anu + pa + viś, cf. BHS anupraveśayati Divy 238] – to make enter, to give over, to supply Pj II 256 (= °pavecchati).

Anupasaṅkamati^01 [anu + pa + saṅkamati] to go along up to (with accusative) Pv-a 179.

Anupasaṅkamati^02 [an + upasaṁk°] not to go to. not to approach Dhp-a II 30 (+ apayirupāsati).

Anupasaṇṭhapanā (feminine) [an + upasaṇṭhapanā] not stopping, incessance, continuance Pp 18 (but the same passage at Vibh 357 has anusaṁ-sandanā instead); cf. anupabandhanā.

Anupassiveka (adjective) [from anupassati] observing, viewing, contemplating Thag 420.

Anupassati [anu + passati] to look at, contemplate, observe Snp 477; Paṭis I 57, 187; Pj II 505.

Anupassanā (feminine) [abstract of anupassati, cf. Sanskrit anudarśana] looking at, viewing, contemplating, consideration, realization S V 178f., Snp page 140; Paṭis I 10, 20, 96; II 37, 41f., 67f.; Vibh 194. See anicca°, anatta°, dukkha°.

Anupassin (–°) (adjective) [from anupassati] viewing, observing, realizing S II 84f. V 294f. 311f. 345; Dhp 7, 253; Snp 255, 728; Paṭis I 191f. 236; Saddh 411.

Anupahata^01 [anu + pa + hat, past participle of anu + pa + han] thrown up, blown up Mil 274.

Anupahata^02 (adjective) [an + upahata] not destroyed, not spoilt Dhp-a II 33 (°jivhāpasāda)

Anupāta [of anupatati] attack in speech, contest, reproach A I 161 (vāda°)

Anupātin (adjective) [from anupāta]

1. following, indulgin in Ja III 523 (khaṇa°)

2. attacking, hurting Ja V 399.

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

Anupāpita [past participle of anupāpeti] having been led to or made to reach, attained, found Mil 252.

Anupāpuṇāti (anuppā°) [anu + pāpuṇāti] to reach, attain, get to, find S I 105; gerund anuppatvāna Pv II 9^24 (= °pāpuṇitvā Pv-a 123). – past participle anupatta (q.v.). – causative anupāpeti (q.v.).

Anupāpeti [causative of anupāpuṇāti] to make reach or attain, to lead to, to give or make find Ja VI 88; Cp III 11.4 (preterit anupāpayi); Miln 276. – past participle anupāpita (q.v.).

Anupāya [an + upāya] wrong means Ja I 256; Saddh 405.

Anupāyāsa see upāyāsa.

Anupālaka (adjective) [anu + pālaka] guarding, preserving Saddh 474.

Anupālana (neuter) [from anupāleti] maintenance, guarding, keeping Dīp III 2.

Anupāleti [anu + pāleti] to safeguard, warrant, maintain Miln 160 (santatiṁ).

Anupāhana (adjective) [an + upāhana] without shoes Ja VI 552.

Anupiya (Anuppiya) (adjective) [anu + piya] flattering, plessant, neuter pleasantness, flattery, in °bhāṇin one who flatters I) III 185; Ja II 390; V 360; and °bhāṇitar the same Vibh 352.

Anupīḷaṁ at Pv-a 161 is to be read anuppīḷaṁ (q.v.).

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 Pj II 521).

Anupubba (adjective) [anu + pubba] following in one’s turn, successive, gradual, by and by, regular Vin II 237 (mahāsamuddo °ninno etc.); D I 184; Snp 511; Ja V 155 (regularly formed, of ūrū). Cases adverbially: anupubbena (instrumental) by and by, in course of time, later, gradually Vin I 83; Dhp 239 (= anupaṭipāṭiyā Dhp-a III 340); Pp 41, 64; Ja II 2, 105; III 127; Miln 22; Pv-a 19. anupubbaso (ablative cf. Sanskrit anupūrvaśaḥ) in regular order Snp 1000. In compounds both anupubba° and anupubbi° (q.v.).

-kāraṇa gradual performance, graded practice M 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 D III 266, 290; A IV 409, 456; Paṭis 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 9 stages, consisting of the 4 jhānas, the 4 āyatanāni and as the crowning phrase “saññā-vedayita-nirodha” (see jhāna^01). Enumerated as such in various places, especially at the following: D II 156; III 265, 290; A IV 410; Nidd II under jhāna; Paṭis I 5; Miln 176;

-sikkhā regular instruction or study (dhamma-vinaye) M 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) Vin I 20 (°ānaṁ kulānaṁ puttā the sons of each clan, one by one).

Anupubbata (neuter) [from anupubba] acting in turn, gradation, succession Vv 64^14 (= anukūla kiriyā i.e. as it pleases Vv-a 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” (Sv I 277). Vin I 15, 18; II 156, 192; D I 110; II 41; M I 379; Ja I 8; Vv-a 66, 197, 208; Sv I 308; Dhp-a I 6; Miln 228. – The spelling is frequently ānupubbikathā (as to lengthening of anu see anu Note (a)), e.g. at D I 110; II 41; M I 379; Ja I 8; Miln 228.

Anupekkhati [anu + pekkhati]

1. to concentrate oneself on, to look carefully A III 23.

2. to consider, to show consideration for, Nidd II §50 (present participle °amāna = anukampamāna). – causative anupekkheti to cause some one to consider carefully Vin II 73.

Anupekkhanatā (feminine) [abstract from anupekkhana, see anupekkhatī] – concentration (of thought) Dhs 8, 85, 284, 372.

Anupeti [anu + pa + i] to go into D I 55 (+ anupagacchati) S III 207; Sv I 165.

Anupeseti [anu + pa + iṣ] to send forth after Miln 36.

Anuposathikaṁ see anvaḍḍhamāsaṁ.

Anuposiya (adjective) [gerund of anu + puṣ] to be nourished or fostered Saddh 318.

Anuppa° in all combinations of anu + ppa see under headings anupa°.

Anuppadajjuṁ (S III 131) see anupadeti.

Anuppanna (°uppāda, °uppādeti) see uppanna etc.

Anuppīḷa (adjective) [an + uppīḷa] not molested, not oppressed (by robbers etc.) not ruined, free from harm Ja III 443; V 378; Vv-a 351; Pv-a 161.

Anupharaṇa (neuter) [anu + pharaṇa] flashing through, pervading Miln 148.

Anuphusīyati [anu + phusīyati, cf. Sanskrit pruṣāyati, causative of pruṣ] to sprinkle, moisten, make wet Ja V 242 (himaṁ; commentary pateyya).

Anubajjhati at Pv-a 56 is faulty reading for anubandhati (q.v.).

Anubaddha [past participle of anubandhati] following, standing behind (piṭṭhito) D I 1, 226.

Anubandha [anu + bandh] bondage M III 170; It 91.

Anubandhati [anu + bandhati] to follow, run after, pursue Ja I 195; II 230; VI 452 (= anujavati); Pv-a 56 (substitute for anubajjhanti!), 103, 155. preterit °bandhi Ja II 154, 353; III 504; Pv-a 260 (= anvāgacchi). gerund °bandhitvā Ja I 254. gerundive °bandhitabba M I 106. – past participle anubaddha (q.v.).

Anubandhana (neuter) [from anubandhati] that which connects or follows, connection, consequence Ja VI 526 (°dukkha).

Anubala (neuter) [anu + bala] rear-guard, retinue, suite, in °ṁ bhavati to accompany or follow somebody Miln 125.

Anubujjhati [anu + bujjhati, medium of budh, cf. Sanskrit avabudhyate] to remember, recollectJa III 387 (with avabujjhati in preceding verse).

Anubujjhana (neuter) [from anubujjhati] awakening, recognition Paṭis I 18 (bujjhana + a.).

Anubuddha [past participle of anu + bodhati]

1. awakened (active and passive), recognised, conceived, seen, known D II 123 (°ā ime dhammā); S I 137 (dhammo vimalenānubuddho) II 203; IV 188; A II 1; III 14; IV 105; Pj II 431. In phrase buddhānubuddha (as to nature of compound see anu B IV) either “fully awakened (enlightened)” or “wakened by the wake” (Mrs. Rh.D.) Thag 679 = 1246.

2. a lesser Buddha, inferior than the Buddha Sv I 40. Cf. buddhānubuddha.

Anubodha [anu + budh] awakening; perception, recognition, understanding S I 126 (?) = A V 46 (anubodhiṁ as preterit of anubodhati?); Pp 21; Miln 233. Frequently in compounds ananubodha (adjective) not understanding, not knowing the truth S II 92; III 261; V 431; A II 1; IV 105; Dhs 390, 1061; Vv-a 321 (= anavabodha) and duranubodha (adjective) hard to understand, difficult to know D I 12, 22; S I 136.

Anubodhati [anu + budh] to wake up, to realize, perceive, understand; preterit anubodhiṁ A V 46 (?) = S I 126 (anubodhaṁ). – causative °bodheti to awaken, figurative to make see to instruct Ja VI 139 (°ayamāna) – past participle anubuddha (q.v.).

Anubodhana (neuter) [from anubodhati] awakening, understanding, recognition Paṭis I 18 (bodhana + a.).

Anubbajati [anu + vṛaj] to go along, wander, follow, tread (a path) Ja IV 399 (maggaṁ = pabbajati commentary).

Anubbata (adjective) [Vedic anuvrata, anu + vata] subject to the will of another, obedient, faithful, devoted Ja III 521; VI 557.

Anubbillāvitatta see ubbill°.

Anubyañjana see anuvyañjana.

Anubrūhita [past participle of anubrūheti] strengthened with (–°), full of Paṭis I 167.

Anubrūheti [brūheti] to do very much or often, to practice, frequent, to be fond of (with accusative), foster S I 178 (anubrūhaye); M III 187 (the same, so read for manu°), Thig 163 (°ehi); Cp III 1, 2 (saṁvegaṁ anubrūhayiṁ preterit); Ja III 191 (suññāgāraṁ). Often in phrase vivekaṁ anubrūheti to devote oneself to detachment or solitude, e.g. Ja I 9 (infinitive °brūhetuṁ); III 31 (°brūhessāmi), Dhp 75 (°brūhaye = °brūheyya vaḍḍheyya Dhp-a II 103). – past participle anubrūhita (q.v.) cf. also brūhana.

Anubhaṇanā (feminine) [anu + bhaṇana] talking to, admonition, scolding Vin II 88 (anuvadanā + a.).

Anubhavati and Anubhoti [anu + bhavati] to come to or by, to undergo, suffer (feel), get, undertake, partake in, experience D I 129; II 12 (°bhonti); M II 204; A I 61 (atthaṁ °bhoti to have a good result); Ja VI 97 (°bhoma); Pv I 10^11 (°bhomi vipākaṁ); Pv-a 52 (°issati = vedissati); Saddh 290. Especially frequent with dukkhaṁ to suffer pain, e.g. Pv-a I 11^10 (°bhonti); Pv-a 43, 68, 79 etc. (cf. anubhavana). – present participle medium °bhavamāna Ja I 50; preterit °bhavi Pv-a 75 (sampattiṁ); gerund °bhavitvā Ja IV 1; Pv-a 4 (sampattiṁ), 67 (dukkhaṁ), 73 (sampattiṁ); gerundive °bhaviyāna (in order to receive) Pv II 8^05 (= anubhavitvā Pv-a 109). passive anubhūyati and °bhavīyati to be undergone or being experienced; present participle °bhūyamāna Pv-a 8, 159 (mayā a. = anubhūta), 214 (attanā by him) and °bhavīyamāna Pv-a 33 (dukkhaṁ). – past participle anubhūta (q.v.).

Anubhavana (neuter) [from anubhavati] experiencing, suffering; sensation or physical sensibility (cf. Cpd. 229, 232 note 1) Nett 28 (iṭṭhāniṭṭhānubhavana-lakkhanā vedanā “feeling is characterised by the experiencing of what is pleasant and unpleasant”); Miln 60 (vedayita-lakkhaṇā vedanā anubhavana-lakkhaṇā ca); Pv-a 152 (kamma-vipāka°). Especially in combination with dukkha° suffering painful sensations, e.g. at Ja IV 3; Miln 181; Dhp-a IV 75; Pv-a 52.

Anubhāga [anu + bhāga] a secondary or inferior part, (after-)share, what is left over Vin II 167.

Anubhāyati [anu + bhāyati] to be afraid of Ja VI 302 (kissa nvānubhāyissaṁ, so read for kissānu°).

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 S I 146f.; II 274; IV 323; Snp page 93; Pv II 1^12; Pv-a 76. deva° of divine power or majesty D II 12; devatā° the same Ja I 168; dibba° the same Pv-a 71, 110. rājā° kingly splendour, pomp D I 49; Ja IV 247; Pv-a 279 etc. – anubhāvena (instrumental –°) in accordance with, by means of Ja II 200 (aṅgavijjā°); Pv-a 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 S I 31; Vv 1^05 (= yathābalaṁ Vv-a 25).

2. ānubhāva majesty power, magnificence, glory, splendour Ja V 10, 456; Pv II 8^11; Vv-a 14; Pv-a 43, 122, 272. See also ānu°.

Anubhāvatā (feminine) [= anubhāva + tā] majesty, power S I 156 (maha-°).

Anubhāsati [anu + bhāsati] to speak after, to repeat D I 104; Miln 345; Sv I 273.

Anubhūta [past participle of anubhavati] (having or being) experienced, suffered, enjoyed Pv-a II 1218. neuter suffering, experience Ja I 254; Miln 78, 80.

Anubhūyamānatta (neuter) [abstract from present participle passive of anubhavati] the fact of having to undergo, experiencing Pv-a 103.

Anuma (-dassika) see anoma°.

Anumagge at Ja V 201 should be read anu magge along the road, by the way; anu here used as preposition with locative (see anu A b).

Anumajjati [anu + majjati]

1. to strike along, to stroke, to touch Sv I 276 (= anumasati).

2. to beat, thresh, figurative to thresh out Ja VI 548; Miln 90. – passive anumajjīyati Miln 275 (cf. page 428).

Anumajjana (neuter) [abstract from anumajjati] threshing out, pounding up (BMPE 9 note 4), always used with reference to the term vicāra (q.v.) Miln 62; As 114; Sv I 63, 122.

Anumajjha (adjective) [anu + majjha] mediocre, without going to extremes Ja IV 192; V 387.

Anumaññati [anu + maññati] to assent, approve, give leave Thag 72. – past participle anumata (q.v.).

Anumata [past participle of anumaññati] approved of, given consent to, finding approval, given leave D I 99 (= anuññāta Sv I 267); Ja V 399 (= muta); Miln 185, 212, 231, 275; Pv-a 64 (= annuññāta).

Anumati (feminine) [from anumaññati] consent, permission, agreement, assent, approval Vin II 294, 301, 306; D. I 137, 143; Dīp IV 47, cf. V 18; Sv I 297; Vv-a 17, Pv-a 114.

Anumatta see aṇu°.

Anumasati [anu + masati] to touch D I 106 (= anumajjati Sv I 276).

Anumāna [from anu + man] inference Miln 330 (naya + a.), 372, 413; Saddh 74.

Anumitta [anu + mitta] a secondary friend, a follower, acquaintance Ja V 77.

Anumināti [cf. Sanskrit anumāti, anu + mināti from mi, Sanskrit minoti, with confusion of roots mā and mi] – to observe, draw an inference M I 97; Pv-a 227 (°anto + nayaṁ nento). See also anumīyati.

Anumīyati [Sanskrit anumīyate, passive of anu + mā, measure, in sense of mededium] to observe, conclude or infer from S III 36. Cf. anumināti.

Anumodaka (adjective) [from anumodati] one who enjoys, one who is glad of or thankful for (with accusative) Vin V 172; Pv-a 122; Saddh 512.

Anumodati [anu + modati] to find satisfaction in (accusative), to rejoice in, be thankful for (with accusative), appreciate, benefit from, to be pleased, to enjoy Vin II 212 (bhattagge a. to say grace after a meal); S II 54; A III 50 (°modanīya); IV 411; Dhp 177 (present participle °modamāna); It 78; Pv II 9^19 (dānaṁ °modamāna = enjoying, gladly receiving); 1,5^04 (anumodare = are pleased; piti-somanassa-jātā honti Pv-a 27); Ja II 112; Pv-a 19, 46, 81, 201) imperative modāhi); Saddh 501f. – past participle anumodita (q.v.).

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 vacati (say or tell thanks): °ṁ datvā Pv-a 89; °ṁ katvā Ja I 91; Dhp-a III 170, 172; Vv-a 118; Pv-a 17, 47; °ṁ vatvā Vv-a 40 (pānīyadāne for the gift of water), 295, 306 etc. °ṁ karoti also “to do a favour” Pv-a 275. Cf. further Dhp-a I 198 (°gāthā verses expressing thanks, benediction); II 97 (satthāraṁ °ṁ yāciṁsu asked his blessings; Pv-a 23 (°atthaṁ in order to thank), 26 (the same), 121, 141 (katabhatta°), 142; Saddh 213, 218, 516.

Anumodita [past participle of anumodati] enjoyed, rejoiced in Pv-a 77.

Anummatta (adjective) [an + ummatta] not out of mind, sane, of sound mind Miln 122; Saddh 205.

Anuyanta at A V 22 is doubtful reading (v.l. anuyutta). The meaning is either “inferior to, dependent on, a subject of, a vassal” or “attending on”. The explanation may compare Sanskrit anuyātaṁ attendance [anu + yā, cf. anuyāyin] or Sanskrit yantṛ ruler [yam], in which latter case anu-yantṛ would be “an inferior ruler” and Pāli yanta would represent the agent noun yantā as a-stem. The v.l. 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 D I 142.

Anuyāta [past participle of anuyāti] gone through or after, followed, pursued S II 105 (magga); A V 236; It 29; Miln 217.

Anuyāti (and Anuyāyati) [anu + yā]

1. to go after, to follow Ja 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. Sanskrit anuyāyin, anu + yā] going after, following, subject to (genitive) Snp 1017 (ananuyāyin); Ja VI 309; Miln 284.

Anuyuñjati [anu + yuñjati]

1. to practice, give oneself up to (accusative), attend, pursue S I 25, 122 (°yuñjaṁ “in loving self-devotion” Mrs. Rh.D.); III 154; IV 104, 175; Dhp 26 (pamādaṁ = pavatteti Dhp-a I 257), 247 (surāmeraya-pānaṁ = sevati bahulīkaroti Dhp-a III 356); Pv-a 61 (kammaṭṭhānaṁ).

2. to ask a question, to call to account, take to task Vin II 79; Vv 33^05; present participle passive °yuñjiyamāna Pv-a 192. – past participle anuyutta (q.v.). – causative anuyojeti “to put to”, to address, admonish, exhort Dhp-a IV 20.

Anuyuñjanā (feminine) (and °yuñjana neuter) [abstract from anuyuñjati] application or devotion to (–°) Miln 178; Vv-a 346 (anuyujjanaṁ wrong spelling?)

Anuyutta [past participle of anuyuñjati]

1. applying oneself to, dealing with, practising given to, intent upon D I 166, 167; III 232 = A II 205 (attaparitāpanānuyogaṁ a.); S III 153; IV 104; Snp 663 (lobhaguṇe), 814 (methunaṁ = samāyutta Pj II 536), 972 (jhān°); Pp 55; Pv-a 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) A V 22 (v.l. for Text anuyanta, q.v.); Snp 553 (= anugāmin, sevaka Pj II 453).

Anuyoga [Sanskrit anuyoga, from anu + yuj]

1. application, devotion to (–°), execution, practice of (–°); often combined with anuyutta in phrase °anuyogaṁ anuyutta = practising e.g. Vin I 190 (maṇḍanānuyogaṁ anuyutta); D III 113 (attakilamathānuyogaṁ a.); A II 205 (attaparitāpanānuyogaṁ a.). – As adjective (–°) doing, given to, practising (cf. anuyutta). D I 5; III 107; M I 385; S I 182; III 239; IV 330; V 320; A I 14; III 249; IV 460f.; V 17f., 205; Ja I 90 (padhānānuyogakiccaṁ); Vv 84^38 (dhamma°); Miln 348; Sv 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 Pv-a 207.

Anuyogin (adjective) [from anuyoga] applying oneself to, devoted to (–°) Dhp 209 (atta° given to oneself, self-concentrated).

Anurakkhaka (adjective) [from anurakkhati, cf. °rakkhin] preserving, keeping up Ja IV 192 (vaṁsa°); VI 1 (the same).

Anurakkhaṇa (neuter) and °ā (feminine) [abstract from anurakkhati] guarding, protection, preservation D III 225f.; A II 16f.; Ja I 133; Pp 12; Dīp IV 24 (adjective); Vv-a 32 (citta°); Saddh 449.

Anurakkhati [anu + rakkhati] to guard, watch over (accusative), preserve, protect, shield Snp 149; Dhp 327; Ja I 46; Pp 12. – present participle medium° rakkhamāna(ka) as adjective Saddh 621.

Anurakkhā (feminine) [= anurakkhaṇā] guarding, protection, preservation S IV 323 (anuddayā a. anukampā).

Anurakkhin (adjective) [from anurakkhati] guarding, preserving, keeping Ja V 24.

Anurakkhiya (adjective) [feminine anurakkhati] in dur° difficult to guard Vin III 149.

Anurañjita [past participle of anu + rañjeti, causative of rañj] illumined, brightened, beautified Bv I 45 (byāmapabhā° by the shine of the halo); Vv-a 4 (sañjhātapa° for sañjhāpabhā°).

Anuratta (adjective) past participle of anu + rañj] attached or devoted to, fond of, faithful Thig 446 (bhattāraṁ); Ja I 297; Miln 146.

Anuravati [anu + ravati] to resound, to sound after, linger (of sound) Miln 63.

Anuravanā (feminine) [abstract from anuravati] lingering of the sound, resounding Miln 63.

Anuraho (adverb) [anu + raho] in secret, face-to-face, private M I 27.

Anurujjhati [Sanskrit anurudhyate, passive of anu + rudh] to conform oneself to, have a regard for, approve, to be pleased A IV 158; As 362. – past participle anuruddha (q.v.).

Anuruddha [past participle of anurujjhati] enggaged in, devoted to; compliant or complied with, pleased S IV 71, (anānuruddha).

Anurūpa (adjective) [anu + rūpa] suitable, adequate, seeming, fit, worthy; adapted to, corresponding, conform with (–°) Ja I 91; VI 366 (tad°); Pv-a 61 (ajjhāsaya° according to his wish), 128 (the same) 78, 122, 130, 155; etc. Cf. also paṭirūpa in same meaning.

Anurodati [anu + rodati] to cry after, cry for Ja III 166 = Pv I 12^07 (dārako candaṁ a.).

Anurodha [from anu + rudh] compliance, consideration satisfaction (opposite virodha) S I 111; IV 210; Snp 362; Dhs 1059; Vibh 145; As 362.

Anulapanā (feminine) [anu + lapanā, lap] scolding, blame, accusation Vin II 88 (spelt anullapanā; combined with anuvadana and anubhaṇanā).

Anulitta (adjective) [cf. Sanskrit anulipta, past participle of anulimpati] anointed, besmeared Ja I 266; Pv-a 211.

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.).

Anulimpana (neuter) [from anulimpati] anointing Miln 353, 394.

Anulepa [from anu + lip] anointing Miln 152.

Anulokin (adjective) [from anu + loketi, cf. Sanskrit and Pāli avalokin and anuviloketi] looking (up) at, seeing (–°) M 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 D II 273 (anānuloma, q.v.) S IV 401; Paṭis II 67, 70; Dhp-a II 208. – neuter direct order, state of fitting in, adaptation Miln 148.

-ñāṇa insight of adaptation (cf. Cpd. 66, 68) Dhp-a II 208;

-paṭiloma in regular order and reversed, forward and backward (especially of paṭicca-samuppāda, also in BHS) Vin I 1; A IV 448.

Anulomika (and Anulomiya) (adjective) [from anuloma] suitable, fit, agreeable; in proper order, adapted to (–°) Vin II 7 (an°); III 120 (an° = ananucchaviya); IV 239; A I 106; III 116f.; It 103 (sāmaññassa°); Snp 385 (pabbajita°); Pj I 243 (ananulomiya); As 25; Saddh 65.

Anulometi [verbal diminutive from anuloma] to conform to, to be in accordance with Miln 372.

Anuḷāratta (neuter) [abstract from an + uḷāra] smallness, littleness, insignificance Vv-a 24.

Anuvajja (adjective) [gerund of anu + vadati, cf. anuvāda and Sanskrit avavadya] – to be blamed, censurable, worthy of reproach Snp 78 (an° = anuvādavimutta Pj II 396).

Anuvattaka (adjective) [from anuvatteti]

1. = anupavattaka (q.v.) Thag 1014 (cakka°).

2. following, siding with (–°) Vin IV 218 (ukkhittānuvattikā feminine).

Anuvattati [Sanskrit anuvartati, anu + vattati]

1. to follow, imitate, follow one’s example (with accusative), to be obedient D II 244; Vin II 309 (Buddhaghosa); IV 218; Ja I 125, 300; Sv I 288; Pv-a 19.

2. to practice, execute Pv IV 7^12. – causative °vatteti (q.v.).

Anuvattana (neuter) [abstract from anuvattati] complying with, conformity with (–°), compliance, observance, obedience Ja I 367 (dhamma°); V 78.

Anuvattin (adjective) [from anuvattati] following, acting according to or in conformity with (–°), obedient Ja II 348 (feminine °inī); III 319 (the same); Dhp 86 (dhamma°); Vv 15^05 (vasa° = anukūlabhāvena vattana-sīla Vv-a 71); Dhp-a II 161.

Anuvatteti [anu + vatteti] = anupavatteti (q.v.) Thag 826 (dhammacakkaṁ: “after his example turn the wheel” Mrs. Rh.D.).

Anuvadati [Sanskrit ava°; anu + vadati] to blame, censure, reproach Vin II 80, 88. – gerundive anuvajja (q.v.).

Anuvadanā (feminine) [from anuvadati] blaming, blame, censure Vin II 88 (anuvāda + a.).

Anuvasati [anu + vasati] to live with somebody, to dwell, inhabit Ja II 421. causative °vāseti to passive spend (time) Ja 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 Thag 24 (“scarce have the rains gone by” Mrs. Rh.D.; see Ps.B. page 29 note 2).

Anuvāceti [anu + causative of vac] to say after, to repeat (words), to recite or make recite after or again D I 104 (= tehi aññesaṁ vācitaṁ anuvācenti Sv I 273); Miln 345. Cf. anubhāseti.

Anuvāta^01 [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). A I 226 (°paṭivātaṁ); Saddh 425 (paṭivāta°). In anuvāte (anu + vāte) at Ja 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.).

Anuvāta^02 [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 Vin I 254, 297; II 177; IV 121 (aggala + a.); Pv-a 73 (anuvāte appabhonte since the binding was insufficient).

Anuvāda [from anuvadatī], cf. Sanskrit anuvāda in meaning of “repetition”

1. blaming, censure, admonition Vin II 5, 32; A II 121 (atta°, para°); Vibh 376.

2. in combination vādānuvāda: talk and lesser or additional talk, i.e. “small talk” (see anu B IV) D I 161; M I 368.

-adhikaraṇa a question or case of censure Vin II 88f.; III 164 (one of the 4 adhikaraṇāni, q.v.).

Anuvāsana (neuter) [from anuvāseti] an oily enema, an injection Miln 353.

Anuvāseti [anu + vāseti, causative of vāsa^03 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.

Anuvikkhitta (adjective) [anu + vi + khitta, past participle of anu + vikkhipati] dispersed over S V 277f. (+ anuvisaṭa).

Anuvigaṇeti [anu + vi + gaṇeti] to take care of, regard, heed, consider Thag 109.

Anuvicarati [anu + vi + carati] to wander about, stroll roam through, explore D I 235; Ja II 128; III 188; Pv-a 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.) A I 264 (cetasā), III 178 (dhammaṁ cetasā a.). – past participle anuvicarita (q.v.).

Anuvicarita [past participle of anuvicāreti] reflected, pondered over, thought out S III 203 (manasā); Sv I 106 (= anucarita).

Anuvicāra [anu + vicāra, cf. anuvicāreti] meditation, reflexion, thought Dhs 85 (= vicāra).

Anuvicinaka [from anu + vicināti] one who examines, an examiner Miln 365.

Anuvicinteti [anu + vi + cinteti] to think or ponder over, to meditate D II 203; S I 203 (yoniso °cintaya, imperative “marshall thy thoughts in ordered governance” Mrs. Rh.D.; v.l. anucintaya); Thag 747; Dhp 364; It 82 (dhammaṁ °ayaṁ); Ja III 396; IV 227; V 223 (dhammaṁ °cintayanto).

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 M I 301, 361 (v.l. °vijja); A II 3, 84; V 88; Dhp 229 (= jānitvā Dhp-a III 329); Snp 530 (= anuviditvā Pj II 431); Ja I 459 (= jānitvā commentary); III 426; Pp 49.

-kāra a thorough investigation, examination, test Vin I 236 (here spelt anuvijja) = M I 379 (= °viditvā commentary) = A IV 185.

Anuvijjaka [from anuvijja, gerund of anuvijjati] one who finds out, an examiner Vin 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 Ja III 506; gerund °viditvā Pj II 431, also °vijja and vicca (see both under anuvicca); gerundive ananuvejja not to be known, unfathomable, unknowable M I 140 (Tathāgato ananuvejjo). – causative anuvijjāpeti to make some one find out Ja V 162. – past participle anuvidita (q.v.).

Anuvijjhati [anu + vyadh]

1. to pierce or be pierced, to be struck or hurt with (instrumental) Ja VI 439

2. to be affected with, to fall into, to incur Dhp-a III 380 (aparādhaṁ). – past participle anuviddha (q.v.).

Anuvitakketi [anu + vi + takketi] to reflect, think, ponder over, usually combined with anuvicāreti D I 119; III 242; S V 67 = It 107 (anussarati + a.); A III 383.

Anuvidita [past participle of anuvijjati] found out, recognised; one who has found out or knows well Snp 528, 530 (= anubuddha Pj II 431). Same in BHS, e.g. Mvu III 398.

Anuviddha (adjective) [past participle of anuvijjhati] pierced, intertwined or set with (–°) Vv-a 278.

Anuvidhīyati [cf. Sanskrit anuvidhīyate and adjective anuvidhāyin; passive of anu + vi + dhā, cf. vidahati] to act in conformity with, to follow (instruction) M II 105 = Thag 875; S IV 199; Ja II 98; III 357.

Anuvidhīyanā (feminine) [abstract from anuvidhīyati] acting according to, conformity with M I 43.

Anuviloketi [anu + vi + loketi; BHS anuvilokayati] to look round at, look over, survey, master M I 339; Snp page 140; Ja I 53; Miln 7 (lokaṁ a°), 21 (parisaṁ), 230.

Anuvivaṭṭa [anu + vivaṭṭa] an “after-evolution”, devolution; as part of a bhikkhu’s dress: a type of vivaṭṭa (q.v.) Vin I 287 (vivaṭṭa + a.).

Anuvisaṭa [anu + visaṭa, past participle of anu + vi + sr̥̥] spread over S V 277f.; Ja IV 102.

Anuvuttha [past participle of anuvasati, cf. Sanskrit anūṣita] living with, staying, dwelling Ja II 42 (cira°); V 445 (the same).

Anuvejja (adjective) in an° see anuvijjati.

Anuvyañjana and Anubyañjana (e.g. Vin IV 15; Ja I 12) (neuter) [anu + vyañjana] – accompanying (i.e. secondary) attribute, minor or inferior characteristic, supplementary or additional sign or mark (cf. Mahāpurisa-lakkhaṇa) Vin I 65 (ablative anuvyañjanaso “in detail”); M III 126; S IV 168; A IV 279 (ablative); V 73f.; Pp 24, 58; Miln 339; Vv-a 315; As 400.

-gāhin taking up or occupying oneself with details, taken up with lesser or inferior marks D I 70 (cf. Mvu III 52); III 225; S IV 104; A I 113; II 16, 152f.; Dhs 1345 (cf. BMPE 326 note 4).

Anusaṁyāyati [anu + saṁ + yāyati] to traverse; to go up to, surround, visit (accusative) M I 209 (Bhagavantaṁ °itvā), Ja IV 214 (v.l. anuyāyitvā). See also anuyāti and anusaññāti.

Anusaṁvacchara (adjective) [anu + saṁv°] yearly Dhp-a I 388 (nakkhattaṁ). Usually neuter °ṁ as adverb yearly, every year Ja I 68; V 99. On use of anu in this combination see anu A a.

Anusañcarati [anu + saṁ + carati] to walk along, to go round about, to visit M I 279; S V 53, 301; Ja I 202; III 502; Pv-a 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 Pp 12.

Anusaññāti [either anu + saṁ + jñā (jānāti) or (preferably) = anusaṁyāti as short form of anusaṁyāyati, like anuyāti < anuyāyati of anu + saṁ + yā, cf. Sanskrit anusaṁyāti in same meaning] to go to, to visit, inspect, control; present participle medium °saññāyamāna Vin III 43 (kammante); infinitive °saññātuṁ A I 68. (janapade).

Anusaṭa [Sanskrit anusṛta, past participle of anu + sr̥̥] sprinkled with (–°), bestrewn, scattered Vv 5^03 (paduma° magga = vippakiṇṇa Vv-a 36).

Anusatthar [agent noun to anu + sās, cf. Sanskrit anuśāsitṛ and Pāli satthar] instructor, adviser Ja IV 178 (ācariya + a.). Cf. anusāsaka.

Anusatthi (feminine) [Sanskrit anuśāsti, anu + śās, cf. anusāsana] admonition, rule, instruction Ja I 241; Miln 98, 172, 186 (dhamma°), 225, 227, 347.

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 A IV 47 the reading is to be corrected to anusandahati.

Anusandahati [anu + saṁ + dhā, cf. Vedic abhi + saṁ + dhā] to direct upon, to apply to A IV 47f. (cittaṁ samāpattiyā; so to be read with v.l. for anusandati); Miln 63 (but here probably to be read as anusandati, q.v.).

Anusandhanatā (feminine) [= anusandhi] application, adjusting Dhs 8 (cittassa).

Anusandhi (feminine) [from anu + saṁ + dhā] connection, (logical) conclusion, application Sv I 122 (where 3 kinds are enumerated, viz. pucchā°, ajjhāsayā°, yathā°); Nett 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 Ja I 106; 308; Dhp-a II 40, 47; etc.

Anusampavaṅkatā (feminine) [anu + saṁ + pavaṅkatā; is reading correct?] disputing, quarrelling(?) Vin II 88 (under anuvādādhikaraṇa).

Anusaya [anu + śī, seti Sanskrit anuśaya has a different meaning] (see PtsC. 234 note 2 and Cpd. 172 note 2). Bent, bias, proclivity, the persistance of a dormant 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 Sn 14 = 369, 545; M III 31; S III 130, IV 33, V 28 236; A I 44; II 157; III 74, 246, 443. Or in the triplet obstinacy, prejudice and bias (adhiṭṭhānābhinivesānusayā) S II 17; III 10, 135, 161; A. 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; A I 132, IV 70 doubt at M I 486 – ignorance lust and hatred at S IV 205, M III 285. At D III 254, 282; S V 60; and A 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 Paṭis I 26, 70ff., 123, 130, 195; II 36, 84, 94, 158; Pp 21; Vibh 340, 383, 356; Kv 405ff. Dīp I 42.

Anusayita [past participle of anuseti, anu + śī] dormant, only in combination dīgha-ratta° latent so long Thag 768; Snp 355, 649. Cf. anusaya and anusayin.

Anusayin (adjective) [from anusaya] D II 283 (me dīgha-ratta°), “for me, so long obsessed (with doubts)”. The reading is uncertain.

Anusarati [anu + śṛ] to follow, conform oneself to S 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).

Anusavati at S II 54 (āsavā na a.; v.l. anusayanti) and IV 188 (akṣalā dhammā na a.; v.l. anusenti) should preferably be read anusayati: see anuseti 2.

Anusahagata (adjective) having a residuum, accompanied by a minimum of + ā + S III 130; Kv 81, see aṇu°.

Anusāyika (adjective) [from anusaya] attached to one, i.e. inherent, chronic (of disease) M II 70 (ābādha, v.l. anussāyika); Dhp-a I 431 (roga).

Anusāra [from anu + sr̥̥] “going along with”, following, conformity. Only in oblique cases (–°) anusārena (instrumental) in consequence of, in accordance with, according to Ja I 8; Pv-a 187 (tad), 227; and anusārato (ablative) the same Saddh 91.

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 D III 254; M I 142, 479; S III 225; V 200f.; A I 74; IV 10; Pp 15. – Cf. also S I 15 (bhavasota°); IV 128 (the same); Ja VI 444 (paṇḍitassa° = veyyāvaccakara commentary); Saddh 528 (attha°).

Anusāreti see anusarati.

Anusāsaka [from anusāsati] adviser, instructor, counsellor Ja II 105; Miln 186, 217, 264. Cf. anusatthar.

Anusāsati [Vedic anuśāsati, anu + śās]

1. to advise, admonish, instruct in or give advice upon (with accusative) to exhort to Vin I 83; D I 135; II 154; Dhp 77, 159 (aññaṁ); Ja VI 368; Cp I 103; Pv II 6^08; Pv-a 148. – gerundive anusāsiya Vin I 59; and °sāsitabba Dhp-a III 99. – passive °sāsiyati Vin II 200; Miln 186.

2. to rule, govern (accusative) administer to (dative) S I 236 = Snp 1002 (paṭhaviṁ dhammena-m-anusāsati, of a Cakkavattin); Ja II 2; VI 517 (rajjassa = rajjaṁ commentary, i.e. take care of) Sv I 246 (read °sāsantena); Pv-a 161 (rajjaṁ). – past participle anusiṭṭha (q.v.); cf. anusatthar, anusatthi and ovadati.

Anusāsana (neuter) [Vedic anuśāsana, from anu + śās] advice, instruction, admonition D III 107; A I 292 (°pāṭihāriya, cf. anusāsanī); Miln 359.

Anusāsanī (feminine) [from anusāsati, cf. anusāsana] instruction, teaching, commandment, order S V 108; A II 147; III 87; V 24f., 49, 338; Ja V 113; Thig 172, 180; Pv III 7^06; Thig-a 162; Vv-a 19, 80, 81.

-pāṭihāriya (anusāsani°) the miracle of teaching, the wonder worked by the commandments (of the Buddha) Vin II 200; D I 212, 214; III 220; A I 170; V 327; Ja III 323; Paṭis II 227f.

Anusikkhati [Vedic anuśikṣati; anu + desiderative of śak] to learn of somebody (genitive); to follow one’s example, to imitate Vin II 201 (present participle medium °amāna); S I 235; A IV 282, 286, 323; Snp 294 (vattaṁ, cf. ṚV III 59, 2: vratena śikṣati), 934; Ja I 89; II 98; III 315; V 334; VI 62; Thag 963; Miln 61. – Causative anusikkhāpeti to teach [= Sanskrit anuśikṣayati] Miln 352.

Anusikkhin (adjective) [from anusikhati] studying, learning M I 100; Dhp 226 (ahoratta° = divā ca rattiñ ca tisso sikkhā sikkhamāna Dhp-a III 324).

Anusiṭṭha (Vedic anuśiṣṭa, past participle of anusāsati) instructed, admonished, advised; ordered, commanded M II 96; Ja I 226; Pv II 8^11; Miln 284, 349.

Anusibbati [anu + sibbati, siv to sew] to interweave Vin III 336 (Sp I 94).

Anusuṇāti [anu + śru] to hear; preterit anassuṁ [Sanskrit anvaśruvaṁ] – I heard M I 333.

Anusumbhati [anu + sumbhati (sobhati); śubh or (Vedic) śumbh] – to adorn, embellish, prepare Ja VI 76.

Anusuyyaṁ [cf. Sanskrit anasūyaṁ] reading at Ja III 27, see anasuyyaṁ.

Anusuyyaka (adjective) [an + usuyyaka] not envious, not jealous Snp 325 (= usuyyāvigamena a. Pj II 332); Ja II 192 (v.l. anussuyyaka); V 112.

Anuseṭṭhi [anu + seṭṭhi]

1. an under-seṭṭhi (banker, merchant) Ja 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 Ja VI 331.

Anuseti [anu + seti. Cf. Sanskrit anuśayate or° śete, from śī] to “lie down with”, i.e.

1. transative to dwell on, harp on (an idea) S 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. M I 40, 108, 433; S II 54 (so read with v.l. for anusavanti) IV 188; A I 283; III 246; Pp 32, 48. – past participle anusayita (q.v.).

Anusocati [anu + socati] to mourn for, to bewail Snp 851 (atītaṁ na a.; cf. Nidd I 222); Pv I 12^07; II 6^08; Pv-a 95.

Anusocana (neuter) [abstract from anusocati] bewailing, mourning Pv-a 65.

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 A II 12; Ja I 70 (opposite paṭisotaṁ against the stream); Pv-a 169 (Gaṅgāya a. āgacchanto).

-gāmin “one who follows the stream”, i.e. giving way to ones inclinations, following ones will A II 5, 6 (opposite paṭi°); Sn 319 (= sotaṁ anugacchanto Pj II 330); Pp 62.

Anussati (feminine) [Sanskrit anusmṛti, from anu + smr̥̥, cf. sati] remembrance, recollection, thinking of, mindfullness. A late list of subjects to be kept in mind comprises six anussati-ṭṭhānāni, 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 D III 250, 280 (cf. A I 211); A III 284, 312f., 452; V 329f.; Paṭis I 28. Expanded to 10 subjects (the above plus ānāpāna-sati, maraṇa-sati, kāyagatā-sati, upasamānussati) at A I 30, 42 (cf. Lal 34). For other references see D I 81; S V 67 = It 107 (anussaraṇa at latter passage); A III 284, 325, 452. Paṭis I 48, 95, 186; Pp 25, 60; Dhs 14, 23, 1350 (anussati here to be corrected to asati, see BMPE 326); Saddh 225, 231, 482. See also anuttariya (anussatānuttariya).

Anussada (adjective) [an + ussada] without haughtiness Snp 624 (vv.ll. anusaddha and anussuda; Pj II 467 explanained by taṇhā ussadābhāva) = Dhp 400 (which passage has anussuta; v.l. anussada; Dhp-a IV 165 explains with taṇhā-ussāvābhāva, vv.ll. °ussada°); It 97 (vv.ll. anussata and anussara).

Anussaraṇa (neuter) [abstract to anussarati] remembrance, memory, recollection It 107 (= anussati at the same passage S V 67); Pv-a 25, 29.

Anussarati [Vedic anusmarati, anu + smr̥̥] to remember, recollect have memory of (accusative), bear in mind; be aware of D II 8, 53, 54 (jātito etc.); S III 86f. (pubbe nivāsaṁ); V 67 (dhammaṁ a. anuvitakketi), 303 (kappasahassaṁ); A I 25, 164 (pubbe nivāsaṁ), 207 (Tathāgataṁ, Dhammaṁ etc.); III 285 (the same), 323 (nivāsaṁ), 418; V 34, 38, 132, 199, 336 (kalyāṇamitte); It 82 (dhammaṁ), 98 (pubbe nivāsaṁ); Ja I 167; II 111; Dhp 364; Pv I 59; Pp 60; Saddh 580, 587; Sv I 257; Pj I 213; Dhp-a II 84; IV 95; Pv-a 29, 53, 69, 79, 107. – past participle anussarita (see anussaritar). – Causative anussarāpeti to remind someone, to call to mind Ja II 147.

Anussaritar [agent noun to anussarita, past participle of anussarati] one who recollect or remembers S V 197, 225 (saritar + a.); A V 25, 28.

Anussava [anu + sava from śru, cf. Vedic śravas neuter] hearsay, report, tradition M I 520; II 211; S II 115; IV 138; A I 26; Ja I 158 (with reference to particle kira = annussavatthe nipāto; so also at Vv-a 322, cf. anussavana); II 396, 430 (the same); IV 441; instrumental °ena from hearsay, by report A II 191 (cf. itihītihaṁ).

Anussavana (neuter) [anu + savana from śru] = anussava Pv-a 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 M I 520; II 211. Cf. anussutika.

Anussāvaka [from anussāveti] one who proclaims or announces, a speaker (of a kammavācā) Vin I 74.

Anussāvana (neuter) and °ā (feminine) [from anussāveti] a proclamation Vin I 317, 340; V 170, 186, 202f.

Anussāvita [past participle of anussāveti] proclaimed, announced Vin I 103.

Anussāveti [anu + sāveti, causative of śru, cf. BHS anuśrāvayati “to proclaim aloud the guilt of a criminal” Avś I 102; II 182] to cause to be heard or to cause to sound; to proclaim, utter, speak out Vin I 103 (°ssāviyamāna present participle passive); II 48 (saddaṁ a.). – past participle anussāvita.

Anussuka (adjective) [an + ussuka] free from greed Dhp 199; cf. anussukin v.l. D III 47, also anissukin and apalāsin.

Anussukita [an + ussuk°] Vv-a 74 and anussukin Pp 23 = anussuka.

Anussuta^01 (adjective) [an + ussuta, ud + sr̥̥] free from lust Dhp 400 (= ussāvāvena anussuta commentary). See also anussada.

Anussuta^02 [anu + suta, past participle of śru] heard of; only in compound ananussuta unheard of S II 9; Pp 14.

Anussutika (adjective) [from anu + śru, cf. anussavika] according to tradition or report, one who goes by or learns from hearsay Sv I 106, 107.

Anussuyyaka see anusuyyaka.

Anuhasati [anu + hasati] to laugh at, to ridicule Sv I 256.

Anuhīrati [for °hariyati, anu + hṛ] to be held up over, present participle anuhīramāna D II 15 (v.l. anubhiram°; glosses K.B. anudhāriyam°, cf. Trenckner, “Notes” 79).

Anūna (adjective) [Vedic anūna, an + ūna] not lacking, entire, complete, without deficiency Ja VI 273; Dīp V 52; Miln 226; Sv I 248 (+ paripūra, explained by anavaya).

Anūnaka = anūna Dīp IV 34.

Anūnatā (feminine) [abstract from anūna] completeness Cp III 611.

Anūpa (adjective) [Vedic anūpa, anu + ap: see āpa, original alongside of water] – watery, moist; watery land, lowland Ja IV 358 (anopa Text; anupa commentary page 359), 381 (°khetta); Miln 129 (°khetta).

Anūpaghāta [metrically for anupa°] not killing, not murdering. Dhp 185 (= anupahananañ c’eva anupaghātanañ ca Dhp-a III 238).

Anūpadhika for anu° in metre Snp 1057, see upadhi.

Anūpanāhin (adjective) [an + upanāhin, with ū metri causā] not bearing ill-will, not angry with Ja IV 463.

Anūpama at It 122 is metri causā reading for anupama (see upama).

Anūpalitta (adjective) [an + upalitta, with ū in metre] free from taint, unstained, unsmeared Snp 211, 392, 468, 790, 845; Dhp 353; cf. Nidd I 90 and Dhp-a IV 72.

Anūpavāda [an + upavāda, with metrically lengthened u] not grumbling, not finding fault Dhp 185 (= anupavādanañ c’eva anupavadāpanañ ca Dhp-a III 238).

Anūhata (adjective) [past participle of an + ūhaññati, ud + han] not rooted out, not removed or destroyed Thag 223 = Nidd II §974; Dhp 338 (= asamucchinna Dhp-a IV 48).

Aneka (adjective) (usually °-) [an + eka] not one, i.e. many, various; countlcss, numberless It 99 (saṁvaṭṭakappā countless æons); Snp 688 (°sākhā); Dhp 153 (°jātisāra); Ja IV 2; VI 366.

-pariyāyena (instrumental) in many ways Vin I 16; Snp 15;

-rūpa various, manifold Snp 1049, 1079, 1082; Nidd II §54 (= anekavidha);

-vidha manifold Nidd II §54; Sv I 103;

-vihita various, manifold D I 12, 13, 178; It 98; Pp 55; Sv I 103 (= anekavidha).

Anekaṁsā (feminine) [an + ekaṁsā] doubt Nidd II §1.

Anekaṁsikatā (feminine) [abstract from anekaṁsa + kata] uncertainty, doubtfullness Miln 93.

Aneja (adjective) [an + ejā] free from desires or lust D II 157; Snp 920, 1043, 1101, 1112; It 91 (opposite ejānuga Nidd I 353 = Nidd II §55; Dhp 414 (= taṇhāya abhāvena Dhp-a IV 194), 422; Pv IV 1^35 (nittaṇha Pv-a 230).

Anedha (adjective) [an + edha] without fuel Ja IV 26 (= anindhana).

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 explained at Sv 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. Rh.D. at K.S. I 241) Vin I 197 = D I 114 = S I 189; A II 51, 97; III 114, 195. Cf. also Mvu III 322. – °mūga same as preceding “having a clear throat”, i.e. not dumb, figurative clever, skilled D III 265; Snp 70 (= alālāmukha Pj II 124), cf. Nidd II §259.

Aneḷaka (adjective) [cf. BHS aneḍaka, e.g. Avś I 187, 243; Mvu I 339; III 322] = aneḷa, pure, clear M II 5; Ja VI 529.

Anesanā (feminine) [an + esanā] impropriety S II 194; Ja II 86; IV 381; Miln 343, 401; Sv I 169; Dhp-a IV 34; Saddh 392, 427.

Ano- is a frequent form of compounds an-ava, see ava.

Anoka (neuter) [an + oka] houselessness, a houseless state, figurative freedom from worldliness or attachment to life, singleness S V 24 = A V 232 = Dhp 87 (okā anokaṁ āgamma). – adjective homeless, free from attachment S I 176; Dhp 87 (= anālaya Dhp-a II 162); Snp 966 (adjective; explained at Nidd I 487 by abhisaṅkhāra-sahagatassa viññāṇassa oksaṁ na karoti, and at Pj II 573 by abhisaṅkhāra-viññānādīnaṁ anokāsabhūta).

-sārin living in a houseless state, figurative being free from worldly attachment S III 10 = Nidd I 197; Snp 628 (= anālaya-cārin Pj II 468); Ud 32; Dhp 404 (v.l. anokka°); Dhp-a IV 174 (= anālaya-cārin); Miln 386.

Anogha in anogha-tiṇṇa see ogha.

Anojaka = anojā Vv 35^04 (= Vv-a 161, where classed with yodhikā bandhujīvakā).

Anojagghati at D I 91 is v.l. for anujagghati.

Anojā (feminine) [Sanskrit anujā] a kind of shrub or tree with red flowers Ja VI 536 (koranḍaka + a.); usually in compound anojapuppha the a. flower, used for wreaths etc. Ja I 9 (°dāma, a garland of a flowers); VI 227 (the same); Dhp-a II 116 (°cangoṭaka).

Anottappa (neuter) [an + ottappa] recklessness, hardness D III 212; It 34 (ahirika + a.); Pp 20; Dhs 365. Cf. anottāpin.

Anottāpin and Anottappin (adjective) [from anottappa] not afraid of sin, bold, reckless, shameless D III 252, 282 (pp; ahirika); Snp 133 (-p-) ahirika + a.); It 27, 115 (anatāpin anottappin, vv.ll. anottāpin); Pp 20, 24.

Anodaka (adjective) [an + udaka] without water, dry Ja I 307; Dhp-a I 52; Saddh 443.

Anodissaka (adjective) [an + odissa + ka] unrestricted, without exception, general, universal; only in compound °vasena universally, thoroughly (with reference to mettā) Ja I 81; II 146; Vv-a 97 (in general; opposite odissaka-vasena). See also Mrs. Rh.D. Ps.B. page 5 note 1.

Anonamati [an + onamati] not to bend, to be inflexible, in following expressions: anonamaka (neuter) not stooping Dhp-a II 136; auonamanto (present participle) not bending D II 17 = III 143; anonami-daṇḍa (for anonamiya°) an inflexible stick Miln 238 (anoṇami° Text but anonami° v.l., see Miln 427).

Anopa see anūpa.

Anoma (adjective) (only °-) [an + oma] not inferior, superior, perfect, supreme, in following compounds

-guṇa supreme virtue Sv I 288;

-dassika of superior beauty Vv 20^07, Vv-a 103 (both as v.l.; Text anuma°); Vv 43^07;

-dassin one who has supreme knowledge; of unexcelled wisdom (name of a Buddha) Ja I 228;

-nāma of perfect name S I 33 (“by name the Peerless” Mrs. Rh.D.), 235; Snp 153, 177 (cf. Pj II 200);

-nikkama of perfect energy Vv 64^27 (= paripuṇṇa-viriyatāya a. Vv-a 284);

-pañña of lofty or supreme wisdom (epithet of the Buddha) Snp 343, 352 (= mahāpañña Pj II 347); Thig 522 (= paripuṇṇa-pañña Thig-a 296), Dhp-a I 31;

-vaṇṇa of excellent colour Snp 686 Ja 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 M I 80, 509; S V 216.

Anorapāra (adjective) [an + ora + pāra] having (a shore) neither on this side nor beyond Miln 319.

Anoramati [an + ava + ram] not to stop, to continue Ja III 487; Dhp-a III 9 (gerund °itvā continually).

Anovassa (neuter) [an + ovassa; cf. Sanskrit anavavarṣaṇa] absence of rain, drought Ja V 317 (v.l. for anvāvassa Text; q.v.).

Anovassaka (adjective) [an + ovassaka] sheltered from the rain, dry Vin II 211; IV 272; Ja I 172; II 50; III 73; Dhp-a II 263; Thig-a 188.

Anosita (adjective) [an + ava + sita, past participle of sā] not inhabited (by), not accessible (to) Snp 937 (= anajjhositaṁ Nidd I 441; jarādīhi anajjhāvutthaṁ ṭhānaṁ Pj II 566).

Anta^01 [Vedic anta; Gothic andeis = Old High German anti = English end; cf. also Latin antiae forehead (English antler), and the preposition anti opposite, antika near = Latin ante; Greek ἀντί and ἄντα opposite; Gothic, Anglo-Saxon and; German ant-; originally the opposite (i.e. what stands against or faces the starting-point)].

1. end, finish, goal S IV 368 (of Nibbāna); Snp 467; Ja 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 Ja I 203 (vijay°).

2. limit, border, edge Vin I 47; Dhp 305 (van°); Ja III 188.

3. side: see ekamantaṁ (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 anta^02 2. in this meaning? Cf. ekantaṁ extremely, under anta^02): dve antā (two extremes) Vin I 10; S II 17; III 135. ubho antā (both sides) Vin I 10; S II 17; Ja I 8; Nidd I 109. eko, dutiyo anto (contrasts) Nidd I 52. As tayo antā or principles (?), viz. sakkāya, s.-samudaya, s.-nirodha D III 216, cf. A III 401; as cattāro, viz. the 3 mentioned plus s.-nirodhagāmini-paṭipadā at S III 157. Interpreted by Morris as “goal” JPTS 1894, 70).

5. Often pleonastically, to be explained as a “pars pro toto” figure, like kammanta (q.v.) the end of the work, i.e. the whole work (cf. English sea-side, country-side); vananta the border of the wood = the woods Dhp 305; Pv II 3^10 (explained by vana Pv-a 86; same use in BHS, vanānta e.g. at Jm VI 21; cf. also grāmānta Avś I 210); suttanta (q.v.), etc. Cf. ākāsanta Ja VI 89 and the pleonastic use of patha. – ananta (noun) no end, infinitude; (adjective) endless, corresponds either to Sanskrit anta or antya, see anta^02.

-ānanta end and no end, or finite and endless, D I 22; Sv I 115;

-ānantika (holding views of, or talking about) finiteness and infinitude D I 22 (see explained at Sv I 115); S III 214, 258f.; Paṭis I 155;

-kara putting an end to, (noun) a deliverer, saviour; usually in phrase dukkhass’a. (of the Buddha) M I 48, 531; A II 2; III 400f.; Thag 195; It 18; Snp 32, 337, 539; Pp 71. In other combinations A II 163 (vijjāy-); Snp 1148 (pañhān-);

-kiriyā putting an end to, ending, relief, extirpation; always used with reference to dukkha S IV 93; lt 89; Snp 454, 725; Dhp-a IV 45;

-gata = antagū Nidd II §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 4 under tayo antā (thus Morris JPTS 1884, 70), or “taking extreme sides, i.e. extremist”, or “wrong, opposite (= antya, see anta^02)” (thus Kern, Toev. sub voce) Vin I 172; D III 45, 48 (an°); S I 154; A I 154; II 240; III 130; Paṭis I 151 sq;

-gū one who has gone to the end, one who has gone through or overcome (dukkha) A IV 254, 258, 262; Snp 401 (= vaṭṭadukkhassa antagata); 539;

-ruddhi at Ja VI 8 is doubtful reading (antaruci ?);

-vaṭṭi rimmed circumference Ja III 159;

-saññin being conscious of an end (of the world) D I 22, cf. Sv I 115.

Anta^02 (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 anta^01 (corresponds with Sanskrit anta (adjective) or antya; also in doublet anañca, see ākāsānañca and viññāṇānañca); D I 23, 34 = D III 224, 262f.; Snp 468 (°pañña); Dhp 179, 180 (°gocara having an unlimited range of mental vision, cf. Dhp-a III 197); Ja I 178.

2. extreme, last, worst Ja II 440 (commentary hīna, lāmaka); see also anta^01 4. – accusative as adverb in ekantaṁ extremely, very much, “utterly” Dhp 228 etc. See eka.

Anta^03 (neuter) [Vedic āntra, contraction from antara inner = Latin interus, Greek ἔντερα (entrails) intestines] – the lower intestine, bowels, mesentery It 89; Ja I 66, 260 (°vaddhi-maṁsa etc.); Vism 258; Dhp-a I 80.

-gaṇṭhi twisting of the bowels, literally “a knot in the intestines” Vin I 275 (°ābādha);

-guṇa [see guṇa^02 = guḷa^01] the intestinal tract, the bowels S II 270; A IV 132; Khp III = Miln 26; Vism 42; Pj I 57;

-mukha the anus Ja IV 402;

-vaṭṭi = °guṇa Vism 258.

Antaka [Vedic antaka] being at the end, or making an end, especially of death or Māra Vin I 21; S I 72; Thig 59 (explained by Thig-a 65 as lāmakācāra Māra, thus taken = anta^02); Dhp 48 (= maraṇa-saṅkhāto antako Dhp-a II 366), 288 (= maraṇa Dhp-a III 434).

Antamaso (adverb) [original ablative of antama, Sanskrit antamaśaḥ; cf. BHS antaśaḥ as same formation from anta, in same meaning (“even”) Avś I 314; Divy 161] – even Vin III 260; IV 123; D I 168; M III 127; A V 195; Ja II 129; Sv I 170; Pj II 35; Vv-a 155.

Antara (adjective) [Vedic antara, cf. Greek ἔντερα (entrail) = Sanskrit antra (see anta^03), 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 It 83 (tayo antarā malā three inward stains); especially as –° in compounds āmis° with greed inside, greedy, selfish Vin I 303; dos° with anger inside, i.e. angry Vin II 249; D III 237; M I 123; Pv-a 78 (so read for des°). Ablative antarato from within It 83.

(b) in between, distant; dvādasa yojanantaraṁ ṭhānaṁ Pv-a 139.

2. In noun-function (neuter):

(a) spatial: the inside (of) Vv 36^01 (pītantara a yellow cloak or inside garment = pītavaṇṇa uttariya Vv-a 116); Dāṭh I 10 (dīpantara-vāsin living on the island); Dhp-a I 358 (kaṇṇa-chidd° the inside of the ear; Vv-a 50 (kacch° inner room or apartment). Therefore also “space in between”, break Ja V 352 (= chidda commentary), and 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, Pv-a 10, 14, 21, 47, 191 etc. As time: It 121 (etasmiṁ antare in that time or at this occasion); Pv I 10^11 (dīghaṁ antaraṁ = dīghaṁ kālaṁ Pv-a 52); Pv-a 5 (etasmiṁ antare at this time, just then). As occasion: Ja V 287; Pp 55 (eḷaka-m-antaraṁ occasion of getting rain). S I 20, quoted Sv I 34, (mañ ca tañ ca kiṁ antaraṁ what is there between me and you?) commentary explains kiṁ kāraṇā. Mrs. Rh.D. in K.S. I 256 “of me it is and thee (this talk) – now why is this”; Ja 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” M III 14; Ja IV 2 (°katvā leaving behind); Pp-a 231 (ummāraṁ a. katvā staying away from a threshold); also adverbially: dasa yojanāni a. katvā at a distance of 10 yojana Pv-a 139.

(b.) to remove, destroy Ja VI 56 (v.l. 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) Vin II 213; °dīpake in the centre of the island Ja I 240; °dvāre in the door Ja V 231; °magge on the road (cf. antarāmagge) Pv-a 109; °bhatte in phrase ekasmiṁ yeva a. during one meal Ja I 19 = Dhp-a I 249; °bhattasmiṁ the same Dhp-a IV 12; °vīthiya in the middle of the road Pv-a 96. °satthīsu between the thighs Vin II 161 (has antarā satthīnaṁ) = Ja I 218.

III. Adverbial use of cases, instrumental antarena in between D I 56; S IV 59, 73; Ja I 393; Pv-a 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-a I 63, 358. – locative antare in, inside of, in between (-° or with genitive Pj I 81 (sutt° in the Sutta); Dhp-a III 416 (mama a.); Pv-a 56, 63 (rukkh°). Also as antarantare right inside, right in the middle of (with genitive) Pj I 57; Dhp-a 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-a II 86; IV 191; Pv-a 272.

IV. anantara (adjective) having or leaving nothing in between i.e. immediately following, incessant, next, adjoining Ja IV 139; Miln 382 (solid) Dhp-a I 397; Pv-a 63 (tad antaraṁ immediately hereafter), 92 (immediately preceding), 97 (next in caste). See also abbhantara.

-atīta gone past in the meantime Ja II 243;

-kappa an intermediary kappa (q.v.) D I 54;

-kāraṇa a cause of impediment, hindrance, obstacle Pp-a 231

-cakka “the intermediate round”, i.e. in astrology all that belongs to the intermediate points of the compassMiln 178;

-cara one who goes in between or inside, i.e. a robber S IV 173;

-bāhira (adjective) inside and outside Ja I 125;

-bhogika one who has power (wealth, influence) inside the kings dominion or under the king, a subordinate chieftain (cf. antara-raṭṭha) Vin III 47;

-raṭṭha an intermediate kingdom, rulership of a subordinate prince Ja V 135;

-vāsa an interregnum Dīp V 80;

-vāsaka “inner or intermediate garment”, one of the 3 robes of a Buddhist bhikkhu (viz. the saṅghāṭī, uttarāsaṅga and a.) Vin I 94, 289; II 272. Cf. next;

-sāṭaka an inner or lower garment [cf. Sanskrit antarīya the same], undergarment, i.e. the one between the outer one and the body Vv-a 166 (q.v.).

Antaraṁsa [BHS antarāṁsa; antara + aṁsa] “in between the shoulders”, i.e. the chest Ja 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 aṭṭhaka^02). First phrase at Vin I 31, 288; III 31; second at M I 79 (cf. page 536 where Trenckner divides anta-raṭṭhaka); A I 136 (in nominative); Ja I 390; Miln 396.

Antaradhāna (neuter) [from antaradhāyati] disappearance A I 58 (saddhammassa); II 147; III 176f.; Miln 133; Dhs 645, 738, 871. Cf. °dhāyana.

Antaradhāyati [antara + dhāyati] to disappear Snp 449 (°dhāyatha 3rd singular medium); Vv 81^28 (the same); Ja I 119 = Dhp-a I 248; Dhp-a IV 191 (present participle °dhāyamāna and preterit dhāyi) Pv-a 152, 217, (°dhāyi), 245; Vv-a 48. – present participle antarahita (q.v.). – causative antaradhāpeti to cause to disappear, to destroy Ja I 147; II 415; Pv-a 123.

Antaradhāyana (neuter) [from antaradhāyati] disappearance Dhp-a IV 191. (v.l. °adhāna).

Antarayati [cf. denominative from antara] to go or step in between, gerund antaritvā (= antarayitvā) Ja I 218.

Antarahita (adjective) [past participle of antaradhāyati]

1. disappeared, gone, left D I 222. M I 487. Miln 18. Pv-a 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) Vin I 47; II 209; M II 57.

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 Sv I 34f.

1. (preposition) with accusative (of the two points compared as termini; cf. BHS antarā ca Divy 94 etc.) D I 1 (antarā ca Rājagahaṁ antarā ca Nāḷandaṁ between R. and N.). – with genitive and locative Vin II 161 (satthīnaṁ between the thighs, where the same passage at Ja I 218 has antara-satthīsu); A II 245 (satthīnaṁ. but v.l. satthimhi).

2. (adverb) meanwhile Snp 291, 694; It 85; Dhp 237. – occasionally Miln 251.

3. (prefix) see compounds

-kathā “in between talk, talk for pastime, chance conversation, D II 1, 8, 9; S I 79; IV 281; A III 167; Snp 115; Sv I 49 and frequent passim;

-gacchati to come in between, to prevent Ja VI 295;

-parinibbāyin an Anāgāmin who passives away in the middle of his term of life in some particular heaven D III 237; A I 233; Pp 16;

-magge (locative) on the road, on the way Ja I 253; Miln 16; Dhp-a II 21; III 337; Pv-a 151, 258, 269, 273 (cf. antara°);

-maraṇa premature death Dhp-a I 409; Pv-a 136;

-muttaka one who is released in the meantime Vin II 167.

Antarāpaṇa (neuter) [antarā + paṇa “in between the shopping or trading”] place where the trading goes on, bazaar Ja I 55; VI 52; Miln 1, 330; Dhp-a I 181.

Antarāya^01 [antara + aya from i, literally “coming in between”] obstacle, hindrance, impediment to (–°); prevention, bar; danger, accident to (–). There are 10 dangers (to or from) enumerated at Vin I 112, 169 etc., viz. rāja°, cora°, aggi°, udaka°, manussa°, amanussa°, vāḷa°, siriṁsapa°, jīvita°, brahmacariya°. In BHS 7 at Divy 544, viz. rājā-caura-manuṣy-amanuṣya-vyāḍ-agny-udakaṁ. – D I 3, 25, 26; A III 243, 306; IV 320; Snp 691, 692; Dhp 286 (= jīvit° Dhp-a III 431); Ja I 62, 128; Pj I 181; Dhp-a II 52; Vv-a 1 = Pv-a 1 (hat° removing the obstacles) °antarāyaṁ karoti to keep away from, hinder, hold back, prevent, destroy Vin I 15; Ja VI 171; Vism 120; Pv-a 20.

-kara one who causes impediments or bars the way, an obstructor D I 227; S I 34; A I 161; Pv IV 3^22.

Antarāya^02 (adverb) [dative of antara or formation from antara + gerund of i?] in the meantime Snp 1120 (cf Nidd II §58) = antarā Pj II 603.

Antarāyika (adjective) [from antarāya^01] causing an obstacle, forming an impediment Vin I 94 = II 272; M I 130; S II 226; Thig-a 288.

Antarāyikin (adjective/noun) [cf. antarāyika] one who meets with an obstacle, finding difficulties Vin IV 280 (an° = asati antarāye).

Antarāḷa (neuter) [Sanskrit antarāla] interior, interval Dāṭh I 52; III 53 (nabh°).

Antarika (adjective) [from antara] “being in between”, i.e.

1. intermediate, next, following: see an°.

2. distant, lying in between Pv-a 173 (aneka-yojan° ṭhāna). See also feminine antarikā.

3. inside: see antarikā. – anantarika with no interval, succeeding, immediately following, next Vin II 165, 212 (ān°); IV 234.

Antarikā (feminine) [abstract from antarika] “what lies in between or near”, i.e.

1. the inside of Vin IV 272 (bhājan°).

2. the neighbourhood, region of (–°), sphere, compassVin III 39 (ur°, aṅgul°); Ja I 265 (yakkhassa sīm° inside the y.’s sphere of influence).

3. interval, interstice Vin II 116 (sutt° in lace); A I 124 (vijj° the interval of lightning).

Antalikkha (neuter) [Vedic antarikṣa = antari-kṣa (kṣi), literally situated in between sky and earth] – the atmosphere or air D II 15; A III 239; IV 199; Snp 222, 688; Dhp 127 = Miln 150 = Pv-a 104; Pv I 3^01 (= vehāyasa-saññita a. Pv-a 14); Pj I 166.

-ga going through the air A I 215;

-cara walking through the air Vin I 21; D I 17; S I 111; Ja V 267; Sv I 110.

Antavant (ādj.) [anta^01 + °vant] having an end, finite D I 22, 31, 187; Paṭis I 151f.; 157; Dhs 1099, 1117, 1175; Miln 145. – anantavant endless, infinite A V 193 (loka). See also loka.

Anti (indeclinable) [Vedic anti = Lat ante, Greek ἀντί, Gothic and; Anglo-Saxon and-, German ant-, ent-] adverb and preposition with genitive: opposite, near Ja 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 Pj I 217; neuter neighbourhood Khp VIII 1. (odak°); Ja VI 565 (antike locative = anti near).

2. [derived from anta = Sanskrit antya] being at the end, final, finished, over S I 130 (purisā etad-antikā, v.l. 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) D II 15; Dhp 351; It 50 (antimaṁ dehaṁ dhāreti), 53 (the same); Vv 5^12; Snp 478 (sarīraṁ antimaṁ dhāreti) 502; Miln 122, 148; Vv-a 106 (sarīr’antima-dhārin); Saddh 278.

-dehadhara one who wears his last body It 101 (dhāra Text °dhara v.l.); Vv-a 163;

-dhārin = preceding S I 14, 53 (+ khīṇāsava); II 278; It 32, 40; Snp 471;

-vatthu “the last thing”, i.e. the extreme, final or worst (sin) Vin I 121, 135, 167, 320;

-sarīra the last body; (adjective) having ones last rebirth S I 210 (Buddho °sarīro); A II 37; Snp 624; Dhp 352, 400; Dhp-a IV 166 (= koṭiyaṁ ṭhito attabhāvo).

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 Pāli antopura] Vin I 75, 269; A V 81; Ja II 125; IV 472; Miln 1; Pv-a 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 Vin I 60; III 25; S I 180; IV 136; Ja I 166; II 278; III 83, 463; Pv-a 12; Vv-a 138; °vāsin = °vāsika Vin III 66; D I 1, 45, 74, 78, 88, 108, 157; M III 116; Sv I 36.

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 Ja I 158; anto jālaṁ pavisati go into the net Dhp-a III 175; anto gāmaṁ pavisati to go into the village Dhp-a II 273; anto nagaraṁ pavisati Dhp-a II 89; Pv-a 47. 2. with locative anto gabbhe Ja II 182; gāme Dhp-a II 52; gehe Dhp-a II 84; nadiyaṁ Ja VI 278; nivesane Ja II 323; vasse in the rainy season Ja IV 242; vimānasmiṁ Pv I 10^01; sattāhe inside of a week Pv-a 55.

-koṭisanthāra “house of the Golden Pavement” Ja IV 113;

-gadha (°gata° Kern Toev.) in phrase °hetu, by inner reason or by reason of its intensity Pv-a 10; Vv-a 12;

-jana “the inside people”, i.e. people belonging to the house, the family (= Latin familia) D III 61 (opposed to servants); A I 152; Ja VI 301; Sv I 300;

-jāla the inside of the net, the net Dhp-a IV 41;

-jālikata “in-netted”, gone into the net D I 45; Sv I 127;

-nijjhāna inner conflagration Pv-a 18;

-nimugga altogether immersed D I 75; A III 26;

-parisoka inner grief Paṭis I 38;

-pura = antepura Ja I 262;

-mano “turning ones mind inside”, thoughtful, melancholy Vin III 19;

-bhavika being inside Miln 95;

-rukkhatā being among trees Ja I 7;

-vasati to inhabit, live within S IV 136;

-vaḷañjanaka (parijana) indoor people Ja V 118;

-vassa the rainy season (literal the interval of the r.s.) Vv-a 66;

-vihāra the inside of the v. Dhp-a I 50 (°abhimukhī turning towards etc.),

-samorodha barricading within Dhs 1157 (so read for anta°, cf. BMPE 288 note 6);

-soka inner grief Paṭis I 38.

Andu [cf. Sanskrit andu, andū and anduka] a chain, fetter Vin I 108 = III 249 (tiṇ°); D I 245; Ja I 21 (°ghara prison house); Dhp-a IV 54 (°bandhana).

Andha (adjective) [Vedic andha, Latin andabata (see Walde, Latin Wtb. sub voce), other etymology doubtful]

1. (literal) blind, blinded, blindfolded Ja I 216 (dhūm°); Pv IV 1^48; Pv-a 3. – dark, dull, blinding M III 151 (°andhaṁ adverb dulled); Snp 669 (especially of timisa, like Vedic andhaṁ tamaḥ); Dhp-a II 49 (°vana dark forest).

2. (figurative) mentally blinded, dull of mind, foolish, not seeing D I 191 (+ acakkhuka), 239 (°veṇi, reading and meaning uncertain); A I 128; Thig 394 (= bāla Thig-a 258). See compounds °karaṇa, °kāra, °bāla, °bhūta.

-ākula blinded, foolish Vv 84^09 (= paññācakkhuno abhāvena Vv-a 337);

-karaṇa blinding, making blind, causing bewilderment (figurative), confusing It 82 (+ acakkhukaraṇa); Miln 113 (pañha, + gambhīra);

-kāra blindness (literal and fig), darkness, dullness, bewilderment Vin I 16; D II 12; A I 56; II 54; III 233; Ja III 188; Thag 1034; Dhp 146; Snp 763; Vv 21^04 (= avijj° Vv-a 106); Pp 30; Dhs 617; Sv I 228; Vv-a 51, 53, 116, 161; Pv-a 6; Saddh 14, 280;

-tamo deep darkness (literal and figurative) S V 443; It 84 (v.l.; Text andhaṁ tamaṁ); Ja VI 247;

-bāla blinded by folly, foolish, dull of mind, silly Ja I 246, 262; VI 337; Dhp-a II 43, 89; III 179; Vv-a 67; Pv-a 4, 264;

-bhūta blinded (figurative), mentally blind, not knowing, ignorant S IV 21; A II 72; Ja VI 139 (spelled °būta); Dhp 59, 174 (= paññā-cakkhuno abhāvena Dhp-a III 175);

-vesa “blind form”, disguise Ja III 418;

-vane dark-woods

Andhaka [from andha] “blind fly”, i.e. dark or yellow fly or gad-fly Snp 20 (= kāṇa-makkhikānaṁ adhivacanaṁ Pj II 33).

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) Nidd I 372 = 495. Anna is spelt aṇṇa in combinations aparaṇṇa and pubbaṇṇa. Under dhañña (Nidd II §314) are distinguished 2 kinds, viz. raw, natural cereals (pubbaṇṇaṁ: sāli, vīhi, yava, godhūma, kaṅgu, varaka, kudrūsaka) and boiled, prepared food (apar’aṇṇaṁ: sūpeyya curry). Pj II 378 (on Snp 403) explains anna by yāgubhattadi. – D I 7; A I 107, 132; II 70, 85, 203; Snp 82, 240, 403, 924; Ja III 190; Pp 51; Saddh 106, 214.

-āpa food and water Saddh 100;

-da giving food Snp 297;

-pāna food and water, eating and drinking, to eat and to drink Snp 485, 487; Pv I 5^02, 8^02; Pj I 207, 209; Pv-a 7, 8, 30, 31, 43.

Annaya in dur° see anvaya.

Anvakāsi 3rd singular preterite of anukassati 2: drew out, removed, threw down Thag 869 (= khipi, chaḍḍesi commentary).

Anvakkhara (adjective) [anu + akkhara] “according to the syllable”, syllable after syllable, also a mode of reciting by syllables Vin IV 15, cf. 355. Cf. anupadaṁ.

Anvagā 3rd singular preterit of anugacchati Mhv 7, 10. Also in assimalated form annagā Ja V 258.

Anvagū 3rd plural preterit of anugacchati S I 39; Snp 586.

Anvaḍḍhamāsaṁ (adverb) [anu + aḍḍha + māsa] every fortnight, twice a month M II 8; Vin IV 315 (= anuposathikaṁ); Dhp-a I 162; II 25.

Anvattha (adjective) [anu + attha] according to the sense, answering to the matter, having scnse Thig-a 6 (°saññābhāva).

Anvadeva (adverb) [anva-d-eva with euphonic d.; like samma-d-eva corresponding to Sanskrit anvag-eva] behind, after, later D I 172; M III 172; S V 1 (spelt anudeva); A I 11; V 214; It 34.

Anvaya (adjective/noun) [Vedic anvaya in different meaning; from anu + i, see anveti and anvāya]

1. (noun) conformity, accordance D II 83 = III 100; M I 69 (dhamm° logical conclusion of); S II 58; D III 226 (anvaye ñāṇaṁ); Pv II 11^03 (tassa kammassa anvāya, v.l. anvaya and anvāya; accordingly, according to = paccayā Pv-a 147); Pv-a 228 (anvayato, adverb in accordance).

2. (adjective) following, having the same course, behaving according to, consequential, in conformity with (–°) D I 46 (tad°); M I 238 (kāyo citt° acting in conformity to the mind, obeying the mind); Snp 254 (an° inconsistent); It 79 (tass°). – dur° spelt durannaya conforming with difficulty, hard to manage or to find out Dhp 92 (gati = na sakkā paññāpetuṁ Dhp-a II 173); Snp 243, 251 (= duviññāpaya Pj II 287 dunneyya 293).

Anvayatā (feminine) [abstract to anvaya] conformity, accordance M I 500 (kāy° giving in to the body).

Anvahaṁ (adverb) [anu + aha] every day, daily Dāṭh IV 8.

Anvāgacchati [anu + ā + gacchati]

1. to go along after, to follow, run after, pursue; preterit anvāgacchi Pv IV 56 (= anubandhi Pv-a 260).

2. to come back again Ja I 454 (gerund °gantvāna). – past participle anvāgata (q.v.).

Anvāgata [past participle of anvāgacchati] having pursued, attained; endowed with Thag 63; Ja IV 385; V 4.

Anvādisati [anu + ā + disati] to advise, dedicate, assign; imperative °disāhi Pv II 2^06 (= uddissa dehi Pv-a 80); III 2^08 (= ādisa Pv-a 181).

Anvādhika (adjective) [derivation uncertain] a tailoring term. Only at Vin 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.

Anvāmaddati [anu + ā + maddati] to squeeze, wring Ja III 481 (galakaṁ anvāmaddi wrung his neck; vv.ll. anvānumaṭṭi and anvāvamaddi; commentary gīvaṁ maddi).

Anvāya [gerund of anveti; cf. anvaya] undergoing, experiencing, attaining; as preposition (with accusative) in consequence of, through, after D I 13 (ātappaṁ by means of self-sacrifice), 97 (saṁvāsaṁ as a result of their cohabitation); Ja I 56 (buddhiṁ), 127 (piyasaṁvāsaṁ), 148 (gabbhaparipākaṁ). Often in phrase vuddhiṁ anvāya growing up, e.g. Ja I 278; III 126; Dhp-a II 87.

Anvāyika (adjective/noun) [from anvāya] following; one who follows, a companion D III 169; Nidd II §59; Ja III 348.

Anvārohati [anu + ā + rohati] to go up to, visit, ascend Ja IV 465 (preterit anvāruhi).

Anvāvassa at Ja V 317 should be read with v.l. as anovassa absence of rain.

Anvāviṭṭha [past participle of anvāvisati] possessed (by evil spirits) S I 114.

Anvāvisati [anu + ā + visati] to go into, to take possession of, to visit M I 326; S I 67; Miln 156. – past participle anvāviṭṭha (q.v.). Cf. adhimuccati.

Anvāsatta [past participle of anu + ā + sañj, cf. anusatta = Sanskrit anusakta] clung onto, befallen by (instrumental), attached to A IV 356 (v.l. anvāhata), cf. Ud 35 (anvāsanna q.v.). See also next.

Anvāsattatā (feminine) [abstract from anvāsatta] being attacked by, falling a prey to (instrumental), attachment to Dhp-a I 287 (in same context as anvāsatta A IV 356 and anvāsanna Ud 35).

Anvāsanna [past participle of anu + ā + sad] endowed with, possessed of, attacked by, Ud 35 (doubtfull; v.l. ajjhāpanna), = A IV 356 which has anvāsatta.

Anvāssavati [anu + ā + savati, sru] to stream into, to attack, befall D I 70; A III 99; Pp 20, 58.

Anvāhata [past participle of anu + ā + han] struck, beaten; perplexed Dhp 39 (°cetasa).

Anvāhiṇḍati [anu + ā + hiṇḍati] to wander to (accusative) A IV 374, 376 [BHS same, e.g. Divy 68 etc.].

Anveti [cf. anu + eti, from i] to follow, approach, go with Snp 1103 (= anugacchati anvāyiko hoti Nidd II §59); Dhp I (= kāyikaṁ – dukkhaṁ anugacchati Dhp-a I 24), 2, 71, 124; perhaps at Pv II 6^20 (with v.l. at Pv-a 99) for anvesi (see anvesati; explained by anudesi = was anxious for, helped, instructed).

Anvesa [from next] seeking, searching, investigation, M I 140 (°ṁ nādhigacchanti do not find).

Anvesati [anu + esati] to look for, search, seek S I 112 (present participle anvesaṁ = pariyesamāna commentary); Cp III 11, 7 (present participle anvesanto). – preterit anvesi [Sanskrit anveṣi from icchati] Pv II 6^20 (? perhaps better with v.l. Pv-a 99 as anventi of anveti).

Anvesin [anu-esin] (adjective) striving after, seeking, wishing for Snp 965 (kusala°).

Anha [Vedic ahan] see pubbanha, sāyanha. Cf. aha.

Ap-Ah.

Apa° [Vedic apa; Indo-Germanic °apo = Greek ἀπό, Avesta apa, Latin ab from °ap (cf. aperio); Gothic af, German ab, Anglo-Saxon English of. A comparative form from apa is apara “futher away”] Well defined directional prefix, meaning “away from, off”. Usually as base-prefix (except with ā), and very seldom in compounds with other modifying prefixes (like sam, abhi etc.).

1. apa = Vedic apa (Indo-Germanic °apo): apeti to go away = Greek ἄκειμι, Latin abeo, Gothic afiddja; apeta gone away, rid; °kaḍḍhati to draw away, remove; °kamati walk away; °gacchati go away; °nidhāti put away; °nudati push away; °neti lead away; °vattati turn away (= āverto); °sakkati step aside; °harati take away.

2. apa = Vedic ava (Indo-Germanic °aue; see ava for details). There exists a widespread confusion between the two prepositions apa and ava, favoured both by semantic (apa = away, ava = down, cf. English off) and phonetic affinity (p softened to b, especially in B mss., and then to v, as b > v is frequent, e.g. bya° > vya° etc.). Thus we find in Pāli apa where Vedic and later literary Sanskrit have ava in the following instances: apakanti, °kassati, °kirati, °gata, °cāra, °jhāyati, °thaṭa, °dāna, °dhāreti, °nata, °nāmeti, °nīta, °lekhana, °loketi, °vadati.

Apakaḍḍhati [apa + kaḍḍhati, cf. Sanskrit apa-karṣati] to draw away, take off, remove D I 180; III 127; Dhp-a II 86. causative apakaḍḍhāpeti Ja I 342; IV 415; Miln 34. – Cf. apakassati; and see pakattheti.

Apakata [past participle of apakaroti] put off, done away, in ājīvikāpakata being without a living M I 463 (the usual phrase being °apagata); Miln 279 (the same). At It 89 the reading of same phrase is ājīvikā pakatā (v.l. ā° vakatā).

Apakataññu (adjective) [a + pa + kataññu] ungrateful Vin II 199.

Apakantati [apa + kantati, Sanskrit ava + kr̥̥ntati] to cut off Thig 217 (gale = gīvaṁ chindati Thig-a 178; Kern, Toev. corrects to kabale a.).

Apakaroti [apa + karoti, cf. Sanskrit apakaroti and apakṛta in same meaning] to throw away, put off; hurt, offend, slight; possibly in reading Text apakiritūna at Thig 447 (q.v.). – past participle apakata (q.v.). Cf. apakāra.

Apakassati [Sanskrit apa- and ava-kaṛṣati, cf. apakaḍḍhati] to throw away, remove Snp 281 (v.l. and Pj II ava°; explained by niddhamati and nikkaḍḍhati Pj II 311). – gerund apakassa Snp II 198 = Miln 389. See also apakāsati.

Apakāra and Apakāraka [cf. Sanskrit apakāra and apakaroti] injury, mischief; one who injures or offends Dhp-a III 63; Saddh 283.

Apakāsati at Vin II 204 is to be read as apakassati and interpreted as “draw away, distract, bring about a split or dissension (of the Saṅgha)”. The v.l. on page 325 justifies the correction (apakassati) as well as Buddhaghosa’s explanation “parisaṁ ākaḍḍhanti”. – Cf. A III 145 and see avapakāsati. The reading at the same passage at A V 74 is avakassati (combined with vavakassati, where Vin II 204 has avapakāsati), which is much to be preferred (see vavakassati).

Apakiritūna at Thig 447 Text (reading of commentary is abhi°) is explained Thig-a 271 to mean apakiritvā chaḍḍetvā throwing away, slighting, offending. The correct etymology = Sanskrit avakirati (ava + kr̥̥ to strew, cast out) in sense “to cast off, reject”, to which also belongs kirāta in meaning “cast off” i.e. man of a so-called low tribe. See also avakirati 2.

Apakkamati [cf. Sanskrit apakramati, apa + kram] to go away, depart, go to one side Ja III 27; Saddh 294. – preterit apakkami Pv IV 7^05; gerund apakkamitvā Pv-a 43, 124, and apakkamma Pv II 9^28.

Apagacchati [apa + gam] to go away, turn aside Dhp-a I 401 (°gantvā). – past participle apagata (q.v.).

Apagata [past participle of apagacchati]

1. gone, gone away from (with ablative), removed; deceased, departed It 112; Pv-a 39, 63 (= peta), 64 (= gata).

2. (°-) frequent as prefix, meaning without, literally having lost, removed from; free from Vin II 129 (°gabbhā having lost her fœtus, having a miscarriage); Ja I 61 (°vattha without clothes); Pv-a 38 (°soka free from grief), 47 (°lajja not shy), 219 (°viññāṇa without feeling). – Cf. apakata.

Apagabbha (adjective) [a + pa + gabbha] not entering another womb, i.e. not destined to another rebirth Vin III 3.

Apagama [Sanskrit apagama] going away, disappearance Saddh 508.

Apaṅga (apāṅga) [Sanskrit apāṅga] the outer corner of the eye Ja III 419 (asitapaṅgin black-eyed); IV 219 (bahi°). Spelt avaṅga at Vin II 267, where the phrase avaṅgaṁ karoti, is explained by Buddhaghosa ibid page 327 as “avaṅgadese adhomukhaṁ lekhaṁ karonti”. According to Kern, Toev. 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).

Apacaya [from apa + ci] falling off, diminution (opposite ācaya gathering, heaping up), unmaking, especially loss (of wordliness), decrease (of possibility of rebirth Vin II 2 = III 21 = IV 213; cf. Ja III 342; S II 95 (kāyassa ācayo pi apacayo pi); A IV 280 = Vin II 259 (opposite ācaya); Ja III 342 (sekho °ena na tappati); Vibh 106, 319, 326, 330.

-gāmin going towards decrease, “making for the undoing of rebirth” (BMPE 74) A V 243, 277; Dhs 277, 339, 505, 1014; Vibh 12, 16f.; Nett 87 (cf. Kv 156).

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 D I 91 (pūjeti + a.); Ja III 82. potential apace (for apaceyya, may be taken to apacināti 2) A IV 245; Thig-a 72 (here to apacināti 1). – past participle apacita (q.v.).

Apacāyana (neuter) [abstract from apa + cāy, which is itself a derived from ci, cināti] – honouring, honour, worship, reverence Ja I 220; V 326; Sv I 256 (°kamma); Vv-a 24 (°ṁ karoti = añjalikaṁ karoti); Pv-a 104 (°kara, adjective), 128 (+ paricariya).

Apacāyika (adjective) [from *apacāya, cf. BHS apacāyaka Mvu I 198; Divy 293] – honouring, respecting Ja IV 94 (vaddha°, cf. vaddhapacāyin); Pv II 7^08 (jeṭṭha°); IV 3^24 (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 Pj II 332) = Dhp 109; Ja I 47, 132, 201; II 299; V 325; Miln 206; Saddh 549.

Apacāra [from apa + car, cf. Sanskrit apa- and abhi-carati] falling off, fault, wrong doing Ja VI 375.

Apacita [past participle of apacayati or apacināti] honoured, worshipped, esteemed Thag 186; Ja II 169; IV 75; Vv 5^10 (= pūjita Vv-a 39); 35^11 (cf. Vv-a 164); Miln 21.

Apaciti (feminine) [Vedic apaciti in different meaning, viz. expiation] honour, respect, esteem, reverence Thag 589; Ja I 220; II 435; III 82; IV 308; VI 88; Miln 180, 234 (°ṁ karoti), 377 (pūjana + a.); Pj II 332 (°karaṇa). Cf. apacāyana.

Apacināti [apa + cināti]

1. [in meaning of Sanskrit apacīyate] cf. Pāli upaciyyati passive of upacināti to get rid of, do away with, (cf. apacaya), diminish, make less S III 89 (opposite ācināti); Thag 807; Ja IV 172 (apacineth’eva kāmāni = viddhaṁseyyatha commentary). Here belong probably preterit 3rd plural apaciyiṁsu (to be read for upacciṁsu) at Ja VI 187 (akkhīni a. “the eyes gave out”) and potential present apace Thig-a 72 (on verse 40).

2. [= apacayati] to honour, esteem; observe, guard Vin I 264 (apacinayamāna cīvaraṁ (?) v.l. apacitiyamāna; translated guarding his claim is, Vinaya Texts); M I 324 (see detail under apaviṇāti) Thag 186 (gerundive apacineyya to be honoured); Ja V 339 (anapacinanto for Text anupacinanto, v.l. anapavinati). – past participle apacita (q.v.).

Apacca [Vedic apatya neuter; derived from apa] offspring, child D I 90 (bandhupāda° cf. muṇḍaka), 103 (the same); S I 69 (an°) Snp 991; Sv 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 Ja III 295.

Apajaha (adjective) [a + pajaha] not giving up, greedy, miserly A III 76 (v.l. apānuta; commentary explains (a)vaḍḍhinissita mānatthaddha).

Apajita (neuter) [past participle of apa + ji] defeat Dhp 105.

Apajjhāyati [apa + jhāyati^01; cf. Sanskrit abhi-dhyāyati] to muse, meditate, ponder, consider M I 334 (nijjhāyati + a.); III 14 (the same).

Apaññaka (adjective) = apañña, ignorant Dīp VI 29.

Apaṭṭhapeti [causative from apa-tiṭṭhati, cf. Sanskrit apa + sthā to stand aloof] – to put aside, leave out, neglect Ja IV 308; V 236.

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 M I 401, 411; A V 85, 294, 296; Ja I 104 (where explained as ekaṁsika aviruddha niyyānika).

Apanṇṇakatā (feminine) [abstract of apaṇṇaka] certainty, absoluteness S IV 351f.

Apatacchika only in khārāpatācch° (q.v.) a kind of torture.

Apattha^01 (adjective) [Sanskrit apāsta, past participle of apa + as^02] thrown away Dhp 149 (= chaḍḍita Dhp-a III 112).

Apattha^02 2nd plural preterit of pāpuṇāti (q.v.).

Apatthaṭa = avatthaṭa covered Thag 759.

Apatthita and Apatthiya see pattheti.

Apadāna (neuter)]

1. [= Sanskrit apadāna] removing, breaking off, D III 88.

2. [= Sanskrit avadāna cf. ovāda] advice, admonition, instruction, morals Vin II 4 (an° not taking advice), 7 (the same) M I 96; A V 337f. (saddhā°) Thag 47.

3. legend, life history. In the title Mahāpadāna suttanta it refers to the 7 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 D.B. II 3. – Cf. also pariyāpadāna.

Apadisa [from apa + diś] reference, testimony, witness Dhp-a II 39.

Apadisati [apa + disati] to call to witness, to refer to, to quote Vin III 159; Ja I 215; III 234; IV 203; Miln 270; Dhp-a II 39; Nett 93.

Apadesa [cf. Sanskrit apadeśa]

1. reason, cause, argument M I 287 (an°).

2. statement, designation Pv-a 8.

3. pretext Ja III 60; IV 13; Pv-a 154. Thus also apadesaka Ja VI 179.

Apadhāreti [causative of apa + dhṛ, cf. Sanskrit ava-dhārayati, but also BHS apadhārayati Divy 231] to observe, request, ask Thig-a 16.

Apanata [past participle of apanamati] “bent away”, drawn aside, in stereotype combination abhinata + apanata (“strained forth and strained aside” Mrs Rh.D. K.S. I 39) M I 386; S I 28.

Apanamati [semantically doubtful] to go away Snp 1102 (apanamissati, v.l. apalām° and apagam°; explained at Nidd II §60 by vajissati pakkhamissati etc. – past participle apanata (q.v.) – causative apanāmeti.

Apanāmeti [causative from apanamati]

1. to take away, remove M I 96 = A I 198 (kathaṁ bahiddhā a. carry outside); Khp VIII 4 (= aññaṁ ṭhānaṁ gameti Pj I 220).

2. [= Sanskrit ava-namati] to bend down, lower, put down Vin II 208 (chattaṁ); S I 226 (the same); Ja II 287 (the same, v.l. apanetvā); D I 126 (hatthaṁ, for salute).

Apanidahati (and Apanidheti) [apa + ni + dhā, cf. Vedic apadhā hiding-place; Sanskrit apadadhāti = Greek ἀποτἱϧημι = Latin abdo “do away”] to hide, conceal Vin IV 123 (°dheti, °dheyya, °dhessati); Pv-a 215 (°dhāya gerund). – past participle apanihita. – causative apanidhāpeti to induce somebody to conceal Vin IV 123.

Apanihita [past participle of apanidahati] concealed, in abstract °ttaṁ (neuter) hiding, concealing, theft Pv-a 216.

Apanīta [Sanskrit apanīta, past participle of apa + nī, see apaneti and cf. also onīta = apanīta] taken away or off, removed, dispelled Pv-a 39.

Apanudati and Apanudeti [apa + nud, cf. Vedic apanudati and causative Sanskrit apanodayati] to push or drive away, remove, dispel; present apanudeti Miln 38. preterit apānudi Pv I 8^06 (= apanesi Pv-a 41); II 3^14 (= avahari aggahesi Pv-a 86); Dāṭh I 8. gerund apanujja D II 223. See also derivation apanudana.

Apanudana and Apanūdana (neuter) [Sanskrit apanodana, from apanudati] – taking or driving away, removal Vin II 148 = Ja I 94 (dukkha°); Snp 252 (the same); Pv-a 114 (the same).

Apanuditar [agent noun from apanudati, Sanskrit apanoditṛ] remover, dispeller D III 148.

Apaneti [apa + nī] to lead away, take or put away, remove Ja I 62, 138; II 4, 155 (preterit apānayi) III 26; Miln 188, 259, 413; Pv-a 41, 74, 198 (= harati) Saddh 63. passive apanīyati S I 176. – past participle apanīta (q.v.).

Apapibati [apa + pibati] to drink from something Ja II 126 (preterit apāpāsi).

Apabbūhati and Apabyūhati [apa + vi + ūh] to push off, remove, scrape away A III 187 (apaviyūhitvā, vv.ll. °bbūhitvā); Ja I 265 (paṁsuṁ). – causative °byūhāpeti to make remove or brush Ja IV 349 (paṁsuṁ).

Apabyāma see apavyāma.

Apamāra [Sanskrit apasmāra] epilepsy Vin I 93. Cf. apasmāra.

Apamārika (adjective) [cf. Sanskrit apasmārin] epileptic Vin IV 8, 10, 11.

Apayāti [Sanskrit apayāti, apa + yā] to go away Ja VI 183 (apāyāti metri causa; explained by commentary as apagacchati palāyati). – causative apayāpeti [Sanskrit apayāpayati] to make go, drive away, dismiss M III 176; S II 119.

Apayāna (neuter) [Sanskrit apayāna, from apayāti] going away, retreat D I 9 (opposite upa°); Sv I 95.

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) D III 190 (°pajā another, i.e. future generation); Snp 791, 1089 (n’); Ja 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); Pv-a 81 (°divase on another day), 226; with other particles like aparo pi D III 128. – neuter aparaṁ what follows i.e. future state, consequence; future Vin I 35 (nāparaṁ nothing more); Snp 1092 (much the same as punabbhava, cf. Nidd II §61). Cases adverbially; aparaṁ (accusative) further, besides, also Ja I 256; III 278; often with other particles like athaparaṁ and further, moreover Snp 974; and puna c’aparaṁ It 100; Miln 418 (so read for puna ca paraṁ) and passim; aparam pi Vism 9. – aparena in future D III 201. – Repeated (reduplicative formation) aparāparaṁ (local) to and fro Ja I 265, 278; Pv-a 198; (temporal) again and again, off and on Ja II 377; Miln 132 Vv-a 271; Pv-a 176 (= punappunaṁ).

-anta (aparanta) = aparaṁ, with anta in same function as in compounds vananta (see anta^01 5): (a.) further away, westward Ja V 471; Miln 292 (janapada). (b.) future D I 30 (°kappika, cf. Sv I 118); M II 228 (°ānudiṭṭhi thought of the future); S III 46 (the same);

-āpariya (from aparāpara) ever-following, successive, continuous, everlasting; used with reference to kamma Ja V 106; Miln 108;

-bhāga the future, literally a later part of time, only in locative aparabhāge at a future date, later on Ja I 34, 262; IV 1; Vv-a 66.

Aparajju (adverb) [Sanskrit apare-dyus] on the following day Vin II 167; S I 186; Miln 48.

Aparajjhati [Sanskrit aparādhyate, apa + rādh] to sin or offend against (with locative) Vin II 78 = III 161; Ja V 68; VI 367; Miln 189; Pv-a 263. – past participle aparaddha and aparādhita (q.v.).

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 Vin IV 265; Vin III 151 (pubb° + a.); IV 265, 267; A IV 108, 112 (tila-mugga-māsā°; opposite sāli-yavaka etc.); Nidd II §314 (aparaṇṇaṁ nāma sūpeyyaṁ); Ja V 406 (°jā = hareṇukā, pea); Miln 106 (pubbaṇṇa°). See also dhañña and harita.

Aparaddha [past participle of aparajjhati] missed (with accusative), gone wrong, failed, sinned (against = locative) D I 91, 103, 180; S I 103 (suddhi-maggaṁ); Thag 78; Snp 891 (suddhiṁ = viraddha khalita Nidd I 300); Pv-a 195.

Aparapaccaya (adjective) [a + para + paccaya] not dependent or relying on others Vin I 12 (vesārajja-p-patta + a.); D I 110 (the same); M II 41; M I 491; S III 83; Sv I 278 (= nāssa paro paccayo).

Aparājita (adjective) [Vedic aparājita; a + parājita] unconquered Snp 269; Ja I 71, 165.

Aparādha [from apa + rādh] sin, fault, offence, guilt Ja I 264 (nir°); III 394; IV 495; Vv-a 69; Pv-a 87, 116.

Aparādhika (adjective) [from aparādha, cf. Sanskrit aparādhin] guilty, offending, criminal Ja II 117 (vāja°); Miln 149 (issara°), 189 (aparādhikatā).

Aparādhita [past participle of aparādheti, causative of apa + rādh; cf. aparaddha] transgressed, sinned, failing Ja V 26 (so read for aparadh’ito).

Aparāyin (adjective) [a + parāyin, cf. parāyana] having no support Ja III 386 (feminine °ī; commentary appatiṭṭhā appaṭisaraṇā).

Apalāpin see apalāsin [Sanskrit apalāpin “denying, concealing” different].

Apalāyin (adjective) [a + palāyin] not running away, steadfast, brave, fearless Nidd II §13 (abhīru anutrāsin apalāyin as explanation of acchambhin and vīra); Ja IV 296; V 4 (where commentary gives variant “apalāpinī ti pi pāṭho”, which latter has v.l. apalāsinī and is explained by commentary as palāpa-rahite anavajjasarīre page 5). See also apalāsin.

Apalāḷeti [apa + lāḷeti] to draw over to Vin I 85.

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. Nidd II introduction page xix.). We should be inclined to give apalāsin, as the lectio difficilior, the prefix. The explanation at Pp 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 Ja V 4), or “not selfish, not hard, generous” (as inferred from combination with amakkhin and amaccharin), or “brave, fearless, energetic” (= apalāyin) D III 47, cf. Pp 22. See palāsin.

Apalibuddha and Apalibodha [a + palibuddha, past participle of pari + bṛh, see palibujjhati] unobstructed, unhindered, free Ja III 381 (°bodha); Miln 388; Dhp-a III 198.

Apalekhati [apa + lekhati in meaning of Sanskrit avalihati] to lick off Pp-a 231 (hatthaṁ).

Apalekhana (neuter) [apa + lekhana from likh in meaning of lih, corresponding to Sanskrit ava-lehana] – licking off, in compound hatthāpalekhana “hand-licking” (i.e. licking one’s hand after a meal, the practice of certain ascetics) M 177 (with v.l. hatthāvalekhana M I 535; Trenckner compares BHS hastapralehaka Lal 312 and hastāvalehaka ibid. 323), 412; Pp 55 (explained at Pp-a 231 as hatthe piṇḍamhe niṭṭhite jivhāya hatthaṁ apalekhati).

Apalepa in “so’palepapatito jarāgharo” at Thig 270 is to be read as “so palepa°”. Morris’s interpretation JPTS 1886, 126 therefore superfluous.

Apalokana (neuter) [from apaloketi] permission, leave, in °kamma proposal of a resolution, obtaining leave (see kamma I 3) Vin II 89; IV 152.

Apalokita [past participle of apaloketi; Sanskrit avalokita]

1. asked permission, consulted S III 5.

2. (neuter) permission, consent, M I 337 (Nāgāpalokitaṁ apalokesi).

3. (neuter) an especially of Nibbāna S IV 370.

Apalokin (adjective) [Sanskrit avalokin] “looking before oneself”, looking at, cautious Miln 398.

Apaloketi [BHS ava-lokayati]

1. to look ahead, to look before, to be cautious, to look after M I 557 (v.l. for apaciṇāti, where Ja V 339 commentary has avaloketi); Miln 398.

2. to look up to, to obtain permission from (accusative), to get leave, to give notice of Vin III 10, 11; IV 226 (anapaloketvā = anāpucchā), 267 (+ āpucchitvā); M I 337; S III 95 (bhikkhusaṅghaṁ anapaloketvā without informing the Saṅgha); Ja VI 298 (vājānaṁ); Dhp-a I 67. – past participle apalokita (q.v.). See also apalokana and °lokin.

Apavagga [Sanskrit apavarga] completion, end, final delivery, Nibbāna; in phrase saggāpavagga Dāṭh II 62; III 75.

Apavattati [apa + vṛt, cf. Latin āverto] to turn away or aside, to go away Ja IV 347 (v.l. apasakkati).

Apavadati [apa + vadati] to reproach, reprove, reject, despise D I 122 (= paṭikkhipati Sv I 290); S V 118 (+ paṭikkāsati).

Apavahati [apa + vahati] to carry or drive away; causative apavāheti to remove, give up Miln 324 (kaddamaṁ).

Apaviṭṭha at Pv III 8^02 is to be read apaviddha (q.v.).

Apaviṇāti is probably misreading for apaciṇāti (see apac° 2). As v.l. at Ja 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 M I 324, where Trenckner unwarrantedly assumes a special root veṇ (see “Notes” page 78^01), but the vv.ll. to this passage (see M. I 557) with apavīṇāti and apacinati confirm the reading apaciṇāti, as does the gloss apaloketi.

Apaviddha [past participle of apavijjhati, Vedic apa + vyadh] thrown away, rejected, discarded, removed S I 202; III 143; Snp 200 (susānasmiṁ = chaḍḍita Pj II 250); Thag 635 = Dhp 292 (= chaḍḍita Dhp-a III 452); Pv III 8^02 (susānasmiṁ; so read for Text apaviṭṭha); Ja I 255; III 426; VI 90 (= chaḍḍita commentary). Saddh 366.

Apaviyūhati see appabbūhati.

Apavīṇati see apaviṇāti (= apaciṇāti).

Apavyāma [apa + vyāma] disrespect, neglect, in phrase apavyāmato (apaby°) karoti to treat disrespectfully, to insult, defile S I 226 (v.l. abyāmato; commentary explains apabyāmato karitvā abyāmato katvā); Kv 472 (vv.ll. asabyākato, abyāto, apabyāto; PtsC. 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-a II 36); Dhp-a II 36 (“want of forbearance” ed.; doubtful reading; vv.ll. appabyāyakamma and apasāma). For further detail see apasavya.

Apasakkati [apa + sakkati] to go away, to go aside Ja IV 347 (v.l. for apavattati); Vv-a 101; Pv-a 265 (preterit °sakki = apakkami).

Apasavya (adjective) [apa + savya] right (i.e. not left), contrary Ud 50 (Text has niṭṭhubhitvā abyāmato karitvā; vv.ll. are apabhyāmāto, abhyāmato and commentary apasabyāmato), where commentary explains apasabyāmato karitvā by apasabyaṁ katvā, “which latter corresponds in form but not in meaning to Sanskrit apasavyaṁ karoti to go on the right side” (Morris JPTS 1886, 127). – See apavyāma.

Apasāda [from apa + sad] putting down, blame, disparagement M III 230.

Apasādita [past participle of apasādeti] blamed, reproached, disparaged S II 219; Pj II 541.

Apasādeti [causative of apa + sad]

1. to refuse, decline Vin IV 213, 263; Ja V 417 (= uyyojeti).

2. to depreciate, blame, disparage Vin III 101; M III 230 (opposite ussādeti); Sv I 160. – past participle apasādita (q.v.).

Apasmāra [Sanskrit apasmāra, literally want of memory, apa + smṛ] epilepsy, convulsion, fit Ja IV 84. Cf. apamāra.

Apassinto etc. see passati.

Apassiveya [cf. Sanskrit apāśraya, from apassati]

1. support, rest Thig-a 258.

2. bed, bolster mattress, in kaṇṭak° a mattress of thorns, a bolster filled with thorns (as cushion for asceties) M I 78; Ja I 493; III 235.

-sāppassiveya with a head rest Ja IV 299;

-pīṭhaka a chair with a headrest Ja III 235.

Apassiveyika (adjective) [from apassiveya; cf. Sanskrit apāśrayin] reclining on, in kaṇṭaka° one who lies on a bed of thorns (see kaṇṭaka) M I 78; Ja IV 299 (v.l. kaṇḍikṣayika); Pp 55.

Apassita [past participle of apassati]

1. leaning against Ja II 69 (tālamūlaṁ = nissāya ṭhita commentary).

2. depending on, trusting in (with accusative or locative) Vv 10^01 (parāgāraṁ = nissita Vv-a 101); Ja IV 25 (balamhi = balaṁissita). See also avassita.

Apassati [Sanskrit apāśrayati, apa + ā + sṛi] to lean against, have a support in (accusative), to depend on.

1. (literal) lean against Vin II 175 (bhitti apassitabbo the wall to be used as a head-rest).

2. (figurative) mostly in gerund apassiveya dependent upon, depending on, trusting in (locative or accusative or –°) Vin III 38; Ja I 214; Pv-a 189. – past participle apassita (q.v.). – See also avasseti.

Apassena (neuter) [from apassati] a rest, support, dependence M III 127 (°ka); D III 224 (cattāri apassanāni); as adjective caturāpassena one who has the fourfold support viz. saṅkhāy’ekaṁ paṭisevati, adhivāseti, parivajjeti, vinodeti A V 30.

-phalaka (cf. Morris JPTS 1884, 71) a bolster-slab, headrest Vin I 48; II 175, 209.

Apahattar [agent noun to apaharati] one who takes away or removes, destroyer M I 447 = Kv 528.

Apahara [Sanskrit apahāra, from apaharati] taking away, stealing, robbing Ja II 34.

Apaharaṇa (neuter) = apahara Miln 195.

Apaharati [apa + hṛ] to take away, remove, captivate, rob Ja III 315 (preterit apahārayiṁ); Miln 413; Sv I 38.

Apākaṭatā (feminine) [a + pākaṭa + tā] unfitness Miln 232 (v.l. apākatatta perhaps better).

Apākatika (adjective) [a + pākata + ika] not in proper or natural shape, out of order, disturbed Dhp-a II 7. Cf. appakāra.

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 S III 84; It 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).

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 Thag 940 (as v.l. for Text avāṭuka, translated by Mrs. Rh.D. as “unscrupulous”, by Neumann, LMN as “ohne Redlichkeit”). Context suggests a meaning similar to the preceding nekatika, i.e. fraudulent See also next.

Apāṭubha (adjective) [a + pātu + bha (?), at the only passage changed by Morris JPTS 1893, 7 to apāṭuka but without reason] = apāṭuka, i.e. sly, fraudulent Ja IV 184 (in context with nekatika; commentary explains apāṭubhāva dhanuppāda-virahita, in which latter virahita does not fit in; the passive seems corrupt).

Apāda (?) [apa + ā + dā] giving away in marriage Ja 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 Vin II 110 = Ja II 146 (where see explanation.). Spelt apada(ka) at It 87 (v.l. apāda).

Apāna (neuter) breathing out, respiration (so Childers; no reference in Pāli Canon?) On prāṇa and apāna see G.W. Brown in JAOS 39, 1919 past participle 104-112. See ānāpāna.

Apānakatta (neuter) [a + pānaka + ttaṁ] “waterless state”, living without drinking water Ja V 243.

Apāpaka (adjective) [a + pāpaka] guiltless, innocent feminine °ikā Vv 31^04; 32^06.

Apāpata (adjective) [apa + ā + pata] falling down into (with accusative) Ja IV 234 (aggiṁ).

Apāpuraṇa (neuter) [from apāpurati] a key (to a door) Vin I 80; III 119; M III 127. See also avāpuraṇa.

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) Vin I 5 (apāpur’etaṁ amatassa dvāraṁ: imperative; where the same passage S I 137 has avāpur°, Text, but v.l. apāpur°); Vv 64^27 (apāpuranto amatassa dvāraṁ, explained at Vv-a 284 by vivaranto); It 80 (apāvuṇanti A. dv. as Text conj., with v.l. apānumanti, apāpurenti and apāpuranti). – past participle apāruta (q.v.). – passive apāpurīyati [cf. BHS apāvurīyati Mvu II 158] to be opened M III 184 (v.l. avā°); Ja I 63 (avā°); Thig 494 (apāpuṇitvā). See also avāpurati.

Apābhata [past participle of apa + ā + bhṛ cf. Vedic apa-bharati, but Latin aufero to ava°] taken away, stolen Ja III 54.

Apāya [Sanskrit apāya, from apa + i, cf. apeti] “going away” viz.

1. separation, loss Dhp 211 (piya° = viyoga Dhp-a III 276).

2. loss (of property) D III 181, 182; A II 166; IV 283; Ja III 387 (atth°).

3. leakage, out flow (of water) D I 74; A II 166; IV 287.

4. lapse, falling away (in conduct) D 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 D I 82; III 111; A I 55; It 12, 73; Nidd II under kāya; and frequent elsewhere. – apāya-duggati-vinipāta as attribute of saṁsāra S II 92, 232; IV 158, 313; V 342; opposed to khīṇāpāya-duggati-vinipāta of an Arahant A IV 405; V 182f. – See also following passive: M III 25 (anapāya); Snp 231; Thig 63; Ja IV 299; Pp 51; Vv-a 118 (opposite sugati); Pv-a 103; Saddh 43, 75 and cf. Niraya, duggati, vinipāta.

-gāmin going to ruin or leading to a state of suffering Dhp-a III 175; cf. °gamanīya the same Paṭis I 94, °gamanīyatā Ja IV 499;

-mukha “facing ruin”, leading to destruction (= vināsa-mukha Sv I 268), usually as neuter “cause of ruin” D I 101 (cattāri apāya-mukhāni); III 181, 182 (cha bhogānaṁ a°-mukhāni, i.e. causes of the loss of one’s possessions); A II 166; IV 283, 287;

-samudda the ocean of distress Dhp-a III 432;

-sahāya a spendthrift companion D III 185.

Apāyika (adjective) [also as āpāyika (q.v.); from apāya] belonging to the apāyas or states of misery D I 103; III 6, 9, 12; It 42; Pv-a 60 (dukkha).

Apāyin (adjective) [from apāya] going away Ja I 163 (aḍḍharattāvapāyin = aḍḍharatte apāyin commentary). °an° not going away, i.e. constantly following (chāyā anapāyinī, the shadow) Dhp 2; Thag 1041; Miln 72.

Apāra (neuter) [a + pāra]

1. the near bank of a river Ja 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; Nidd II §62; Dhp 385 (explained as bāhirāni cha āyatanāni Dhp-a IV 141). See pāra and cf. avara.

Apāraṇeyya (adjective) [gerund of paraneti + a°] that which cannot be achieved, unattainable Ja VI 36 (= apāpetabba).

Apāruta [Sanskrit apāvṛta, past participle of apāpurati] open (of a door) Vin I 7 = M I 169 (apārutā tesaṁ amatassa dvārā); D I 136 (= vivaṭa-dvāra Sv I 297); Ja I 264 (°dvāra).

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) S I 33 (Mrs Rh.D. translates “leaning board”); Ja VI 252 (v.l. upā°; Kern translates “remhout”, i.e. brake).

Apāhata [past participle of apa + hṛ] driven off or back, refuted, refused Snp 826 (°smiṁ = apasādite vade Pj II 541).

Api (indeclinable) [Sanskrit api and pi; Indo-Germanic °epi °pi °opi; cf. Greek έπι on to, όπι (‘όπιϧϵν behind, ὀπίσσαί back = close at one’s heels); Latin ob. in certain functions; Gothic iftuma. The assimilated form before vowels is app° (= Sanskrit apy°). See further details under pi.] both preposition and conjunction, originally meaning “close by”, then as preposition “towards, to, on to, on” and as adverb “later, and, moreover”.

1. (preposition and prefix)

(a) preposition with locative: api ratte later on in the night (q.v.)

(b) prefix: apidhāna putting onto; apiḷahati bind onto, apihita (= Greek ἐπιϧετός, epithet) put onto, (q.v.).

2. (conjunctive and particle).

(a) in affirmative sentences meaning primarily “moreover, further, and then, even”:

(α)(single) prothetic: api dibbesu kāmesu even in heavenly joys Dhp 187; ko disvā na pasīdeyya api kaṇhābhijātiko even an unfortunate born Snp 563 api yojanāni gacchāma, even for leagues we go Pv IV 10^07 (= anekāni yojanāni pi g. Pv-a 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) Ja V 24 (with = api nāma sakkuṇeyyāma; see further under β appeva nāma). – api ... api in correlation corresponds to Latin et ... et Sanskrit ca ... ca, meaning both ... and, and ... as well as, and is especially frequent in combination appekacce ... appekacce (and) some ... and others, i.e. some ... others [not with Kern Toev. sub voce to appa!], e.g. at D I 118; Thig 216; Vv-a 208, etc. °appekadā “morever once” = sometimes Vin IV 178; S I 162; IV 111; Ja I 67; Dhp-a III 303, etc.

(β) (in combination with other emphatic or executive particles) api ca further, and also, moreover D I 96; Miln 25, 47. – api ca kho moreover, and yet, still, all the same It 89 (+ pana v.l.); Miln 20, 239. – api ca kho pana all the same, never mind, nevertheless Ja I 253. – api ssu so much so Vin II 76. – appeva nāma (with potential) (either) surely, indeed, yes, I reckon, (or) I présumé, it is likely that, perhaps Vin I 16 (surely); II 85 (the same); cf. pi D I 205 (sve pi upasaṅkameyyāma tomorrow I shall surely come along), 226 (siyā thus shall it be); M I 460 = It 89 (moreover, indeed); Ja I 168 (surely) Vin II 262 (perhaps) Ja 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. awaiting an affirmative answer (“not, not then”): api Yasaṁ kulaputtaṁ passeyya do you not see ... Vin I 16; api samaṇa balivadde addasā have you not then seen ... S I 115; api kiñci labhāmase shall we then not get anything? Ja III 26; api me pitaraṁ passivetha do you then not see my father? Pv-a 38. – Also combined with other interrogative particle e.g. api nu Ja II 415.

Apitika (adjective) [a + pitika] fatherless Ja V 251.

Apithīyati [for apidhīyati; api + dhā] passive of apidahati to be obstructed, covered, barred, obscured Ja II 158. See also pithīyati.

Apidahati [api + dhā, cf. Greek ἐπιτἱϧημι to put on (see api 1b)], to cover up, obstruct, Ja V 60 (infinitive apidhetuṁ). past participle apihita, passive apithīyati, derived apidhāna (q.v.).

Apidhāna (neuter) [Vedic apidhāna in same meaning] cover, lid Vin I 203, 204; II 122. See apidahati.

Apiratte [read api ratte, see api 1 a] later in the night Ja VI 560.

Apilāpana (neuter) [from api + lap] counting up, repetition [Kern, Toev, sub voce gives derivation from a + plāvana] Nett 15, 28, 54; Miln 37.

Apilāpanatā (feminine) in the passage at Dhs 14 = Nidd II §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. Rh.D. translates (p. 16) “opposite of superficiality” (lit “not floating”); see her detailed note BMPE 14 note 3.

Apilāpeti [api + lap] “to talk close by”, i.e. to count up, recite, or: talk idly, boast of Miln 37 (sāpateyyaṁ).

Apiḷandha (adjective) at Vv 36^01 should be read as apiḷaddha (= Sanskrit apinaddha) past participle of apiḷandhati (apinandhati) “adorned with”, or (with v.l.) as apiḷandhana; Vv-a 167 explains by analaṅkata, mistaking the a of api for a negation.

Apiḷandhana (neuter) [from apiḷandhati, also in shorter (and more usual) form piḷandhana, q.v.] – that which is tied on, i.e. band, ornament, apparel, parure Vv 64^10, 64^18 (explained inacurately at Vv-a 279 by; a-kāro nipātamattaṁ, pilandhanaṁ = ābhāraṇaṁ); Ja VI 472 (commentary pilandhituṁ pi ayuttaṁ?).

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) Ja V 400 (gerund apiḷayha = piḷandhitvā commentary) – Cf. apiḷandhana and past participle apiladdha sub voce apiḷandha.

Apiha (adjective) [apihālu? a + piha, uncertain origin, see next. Morris JPTS 1886 takes it as a + spṛha] “unhankering” (Mrs Rh.D.) S I 181 (+ akaṅkha; v.l. 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 S I 187 = Thag 1218 (akuhako nipako apihālu); Snp 852 (+ amaccharin, explained at Pj 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 Nidd II §227).

Apihita [past participle of apidahati] covered Ja IV 4.

Apuccaṇḍatā (feminine) [a + pūti + aṇḍa + tā] “not being a rotten egg,” i.e. normal state, healthy birth, soundness M I 357.

Apuccha (adjective) [a + pucchā] “not a question”, i.e. not to be asked Miln 316.

Apekkha (adjective) [= apekkhā] waiting for, looking for S 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); Ja IV 226 (the same); As 365. anapekkhamāna paying no attention to (accusative) Snp 59; Ja V 359.

2. [Sanskrit avīkṣate, ava + īkṣ; see avekkhati] to consider, refer to, look at, gerund apekkhitvā (cf. Sanskrit avīkṣya) with reference to Vv-a 13. – past participle apekkhita (q.v.).

Apekkhavant (adjective) [from apekkhā] full of longing or desire, longing, craving Vin IV 214; S III 16; Thag 558; Ja V 453 (= sataṇha); Pj 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) S I 77; III 132; V 409 (mātā-pitusu); Vin IV 214; Snp 38 (= vuccati taṇhā etc. Nidd II §65; = taṇhā sineha Pj II 76); Ja I 9, 141; Thag 558; Dhp 345 (puttesu dāresu ca = taṇhā Dhp-a IV 56); Dhs 1059, 1136 (= ālayakaraṇa-vasena apekkhatī ti apekkhā As 365, cf. BMPE 257 note 3). Frequently as adjective (-°or in combination with sa° and an°), viz. Vin III 90 (visuddha°); S I 122 (otara°); sa° A III 258, 433; IV 60f.; an° without consideration, regardless, indifferent S V 164; A III 252, 347, 434; Snp 200 (anapekkhā honti ñātayo); Ja I 9. Cf. anapekkhin and apekkhavant; also BHS avekṣatā.

Apekkhita [past participle of apekkhati] taken care of, looked after, considered Ja VI 142, 149 (= olokita commentary).

Apekkhin (adjective) [Sanskrit apekṣin, but BHS avekṣin, e.g. Jm 215; from apa + īkṣ] considering, regarding, expecting, looking for; usually negative an° indifferent (against = locative) S I 16, 77; II 281; III 19, 87; Snp 166 (kāmesu), 823 (the same), 857; Dhp 346. Cf. apekkhavant.

Apeta (adjective) [past participle of apeti] gone away; (medium) freed of, rid of, deprived of (instrumental, ablative or °-) Dhp 9 (damasaccena); Pv-a 35 (dukkhato); usually °- in sense of “without, °less”, e.g. apeta-kaddama free from mud, stainless Dhp 95; °vattha without dress Ja V 16; °viññāṇa without feeling, senseless Dhp 41; Thig 468; °viññāṇattaṁ senselessness, lack of feeling Pv-a 63.

Apetatta (neuter) [abstract to apeta] absence (of) Pv-a 92.

Apeti [apa + i, cf. Greek ἄπειμι, Latin abeo, Gothic af-iddja] to go away, to disappear D I 180 (upeti pi apeti pi); Ja I 292; Snp 1143 (= n’apagacchanti na vijahanti Nidd II §66). – past participle apeta (q.v.).

Apetteyyatā (feminine) [a + petteyyatā, abstract from °paitṛya fatherly] in combination with amatteyyatā irreverence towards father and mother D III 70 (cf. Dhp 332 and Dhp-a IV 34).

Apeyya (adjective) [a + peyya, gerund of pā] not to be drunk, not drinkable Ja VI 205 (sāgara).

Apesiya (neuter) [? of uncertain origin] a means of barring a door Vin 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 Vin II 177.

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 Vv-a 334 as equivalent to a negative particle (see appodaka) D I 61 (opposite mahant, Sv I 170 = parittaka); Snp 713, 775, 805, 896 (= appaka, omaka, thoka, lāmaka, jatukka, parittaka Nidd I 306); Dhp 174; Ja I 262; Pp 39. – neuter appaṁ a little, a small portion, a trifle; plural appāni small things, trifles A II 26 = It 102; A II 138; Dhp 20 (= thokaṁ eka-vagga-dvi-vagga-mattam pi Dhp-a I 158), 224 (°smiṁ yācito asked for little), 259.

-aggha of little value (opposite mahaggha priceless) Ja I 9; Pp 33; Dhp-a IV 184;

-assāda [BHS alpasvāda, cf. Divy 224 = Dhp 186; alpa + ā + svād] of little taste or enjoyment, affording little pleasure (always used of kāmā) Vin II 25 = M I 130 = A III 97 = Nidd II §71; Snp 61; Dhp 186 (= supina-sadisatāya paritta-sukha Dhp-a III 240); Thig 358 (= Thig-a 244); Ja II 313; Vism 124;

-ātaṅka little (or no) illness, freedom from illness, good health (= appābādha with which often combined.) [BHS alpātaṅka and alpātaṅkatā] D I 204 (+ appābādha); III 166; A III 65, 103; Miln 14;

-ābādha same as appātaṅka (q.v.) D I 204; III 166, 237; M II 125; A I 25; II 88; III 30, 65f., 103, 153; Pv IV 1^44; °ābādhatā the same [cf. BHS alpābādhatā good health] A I 38;

-āyuka short lived D I 18; Pv-a 103, also as °āyukin Vv 41^06;

-āhāra taking little or no food, fasting M II 5; Snp 165 (= ekāsana-bhojitāya ca parimita-bhojitāya ca Pj II 207), also as °āhāratā M I 245; II 5;

-odaka having little or no water, dry Snp 777 (macche va appodake khīṇasote = parittodake Nidd I 50); Vv 84^03 (+ appabhakkha; explained at Vv-a 334 as “appa-saddo h’ettha abhāvattho appiccho appanigghoso ti ādisu viya”); Ja I 70; Dhp-a IV 12;

-kasira in instrumental °kasirena with little or no difficulty D I 251; S V 51; Thag 16;

-kicca having few duties, free from obligations, free from care Snp 144 (= appaṁ kiccaṁ assā ti Pj I 241);

-gandha not smelling or having a bad smell Miln 252 (opposite sugandha);

-ṭṭha “standing in little”; i.e. connected with little trouble D I 143; A I 169;

-thāmaka having little or no strength, weak S IV 206;

-dassa having little knowledge or wisdom Snp 1134 (see Nidd II §69; explained by paritta-pañña Pj II 605);

-nigghosa with little sound, quiet, still, soundless (cf. Vv-a 334, as quoted above under °odaka) A V 15 (+ appasadda); Snp 338; Nidd I 377; Miln 371. °pañña, of little wisdom Ja II 166; III 223, 263;

-puñña of little merit M II 5;

-puññatā having little merit, unworthiness Pv IV 10^07;

-phalatā bringing little fruit Pv-a 139;

-bhakkha having little or nothing to eat Vv 84^03;

-bhoga having little wealth, i.e. poor, indigent Snp 114 (= sannicitānaṁ ca bhogānaṁ āyamukhassa ca abhāvato Pj II 173);

-maññati to consider as small, to underrate: see separately;

-matta little, slight, mean, (usually as °ka; not to be confused with appamatta^02) A III 275; Ja I 242; also meaning “contented with little” (of the bhikkhu) It 103 = A II 27; feminine °ā trifle, smallness, insignificance D I 91; Sv I 55;

-mattaka small, insignificant, trifling, neuter a trifle (cf. °matta) Vin I 213; II 177 (°vissajjaka the distributor of little things, cf. A III 275 and Vin IV 38, 155); D I 3 (= appamattā etassā ti appamattakaṁ Sv I 55); Ja I 167; III 12 (= aṇu); Pv-a 262;

-middha “little slothful”, i.e. diligent, alert Miln 412;

-rajakkha having little or no obtuseness D II 37; M I 169; Saddh 519;

-ssaka having little of one’s own, possessing little A I 261; II 203;

-sattha having few or no companious, lonely, alone Dhp 123;

-sadda free from noise, quiet M II 2, 23, 30; A V 15; Snp 925 (= appanigghosa Nidd I 377); Pp 35; Miln 371;

-siddhika bringing little success or welfare, dangerous Ja IV 4 (= mandasiddhi vināsabahula commentary); VI 34 (samuddo a. bahu-antarāyiko);

-ssuta possessing small knowledge, ignorant, uneducated D I 93 (opposite bahussuta); III 252, 282; S IV 242; It 59; Dhp 152; Pp 20, 62; Dhs 1327;

-harita having little or no grass S I 169; Snp 15 (= paritta-harita-tiṇa Pj II 154).

Appaka (adjective) [appa + ka] little, small, trifling; plural few. neuter °ṁ adverb a little D II 4; A V 232f., 253f.; Snp 909 (opposite bahu); Dhp 85 (appakā = thokā na bahū Dhp-a II 160); Pv I 10^02 (= paritta Pv-a 48); II 9^39; Pp 62; Pv-a 6, 60 (= paritta). feminine appikā Ja I 228. – instrumental appakena by little, i.e. easily Sv I 256. – anappaka not little, i.e. much, considerable, great; plural many S IV 46; Dhp 144; Pv I 11^07 (= bahū Pv-a 58); Pv-a 24, 25 (read anappake pi for Text °appakeci; so also Pj I 208).

Appakāra (adjective) [a + pakāra] not of natural form, of bad appearance, ugly, deformed Ja V 69 (= sarīrappakāra-rahita dussaṇṭhāna commentary). Cf. apākatika.

Appakiṇṇa [appa + kiṇṇa, although in formation also + ā + pakiṇṇa] little or not crowded, not overheaped A V 15 (commentary anākiṇṇa).

Appagabbha (adjective) [a + pagabbha] unobtrusive, free from boldness, modest S II 198 = Miln 389, Snp 144, 852 (cf. Nidd I 228 and Pj I 232); Dhp 245.

Appaccaya [a + paccaya]

1. (no) discontent, dissatisfaction, dejection, sulkiness D I 3 (= appatītā honti tena atuṭṭhā asomanassitā ti appacayo; domanass’etaṁ adhivacanaṁ Sv I 52); III 159; M I 442; A I 79, 124, 187; II 203; III 181f.; IV 168, 193; Ja II 277; Snp page 92 (kopa + dosa + appacaya); Vv 83^31 (= domanassaṁ Vv-a 343); Pj II 423 (= appatītaṁ domanassaṁ).

2. (adjective) unconditioned Dhs 1084, 1437.

Appaṭi° [a + paṭi°] see in general under paṭi°.

Appaṭikārika (adjective) [a + paṭikārika] “not providing against”, i.e. not making good, not making amends for, destructive Ja V 418 (spelling here and in commentary appati°).

Appaṭikuṭṭha [CPD]: not contradicted, not despised, uncensured, not condemned. AN 3.61.

Appaṭikopeti [a + paṭikopeti] not to disturb, shake or break (figurative) Ja V 173 (uposathaṁ).

Appaṭikkhippa (adjective) [a + paṭikkhippa, gerund of paṭikkhipati] not to be refused Ja II 370.

Appaṭigandhika and Appaṭigandhiya (adjective) [a + paṭi + gandha + ika] not smelling disagreeable, i.e. with beautiful smell, scented, odorous Ja V 405 (°ika, but commentary °iya; explained by sugandhena udakena samannāgata); VI 518; Pv II 1^20; III 2^26.

Appaṭigha (adjective) [a + paṭigha] (a) not forming an obstacle, not injuring, unobstructive Snp 42 (see explination at Nidd II §239; Pj 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) D III 217; Dhs 660, 756, 1090, 1443.

Appaṭicchavi (adjective) at Pv II 1^13 is faulty reading for sampatitacchavi (v.l.).

Appaṭibhāga (adjective) [a + paṭibhāga] not having a counterpart, unequalled, incomparable Dhp-a I 423 (= anuttara).

Appaṭibhāṇa (adjective) [a + paṭibhāṇa] not answering back, bewildered, cowed down Vin III 162; A III 57; °ṁ karoti to intimidate, bewilder Ja V 238, 369.

Appaṭima (adjective) [a + paṭima from preposition paṭi but cf. Vedic apratimāna from prati + mā] matchless, incomparable, invaluable Thag 614; Miln 239.

Appaṭivattiya (adjective) [a + paṭi + vattiya = vṛtya, gerundive or vṛt] (a) not to be rolled back Snp 554 (of dhammacakka, may however be taken in meaning of b.). – (b) irresistable Ja II 245 (sīhanada). Note: The spelling with ṭ is only found as v.l. at Ja II 245; otherwise as t.

Appaṭivāṇa (neuter) [a + paṭivāṇa, for °vrāṇa, the guṇa-form of vṛ, cf. Sanskrit prativāraṇa] non-obstruction, not hindering, not opposing or contradicting A I 50; III 41; V 93f.; adjective Ja 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 BMPE 332f.) A I 50, 95 = D III 214 = Dhs 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 S II 132; V 440; A II 93, 195; III 307f.; IV 320; Nidd II under chanda commentary [cf. similarly Divy 654].

Appaṭivāṇīya (adjective) [gerund of a + paṭi + vṛ; cf. BHS aprativāṇiḥ Divy 655; Mvu III 343] – not to be obstructed, irresistible S I 212 (applied to Nibbāna; Mrs. Rh.D. K.S. I page 274 translation “that source from whence there is no turning back”), Thig 55.

Appaṭividdha (adjective) [a + paṭi + viddha] “not shot through” i.e. unhurt Ja VI 446.

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.) A III 289; Miln 373; cf. Q.K.M. II 292.

Appaṭivekkhiya [gerund of a + paṭi + avekkhati] not observing or noticing Ja IV 4 (= apaccavekkhitvā anavekkhitvā commentary).

Appaṭisaṅkhā (feminine) [a + paṭisaṅkhā] want of judgment Pp 21 = Dhs 1346.

Appaṭisandhika (and Appaṭisandhiya) (adjective) [a + paṭisandhi + ka (ya)]

1. what cannot be put together again, unmendable, irreparable (°iya) Pv I 12^09 (= puna pākatiko na hoti Pv-a 66) = Ja III 167 (= paṭipākatiko kātuṁ na sakkā commentary).

2. incapable of reunion, not subject to reunion, i.e. to rebirth Ja V 100 (°bhāva).

Appaṭisama (adjective) [a + paṭi + sama; cf. BHS apratisama Mvu I 104] – not having it’s equal, incomparable Ja I 94 (Baddha-sirī).

Appaṭissavatā (feminine) [a + paṭissavatā] want of deference Pp 20 = Dhs 1325.

Appaṇihita (adjective) [a + paṇihita] aimless, not bent on anything, free from desire, usually as neuter aimlessness, combined with animittaṁ Vin III 92, 93 = IV 25; Dhs 351, 508, 556. See on term Cpd. 67; BMPE 85, 133 and cf. paṇihita.

Appatiṭṭha (adjective) [a + patiṭṭha]

1. not standing still S I 1.

2. without a footing or ground to stand on, bottomless Snp 173.

Appatissa (and Appaṭissa) (adjective) [a + paṭi + śru] not docile, rebellious, always in combination with agārava A II 20; III 7f., 14f., 247, 439. Appatissa-vāsa an unruly state, anarchy Ja II 352. See also paṭissā.

Appatīta (adjective) [a + patīta, of prati + i, Sanskrit pratīta] dissatisfied, displeased, disappointed (cf. appaccaya) Ja V 103 (at this passage preferably to be read with v.l. as appatika = without husband, commentary explains assāmika), 155 (cf. commentary on page 156); Sv I 52; Pj II 423.

Appaduṭṭha (adjective) [a + paduṭṭha] not corrupt, faultless, of good behaviour Snp 662 (= padosa-bhāvena a. Pj II 478); Dhp 137 (= niraparādha Dhp-a III 70).

Appadhaṁsa (adjective) [= appadhaṁsiya, Sanskrit apradhvaṁsya] not to be destroyed Ja IV 344 (v.l. duppadhaṁsa).

Appadhaṁsika (and Appadhaṁsiya) (adjective) [gerund of a + padhaṁseti] – not to be violated or destroyed, inconquerable, indestructible D III 175 (°ika, v.l. °iya); Ja III 159 (°iya); Vv-a 208 (°iya); Pv-a 117 (°iya). Cf. appadhaṁsa.

Appadhaṁsita (adjective) [past participle of a + padhaṁseti] not violated, unhurt, not offended Vin IV 229.

Appaṇā, Appanā (feminine) [cf. Sanskrit arpaṇa, abstract from appeti = arpayati from of ṛ, to fix, turn, direct one’s mind; see appeti] application (of mind), ecstasy, fixing of thought on an object, conception (as psychological technical term) Ja II 61 (°patta); Miln 62 (of vitakka); Dhs 7, 21, 298; Vism 144 (°samādhi); As 55, 142 (defined by Buddhaghosa as “ekaggaṁ cittaṁ ārammaṇe appeti”), 214 (°jhāna). See on term Cpd. past participle 56f., 68, 129, 215; BMPE xxviv, 9, note 2; 49, note 1; 74, notes 2, 322.

Appabhoti (Appahoti) see pahoti.

Appamaññati [appa + maññati] to think little of, to underrate, despise Dhp 121 (= avajānāti Dhp-a III 16; v.l. avapamaññati).

Appamaññā (feminine) [a + pamaññā, abstract from pamāṇa = Sanskrit °pramānya] boundlessness, infinitude, as psychological technical term applied in later books to the four varieties of philanthropy, viz. mettā karuṁā muditā upekkhā i.e. love, pity, sympathy, desinterestedness, and as such enumerated at D III 223 (q.v. for detailed reference as to various passages); Paṭis I 84; Vibh 272f.; As 195. By itself at Snp 507 (= metta-j-jhāna-saṅkhātā a. Pj II 417). See for further explanation BMPE 59 note 1, and mettā.

Appamatta^01 (adjective) [appa + matta] see appa.

Appamatta^02 (adjective) [a + pamatta, past participle of pamadati] not negligent, i.e. diligent, careful, heedful, vigilant, alert, zealous M I 391-92; S I 4; Snp 223 (cf. Pj I 169), 507, 779 (cf. Nidd I 59); Dhp 22 (cf. Dhp-a I 229); Thig 338 = upaṭṭhitasati Thig-a 239).

Appamāṇa (frequently spelled Appamāna) (adjective) [a + pamāṇa]

1. “without measure”, immeasurable, endless, boundless, unlimited, unrestricted all-permeating S IV 186 (°cetaso); A II 73; V 63; Snp 507 (mettaṁ cittaṁ bhāvayaṁ appāmāṇaṁ = anavasesa-pharaṇena Pj II 417; cf. appamaññā); It 21 (mettā), 78; Ja II 61; Paṭis II 126f.; Vibh 16, 24, 49, 62, 326f.; Dhs 182, 1021, 1024, 1405; As 45, 196 (°gocara, cf. anantagocara). See also on term BMPE 55.

2. “without difference”, irrelevant, in general (in commentary style) Ja I 165; II 323.

Appamāda [a + pamāda] thoughtfullness, carefullness, conscientiousness, watchfullness, vigilance, earnestness, zeal D I 13 (a. vuccati satiyā avippavāso Sv I 104); III 30, 104f., 112, 244, 248, 272; M I 477 (°phala); S I 25, 86, 158, 214; II 29, 132; IV 78 (°vihārin), 97, 125, 252f.; V 30f. (°sampadā), 41f., 91, 135, 240, 250, 308, 350; A I 16, 50. (°adhigata); III 330, 364, 449; IV 28 (°gāravatā) 120 (°ṁ garu-karoti); V 21, 126 (kusalesu dhammesu); Snp 184, 264, 334 (= sati-avippavāsa-saṅkhāta a. Pj II 339); It 16 (°ṁ pasaṁsanti puññakiriyāsu paṇḍitā), 74 (°vihārin); Dhp 57 (°vihārin, cf. Dhp-a I 434); 327 (°rata = satiyā avippavāse abhirata Dhp-a IV 26); Dāṭh II 35; Pj I 142.

Appameyya (adjective) [a + pameyya = Sanskrit aprameya, gerund of a + pra + mā] – immeasurable, infinite, boundless M I 386; S V 400; A I 266; Thag 1089 (an°); Pp 35; Miln 331; Saddh 338.

Appavattā (feminine) [a + pavattā] the state of not going on, the stop (to all that), the non-continuance (of all that) Thag 767; Miln 326.

Appasāda see pasāda.

Appasseda see appa.

Appahīna (adjective) [a + pahīna, past participle of pahāyati] not given up, not renounced M I 386; It 56, 57; Nidd II §70 D^01; Pp 12, 18.

Appāṇaka (adjective) [a + pāṇa + ka] breathless, i.e.

1. holding one’s breath in a form of ecstatic meditation (jhāna) M I 243; Ja I 67 [cf. BHS āsphānaka Lal 314, 324; Mvu II 124; should the Pāli form be taken as °a + prāṇaka?].

2. not holding anything breathing, i.e. inanimate, lifeless, not containing life Snp page 15 (of water).

Appikā (feminine) of appaka.

Appiccha (adjective) [appa + iccha from iṣ, cf. icchā] desiring little or nothing, easily satisfied, unassuming, contented, unpretentious S I 63, 65; A III 432; IV 2, 218f., 229; V 124f., 130, 154, 167; Snp 628, 707; Dhp 404; Pv IV 7^03; Pp 70.

Appicchatā (feminine) [abstract from preceding] contentment, being satisfied with little, unostentatiousness Vin III 21; D III 115; M I 13; S II 202, 208f.; A I 12, 16f.; III 219f., 448; IV 218, 280 (opposite mahicchatā); Miln 242; Pj II 494 (catubbidhā, viz. paccaya-dhutaṅga-pariyatti-adhigama-vasena); Pv-a 73. As one of the 5 dhutaṅga-dhammā at Vism 81.

Appita (adjective) [past participle of appeti, cf. BHS arpita, e.g. prītyarpitaṁ cakṣuḥ Jm 31^69]

1. fixed, applied, concentrated (mind) Miln 415 (mānasa) Saddh 233 (citta).

2. brought to, put to, fixed on Ja VI 78 (maraṇamukhe); visappita (an arrow to which) poison (is) applied, so read for visap(p)īta at Ja V 36 and Vism 303.

Appiya and Appiyatā see piya etc.

Appekadā (adverb) see api 2 a α.

Appeti [Vedic arpayati, causative of ṛ, ṛṇoti and ṛcchati (cf. icchati^02), Indo-Germanic °ar (to insert or put together, cf. also °er under aṇṇava) to which belong Sanskrit ara spoke of a wheel; Greek ἀραρίσκω to put together, ἅρμα chariot, ἄρϧρον limb, ἀρετή virtue; Latin arma = English arms (i.e. weapon), artus fixed, tight, also limb, ars = article For further connections see aṇṇava]

1. (*er) to move forward, rush on, run into (of river) Vin II 238; Miln 70.

2. (*ar) to fit in, fix, apply, insert, put on to (literal and figurative) Vin II 136, 137; Ja 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); Vv-a 110 (saññāṇaṁ). Cf. Trenckner, “Notes” 64 note 19, who defends reading abbeti at Text passages.

Appesakkha (adjective) [according to Childers = Sanskrit °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 Avś II 153; Divy 243] – of little power, weak, impotent S II 229; Miln 65; Saddh 89.

Appoti [the contracted form of āpnoti, usually pāpuṇāti, from āp] to attain, reach, get Vism 350 (in etymology of āpo).

Appodaka see appa.

Appossukka (adjective) [appa + ussuka, Sanskrit alpotsuka, e.g. Lal. 509; Divy 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 Vin II 188; M III 175, 176; S I 202 (in stock phrase appossukka tuṇhībhūta saṅkasāya “living at ease, given to silence, resigned” Mrs. Rh.D. K.S. I 258, see also JPTS 1909, 22); II 177 (the same); IV 178 (the same); Thig 457 (= nirussukka Thig-a 282); Snp 43 (= abyāvaṭa anapekkha Nidd II §72); Dhp 330 (= nirālaya Dhp-a IV 31); Ja I 197; IV 71; Miln 371 (a. tiṭṭhati to keep still); Sv I 264.

Appossukkatā (feminine) [abstract from preceding] inaction, reluctance, carelessness, indifference Vin I 5; D II 36; Miln 232; Dhp-a II 15.

Apphuta (and Apphuṭa) [Sanskrit °ā-sphṛta for a-sphārita past participle of sphar, cf. phurati; phuṭa and also phusati] – untouched, unpervaded, not penetrated. D I 74 = M I 276 (pīti-sukhena).

Apphoṭā (feminine) [from appoṭeti to blossom] name of a kind of Jasmine Ja VI 336.

Apphoṭita [past participle of apphoṭeti] having snapped one’s fingers or clapped one’s hands Ja II 311 (°kāle).

Apphoṭeti [ā + phoṭeti, sphuṭ] to snap the fingers or clap the hands (as sign of pleasure) Miln 13, 20. past participle apphoṭita.

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”).

Aphegguka (adjective) [a + pheggu + ka] not weak, i.e. strong Ja III 318.

Abaddha [a + baddha] not tied, unbound, unfettered Snp 39 (v.l. and Nidd II abandha; explained by rajju-bandhanādisu yena kenaci abaddha Pj II 83).

Abandha (adjective/noun) [a + bandha] not tied to, not a follower or victim of It 56 (mārassa; v.l. abaddha).

Abandhana (adjective) [a + bandhana] without fetters or bonds, unfettered, untrammelled Snp 948, cf. Nidd I 433.

Ababa [of uncertain origin, probably onomatopoetic]. Name of a certain Hell, enumerated with many other similar names at A V 173 = Snp page 126 (cf. aṭaṭa, abbuda and also Avś I 4, 10 and see for further explanation of term Pj II 476 f).

Abala (adjective) [a + bala] not strong, weak, feeble Snp 1120 (= dubbala, appabala, appathāma Nidd II §73); Dhp 29 (°assa a weak horse = dubbalassa Dhp-a I 262; opposite sīghassa a quick horse).

Abbaje Text reading at A II 39, evidently interpreted by editor as ā + vṛaje, potential of ā + vraj to go to, come to (cf. pabbajati), but is preferably with v.l. to be read aṇḍaje (corresponding with vihaṅgama in preceding line).

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

Abbata (adjective/noun) [a + vata, Sanskrit avrata] (a) (neuter) that which is not “vata” i.e. moral obligation, breaking of the moral obligation Snp 839 (asīlata + a.); Nidd I 188 (v.l. abhabbata; explained again as a-vatta). Pj II 545 (= dhutaṅgavataṁ vinā. – (b) (adjective) one who offends against the moral obligation, lawless Dhp 264 (= sīlavatena ca dhutavatena ca virahita Dhp-a III 391; vv.ll. k. adhūta and abhūta; abbhuta, commentary abbuta).

Abbaya in uday° at Miln 393 stands for avyaya.

Abbahati (and Abbuhati) [the first more frequent for present, the second often in preterit forms; Sanskrit ābṛhati, ā + bṛh^01, past participle bṛḍha (see abbūḷha)] – to draw off, pull out (a sting or dart); imperative present abbaha Thag 404; Ja II 95 (v.l. appuha = abbuha; commentary explains by uddharatha). – preterit abbahi Ja V 198 (v.l. abbuhi), abbahī metri causā Ja III 390 (v.l. dhabbuḷi = abbuḷhi) = Pv I 8^06 (which reads Text abbūḷha, but Pv-a 41 explains nīhari) = Dhp-a I 30 (vv.ll. sabbahi, sabbamhi; gloss K. B abbūḷhaṁ) = Vv 83^09 (Text abbuḷhi; v.l. abbuḷhaṁ, avyahi; Vv-a 327 explains as uddhari), and abbuhi A III 55 (v.l. abbahi, commentary abbahī ti nīhari), see also vv.ll. under abbahi. – gerund abbuyha Snp 939 (= abbuhitvā uddharitvā Nidd I 419; v.l. abbuyhitvā; Pj II 567 reads avyuyha and explains by uddharitvā); S I 121 (taṇhaṁ); III 26 (the same.; but spelt abbhuyha). – past participle abbuḷha (q.v.). – causative abbāheti [Sanskrit ābarhayati] to pull out, drag out Ja IV 364 (satthaṁ abbāhayanti; v.l. abbhā°); Dhp-a II 249 (asiṁ). gerund abbāhitvā (= °hetvā) Vin II 201 (bhisa-muḷālaṁ) with v.l. aggahetvā, abbūhitvā, cf. Vin I 214 (vv.ll. aggahitvā and abbāhitvā). past participle abbūḷhita (q.v.).

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

Abbuda (neuter) [etymology unknown, original meaning “swelling”, the Sanskrit form arbuda seems to be a translation of Pāli 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 Nidd I 120; Miln 40; Vism 236.

2. a tumour, canker, sore Vin III 294, 307 (only in Samantapāsādikā; 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). S I 149 = A II 3 (chattiṁsati pañca ca abbudāni); S I 152 = A V 173 = Snp page 126 (cf. Pj II 476: abbudo nāma koci pacceka-Nirayo n’atthi, Avīcimhi yeva abbuda-gaṇanāya paccanokāso pana abbudo Nirayo ti vutto; see also K.S. I 190); Ja III 360 (sataṁ ninnahuta-sahassānaṁ ekaṁ abbudaṁ).

4. a term used for “hell” in the riddle S I 43 (kiṁsu lokasmiṁ abhudaṁ “who are they who make a hell on earth” Mrs. Rh.D. The answer is “thieves”; so we can scarcely take it in meaning of 2 or 3. The commentary has vināsa-karaṇaṁ).

Abbuḷhati and Abbuhati (?) see abbahati.

Abbuḷhana (neuter) [from abbahati = abbuhati (abbuḷhati)] the pulling out (of a sting), in phrase taṇhā-sallassa abbuḷhanaṁ as one of the 12 achievements of a Mahesi Nidd I 343 = Nidd II §503 (editors of Nidd I have abbūhana, v.l. abbussāna; editors of Nidd II abbuḷhana, vv.ll. abbahana, abbuhana). Cf. abbāhana.

Abbūḷha (adjective) [Sanskrit ābṛḍha, past participle of a + bṛh^01, 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 D II 283 (v.l. asammūḷha); Snp 593, 779 (= abbūḷhita-salla Nidd I 59; rāgādi-sallānaṁ abbūḷhattā a. Pj II 518); Ja III 390 = Vv 83^10 = Pv I 8^07 = Dhp-a I 30. – In other connections: M I 139 = A III 84 (°esika = taṇhā pahīnā; see esikā); Thag 321; Pj I 153 (°soka).

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

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

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

Abbokiṇṇa [= abbhokiṇṇa, abhi + ava + kiṇṇa, cf. abhikiṇṇa]

1. filled M I 387 (paripuṇṇa + a.); Dhp-a 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 A IV 13 = 145; Kv 401 (v.l. abbhokiṇṇa), cf. also PtsC. 231 note 1 (abbokiṇṇa undiluted?); Vibh 320.

3. doubtful spelling at Vin III 271 (Buddhaghosa on Pārāj. III 1, 3).

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 Vin III 91, 112 (see also PtsC. 361 note 4). – (b) uncommon, extraordinary Ja III 309 (v.l. abbho); V 271, 286 (Kern: ineffective).

Abbha (neuter) [Vedic abhra neuter and later Sanskrit abhra masculine “dark cloud”; Indo-Germanic °ṁbhro, cf. Greek ἀϕρὸς scum, froth, Latin imber rain; also Sanskrit ambha water, Greek ὄμβρος rain, Oir ambu water]. A (dense and dark) cloud, a cloudy mass A II 53 = Vin II 295 = Miln 273 in list of 4 things that obscure moon- and sunshine, viz. abbhaṁ, mahikā (mahiyā A), dhūmarajo (megho Miln), Rāhu. This list is referred to at Pj II 487 and Vv-a 134. S I 101 (°sama pabbata a mountain like a thunder-cloud); Ja VI 581 (abbhaṁ rajo acchādesi); Pv IV 3^09 (nīl° = nīla-megha Pv-a 251). As feminine abbhā at Dhs 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 Thag 1064; Ja VI 249, 250; Vv I^01 (= valāhaka-sikhara Vv-a 12);

-ghana a mass of clouds, a thick cloud It 64; Snp 348 (cf. Pj II 348);

-paṭala a mass of clouds As 239;

-mutta free from clouds Snp 687 (also as abbhāmutta Dhp 382);

-saṁvilāpa thundering S IV 289.

Abbhakkhāti [abhi + ā + khyā, cf. Sanskrit ākhyāti] to speak against to accuse, slander D I 161 = A I 161 (an-abbhakkhātu-kāma); IV 182 (the same); Ja IV 377. Cf. Intensive abbhācikkhati.

Abbhakkhāna (neuter) [from abbhakkhāti] accusation, slander, calumny D III 248, 250; M I 130; III 207; A III 290f.; Dhp 139 (cf. Dhp-a III 70).

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

Abbhañjati [abhi + añj] to anoint; to oil, to lubricate M I 343 (sappi-telena); S IV 177; Pp 56; Dhp-a III 311 = Vv-a 68 (sata-pāka-telena). causative abbhañjeti same Ja I 438 (telena °etvā); V 376 (sata-pāka-telena °ayiṁsu); causative II abbhanjāpeti to cause to anoint Ja III 372.

Abbhañjana (neuter) [from abbhañjati] anointing, lubricating, oiling; unction, unguent Vin I 205; III 79; Miln 367 (akkhassa a.); Vism 264; Vv-a 295.

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

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

Abbhatīta [past participle of abhi + ati + i, cf. atīta and atikkanta] emphatic of atīta in all meanings, viz.

1. passed, gone by S II 183 (+ atikkanta); neuter °ṁ what is gone or over, the past Ja III 169.

2. passed away, dead M I 465; S IV 398; Thag 242, 1035.

3. transgressed, overstepped, neglected Ja III 541 (saṁyama).

Abbhattha (neuter) [abhi + attha^02 in accusative abhi + atthaṁ, abhi in function of “towards” = homeward, as under abhi I.1.a; cf. Vedic abhi sadhasthaṁ to the seat ṚV IX. 21.3] = attha^02, only in phrase abbhatthaṁ gacchati “to go towards home”, i.e. setting; figurative to disappear, vanish, M I 115, 119; III 25; A IV 32; Miln 305; past participle abhhatthaṅgata “set”, gone, disappeared Dhs 1038 (atthaṅgata + a.); Kv 576.

Abbhatthatā (feminine) [abstract from abbhattha] “going towards setting”, disappearance, death Ja V 469.

Abbhanumodati [abhi + anu + modati] to be much pleased at to show great appreciation of Vin I 196; D I 143, 190; S IV 224; Miln 29, 210; Dhp-a IV 102 (v.l. °ānu°).

Abbhanumodana (neuter) (and °ā feminine) [from abbhanumodati] being pleased, satisfaction, thanksgiving Sv I 227; Vv-a 52 (°ānu°); Saddh 218.

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 °-) Vin I 111 (satt° with interval of seven); A IV 16 (opposite bāhira); Dhp 394 (the same); Thag 757 (°āpassiveya lying inside); Ja III 395 (°amba the inside of the Mango); Miln 30 (°e vāyo jivo), 262, 281 (bāhir-abbhantara dhana); Dhp-a II 74 (adjective with genitive being among; v.l. abbhantare). Cases used adverbially: instrumental abbhantarena in the meantime, in between Dhp-a II 59. locative abbhantare in the midst of, inside of, within (with genitive or –°) Ja I 262 (rañño), 280 (tuyhaṁ); Dhp-a II 64 (v.l. antare), 92 (sattavass°); Pv-a 48 (= anto).

Abbhantarika (adjective/noun) [from abbhantara, cf. Sanskrit abhyantara in same meaning] – intimate friend, confidant, “chum” Ja I 86 (+ ativissāsika), 337 (“insider”, opposite bāhiraka).

Abbhantarima (adjective) [superlative formation from abbhantara in contrasting function] internal, inner (opposite bāhirima) Vin III 149; Ja V 38.

Abbhākuṭika (adjective) [a + bhākuṭi + ka; Sanskrit bhrakuṭi frown] not frowning, genial Vin III 181 (but here spelt bhākuṭikabhākuṭika); D I 116, cf. Sv I 287; Dhp-a IV 8 (as v.l.; Text has abbhokuṭika).

Abbhāgata [abhi + ā + gata] having arrived or come; (masculine) a guest, stranger Vv 1^05 (= abhi-āgata, āgantuka Vv-a 24).

Abbhāgamana (neuter) [abhi + ā + gamana; cf. Sanskrit abhyāgama] coming arrival, approach Vin IV 221.

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

Abbhācikkhati [Intensive of abbhākkhāti] to accuse, slander, calumniate D I 161; III 248, 250; M I 130, 368, 482; III 207; A I 161.

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

Abbhāmatta (adjective) [abbhā + matta (?) according to the Pāli 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 Wtb. under dubius] – monstrous, dreadful, enormous, “of the size of a large cloud” (thus Spk I on S I 205 and Ja III 309) S I 205 = Thag 652 (v.l. abbha° and abbhāmutta) = Ja III 309 (v.l. °mutta).

Abbhāhata [abhi + ā + hata, past participle of han] struck, attacked, afflicted S I 40 (maccunā); Thag 448; Snp 581; Ja VI 26, 440; Vism 31, 232; Sv I 140, 147; Dhp-a IV 25.

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

Abbhita [past participle of abbheti]

1. come back, rehabilitated, reinstated Vin III 186 = IV 242 (an°).

2. uncertain reading at Pv I 12^03 in sense of “called” (an° uncalled), where the same passage at Ja III 165 reads anavhāta and at Thig 129 ayācita.

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

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) Vin II 115 (Buddhaghosa explains as “utrāsa-vacanam-etaṁ”); M I 448. See also abbhu and abbhuta.

Abbhukkiraṇa (neuter) [abhi + ud + kṛ] drawing out, pulling, in daṇḍa-sattha° drawing a stick or sword Nidd II §576^04 (cf. abbhokkiraṇa). Or is it abbhuttīraṇa (cf. uttiṇṇa outlet).

Abbhukkirati [abhi + ud + kirati] to sprinkle over, to rinse (with water) D II 172 (cakkaratanaṁ; neither with Morris JPTS 1886, 131 “give up”, nor with translation of Ja II 311 “roll along”); Ja V 390; Pv-a 75. Cf. abbhokkirati.

Abbhuggacchati [abhi + ud + gacchati] to go forth, go out, rise into D I 112, 127; A III 252 (kitti-saddo a.); Pp 36. gerund °gantvā Ja I 88 (ākāsaṁ), 202; Dhp-a IV 198. preterit °gañchi M I 126 (kittisaddo); Ja I 93. – past participle abbhuggata.

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

Abbhuggamana (neuter-adjective) [from abbhuggacchati] going out over, rising over (with accusative) Pv-a 65 (candaṁ nabhaṁ abbhuggamanaṁ; so read for Text abbhuggamānaṁ).

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

Abbhuṭṭhāti (Abbhuṭṭhahati) [abhi + ud + sthā] to get up to, proceed to, D I 105 (caṅkamaṁ).

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

Abbhuṇha (adjective) [ahhi + uṇha] (a) very hot Dhp-a II 87 (v.l. accuṇha). (b) quite hot, still warm (of milk) Dhp-a II 67.

Abbhuta^01 (adjective neuter) [Sanskrit adbhuta which appears to be constructed from the Pāli and offers like its companion °āścarya (acchariya abbhuta see below) serious difficulties as to etymology. The most probable solution is that Pāli 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 Pāli commentators (see below). See also acchariya] – terrifying, astonishing; strange, exceptional, puzzling, extraordinary, marvellous, supernormal. Described as a term of surprise and consternation (vimhayāvahass’ adhivacanaṁ Sv I 43 and Vv-a 329) and explained as “something that is not” or “has not been before”, viz. abhūtaṁ Thig-a 233; abhūta-pubbatāya abbhutaṁ Vv-a 191, 329; abhūta-pubbaṁ Sv I 43.

1. (adjective) wonderful, marvellous etc. Snp 681 (kiṁ °ṁ, combined with lomahaṁsana); Ja IV 355 (the same); Thig 316 (abbhutaṁ vata vācaṁ bhāsasi = acchariyaṁ Thig-a 233); Vv 44^09 (°dassaneyya); Saddh 345, 496.

2. (neuter) the wonderful, a wonder, marvel S IV 371, also in °dhamma (see Cpd.). Very frequent in combination with acchariyaṁ and a particle of exclamation, viz, acchariyaṁ bho abbhutaṁ bho wonderful indeed and beyond comprehension, strange and stupefying D I 206; acch. vata bho abbh. vata bho D I 60; acch. bhante abbh. A II 50; aho acch. aho abbh. Ja I 88; acch. vata abbh. vata Vv 83^16. – Thus also in phrase acchariyā abbhutā dhammā wonderful and extraordinary signs or things M III 118, 125; A II 130; IV 198; Miln 8; and in acchariya-abbhutacitta-jāta dumbfounded and surprised Ja I 88; Dhp-a IV 52; Pv-a 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) Vin III 8; M I 133; A II 103; III 86, 177; Pp 43; Miln 344; Pv-a 2, etc.

Abbhuta^02 (neuter) [= abbhuta^01 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) Vin III 138; IV 5; Ja I 191; V 427; VI 192; Pv-a 151; and in phrase pañcahi sahassehi abbhutaṁ hotu Ja VI 193.

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

Abbhudīreti [abhi + ud + īreti] to raise the voice, to utter Thig 402; Sv I 61; Saddh 514.

[BD]: high dudgeon, ire

Abbhudeti [abhi + ud + eti] to go out over, to rise A II 50, 51 (opposite atthaṁ eti, of the sun). – present participle abbhuddayaṁ Vv 64^17 (= abhiuggacchanto Vv-a 280; abbhusayaṁ ti pi pāṭho).

Abbhuddhunāti [abhi + ud + dhunāti] to shake very much Vv 64^09 (= adhikaṁ uddhunāti Vv-a 278).

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

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

Abbhuyyāta [past participle of abbhuyyāti] marched against, attacked Vin I 342; M II 124.

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

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

Abbhussakati and Abbhusukkati [abhi + ud + ṣvaṣk, see sakkati] to go out over, rise above (accusative), ascend, frequent in phrase ādicco nabhaṁ abbhussakkamāno M I 317 = S III 156 = It 20. – See also S I 65; V 44; A I 242 (same simile); V 22 (the same).

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

Abbhusseti [abhi + ud + seti of śī] to rise; v.l. at Vv 64^17 according to Vv-a 280: abbhuddayaṁ (see abbhudeti) abbhussayan ti pi pāṭho.

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

Abbhokāsa [abhi + avakāsa] the open air, an open and unsheltered space D I 63 (= alagganatthena a. viya Sv I 180), 71 (= acchanna Sv I 210), 89; M III 132; A II 210; III 92; IV 437, V 65; Snp page 139 (°e nissinna sitting in the open) Ja I 29, 215; Pp 57.

Abbhokāsika (adjective) [from abbhokāsa] belonging to the open air, one who lives in the open, the practice of certain ascetics. D I 167; M I 282; A III 220; Vin V 131, 193; Ja IV 8 (+ nesajjika); Pp 69; Miln 20, 342. (One of the 13 dhutaṅgas). See also Nidd I 188; Nidd II §587.

-aṅga the practice or system of the “campers-out” Nidd I 558 (so read for abbhokāsi-kaṅkhā, cf. Nidd I 188).

Abbhokiṇṇa [past participle of abbhokirati] see abbokiṇṇa.

Abbhokirati [abhi + ava + kirati] to sprinkle over, to cover, bedeck Vv 5^09 (= abhi-okirati abhippakirati), 35^11 (v.l. abbhuk°). Cf. abbhukkirati and abbhokkiraṇa past participle abbhokiṇṇa see under abbokiṇṇa.

Abbhokuṭika spelling at Dhp-a IV 8 for abbhākuṭika.

Abbhokkiraṇa (neuter) [from abbhokirati] in naṭānaṁ a. “turnings of dancers” Sv I 84 in explanation of sobha-nagarakaṁ of D I 6.

Abbhocchinna (besides abbocch°, q.v. under abbokiṇṇa^02) [a + vi + ava + chinna] – not cut off, uninterrupted, continuous Ja I 470 (v.l. abbo°); VI 254, 373; Cp I 6, 3; Miln 72; Vism 362 (-bb-), 391 (-bb-).

Abbhohārika see abbo.

Aby° see avy°.

Abhabba (adjective) [a + bhavya. The Sanskrit abhavya has a different meaning] – impossible, not likely, unable D III 13f., 19, 26f., 133; It 106, 117; Snp 231 (see Pj I 189); Dhp 32; Ja I 116; Pp 13.

-ṭṭhāna a (moral) impossibility of which there are 9 enumerated among things that are not likely to be found in an Arahant’s character: see D 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. Pj I 191.

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

Abhi- [prefix, Vedic abhi, which represents both Idg °m °bhi, as in Greek ἀμϕί around, Latin ambi, amb round about, Old-Irish imb, Gallic ambi, Old High German umbi, Anglo-Saxon ymb, cf. also Vedic (Pāli) abhita- on both sides; and Indo-Germanic °obhi, as in Latin ob towards, against (cf. obsess, obstruct), Gothic bi, Old High German Anglo-Saxon bī = English be-.

I Meaning.]

1. The primary meaning of abhi is that of taking possession and mastering, as contained in English coming by and over-coming, thus literally having the function of (a) facing and aggressing = towards, against, on to, at (see II 1, a); and (b) mastering = over, along over, out over, on top of (see II 1, b).

2. Out of this is developed the figurative meaning of increasing i.e., an intensifying of the action implied in the verb (see III 1). Next to saṁ- it is the most frequent modification preflx in the meaning of “very much, greatly” as the first part of a double-prefix compound (see III 2), and therefore often seemingly superfluous, i.e., weakened in meaning, where the second part already denotes intensity as in abhi-vi-ji (side by side with vi-ji), abhi-ā-kkhā (side by side with ā-kkhā), abhi-anu-mud (side by side with anu-mud). In these latter cases abhi shows a purely deictic character corresponding to German her-bei-kommen (for bei-kommen), English fill up (for fill); e.g., abbhatikkanta (= ati° commentary), abbhatīta (“vorbei gegangen”), abbhantara (“with-in”, b-innen or “in here”), abbhudāharati, abhipūreti (“fill up”), etc. (see also II 1, c).

II Literal Meaning.

1. As single prefix:

(a) against, to, on to, at-, e.g., abbhatthaṅgata gone towards home, abhighāta striking at, °jjhā think at, °mana thinking on, °mukha facing, turned towards, °yāti at-tack, °rūhati ascend, °lāsa long for, °vadati ad-dress, °sapati ac-curse, °hata hit at.

(b) out, over, all around: 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, °tthaneti = °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 D.B.ectal Variation. – There are dialect variations in the use and meanings of abhi. Vedic abhi besides corresponding to abhi in Pāli 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 Pāli 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 Pāli abhi-ropeti compared with Sanskrit adhiropayati); anu in °gijjhati, °brūheti, °sandahati.

Abhikaṅkhati [abhi + kaṅkhati] to desire after, long for, wish for S I 140, 198 (Nibbānaṁ); Ja II 428; IV 10, 241; Vv-a 38, 283; Thig-a 244. – past participle abhikaṅkhita. Cf. BHS abhikāṅkṣati, e.g. Jm page 221.

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

Abhikaṅkhita [past participle of abhikaṅkhati] desired, wished, longed for Vv-a 201 (= abhijjhita).

Abhikaṅkhin (adjective) cf. wishing for, desirous (of –°) Thig 360 (sītibhāva°).

Abhikiṇṇa [past participle of abhikirati]

1. strewn over with (–°), adorned, covered filled Pv II 11^02 (puppha°).

2. overwhelmed, overcome, crushed by (–°) It 89 (dukkh°; vv.ll. dukkhātiṇṇa and otiṇṇa) = A 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 S I 54; Thag 598; Thig 447 (gerund abhikiritūna, reading of commentary for Text apa°, explained by chaḍḍetvā); Dhp 25 (abhikīrati metri causa; dīpaṁ abhikīrati = viddhaṁseti vikirati Dhp-a I 255; v.l. atikirati); Ja IV 121 (abhikīrati; = viddhaṁseti commentary); VI 541 (nandiyo m° abhikīrare = abhikiranti abhikkamanti commentary); Dhp-a I 255 (infinitive °kirituṁ). – past participle abhikiṇṇa see abhikiṇṇa 2.

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

Abhikūjita [abhi + kūjita, past participle of kūj] resounding (with the song of birds) Pv II 12^03 (cakkavāka°; so read for kujita). Cf. abhinikūjita.

Abhikkanta (adjective/noun) [past participle of abhikkamati, in sense of Sanskrit and also Pāli atikkanta]

(a) (adjective) literally gone forward, gone out, gone beyond. According to the traditional explanation preserved by Buddhaghosa and Dhpāla (see e.g. Sv I 227 = Pj I 114 = Vv-a 52) it is used in 4 applications: abhikkantasaddo khaya (+ pabbaniya Pj I) sundarābhirūpa-abbhanumodanesu dissati. These are:

1. (literal) gone away, passed, gone out, departed (+ nikkhanta, meaning khaya “wane”), in phrase abhikkantāya rattiyā at the waning of the night Vin I 26; D II 220; M I 142.

2. excellent, supreme (= sundara) Snp 1118 (°dassāvin having the most exellent knowledge = aggadassāvin etc. Nidd II §76); usually in compar °tara (+ paṇītatara) D I 62, 74, 216; A II 101; III 350f.; V 140, 207f.; Sv I 171 (= atimanāpatara).

3. pleasing superb, extremely wonderful, as exclamation °ṁ repeated with bho (bhante), showing appreciation (= abbhānumodana) D I 85, 110, 234; Snp page 15, 24, etc. frequent

4. surpassing beautiful (always with °vaṇṇa = abhirūpa) Vin I 26; D II 220; M I 142; Pv II 1^10 = Vv 9^01 (= atimanāpa abhirūpa Pv-a 71); Pj I 115 (= abhirūpachavin).

(b) (neuter) abhikkantaṁ (combined with and opposed to paṭikkantaṁ) going forward (and backward), approach (and receding) D I 70 (= gamaṇa + nivattana Sv I 183); Vin III 181; A II 104, 106f.; Vv-a 6.

Abhikkama going forward, approach, going out Pv IV 1^02 (opposite paṭikkama going back); Dhp-a III 124 (°paṭikkama).

Abhikkamati [Vedic abhikramati, abhi + kamati] to go forward, to proceed, approach D I 50 (= abhimukho kamati, gacchati, pavisati Sv I 151); II 147, 256 (abhikkāmuṁ preterit); Dhp-a III 124 (evaṁ °itabbaṁ evaṁ paṭikkamitabbaṁ thus to approach and thus to withdraw). – past participle abhikkanta (q.v.).

Abhikkhaṇa^01 (neuter) [from abhikkhanati] digging up of the ground M I 143.

Abhikkhaṇa^02 (neuter) [abhi + °ikkhaṇa from īkṣ, cf. Sanskrit abhīkṣṇa of which the eontracted form is Pāli abhiṇha] only as accusative adverb °ṁ constantly, repeated, often Vv 24^12 (= abhiṇhaṁ Vv-a 116); Pv II 8^04 (= abhiṇhaṁ bahuso Pv-a 107); Pp 31; Dhp-a II 91.

Abhikkhaṇati [abhi + khaṇati] to dig up M I 142.

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

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

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

Abhigamanīya (adjective) [gerund of abhigacchati] to be approached, accessible Pv-a 9.

Abhigijjhati [abhi + gijjhati]

1. to be greedy for, to crave for, show delight in (with locative) Snp 1039 (kāmesu, cf. Nidd II §77).

2. to envy (accusative) S 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”) S I 173 = Snp 81 = Miln 228. See Pj II 151.

2. resounding with, filled with song (of birds) Ja VI 272 (= abhiruda).

Abhighāta [Sanskrit abhighāta, abhi + ghāta] (a) striking, slaying, killing Pv-a 58 (daṇḍa°), 283 (sakkhara°). (b) impact, contact As 312 (rūpa° etc.).

Abhicetasika (adjective) [abhi + ceto + ika] dependent on the clearest consciousness. On the spelling see ābhic° (of jhāna) M I 33, 356; III 11; S II 278; A II 23; V 132. (Spelt ābhi° at M I 33; A III 114; Vin V 136). See D.B. III 108.

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

Abhicchanna (adjective) [abhi + channa] covered with, bedecked or adorned with (–°) Ja II 48 (hema-jāla°, v.l. abhisañchanna), 370 (the same); Snp 772 (= ucchanna āvuṭa etc. Nidd I 24, cf. Nidd II §365).

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

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

Abhijaneti occasional spelling for abhijāneti.

Abhijappati [abhi + jappati] to wish for, strive after, pray for S I 143 (read asmābhijappanti and cf. K.S. I 180) = Ja III 359 (= namati pattheti piheti commentary); Snp 923, 1046 (+ āsiṁsati thometi; Nidd II §79 = jappati and same under icchati). Cf. in meaning abhigijjhati.

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

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

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

Abhijalati [abhi + jalati] to shine forth, present participle °anto resplendent Pv-a 189.

Abhijavati [abhi + javati] to be eager, active Snp 668.

Abhijāta (adjective) [abi + jāta] of noble birth, well-born, S I 69; Vv 29^03; 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 D I 53, 54; A III 383ff. (quoted Sv I 162) gives details of each species. Two of them, the black and the white, are interpreted in a Buddhist sense at D III 250, M 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 D III 251 = A III 348; Snp 563 = Thag 833; cf. JPTS 1893, 11; in sense of “evil disposed or of bad character” at Ja V 87 (= kāḷaka-sabhāva commentary).

Abhijātitā (feminine) [abstract from abhijāti] the fact of being born, descendency Vv-a 216.

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 D I 143; S II 58, 105, 219, 278; III 59, 91; IV 50, 324, 399; V 52, 176, 282, 299; Snp 1117 (diṭṭhiṁ Gotamassa na a.); Ja IV 142; Pv II 7^10 = II 10^03 (nābhijānāmi bhuttaṁ vā pītaṁ); Saddh 550; etc. – potential abhijāneyya Nidd II §78 a, and abhijaññā Snp 917, 1059 (= jāneyyāsi Pj II 592); preterit abhaññāsi Snp page 16. – present participle abhijānaṁ S IV 19, 89; Snp 788 (= °jānanto commentary), 1114 (= °jānanto Nidd II §78 b) abhijānitva Dhp-a IV 233; abhiññāya S IV 16; V 392; Snp 534 (sabbadhammaṁ), 743 (jātikkhayaṁ), 1115, 1148; It 91 (dhammaṁ); Dhp 166 (atta-d-atthaṁ); frequent in phrase sayaṁ abhiññāya from personal knowledge or self-experience It 97 (v.l. abhiññā); Dhp 353; and abhiññā [short form, like ādā for ādāya, cf. upādā] in phrase sayaṁ abhiññā D I 31 (+ sacchi-katvā); S II 217; It 97 (v.l. for °abhiññāya), in abhiññā-vosita perfected by highest knowledge S I 167 = 175 = Dhp 423 (“master of supernormal lore” Mrs Rh.D. in K.S. I 208; cf. also Dhp-a IV 233); It 47 = 61 = 81, and perhaps also in phrase sabbaṁ abhiññapariññeyya S IV 29. – gerundive abhiññeyya S IV 29; Snp 558 (°ṁ abhiññātaṁ known is the knowable); Nidd II sub voce; Dhp-a IV 233. – past participle abhiññāta (q.v.).

Abhijāyati [abhi + jāyati, passive of jan, but in sense of a causative = janeti] – to beget, produce, effect, attain, in phrase akaṇhaṁ asukkaṁ Nibbānaṁ a. D III 251; A III 384f. At Snp 214 abhijāyati means “to behave, to be”, cf. Pj II 265 (abhijāyati = bhavati).

Abhijigiṁsati [abhi + jigiṁsati] to wish to overcome, to covet Ja VI 193 (= jinituṁ icchati commentary). Burmese scribes spell °jigīsati; Thag 743 (“cheat”? Mrs Rh.D.; “vernichten” Neumann, LMN). See also abhijeti, and nijigiṁsanatā.

Abhijighacchati [abhi + jighacchati] to be very hungry Pv-a 271.

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

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

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

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

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

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 D I 78, 212; III 112, 281; M I 34, 494; II 18; A I 170, 255; III 17; V 199; S 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 Paṭis II 208, as that sort of water in which a man does not sink. Pv III 1^01 has the same idiom. Dhammapāla’s note on that (Pv-a 169) is corrupt At D I 78 the Colombo editor 1904, reads abhejjamāne and translation “not dividing (the water)”; at D I 212 it reads abhijjamāno and translation “not sinking (in the water)” .

Abhijjhā (feminine) [from abhi + dhyā (jhāyati^01), cf. Sanskrit abhidhyāna], covetousness, in meaning almost identical with lobha (cf. BMPE 20, note 3) D I 70, 71 (°āya cittaṁ parisodheti he cleanses his heart from coveting; abhijjhāya = ablative; cf. Sv I 211 = abhijjhāto); M I 347 (the same); D III 49, 71f., 172, 230, 269; S IV 73, 104, 188, 322 (adjective vigatābhijjha), 343 (°āyavipāka); A I 280; III 92; V 251f.; It 118; Nidd I 98 (as one of the 4 kāya-ganthā, q.v.); Nidd II taṇhā II 1; Pp 20, 59; Dhs 1136 (°kāyagantha); Vibh 195, 244 (vigatābhijjha), 362, 364, 391; Nett 13; Dhp-a I 23; Pv-a 103, 282; Saddh 56, 69. – Often combined with °domanassa covetousness and discontent, e.g. at D III 58, 77, 141, 221, 276; M I 340; III 2; A I 39, 296; II 16, 152; IV 300f., 457f.; V 348, 351; Vibh 105, 193f. °anabhijjhā absence of covetousness Dhs 35, 62. ° See also anupassin, gantha, domanassa, sīla.

Abhijjhātar see abhijjhitar.

Abhijjhāti [abhi + jhāyati^01; see also abhijjhāyati] to wish for (accusative), long for, covet S V 74 (so read for abhijjhati); gerund abhijjhāya Ja VI 174 (= patthetvā commentary). – past participle abhijjhita.

Abhijjhāyati [Sanskrit abhidhyāyati, abhi + jhāyati^01; see also abhijjhāti] – to wish for, covet (with accusative). Snp 301 (preterit abhijjhāyiṁsu = abhipatthayamāna jhāyiṁsu Pj II 320).

Abhijjhālū (and Abhijjhālu) (adjective) [cf. jhāyin from jhāyati^01; abhijjhālu with °ālu for °āgu which in its turn is for āyin. The BHS form is abhidyālu, e.g. Divy 301, a curious reconstruction] covetous D I 139; III 82; S II 168; III 93; A I 298; II 30, 59, 220 (an° + avyapannacitto sammā-diṭṭhiko at conclusion of sīla); V 92f., 163, 286f.; It 90, 91; Pp 39, 40.

Abhijjhiṭṭa v.l. at Dhp-a IV 101 for ajjhiṭṭha.

Abhijjhita [past participle of abhijjhāti] coveted, Ja VI 445; usually negative an° not coveted, Vin I 287; Snp 40 (= anabhipatthita Pj II 85; cf. Nidd II §38); Vv 47^04 (= na abhikaṅkhita Vv-a 201).

Abhijjhitar [agent noun from abhijjhita in medium function] one who covets M I 287 (Text abhijjhātar, v.l. °itar) = A V 265 (Text °itar, v.l. °ātar).

Abhiñña (adjective) (usually –°) [Sanskrit abhijña] knowing, possessed of knowledge, especially higher or supernormal knowledge (abhiññā), intelligent; thus in chaḷabhiñña one who possesses the 6 abhiññās Vin III 88; dandh° of sluggish intellect D III 106; A II 149; V 63 (opposite khipp°); mah° of great insight S II 139. – Cf. abhiññatara S V 159 (read bhiyyobhiññataro).

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

Abhiññā^01 (feminine) [from abhi + jñā, see jānāti]. Rare in the older texts. It 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 (S V 421 = Vin I 10 = S IV 331), the Path + best knowledge and full emancipation (A V 238), the Four Applications of Mindfullness (S V 179) and the Four Steps to Iddhi (S V 255). The contrary is three times stated; wrong-doing, priestly superstitions, and vain speculation do not conduce to abhiññā and the rest (D III 131; A III 325f. and V 216). Secondly, we find a list of what might now be called psychic powers. It 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 D III 281 as a list of abhiññās. It 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 D I 89f. (translation D.B. I 89 feminine); M I 34 (see Buddhist Suttas, 210 feminine); A I 255, 258 = III 17, 280 = IV 421. At S I 191; Vin II 16; Pp 14, we have the adjective chaḷabhiññā (“endowed with the 6 Apperceptions”). At S II 216 we have five, and at S V 282, 290 six abhiññā’s mentioned in glosses to the text. And at S II 217, 222 a bhikkhu claims the 6 powers. See also M II 11; III 96. It is from these passages that the list at D 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 ceneuter A.D.), and in medieval and modern Pāli, 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 Nidd I 108, 328 (explanation of ñāṇa); Nidd II sub voce and No. 466; Paṭis I 35; II 156, 189; Vibh 228, 334; Pp 14; Nett 19, 20; Miln 342; Vism 373; Mhv 11,19; Sv I 175; Dhp-a II 49; IV 30; Saddh 228, 470, 482. See also the discussion in the Cpd. 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”, Ja V 365 (= yathādhippāyaṁ yathāruciṁ commentary). For abhiññā in the use of an adjective (°abhiñña) see abhiñña.

Abhiññā^02 gerund of abhijānāti.

Abhiññāta [past participle of abhijānāti]

1. known, recognised Snp 588 (abhiññeyyaṁ °ṁ).

2. (well)-known, distinguished D I 89 (°kolañña = pākaṭa-kulaja Sv I 252), 235; Snp page 115.

Abhiññeyya gerund of abhijānāti.

Abhiṭhāna (neuter) [abhi + ṭhāna, cf. abhitiṭṭhati; literally that which stands out above others] a great or deadly crime. Only at Snp 231 = Khp VI 10 (quoted Kv 109). Six are there mentioned, and are explained (Pj I 189) as “matricide, patricide, killing an Arahant, causing schisms, wounding a Buddha, following other teachers”. For other relations and suggestions see BMPE 245, note 2. – See also ānantarika.

Abhiṇhaṁ (adverb) [contracted form of abhikkhaṇaṁ] repeatedly, continuous, often M I 442 (°āpattika a habitual offender), 446 (°kāraṇa continuous practice); Snp 335 (°saṁvāsa continuous living together); Ja I 190; Pp 32; Dhp-a II 239; Vv-a 116 (= abhikkhaṇa), 207, 332; Pv-a 107 (= abhikkhaṇaṁ). Cf. abhiṇhaso.

Abhiṇhaso (adverb) [adverb case from abhiṇha; cf. bahuso = Sanskrit bahuśaḥ] always, ever S I 194; Thag 25; Snp 559, 560, 998.

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

Abhitatta [past participle of abhi + tapati] scorched (by heat), dried up, exhausted, in phrases uṇha° Vin II 220; Miln 97, and ghamma° S II 110, 118; Snp 1014; Ja II 223; Vv-a 40; Pv-a 114.

Abhitāpa [abhi + tāpa] extreme heat, glow; adjective very hot Vin III 83 (sīsa° sunstroke); M I 507 (mahā° very hot); Miln 67 (mahābhitāpatara much hotter); Pv IV 1^08 (mahā°, of Niraya).

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

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

Abhitunna (°tuṇṇa) [not as Morris, JPTS 1886, 135, suggested from abhi + tud, but accusative to Kern, Toev. page 4 from abhi + tūrv. (Cf. turati and tarati^02 and Vedic turvati). Thus the correct spelling is °tuṇṇa = Sanskrit abhitūrṇa. The latter occurs as v.l. under the disguise of (sok-)āhituṇḍa for °abhituṇṇa at Mvu III 2]. Overwhelmed, overcome, overpowered S II 20; Paṭis I 129 (dukkha°), 164; Ja I 407; 509 (°tuṇṇa); II 399, 401; III 23 (soka°); IV 330; V 268; Saddh 281.

Abhito (indeclinable) adverb case from preposition abhi].

1. round about, on both sides Ja VI 535 (= ubhayapassesu commentary), 539.

2. near, in the presence of Vv 64^01 (= samīpe Vv-a 275).

Abhitoseti [abhi + toseti] to please thoroughly, to satisfy, gratify Snp 709 (= atīva toseti Pj II 496).

Abhitthaneti [abhi + thaneti] to roar, to thunder Ja I 330, 332 = Cp III 10, 7.

Abhittharati [abhi + tarati^02, evidently wrong for abhittarati] to make haste Dhp 116 (= turitaturitaṁ sīghasīghaṁ karoti Dhp-a III 4).

Abhitthavati [abhi + thavati] to praise Ja I 89; III 531; Dāṭh III 23; Dhp-a I 77; Pv-a 22; cf. abhitthunati.

Abhitthavana (neuter) [from preceding] praise Thig-a 74.

Abhitthunati [abhi + thunati; cf. abhitthavati] to praise Ja I 17 (preterit abhitthuniṁsu); cf. thunati 2. – past participle °tthuta Dhp-a I 88.

Abhida^01 (adjective) as attribute of sun and moon at M 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?

Abhida^02 Only in the difficult old verse D II 107 (= S V 263 = A IV 312 = Ud 64 = Nett 60 = Divy 203). preterit 3rd singular from bhindati he broke.

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

Abhideyya in sabba° at Pv-a 78 is with v.l. to be read sabbapātheyyaṁ.

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

Abhidosika belonging to last night (of gruel) Vin III 15; Miln 291. See ābhi°.

Abhiddavati [abhi + dru, cf. dava^02] to rush on, to assail Mhv 6, 5; Dāṭh III 47.

Abhidhamati [abhi + dhamati, cf. Sanskrit abhi° and api-dhamati] blow on or at A 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), Vin I 64, 68; IV 144; IV 344. Coupled with abhivinaya, D III 267; M I 272.

2. (only in the Chronicles and commentaries) name of the Third Piṭaka, the third group of the canonical books. Dīp V 37; Pv-a 140. See the detailed discussion at Sv I 15, 18f. [As the word abhidhamma standing alone is not found in Snp or S or A, and only once or twice in the D.B., it probably came into use only towards the end of the period in which the 4 great Nikāyas grew up.]

-kathā discourse on philosophical or psychological matters, M I 214, 218; A III 106, 392. See dhammakathā.

Abhidhammika see ābhidhammika.

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

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

Abhidhāreti [abhi + dhāreti] to hold aloft Ja I 34 = Bv IV 1.

Abhidhāvati [abhi + dhāvati] to run towards, to rush about, rush on, hasten Vin II 195; S I 209; Ja II 217; III 83; Dhp-a IV 23.

Abhidhāvin (adjective) from abhidhāvati] “pouring in”, rushing on, running Ja VI 559.

Abhinata [past participle of abhi + namati] bent, (strained, figurative bent on pleasure) M I 386 (+ apanata); S I 28 (the same.; Mrs. Rh.D. “strained forth”, cf. K.S. I 39). See also apanata.

Abhinadati [abhi + nadati] to resound, to be full of noise Ja VI 531. Cf. abhinādita.

Abhinandati [abhi + nandati] to rejoice at, find pleasure in (accusative), approve of, be pleased or delighted with (accusative) D I 46 (bhāsitaṁ), 55 (the same), 158, 223; M I 109, 458; S I 32 (annaṁ), 57, 14, (cakkhuṁ, rūpe etc.); A IV 411; Thag 606; Dhp 75, 219; Snp 1054, 1057, 1111; Nidd II §82; Miln 25; Sv I 160; Dhp-a III 194 (preterit abhinandi, opposite paṭikkosi) Vv-a 65 (vacanaṁ). – past participle abhinandita (q.v.). Often in combination with abhivadati (q.v.).

Abhinandana (neuter) and °ā (feminine) [from abhinandati, cf. nandanā], pleasure, delight, enjoyment D I 244; M I 498; Ja IV 397.

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

Abhinandin (adjective) [from abhinandati, cf. nandin] rejoicing at, finding pleasure in (locative or –°), enjoying A II 54 (piyarūpa); especially frequent in phrase (taṇhā) tatratatrābhinandinī finding its pleasure in this or that [cf. BHS tṛṣṇā tatra-tatrābhinandinī Mvu III 332] Vin I 10; S V 421; Paṭis II 147; Nett 72, etc.

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

Abhinaya [abhi + naya] a dramatic representation Vv-a 209 (sākhā°).

Abhinava (adjective) [abhi + nava] quite young, new or fresh Vin III 337; Ja II 143 (devaputta), 435 (so read for accuṇha in explanation of paccaggha; vv. ll. abbhuṇha and abhiṇha); Thig-a 201 (°yobbana = abhiyobbana); Pv-a 40 (°saṇṭhāna), 87 (= paccaggha) 155.

Abhinādita [past participle of abhinādeti, causative of abhi + nad; see nadati] resounding with (–°), filled with the noise (or song) of (birds) Ja VI 530 (= abhinadanto commentary); Pv-a 157 (= abhiruda).

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

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 Pj II 117).

Abhinikkhamana (neuter) [abhi + nikkhamana] departure, going away, especially the going out into monastic life, retirement, renunciation. Usually as mahā° the great renunciation Ja I 61; Pv-a 19.

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

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

Abhiniggaṇhāti [abhi + niggaṇhāti] to hold back, restrain, prevent, prohibit; always in combination with abhinippīḷeti M I 120; A V 230. – Cf. abhiniggaṇhanā.

Abhinindriya [vv.ll. at all passages for ahīnindriya] doubtful meaning. The other is explained by Buddhaghosa at Sv 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 D I 34, 77, 186, 195. II 13; M II 18; III 121; Nidd II under pucchā^06 (only ahīn°).

Abhininnāmeti [abhi + ninnāmeti cf. BHS abhinirṇāmayati Lal 439] to bend towards, to turn or direct to D I 76 (cittaṁ ñāṇa-dassanāya); M I 234; S I 123; IV 178; Pp 60.

Abhinipajjati [abhi + nipajjati] to lie down on Vin IV 273 (+ abhinisīdati); A IV 188 (in = accusative + abhinisīdati); Pp 67 (the same).

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

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

Abhinipātana (neuter) [from abhi-ni-pāteti] in daṇḍa-sattha° attacking with stick or knife Nidd II §576^04.

Abhinipātin (adjective) [abhi + nipātin] falling onto (–°) Ja II 7.

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

Abhinippajjati [abhi + nippajjati] to be produced, accrue, get, come (to) M I 86 (bhogā abhinipphajjanti: sic) = Nidd II §99 (has nābhinippajjanti). – Cf. abhinipphādeti.

Abhinippata at Ja VI 36 is to be read abhinippanna (so v.l.).

Abhinippatta at Dhs 1035, 1036 is to be read abhinibbatta.

Abhinippanna (and Abhinipphanna) [abhi + nippanna, past participle of °nippajjati] – produced, effected, accomplished D II 223 (siloka); Ja VI 36 (so read for abhinippata); Miln 8 (-pph-).

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

Abhinippīḷeti [abhi + nippīḷeti] to squeeze, crush, subdue Vism 399; often in combination with abhiniggaṇhāti M I 120; A V 230.

Abhinipphatti (feminine) [abhi + nipphatti] production, effecting D II 283 (v.l. °nibbatti).

Abhinipphādeti [abhi + nipphādeti] to bring into existence, produce, effect, work, perform D I 78 (bhājana-vikatiṁ); Vin II 183 (iddhiṁ); S V 156, 255; Miln 39.

Abhinibbatta [abhi + nibbatta, past participle of abhinibbattati] reproduced, reborn A IV 40, 401; Nidd II §256 (nibbatta abhi° pātubhūta); Dhs 1035, 1036 (so read for° nippatta); Vv-a 9 (puññānubhāva° by the power of merit).

Abhinibbattati [abhi + nibbattati] to become, to be reproduced, to result Pp 51. – past participle abhinibbatta. – [Cf. BHS wrongly abhinivartate].

Abhinibbatti (feminine) [abhi + nibbatti] becoming, birth, rebirth, D I 229; II 283 (v.l. for abhinipphatti) S II 65 (punabbhava°), 101 (the same); IV 14, 215; A V 121; Pv-a 35.

Abhinibbatteti [abhi + nibbatteti, causative of °nibbattati] to produce, cause, cause to become S III 152; A V 47; Nidd II under jāneti.

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, Pj II explains by vivajjeyyātha mā bhajeyyātha; v.l. abhinippajjiyā) = A IV 172 (Text abhinibbajjayātha, vv.ll. °nibbajjeyyātha and °nibbijjayātha); gerund abhinibbijja Thig 84.

Abhinibbijjhati [abhi + nibbijjhati] to break quite through (of the chick coming through the shell of the egg) Vin III 3; M I 104 = S III 153 (read °nibbijjheyyun for nibbijjeyyun – Cf. Buddhist Suttas 233, 234).

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

Abhinibbuta (adjective) [abhi + nibbuta] perfectly cooled, calmed, serene, especially in two phrases, viz. diṭṭhadhammābhinibbuta A I 142 = M III 187; Snp 1087; Nidd II §83, and abhinibbutatta of cooled mind Snp 343 (= apariḍayhamāna-citta Pj II 347), 456, 469, 783. Also at Saddh 35.

Abhinibbhidā (feminine) [this the better, although not correct spelling; there exists a confusion with abhinibbidā, therefore spelling also abhinibbidhā (Vin III 4, commentary on Nett 98). To abhinibbijjhati, cf. BHS abhinirbheda Mvu 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 Vin III 4; M I 104; 357; Nett 98 (commentary reading). See also abhinibbidā.

Abhinimantanatā (feminine) [abstract to abhinimanteti] speaking to, adressing, invitation M I 331.

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

Abhinimmadana (neuter) [abhi + nimmadana] crushing, subduing, levelling out M III 132; A IV 189f.

Abhinimmita [abhi + nimmita, past participle of abhinimmināti] created (by magic) Vv 16^01 (pañca rathā satā; cf. Vv-a 79).

Abhinimmināti [abhi + nimmināti, cf. BHS abhinirmāti Jm 32; abhinirminoti Divy 251; abhinirminīte Divy 166] – to create (by magic), produce, shape, make S III 152 (rūpaṁ); A I 279 (oḷārikaṁ attabhāvaṁ); Nidd II under pucchā^6 (rūpaṁ manomayaṁ); Vv-a 16 (mahantaṁ hatthi-rāja-vaṇṇaṁ). – past participle abhinimmita (q.v.).

Abhiniropana (neuter) and °ā (feminine) [from abhiniropeti] fixing one’s mind upon, application of the mind Paṭis I 16, 21, 30, 69, 75, 90; Vibh 87; Dhs 7, 21, 298 (cf. BMPE 9, note 3; 17, note 4). See also abhiropana.

Abhiniropeti [abhi + niropeti] to implant, fix into (one’s mind), inculcate Nett 33.

Abhinivajjeti [abhi + nivajjeti] to avoid, get rid of D III 113; M I 119, 364, 402; S V 119, 295, 318; A III 169f.; It 81.

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

Abhiniviṭṭha (adjective) [abhi + niviṭṭha, past participle of abhi-nivisati] “settled in”, attached to, clinging on Nidd II §152 (gahita parāmaṭṭha a.); Pv-a 267 (= ajjhāsita Pv IV 8^04).

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

Abhinivesa [abhi + nivesa, see nivesa^02 and cf. nivesana] “settling in”, i.e. wishing for, tendency towards (–°), inclination, adherence; as adjective liking, loving, being given or inclined to D III 230; M I 136, 251; S II 17; III 10, 13, 135, 161, 186 (saṁyojana° IV 50; A III 363 (paṭhavī°, adjective); Nidd II §227 (gāhaṁ parāmasaṁ + a.); Pp 22; Vibh 145; Dhs 381, 1003, 1099; Nett 28; Pv-a 252 (micchā°), 267 (taṇhā°); Saddh 71. – Often combined with adhiṭṭhāna e.g. S II 17; Nidd II §176, and in phrase idaṁ-saccābhinivesa adherence to one’s dogmas, as one of the 4 Ties: see kāyagantha and cf. Cpd. 171 note 5.

Abhinisīdati [abhi + nisīdati] to sit down by or on (accusative), always combined with abhinipajjati Vin III 29; IV 273; A V 188; Pp 67.

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

Abhiniḥta (past participle) [abhi + nihata] oppressed, crushed, slain Ja IV 4.

Abhinīta (past participle) [past participle of abhi-neti] led to, brought to, obliged by (–°) M I 463 = Miln 32 (rājā and cora°); M I 282; S III 93; Thag 350 = 435 (vātaroga° “foredone with cramping pains” Mrs. Rh.D.); Pp 29; Miln 362.

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

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

Abhinīharati [abhi + nīharati]

1. to take out, throw out M I 119 (see abhinīhanati).

2. to direct to, to apply to (original to isolate? Is reading correct?) in phrase ñāṇadassanāya cittaṁ abhinīharati abhininnāmeti D I 76 (= tanninnaṁ tappoṇaṁ karoti Sv I 220, 224; v.l. abhini°) cf. the latter phrase also in BHS as abhijñabhinirhāra Avś II 3 (see reference and note Index page 221); and the past participle abhinirhṛta (ṛddhiḥ) in Divy 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” BMPE 223, note 2), i.e. taking oneself out to, way of acting, (proper) behaviour, endeavour, resolve, aspiration S III 267f. (°kusala); A II 189; III 311; IV 34 (°kusala); Ja I 14 (Buddhabhāvāya a. resolve to become a Buddha), 15 (Buddhattāya); Paṭis I 61f.; II 121; Nett 26; Miln 216; Dhp-a I 392; II 82 (kata°).

Abhipattika (adjective) [from abhipatti] one who has attained, attaining (–°), getting possession of S I 200 (devakañña°).

Abhipatthita (past participle) [from abhipattheti] hoped, wished, longed for Miln 383; Pj II 85.

Abhipattheti [abhi + pattheti] to hope for, long for, wish for Khp VIII 10; Pj II 320; Dhp-a I 30. – past participle abhipatthita (q.v.).

Abhipassati [abhi + passati] to have regard for, look for, strive after A I 147 (Nibbānaṁ); III 75; Snp 896 (khema°), 1070 (rattamahā°) Nidd I 308; Nidd II §428; Ja VI 370.

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

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

Abhipāleti [abhi + pāleti] to protect Vv 84^21, cf. Vv-a 341.

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

Abhipīḷeti [abhi + pīḷeti] to crush, squeeze Miln 166. past participle abhipīḷita (q.v.).

Abhipucchati [abhi + pucchati] Sanskrit abhipṛcchati to ask Ja IV 18.

Abhipūreti [abhi + pūreti] to fill (up) Miln 238; Dāṭh III 60 (paṁsūhi).

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

Abhippakirati [abhi + pakirati] to strew over, to cover (completely) D II 137 (pupphāni Tathāgatassa sarīraṁ okiranti ajjhokiranti a.); Vv-a 38 (for abbhokirati Vv 5^09). past participle abhippakiṇṇa (q.v.).

Abhippamodati [abhi + pamodati] to rejoice (intransitive); to please, satisfy (transative, with accusative) M I 425; S V 312, 330; A V 112; Ja III 530; Paṭis I 95, 176, 190.

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

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; Pv-a 132 (v.l. ati°); intransitive Miln 18 (pupphāni °iṁsu poured down). – past participle abhippavuṭṭha.

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

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) Vin III 43; D I 211 (Bhagavati) S I 134; IV 319; V 225, 378; A III 237, 270, 326f.; Snp page 104 (brāhmaṇesu); Pv-a 54 (sāsane), 142 (the same). Cf. vippasanna in same meaning.

Abhippasāda [abhi + pasāda, cf. BHS abhiprasāda Avś 12 (cittasyu°) and vippasāda] – faith, belief, reliance, trust Dhs 12 (“sense of assurance” Expos., + saddhā), 25, 96, 288; Pv-a 223.

Abhippasādeti [causative of abhippasīdati, cf. BHS abhiprasādayati Divy 68, 85, past participle abhiprasādita-manāḥ Jm 213, 220] – to establish one’s faith in (locative), to be reconciled with, to propitiate Thag 1173 = Vv 21^02 (manaṁ Arahantamhi = cittaṁ pasādeti Vv-a 105).

Abhippāsāreti [abhi + pasāreti, cf. BHS abhiprasārayati Divy 389] to stretch out Vin I 179 (pāde).

Abhippasīdati [abhi + pasīdati] to have faith in D I 211 (future °issati). – past participle abhippasanna; causative abhippasādeti.

Abhippaharaṇa (neuter) [abhi + paharaṇa] attacking, fighting, as adjective feminine °aṇī fighting, especially of Mārassa senā, the army of M. Snp 439 (kaṇhassa° the fighting army of k. = samaṇa-brāhmaṇānaṁ nippothanī antarāyakārī Pj II 390).

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

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

Abhibhava [from abhibhavati] defeat, humiliation Pj II 436.

Abhibhavati [abhi + bhavati] to overcome, master, be lord over, vanquish, conquer S I 18, 32, 121 (maraṇaṁ); IV 71 (rāgadose), 117 (kodhaṁ), 246, 249 (sāmikaṁ); Ja I 56, 280; Pv-a 94 (= balīyati, vaḍḍhati). – future abhihessati see abhihāreti 4. – gerund abhibhuyya Vin I 294; Dhp 328; It 41 (Māraṁ sasenaṁ); Snp 45, 72 (°cārin), 1097, Nidd II §85 (= abhibhavitvā ajjhottharitvā, pariyādiyitvā); and abhibhavitvā Pv-a 113 (= pasayha), 136. – gerundive abhibhavanīya to be overcome Pv-a 57. – passive present participle abhibhūyamāna being overcome (by) Pv-a 80, 103. – past participle abhibhūta (q.v.).

Abhibhavana (neuter) [from abhibhavati] overcoming, vanquishing, mastering S II 210 (v.l. abhipatthana).

Abhibhavanīyatā (feminine) [abstract from abhibhavanīya, gerund of abhibhavati] as an° invincibility Pv-a 117.

Abhibhāyatana (neuter) [abhibhū + āyatana] position of a master or lord, station of mastery The traditional account of these gives 8 stations or stages of mastery over the senses (see D.B. II 118; Expos. I 252), detailed identically at all the following passages, viz. D II 110; III 260 (and 287); M II 13; A I 40; IV 305, 348; V 61. Mentioned only at S IV 77 (6 stations); Paṭis I 5; Nidd II §466 (as an accomplishment of the Bhagavant); Dhs 247.

Abhibhāsana (neuter) [abhi + bhāsana from bhās] enlightenment or delight (“light and delight” translation) Thag 613 (= tosana commentary).

Abhibhū (adjective/noun) [Vedic abhibhū, from abhi + bhū, cf. abhibhavati] overcoming, conquering, vanquishing, having power over, a Lord or Master of (–°) D III 29; S 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 D I 18; III 135 = Nidd II §276; A II 24; IV 94; It 122; cf. Sv I 111 (= abhibhavitvā ṭhito jeṭṭhako’ham asmīti).

Abhibhūta [past participle of abhibhavati] overpowered, overwhelmed, vanquished D I 121; S I 137 (jāti-jarā°); II 228 (lābhasakkāra-silokena); A I 202 (pāpakehi dhammehi); Ja I 189; Pv-a 14, 41 (= pareta), 60 (= upagata), 68, 77, 80 (= pareta). Often negative an° unconquered, e.g. Snp 934; Nidd I 400; and see phrase under abhibhū.

Abhimaṅgala (adjective) [abhi + maṅgala] (very) fortunate, lucky, anspicious, in °sammatā (of Visākhā), blessed Vin III 187 = Dhp-a I 409. opposite avamaṅgala.

Abhimaṇḍita (past participle –°) [abhi + maṇḍita] adorned, embellished, beautified Miln 361; Saddh 17.

Abhimata (adjective) [BHS abhimata, e.g. Jm 211; past participle of abhimanyate] – desired, wished for; agreeable, pleasant commentary on Thag 91.

Abhimatthati (°eti) and °mantheti [abhi + math or manth, cf. nimmatheti]

1. to cleave, cut; to crush, destroy M I 243 (sikharena muddhānaṁ °mantheti); S I 127; Dhp 161 (v.l. °nth°); Ja IV 457 (matthako sikharena °matthiyamāno); Dhp-a III 152 (= kantati viddhaṁseti).

2. to rub, to produce by friction (especially fire, aggiṁ; cf. Vedic agniṁ nirmanthati) M I 240.

Abhimaddati [Sanskrit abhimardati and °mṛdnāti; abhi + mṛd] to crush S I 102; A I 198; Saddh 288.

Abhimana (adjective) [abhi + mano, BHS abhimana, e.g. Mvu III 259] having one’s mind turned on, thinking of or on (with accusative) Thag 1122; Ja VI 451.

Abhimanāpa (adjective) [abhi + manāpa] very pleasing Vv-a 53 (where the same passage at Pv-a 71 has atimanāpa).

Abhimantheti see abhimatthati.

Abhimāra [cf. Sanskrit abhimara slaughter] a bandit, robber Ja II 199; Sv I 152.

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

Abhiyācati [abhi + yācati] to ask, beg, entreat Snp 1101, cf. Nidd II §86.

Abhiyāti [Vedic abhiyāti in same meaning; abhi + yā] to go against (in a hostile manner), to attack (with accusative) S I 216 (preterit abhiyaṁsu, v.l. abhijiyiṁsu); Dhp-a III 310 (preterit abhiyāsi as v.l. for Text reading pāyāsi; the same passage Vv-a 68 reads pāyāsi with v.l. upāyāsi).

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

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

Abhiyoga [cf. abhiyuñjati] practice, observance Dāṭh IV 7.

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

Abhiyobbana (neuter) [abhi + yobbana] much youthfullness, early or tender youth Thig 258 (= abhinavayobbanakāla Thig-a 211).

Abhirakkhati [abhi + rakkhati] to guard, protect Ja VI 589 (= pāleti commentary). Cf. parirakkhati.

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

Abhirata (adjective) (–°) [past participle of abhiramati] found of, indulging in, finding delight in A IV 224 (nekkhamma°); V 175 (the same), Snp 86 (Nibbāna°), 275 (vihesa°), 276 (kalaha°); Ja V 382 (dāna°); Pv-a 54 (puññakamma°), 61 (satibhavana°), 105 (dānadipuñña°).

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

Abhirati (feminine) [from abhi + ram] delight or pleasure in (locative or –°) S I 185; IV 260; A V 122; Dhp 88.

-an° displeasure, discontent, distaste Vin II 110; D I 17 (+ paritassanā); S I 185; V 132; A III 259; IV 50; V 72f., 122; Ja III 395; Sv I 111; Pv-a 187.

Abhiratta (adjective) [abhi + ratta] very red Ja V 156; figurative very much excited or affected with (–°) Snp 891 (sandiṭṭhirāgena a.).

Abhiraddha (adjective) [past participle of abhi + rādh] propitiated, satisfied A IV 185 (+ attamana).

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

Abhiramati [abhi + ram] to sport, enjoy oneself, find pleasure in or with (with locative), to indulge in love Snp 718, 1085; Ja I 192; III 189, 393; Dhp-a I 119; Pv-a 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 Vin I 34; M I 170; Snp 53. present participle medium abhiramamāna Ja III 188, Pv-a 162. – past participle abhirata (q.v.). – 2nd causative abhiramāpeti (q.v.).

Abhiramana (neuter) [from abhiramati] sporting, dallying, amuse oneself Pv-a 16.

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

Abhiramāpeti [causative II from abhiramati]

1. to induce to sport, to cause one to take pleasure Ja III 393.

2. to delight, amuse, divert Ja I 61. – Cf. abhiramāpana.

Abhiravati [abhi + ravati] to shout ont Bv II 90 = Ja I 18 (V 99)

Abhirādhita [past participle of abhirādheti] having succeeded in, fallen to one’s share, attained Thag 259.

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

Abhirādheti [abhi + rādheti] to please, satisfy, make happy Ja I 421; Sv I 52. – preterit (preterit) abhirādhayi Vv 31^05 (= abhirādhesi Vv-a 130); Vv 64^23 (gloss for abhirocayi Vv-a 282); Ja I 421; III 386 (= paritosesi commentary). – past participle abhirādhita.

Abhiruci (feminine) [Sanskrit abhiruci, from abhi + ruc] delight, longing, pleasure, satisfaction Pv-a 168 (= ajjhāsaya).

Abhirucita (adjective) [past participle from abhi + ruc] pleasing agreeable, liked Ja I 402; Dhp-a I 45.

Abhiruda (adjective –°) [Sanskrit abhiruta] resounding with (the cries of animals, especially the song of birds), full of the sound of (birds) Thag 1062 (kuñjara°), 1113 (mayūra-koñca°); Ja IV 466 (adāsakunta°); V 304 (mayūra-koñca°); VI 172 (the same, = upagīta commentary), 272 (sakunta°; = abhigīta commentary), 483 (mayūra-koñca°), 539; Pv II 12^03 (haṁsa-koñca°; = abhinādita Pv-a 157). – The form abhiruta occurs at Thag 49.

Abhirūpa (adjective) [abhi + rūpa] of perfect form, (very), handsome, beautiful, lovely Snp 410 (= dassaniya- aṅgapaccaṅga Pj II 383); Ja I 207; Pp 52; Sv I 281 (= aññehi manussehi adhikarūpa); Vv-a 53; Pv-a 61 (= abhikkanta). Occurs in the idiomatic phrase denoting the characteristics of true beauty abhirūpa dassanīya pāsādika (+ paramāya vaṇṇa-pokkharatāya samannāgata), e.g. Vin I 268; D I 47, 114, 120; S II 279; A II 86, 203; Nidd II §659; Pp 66; Dhp-a I 281 (compare); Pv-a 46.

Abhirūḷha [past participle of abhirūhati] mounted, gone up to, ascended Ja V 217; Dhp-a I 103.

Abhirūhati (abhiruhati) [abhi + ruh] to ascend, mount, climb; to go on or into (with accusative) Dhp 321; Thag 271; Ja I 259; II 388; III 220; IV 138 (navaṁ); VI 272 (peculiar preterit °rucchi with ābhi metri causa; = abhirūhi commentary); Sv I 253. – gerund abhiruyha Ja III 189; Pv-a 75, 152 (as v.l.; Text has °ruyhitva), 271 (nāvaṁ), and abhirūhitvā Ja I 50 (pabbataṁ) II 128.

Abhirūhana (neuter) [BHS °rūhana, e.g. Mvu II 289] climbing, ascending, climb Miln 356.

Abhiroceti [abhi + roceti, causative of ruc]

1. to like, to find delight in (accusative), to desire, long for Ja III 192; V 222 (= roceti); Vv 64^23 (vataṁ abhirocayi = abhirocesi ruccitvā pūresi ti attho; abhirādhayi ti pi pāṭho; sādhesi nipphādesī ti attho Vv-a 282).

2. to please, satisfy, entertain, gladden Vv 64^24 (but Vv-a 292: abhibhavitvā vijjotati, thus to no. 3).

3. v.l. for atiroceti (to surpassivein splendour) at Vv 81^12, cf. also no. 2.

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

Abhiropeti [abhi + ropeti, cf. Sanskrit adhiropayati, causative of ruh] to fix one’s mind on, to pay attention, to show reverence, to honour Vv 37^07 (preterit °ropayi = ropesi Vv-a 169), 37^10 (the same.; = pūjaṁ kāresi Vv-a 172), 60^04 (= pūjesi Vv-a 253); Dāṭh V 19.

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

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

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

Abhilambati [abhi + lambati] to hang down over (with accusative) M III 164 = Nett 179 (+ ajjholambati); Ja V 70 (papātaṁ), 269 (vetaraṇiṁ). – past participle abhilambita (q.v.).

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

Abhilāpa [from abhi + lap] talk, phraseng, expression Snp 49 (vācabhilāpa making phrases, talking, idle or objectionable speech = tiracchānakathā Nidd II §561); It 89 (? reading abhilāpāyaṁ uncertain, vv.ll. abhipāyaṁ abhipāpāyaṁ, abhisāpāyaṁ, abhisapāyaṁ, atisappāyaṁ. The corresponding passage S III 93 reads abhisapayaṁ: (curse), and commentary on It 89 explains abhilāpo ti akkoso, see Ps.B. 376 note 1); Dhs 1306 = Nidd II §34 (as exegesis or paraphrase of adhivacana, combined with vyañjana and translated by Mrs. Rh.D. as “a distinctive mark of discourse”); Sv I 20, 23, 281; As 51.

Abhilāsa [Sanskrit abhilāṣa, abhi + laṣ] desire, wish, longing Pv-a 154.

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

Abhilepana (neuter) [abhi + lepana] “smearing over”, stain, pollution Snp 1032, 1033 = Nett 10, 11 (see Nidd II §88 = laggana “sticking to”, bandhana, upakkilesa).

Abhivagga [abhi + vagga] great mass (?), superior force (?), only in phrase °ena omaddati to crush with superior force or overpower M I 87 = Nidd II 199^06.

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

Abhivaṭṭa [past participle of abhivassati, see also abhivuṭṭha] rained upon Dhp 335 (gloss °vuṭṭha; cf. Dhp-a IV 45); Miln 176, 197, 286. – Note: Andersen PG prefers reading abhivaḍḍha at Dhp 335 “the abounding Bīraṇa grass”).

Abhivaḍḍhati [Vedic abhivardhati, abhi + vṛdh]

1. to increase (intransitive) D I 113, 195 (opposite hāyati); M II 225; A III 46 (bhogā a.); Dhp 24; Miln 374; Pv-a 8, 133; Saddh 288, 523.

2. to grow over or beyond, to outgrow Ja III 399 (vanaspatiṁ). – past participle abhivuḍḍha and °vuddha (q.v.).

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

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

Abhivaṇṇita [past participle of abhivanneti] praised Dīp I 4.

Abhivaṇṇeti [abhi + vanneti] to praise Saddh 588 (°ayi). – past participle abhivaṇṇita.

Abhivadati [abhi + vadati]

1. to speak out, declare, promise Ja I 83 = Vin I 36; Ja VI 220.

2. to speak (kindly) to, to welcome, salute, greet. In this sense always combined with abhinandati, e.g. at M I 109, 266, 458; S III 14; IV 36f.; Miln 69. – causative abhivādeti.

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

Abhivassaka (adjective) [from abhivassati] raining, figurative shedding, pouring ont, yielding Vv-a 38 (puppha°).

Abhivassati [abhi + vassati from vṛṣ] to rain, shed rain, pour; figurative rain down, pour out, shed D III 160 (ābhivassaṁ metri causā); A III 34; Thag 985; Ja I 18 (V 100; pupphā a. stream down); Cp 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 It 64, 65 (sabbattha°).

Abhivādana (neuter) [from abhivādeti] respectful greeting, salutation, giving welcome, showing respect or devotion A II 180; IV 130, 276; Ja I 81, 82, 218; Dhp 109 (°sīlin of devout character, cf. Dhp-a II 239); Vv-a 24; Saddh 549 (°sīla).

Abhivādeti [causative of abhivadati] to salute, greet, welcome, honour Vin II 208f.; D I 61; A III 223; IV 173; Vv 1^05 (abhivādayiṁ preterit = abhivādanaṁ kāresiṁ vandiṁ Vv-a 24); Miln 162. Often in combination with padakkhiṇaṁ karoti in sense of to bid goodbye, to say adieu, farewell, e.g. D I 89, 125, 225; Snp 1010. – causative II abhivādāpeti to cause some one to salute, to make welcome Vin II 208 (°etabba).

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

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

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

Abhivijayati (and Vijināti) [abhi + vijayati] to overpower, to conquer. Of °jayati the gerund °jiya at D I 89, 134; II 16. Of °jināti the present 3rd plural °jinanti at Miln 39; the gerund °jinitvā at M I 253; Pp 66.

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

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

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

Abhivindati [abhi + vindati] to find, get, obtain Snp 460 (= labhati adhigacchati Pj II 405).

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

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

Abhivissattha [abhi + vissattha, past participle of abhivissasati, Sanskrit abhiviśvasta] confided in, taken into confidence M II 52 (v.l. °visaṭṭha).

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

Abhivuṭṭha [past participle of abhivassati, see also abhivaṭṭa] poured out or over, shed out (of water or rain) Thag 1065; Dhp 335 (gloss); Pv-a 29.

Abhivuḍḍha [past participle of abhivaḍḍhati, see also °vuddha] increased, enriched Pv-a 150.

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

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

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

Abhivedeti [abhi + causative of vid]

1. to make known, to communicate Dāṭh V 2, 11.

2. to know Ja VI 175 (= jānāti commentary).

Abhivyāpeti see abhibyāpeti.

Abhisaṁvisati [abhi + saṁvisati]. Only in abhisaṁviṁseyya gattaṁ (or °bhastaṁ or °santuṁ) Thig 466 a compound of doubtful derivation and meaning. Mrs. Rh.D., following Dhammapāla (p. 283) “a bag of skin with carrion filled” .

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

Abhisaṁsanā (feminine) [? abhisaṁsati] is doubtful reading at Vv 64; – meaning “neighing” (of horses) Vv-a 272, 279.

Abhisaṅkhata (adjective) [abhi + saṅkhata, past participle of abhisaṅkharoti] prepared, fixed, made up, arranged, done M I 350; A II 43; V 343; Ja I 50; Nidd I 186 (kappita + a.); Pv-a 7, 8.

Abhisaṅkharoti (and Abhisaṅkhareti in potential) [abhi + saṅkharoti] to prepare, do, perform, work, get up Vin I 16 (iddhābhisaṅkhāraṁ °khāreyya); D I 184 (the same); S II 40; III 87, 92; IV 132, 290; V 449; A I 201; Snp 984 (gerund °itvā: having got up this curse, cf. Pj II 582); Pv-a 56 (iddhābhisaṅkhāraṁ), 172 (the same), 212 (the same). – past participle abhisaṅkhata (q.v.).

Abhisaṅkhāra [abhi + saṅkhāra]

1. putting forth, performance, doing, working, practice: only in two combinations, viz. (a) gamiya° (or gamika°) a heathenish practice Vin I 233; A IV 180, and (b) iddha° (= iddhi°) working of supernormal powers Vin I 16; D I 106; S III 92; IV 289; V 270; Snp 107; Pv-a 56, 172, 212.

2. preparation, store, accumulation (of kamma, merit or demerit), substratum, state (see for detail saṅkhāra) S III 58 (an°); Nidd I 334, 442; Nidd II sub voce; Vibh 135 (puñña° etc.), 340; As 357 (°viññāna “storing intellect” BMPE 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?) Vin II 77 = III 160; Saddh 309 (sābhisaṅkhārika).

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

Abhisaṅga [from abhi + sañj, cf. abhisajjati and Sanskrit abhisaṁga] sticking to, cleaving to, adherence to Ja V 6; Nett 110, 112; As 129 (°hetukaṁ dukkhaṁ) 249 (°rasa).

Abhisaṅgin (adjective) [from abhisaṁga] cleaving to (–°) Saddh 566.

Abhisajjati [abhi + sañj; cf. abhisaṁga] to be in ill temper, to be angry, to curse, imprecate (in meaning of abhisaṁga 2) D I 91 (= kodha-vasena laggati Sv I 257); III 159; Ja III 120 (+ kuppati); IV 22 (abhisajji kuppi vyāpajji, cf. BHS abhiṣajyate kupyati vyāpadyate. Avś I 286); V 175 (= kopeti commentary); Dhp 408 (abhisaje potential = kujjhāpana-vasena laggāpeyya Dhp-a IV 182); Pp 30, 36. See also abhisajjana and abhisajjanā.

Abhisajjana (neuter-adjective) [abstract from abhisajjati in meaning of abhisaṁga 2] – only as adverb feminine °nī especially of vācā scolding, abusing , cursing A 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 Nidd II and Buddhaghosa as “sticking to, cleaving, craving, desire” (= taṇhā), after the meaning of abhisaṁga. See Nidd II §§89 and 107; Pj II 98 (sineha-vasena), cf. also the compromise-explained by Buddhaghosa of abhisajjati as kodha-vasena laggati (Sv I 257).

Abhisañcināti, Abhisañcayati [abhi + sañcināti] to accumulate, collective(merit) Vv 47^06 (potential °sañceyyaṁ = °sañcineyyaṁ Vv-a 202).

Abhisañcetayita [past participle of abhisañceteti] raised into consciousness, thought out, intended, planned M I 350; S II 65; IV 132; A V 343.

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

Abhisaññā (feminine). Only in the compound abhi-saññā-nirodha D 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 Vibh 1, 2, 82f.; 216f., 400; Miln 46. Cf. abhisaṅkhipati.

Abhisaṭa [past participle of abhisarati, abhi + sr̥̥ to flow]

1. (medium) streamed forth, come together Ja VI 56 (= sannipatita commentary). 2. (passive) approached, visited Vin I 268.

Abhisatta [past participle of abhisapati, cf. Sanskrit abhiśapta, from abhi + śap] cursed, accursed, railed at, reviled Ja III 460; V 71; Pj II 364 (= akkuṭṭha); Vv-a 335.

Abhisattha [past participle of abhisaṁsati] cursed, accursed Thag 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 (Toev. sub voce) “hurried up” seems to us impossible.

Abhisaddahati [abhi + saddahati, cf. Sanskrit abhiśraddadhāti, e.g. Divy 17, 337] to have faith in, believe in (with accusative), believe S V 226; Thag 785; Pv IV 1^13, 1^25 (°saddaheyya = paṭiñeyya Pv-a 226); Nett 11; Miln 258; Pv-a 26; Dāṭh III 58.

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

Abhisanda [abhi + sanda of syad, cf. BHS abhisyanda, e.g. Mvu II 276] – outflow, overflow, yield, issue, result; only in following phrases: cattāro puññābhisandā kusalābhisandā (yields in merit) S V 391f.; A II 54f.; III 51, 337; VI 245, and kammābhisanda result of kamma Miln 276. – Cf. abhisandana.

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

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

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

Abhisanna (adjective) [past participle of abhisandati = abhi + syand, cf. Sanskrit abhisanna] overflowing, filled with (–°), full Vin I 279 (°kāya a body full of humours, Cp II 119 and Miln 134); Ja I 17 (V 88; pītiyā); Miln 112 (duggandha°).

Abhisapati [abhi + sapati, of śap] to execrate, curse, accurse Vin IV 276; Ja IV 389; V 87; Dhp-a I 42. – past participle abhisatta.

Abhisapana (neuter) [from abhisapati] cursing, curse Pv-a 144 (so read for abhisampanna).

Abhisamaya [abhi + samaya, from sam + i, cf. abhisameti and sameti; BHS abhisamaya, e.g. Divy 200, 654] “coming by completely”, insight into, comprehension, realization, clear understanding, grasp, penetration. See on term PtsC. 381f. – especially in full phrases: attha° grasp of what is proficient S I 87 = A III 49 = It 17, cf. A II 46; ariyasaccānaṁ a. full understanding of the 4 noble truths S V 415, 440, 441 [cf. Divy 654: anabhisamitānāṁ caturnāṁ āryasatyānāṁ a.]; Snp 758 (sacca° = saccāvabodha Pj II 509); Miln 214 (catusacc°); Saddh 467 (catusacc°), 525 (saccānaṁ); dhammābhisamaya full grasp of the Dhamma, quasi conversion [cf. dharmābhisamaya Divy 200] S II 134; Miln 20, 350; Vv-a 219; Pv-a 9 etc. frequent; sammā-mānābhisamaya full understanding of false pride in stereotype phrase” acchecchi (for acchejji) taṇhaṁ, vivattayi saṁyojanaṁ sammāmānābhisamayā antam akāsi dukkhassa” at S IV 205, 207, 399; A III 246, 444; It 47; cf. māna° S I 188 = Thig 20 (tato mānābhisamayā upasanto carissasi, translated by Mrs. Rh.D. in K.S. 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 Pj II 344). Also in following passages: S II 5 (paññāya a.), 104 (the same), 133f.; Snp 737 (phassa°, explained ad sensum but not ad verbum by phassa-nirodha Pj II 509); Paṭis II 215; Pp 41; Vv 16^10 (= saccapaṭivedha Vv-a 85); Sv I 32; Dhp-a I 109; Vv-a 73 (bhāvana°), 84 (sacchikiriya°); Dīp I 31. – anabhisamaya not grasping correctly, insufficient understanding, taken up wrongly S III 260; Pp 21; Dhs 390, 1061, 1162 (Mrs. Rh.D. translates “lack of coordination”).

Abhisamāgacchati [abhi + sam + āgacchati, cf. in meaning adhigacchati] to come to (understand) completely, to grasp fully, to master Pj I 236 (for abhisamecca Snp 143).

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 Vin V 181; A II 243f.; of dhamma M I 469; A III 14f.; 422.

Abhisamikkhati (and Abhisamekkhati) [abhi + sam + īks, cf. samikkhati] – to behold, see, regard, notice Ja IV 19 (2nd singular medium °samekkhase = olokesi commentary). – gerund °samikkha and °samekkha [BHS °samīkṣya, e.g. Jm pages 28, 30 etc.] Ja V 340 (°samikkha, v.l. sañcikkha = passitvā commentary); 393, 394 (= disvā commentary).

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

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

Abhisameti [abhi + sameti, sam + i; in inflexion base is taken partly as ordinary and partly as causative, e.g. preterit °samiṁsu and °samesuṁ, past participle sameta: Sanskrit samita. Cf. BHS abhisamayati, either causative or denominative formation, Divy 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. S II 25; III 139; Kv 321. – future °samessati S V 441. – preterit °samiṁsu Miln 350; °samesuṁ S V 415. – gerund °samecca (for °icca under influence of °sametvā as causative formation; Trenckner’s explanation “Notes” 564 is unnecessary and hardly justifiable) S V 438 (an° by not thoroughly understanding); A V 50 (sammattha° through complete realization of what is proficient); Snp 143 (= abhisamāgantvā Pj I 236); and °sametvā S II 25; III 139. – past participle abhisameta (q.v.).

Abhisampanna at Pv-a 144 is wrong reading for v.l. 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” , D II 91; Vin I 293; S IV 59, 63; V 346, 356, 369; Dhp-a I 221. – evaṁ-gatika evaṁabhisamparāya (adjective) “leading to such and such a return, such and such a future state” D I 16, 24, 32, 33 etc. (= evaṁ-vidhā paralokā ti Sv I 108). °abhisamparāyaṁ (accusative as adverb) in future, after death A I 48; II 197; III 347; IV 104; Pv III 5^10 (= punabbhave Pv-a 200). – diṭṭhe c’eva dhamme abhisamparāyañ ca “in this world and in the world to come” A II 61; Pp 38; Miln 162; Pv-a 195 etc. (see also diṭṭha). – Used absolutely at Pv-a 122 (= fate).

Abhisambujjhati [abhi + sambujjhati] to become wideawake, to awake to the highest knowledge, to gain the highest wisdom (sammāsambodhiṁ) D III 135; It 121. preterit °sambujjhi S V 433; Pv-a 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.

Abhisambujjhana (neuter) = abhisambodhi Ja I 59.

Abhisambuddha [past participle of abhisambujjhati] (a) (passive) realized, perfectly understood D III 273; S IV 331; It 121. an° not understood M 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) Vin I 1; D II 4; M I 6 (sammāsambodhiṁ); S I 68, 138, 139 and passim Pv-a 94, 99.

Abhisambuddhatta (neuter) [abstract from abhisambuddha] thorough realization, perfect understanding S 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-a I 337).

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

Abhisambodhita (adjective) [past participle of abhisambodheti, causative of abhi + sambujjhati] awakened to the highest wisdom Pv-a 137 (Bhagavā).

Abhisambhava [from abhisambhavati] only in dur° hard to overcome or get over, hard to obtain or reach, troublesome S V 454; A V 202; Snp 429, 701; Ja V 269, VI 139, 439.

Abhisambhavati (Abhisambhoti) [abhi + sambhavati] “to come up to”, i.e. to be able to (get or stand or overcome); to attain, reach, to bear A IV 241; Thag 436; Nidd I 471, 485; Ja III 140; V 150, 417; VI 292, 293, 507 (future medium °sambhossaṁ = sahissāmi adhivāsessāmi commentary); Paṭis II 193. – gerund °bhutvā Thag 1057 and °bhavitvā Snp 52 (cf. Nidd II §85). – preterit °bhosi D II 232. – gerundive °bhavanīya D II 210; Paṭis 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 D I 101 (= asampāpuṇanto avisahamāno vā Sv I 268); Nidd I 77, 312.

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

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

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

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

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

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

Abhisasi preterit of abhisaṁsati (q.v.).

Abhisādheti [abhi + sādheti] to carry out, arrange; to get; procure, attain Ja VI 180; Miln 264.

Abhisāpa [abhisapati] a curse, anathema S III 93 = It 89 (which latter reads abhilāpa and It-a explains by akkosa: see vv.ll. under abhilāpa and cf. Ps.B. 376 note 1.); Thag 1118.

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

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

Abhisiṁsati [= abhisaṁsati, abhi + śaṁs. As to Sanskrit śaṁs > Pāli 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, Vv 81^18 (preterit °sīsi. v.l. °sisi. Vv-a 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 A I 107 (khattiyābhisekena) Ja I 399 (figurative °itvā gerund II 409 (the same); VI 161 (the same); Nidd I 298; Miln 336 (amatena lokaṁ abhisiñci Bhagavā); Pv-a 144 (read abhisiñci cimillikañ ca ...) – passive abhisiñcati Miln 359. – past participle abhisitta. – causative abhiseceti.

Abhisitta [past participle of abhisiñcati, Sanskrit °sikta]

1. sprinkled over, anointed Snp 889 (manasā, cf. Nidd I 298); Miln 336 (amatena lokaṁ a.).

2. consecrated (King), inaugurated (more frequent in this connection is avasitta), Vin III 44; A I 107 (khattiyo khattiyehi khattiyābhisekena a.); II 87 (v.l. for avasitta, also an°).

Abhiseka [from abhi + sic, cf. Sanskrit abhiṣeka] anointing, consecration, inauguration (as king) A I 107 (cf. abhisitta); II 87 read abhisekanabhisitto; Ja II 104, 352; Dhp-a I 350; Pv-a 74. Cf. ābhisekika.

Abhisecana (neuter) = abhiseka, viz. (a) ablution, washing off Thig 239 and 245 (udaka°). – (b) consecration Ja II 353.

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

Abhisevanā (feminine) [abhi + sevana from sev] pursuit, indulgence in (–°) Saddh 210 (pāpakamma°).

Abhissara (adjective) [abhi + issara] only negative an° in formula atāṇo loko anabhissaro “without a Lord or protector” M II 68 (v.l. °abhisaro); Paṭis I 126 (v.l. the same).

Abhihaṁsati [abhi + haṁsati from hṛṣ]

1. (transitive) to gladden, please, satisfy S IV 190 (abhihaṭṭhuṁ); A V 350 (the same).

2. (intransitive) to find delight in (with accusative), to enjoy S V 74 (rūpaṁ manāpaṁ); A IV 419f. (Text reads °hiṁsamāna jhānaṁ v.l. °hisamāna).

Abhihaṭa [past participle of abhiharati] brought, offered, presented, fetched D I 166 = Pp 55 (= puretaraṁ gahetvā āhaṭaṁ bhikkhaṁ Pp-a 231); Dhp-a II 79.

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

Abhihata [past participle of abhihanati] hit, struck Pv-a 55.

Abhihanati (and Abhihanti) [abhi + han]

1. to strike, hit Pv-a 258.

2. to overpower, kill, destroy Ja V 174 (infinitive °hantu for Text hantuṁ).

– past participle abhihata (q.v.).

Abhiharati [abhi + harati, cf. Sanskrit abhyāharati and Vedic āharati and ābharati]

1. to bring (to), to offer, fetch D III 170; Ja I 54, 157; III 537; IV 421; Sv I 272.

2. to curse, revile, abuse [cf. Sanskrit anuvyāharati and abhivyā°] A I 198.

– passive abhihariyati Vv-a 172 (for abhiharati of Vv 37^10; corresponds with ābhata Vv-a 172).

– past participle abhihaṭa (q.v.).

– causative abhihāreti

1. to cause to be brought, to gain, to acquire D II 188 = 192 = 195 Thag 637; Ja IV 421 (abhihārayaṁ with gloss abhibhārayiṁ).

2. to betake oneself to, to visit, take to, go to Snp 414 (Paṇḍavaṁ abhihāresi = āruhi Pj II 383), 708 (vanantaṁ abhihāraye = vanaṁ gaccheyya Pj II 495); Thig 146 (preterit °hārayiṁ; uyyānaṁ = upanesi Thig-a 138).

3. to put on (mail), only in future abhihessati Ja IV 92 (kavacaṁ; commentary explains wrongly by °hanissati bhindissati so evidently taking it as abhibhavissati).

4. At Ja VI 27 kiṁ yobbanena ciṇṇena yaṁ jarā abhihessati the latter is future of abhibhavati (for °bhavissati) as indicated by gloss abhibhuyyati.

Abhihāra [from abhiharati] bringing, offering, gift S I 82; Snp 710; Ja I 81 (āsana-).

Abhihiṁsati spurious reading at A IV 419 for °haṁsati (q.v.).

Abhihiṁsanā (and Abhihiṁsanaṁ) [for abhihesanā cf. Pāli hesā = Sanskrit hreṣā, and hesitaṁ] neighing Vv 64^10 = Vv-a 279 (gloss abhihesana). See also abhisaṁsanā.

Abhihīta S 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 ascribes a magic potency to the couplet.

Abhihesana see abhihiṁsanā.

Abhihessati see abhihāreti causative abhihāreti 3 and 4.

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

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

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

Abhūta (adjective) [a + bhūta] not real, false, not true, usually as neuter °ṁ falsehood, lie, deceit Snp 387; It 37; instrumental abhūtena falsely D I 161.

-vādin one who speaks falsely or tells lies Snp 661 = Dhp 306 = It 42; explained as “ariyūpavāda-vasena alika-vādin” Pj II 478; as “tucchena paraṁ abhācikkhanto” Dhp-a III 477.

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

Amacca [Vedic amātya (only in meaning “companion”), adjective formation from amā an adverbial locative-genitive of pronoun 1st person, Sanskrit ahaṁ = Indo-Germanic °emo (cf. Sanskrit m-ama), meaning “(those) of me or with me”, i.e. those who are in my house.]

1. friend, companion, fellow-worker, helper, especially one who gives his advice, a bosom-friend It 73; Ja VI 512 (sahajātā amaccā); Pv II 6^20 (amaccā paricārakā well-advising friends as company or around him). Frequently in combination with mitta as mittāmaccā, friends and colleagues D III 189-90; S 190 = A II 67; Pv-a 29; or with ñātī (ñāti-sālohitā intimate friends and near-relations), mittāmaccā ñātisālohitā Vin II 126; Snp page 104 (= mittā ca kammakarā ca Pj II 447); mittā vā amaccā vā ñātī vā sālohitā vā A I 222; Pv-a 28; amaccā ñāti-saṅghā ca A I 152.

2. Especially a king’s intimate friend, king’s favourite, confidant Ja I 262; Pv-a 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. D I 136 (= piya-sahāyaka Sv I 297, but cf. the following explanation of pārisajjā as “sesā āṇatti-karā”); Vin I 348; D III 64 (amaccā pārisajjā gaṇakamahāmattā); A 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 Ja V 416 (= makula commentary).

Amajjapāyaka [a + majja + pāyaka, cf. Sanskrit amadyapa] one who abstains from intoxicants, a teetotaler Ja II 192.

Amata^01 (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” Jm 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 Pj I 180 (on Snp 225) “na jāyati na jīyati na mīyati ti amatan ti vuccati”, or at Dhp-a I 228 “ajātattā na jiyyati na miyyati tasmā amatan ti vuccati”. – Vin I 7 = M I 169 (apārutā tesaṁ amatassa dvārā); Vin I 39; D II 39, 217, 241; S I 32 (= rāga-dosa-moha-khayo), 193; III 2 (°ena abhisitta “sprinkled with A.”); IV 94 (°assa dātā), 370; V 402 (°assa patti); A I 45f.; III 451; IV 455; V 226f., 256f. (°assa dātā); Ja I 4 (V 25); IV 378, 386; V 456 (°mahā-Nibbāna); Snp 204, 225, 228 (= Nibbāna Pj I 185); Thag 310 (= agada antidote); It 46 = 62 (as dhātu), 80 (°assa dvāra); Dhp 114, 374 (= amata-mahā-Nibbāna Dhp-a IV 110); Miln 258 (°dhura savanūpaga), 319 (agado amataṁ and Nibbānaṁ amataṁ), 336 (amatena lokaṁ abhisiñci Bhagavā), 346 (dhammāmataṁ); Sv I 217 (°Nibbāna); Dhp-a I 87 (°ṁ pāyeti); Dāṭh II 34; V 31; Saddh 1, 209, 530, 571.

-ogadha diving into the ambrosia (of Nibbāna) S V 41, 54, 181, 220, 232; A III 79, 304; IV 46f., 317, 387; V 105f.; Snp 635; Thag 179, 748; Dhp 411 (= amataṁ Nibbānaṁ ogahetvā Dhp-a IV 186); Vv 50^20;

-osadha the medicine of ambrosia, ambrosial medicine Miln 247;

-gāmin going or leading to the ambrosia (of Nibbāna) S I 123; IV 370; V 8; A III 329; Thig 222;

-dasa one who sees amata or Nibbāna Thag 336;

-dundubhi the drum of the immortal (Nibbāna) M I 171 = Vin I 8 (has °dudrabhi);

-dvāra the door to Nibbāna M I 353; S I 137 = Vin I 5; S II 43, 45, 58, 80; A V 346;

-dhātu the element of ambrosia or Nibbāna A III 356;

-patta having attained to ambrosia A IV 455;

-pada the region or place of ambrosia S I 212 (“Bourne Ambrosial” K.S. I 274); II 280; Dhp 21 (= amatassa adhigama-vupāyo vuttaṁ hoti Dhp-a I 228);

-pariyosānā come to conclusion in

-phala ambrosial fruit S I 173 = Snp 80;

-magga the path to ambrosia Dhp-a I 94.

Amata^02 (adjective) [see amata^01] belonging to Amṛta = ambrosial Snp 452 = S I 189 (amatā vācā = amata-sadisā sādubhāvena Pj II 399: “ambrosial”), 960 (gacchato amataṁ disaṁ = Nibbānaṁ, taṁ hi amatan ti tathā niddisitabbato disā cā ti Pj II 572). Perhaps also at It 46 = 62 (amataṁ dhātuṁ = ambrosial state or amṛta as dhātu).

Amatabbāka (?) at Vv-a 111, accusative to Hardy (Index) “a precious stone of dark blue colour”.

Amattaññu (adjective) [a + matta + °ññu = Sanskrit amātrajña] not knowing any bounds (in the taking of food), – intemperate, immoderate It 23 (bhojanamhi); Dhp 7 (the same); Pp 21.

Amattaññutā (feminine) [abstract to preceding] immoderation (in food) D III 213; It 23 (bhojane); Pp 21; Dhs 1346 (bhojane); As 402.

Amatteyyatā (feminine) [from matteyyatā] irreverence towards one’s mother D III 70, 71.

Amanussa [a + manussa] a being which is not human, a fairy demon, ghost, god, spirit, yakkha Vin I 277; D I 116; S I 91, Ja I 99; Dhs 617; Miln 207; As 319; Dhp-a I 13 (°pariggahīta haunted); Pv-a 216. – Cf. amānusa.

Amanussika (adjective) [from amanussa] belonging to or caused by a spirit Vin I 202, 203 (°abādha being possessed by a demon).

Amama (adjective) [a + mama, genitive of ahaṁ, pronoun 1st person, literally “not (saying: this is) of me”] not egotistical, unselfish Snp 220 (+ subbata), 777; Ja IV 372 (+ nirāsaya); VI 259 (= mamāyana-taṇhā-rahita commentary); Pv IV 1^34 (= mamaṁkāravirahita Pv-a 230); Mhv 1, 66, combined with nirāsa (free from longing), at Snp 469 = 494; Ud 32; Ja IV 303; VI 259.

Amara (adjective) [a + mara from mṛ] not mortal, not subject to death Thag 276; Snp 249 (= amara-bhāva-patthanatāya pavatta-kāya-kilesa Pj II 291); Ja V 80 (= amaraṇa-sabhāva), 218; Dāṭh V 62.

Amaratta (neuter) [abstract from amara] immortality Ja 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” D I 24; M I 521; Paṭis I 155. The explanation given by Buddhaghosa at Sv 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 Toev. 71 does not help to clear it up.

Amala (adjective) [a + mala] without stain or fault Ja V 4; Saddh 246, 591, 596.

Amassuka (adjective) [a + massu + ka] beardless Ja II 185.

Amājāta (adjective) [amā + jāta; amā adverb “at home”, Vedic amā, see under amacca] – born in the house, of a slave Ja I 226 (dāsa, so read for āmajāta, an old mistake, explained by commentary forcibly as “āma ahaṁ vo dāsī ti”!). See alsoāma^01 and āmāya.

Amātika (adjective) [a + mātika from mātā] without a mother, motherless Ja V 251.

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) Pv II 12^20 (kāma); IV 1^57 (as n.); IV 3^06 (gandha, of petas). – feminine °ī Dhp 373 (rati = dibbā rati Dhp-a IV 110); Pv III 7^09 (ratti, love).

Amāmaka (adjective) [a + mama + ka, cf. amama] “not of me” i.e. not belonging to my party, not siding with me Dhp-a I 66.

Amāya (adjective) [a + māyā] not deceiving, open, honest Snp 941 (see Nidd I 422: māyā vuccati vañcanikā cariyā). Cf. next.

Amāyāvin (adjective) [a + māyāvin, cf. amāya] without guile, not deceiving, honest D III 47 (asaṭha + a.), 55 (the same), 237; Dhp-a I 69 (asaṭhena a.).

Amitābha (adjective) [a + mita (past participle of mā) + ā + bhā] of boundless or immeasurable splendour Saddh 255.

Amitta [Vedic amitra; a + mitta] one who is not friend, an enemy D III 185; It 83; Snp 561 (= paccatthika Pj II 455); Dhp 66, 207; Ja VI 274 (°tāpana harassing the enemies).

Amilātatā (feminine) [a + milāta + tā] the condition of not being withered Ja V 156.

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) D III 46; M I 369; S II 194. See ajjhopanna.

Amutta (adjective) [a + mutta] not released, not free from (with ablative) It 93 (mārabandhanā).

Amutra (adverb) [pronoun base amu + tra] in that place, there; in another state of existence D I 4, 14, 184; It 99.

Amūḷha-vinaya “acquittal on the ground of restored sanity” (Childers) Vin I 325 (IX 6, 2); II 81 (IV 5), 99 (IV 14, 27); IV 207, 351; M II 248.

Amoha (adjective) [a + moha, cf. Sanskrit amogha] not dull. As no absence of stupidity or delusion D III 214; Pp 25. The form amogha occurs at Ja VI 26 in the meaning of “efficacious, auspicious” (said of ratyā nights).

Amba [derivation unknown. Not found in pre-Buddhist literature. The Sanskrit is āmra. Probably non-Aryan], the Mango tree, Mangifera Indica D I 46, 53, 235; Ja II 105, 160; Vv 79^10; Pp 45; Miln 46; Pv-a 153, 187.

-aṭṭhi the kernel or stone of the mango fruit Dhp-a III 207, 208;

-ārāma a garden of mangoes, mango grove Vv 79^05; Vv-a 305;

-kañjika mango gruel Vv 33^37 (= ambilakañjika Vv-a 147);

-pakka a (ripe) mango fruit Ja II 104, 394; Dhp-a III 207;

-panta a border of mango trees Vv-a 198;

-pānaka a drink made from mangoes Dhp-a III 207;

-piṇḍi a bunch of mangoes Ja III 53; Dhp-a III 207;

-pesikā the peel, rind, of the mango fruit Vin II 109;

-potaka a mango sprout Dhp-a III 206 sq;

-phala a mango fruit Pv-a 273, 274;

-rukkha a mango tree Dhp-a III 207; Vv-a 198;

-vana a mango grove or wood D II 126; Ja I 139; Vv-a 305;

-siñcaka one who waters the mangoes, a tender or keeper of mangoes Vv 79^07.

Ambaka^01 (adjective) [= ambakā?] “womanish” (?), inferior, silly, stupid, of narrow intellect. Occurs only with reference to a woman, in combination with bālā A III 349 (v.l. amma°) = V 139 (where spelt ambhaka with v.l. appaka° and gloss andhaka); V 150 (spelt ambhaka perhaps in different meaning).

-maddarī see next.

Ambaka^02 [deminutive of amba] a little mango, only in °maddarī a kind of bird [etymology uncertain] A I 188.

Ambakā (feminine) [Sanskrit ambikā deminutive of ambī mother, wife, see Pāli amma and cf. also Sanskrit ambālikā feminine] mother, good wife, used as a general endearing term for a woman Vin I 232 = D II 97 (here in play of words with Ambapālī explained by Buddhaghosa at Vin I 385 as ambakā ti itthiyikā).

Ambara^01 (neuter) [Vedic ambara circumference, horizon] the sky, Dāṭh I 38; IV 51; V 32. – Note: At Ja V 390 we have to read muraja-ālambara, and not mura-jāla-ambara.

Ambara^02 (masculine-neuter) [etymology = ambara^01 (?) 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) Vv 53^07 (ratt° = uttariya Vv-a 236).

Ambala at Ja II 246 (°koṭṭhaka-āsana-sālā) for ambara^01 (?) or for ambaka^02 (?), or should we read kambala°?.

Ambāṭaka the hog-plum, Spondias Mangifera (a kind of mango) Vin II 17 (°vana); Sv I 271 (°rukkha).

Ambila (adjective) [Sanskrit amla = Latin amarus] sour, acid; one of the 6 rasas or tastes, viz. a., lavaṇa, tittaka, kaṭuka, kasāya, madhura (see under rasa): thus at Miln 56. Another enumeration at Nidd II §540 and Dhs 629. – Ja I 242 (°anambila), 505 (loṇ°); II 394 (loṇ°); Sv I 270 (°yāgu sour gruel); Dhp-a II 85 (ati-ambila, with accuṇha and atisīta).

Ambu (neuter) [Vedic ambu and ambhas = Greek ὄμβρος, Latin imber rain; cf. also Sanskrit abhra rain-cloud and Greek ἀϕρός scum: see Pāli abbha] – water Ja V 6; Nidd I 202 (a. vuccati udakaṁ); Dāṭh II 16. – Cf. ambha.

-cārin “living in the water”, a fish Snp 62 (= maccha Nidd II §91);

-sevāla a water-plant Thag 113.

Ambuja (masculine and neuter) [ambu + ja of jan] “water-born”, i.e.

1. (masculine) a fish S I 52.

2. (neuter) a lotus Snp 845 (= paduma Nidd I 202); Dāṭh V 46; Saddh 360.

Ambuda [ambu + da from dā] “water-giver”, a cloud Dāṭh V 32; Saddh 270, 275.

Ambha and Ambho (neuter) [see ambu] water, sea Dāṭh 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! Vin III 73 (= ālapanādhivacana); Ja II 3; Pv-a 62.

2. to mark reproach and anger = you silly, you rascal D I 194; It 114; Ja I 174 (v.l. amho), 254; Miln 48.

Amma (indeclinable) [vocative of ammā] endearing term, used

1. by children in addressing their mother = mammy, mother dear D I 93; Ja II 133; IV 1, 281 (amma tāta uṭṭhetha daddy, mammy, get up!); Dhp-a II 87; Pv-a 73, 74.

2. in general when addressinga woman familiarly = good woman, my (good) lady, dear, thus to a woman Ja I 292; Pv-a 63; Dhp-a II 44; to a girl Pv-a 6; to a daughter Dhp-a II 48; III 172. – Cf. ambakā.

Ammaṇa (neuter) [of uncertain etymology; Sanskrit armaṇa is Sanskritised Pāli. See on form and meaning Childers sub voce and Kern, Toev. page 72]

1. a trough Ja V 297; VI 381 (bhatt°).

2. a certain measure of capacity Ja I 62; II 436 (taṇḍul°). – As °ka at Ja II 117 (v.l. ampaṇaka); Sv I 84.

Ammā (feminine) [onomatopoetic from child language; Sanskrit ambā, cf. Greek ἀμμάς mother, Old Icelandic amma “granny”, Old High German amma “mammy”, nurse; also Latin amita father’s sister and amāre to love] mother Ja III 392 (genitive ammāya). – Vocative amma (see seperate).

Amha and Amhan (neuter) [Sanskrit aśman, see also asama^02] a stone Snp 443 (instrumental amhanā, but Pj II 392 reads asmanā = pāsāṇena).

-maya made of stone, hard Dhp 161 (= pāsāṇa° Dhp-a III 151).

Amha Amhi see atthi.

Amhā (feminine) [etymology uncertain; Morris JPTS 1889, 201 too vague] a cow (?) A I 229. The commentary says nothing.

Amhākaṁ Amhe see ahaṁ.

[BD]: our.

Amho = ambho Ja I 174 (v.l.).

Aya^01 see ayo.

Aya^02 (from i, go)]

1. income, in aya-potthaka receipt book Ja I 2.

2. inlet (for water, aya-mukha) D I 74; A II 166, IV 287.

Ayaṁ (pronoun) [Sanskrit ayaṁ etc., pronoun base Indo-Germanic °i (cf. Sanskrit iha), feminine °ī. Cf. Greek ἰν, μίν; Latin is (feminine ea, neuter id); Goth 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; Ja I 168, 279; feminine ayaṁ [Sanskrit iyaṁ] Khp VII 12; Ja II 128, 133; neuter idaṁ Snp 224; Ja III 53; and imaṁ Miln 46. accusative masculine imaṁ Ja II 160; feminine imaṁ [Sanskrit imāṁ] Snp 545, 1002; Ja I 280. genitive dative masculine imassa Ja I 222, 279 and assa Snp 234, 1100; Khp VII 12 (dative); Ja II 158; feminine imissā Ja I 179 and assā [Sanskrit asyāḥ] Ja I 290; Dhp-a III 172. instrumental masculine neuter iminā Ja I 279; Pv-a 80 and (peculiarly or perhaps for amunā) aminā Snp 137; feminine imāya [Sanskrit anayā] Ja I 267. The instrumental anena [Sanskrit anena] is not proved in Pāli. ablative asmā Snp 185; Dhp 220; and imasmā (not proved). locative masculine neuter imasmiṁ Khp III ; Ja II 159 and asmiṁ Snp 634; Dhp 242; feminine imissā Pv-a 79 (or imissaṁ?) and imāyaṁ (no reference).

B. (plural) nominative masculine ime Ja I 221; Pv I 8^03; feminine imā [Sanskrit imāḥ] Snp 897 and imāyo Snp 1122; neuter imāni [= Sanskrit] Vin I 84. accusative masculine ime [Sanskrit imān] Ja I 266; II 416; feminine imā [Sanskrit imāḥ] Snp 429; Ja II 160. genitive imesaṁ Ja II 160, esaṁ [Sanskrit eṣāṁ] M II 86, and esānaṁ M II 154; III 259; feminine also āsaṁ Ja I 302 (= etāsaṁ commentary) and imāsaṁ. instrumental masculine neuter imehi Ja VI 364; feminine imāhi. locative masculine neuter imesu [Sanskrit eṣu] Ja 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” Khp III ; yathāyaṁ padīpo “like this lamp here” Snp 235; ayaṁ dakkhiṇā dinnā “the gift which is just given before our eyes” Khp VII 12; ime pādā imaṁ sīsaṁ ayaṁ kāyo Pv I 8^03; 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; Ja 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) Ja II 416; cf. also Vin I 84; Snp 429; Ja 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.” Vin I 10; ayaṁ eva ariyo maggo “this then is the way” ibid.; cf. Ja 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” Ja I 279; cf. Ja I 222, 307; II 160 (imesaṁ sattānaṁ “creatures like us”). So also repeated as ayañ ca ayañ ca “this and this”, “so and so” Ja II 3; idañ c’idañ ca “such and such a thing” Ja 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 Vin 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” Ja I 290; assa bhariyā “his wife” Ja II 158 etc. frequent

Ayana (neuter) [Vedic ayana, from i] (a) “going”, road. – (b) going to, goal S V 167 (ekāyano maggo leading to one goal, a direct way), 185 (the same); Sv I 313; Dāṭh IV 40. See also eka°.

Ayasa (neuter) [a + yasa, cf. Sanskrit ayaśaḥ] ill repute, disgrace Miln 139, 272; Dāṭh 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 Ja V 257; Vv 39^06. – feminine ayirā lady, mistress (of a servant) Ja II 349 (v.l. oyyakā); vocative ayire my lady Ja V 138 (= ayye commentary).

Ayiraka = ayira; cf. ariyaka and ayyaka; D III 190 (v.l. °yy-); Ja II 313.

Ayo and Aya (neuter) [Sanskrit ayaḥ neuter iron and ore, Indo-Germanic °ajes-, cf. Avesta ayah, Latin aes, Gothic aiz, Old High German ēr (= German Erz.), Anglo-Saxon ār (= English ore).] iron. The nominative ayo found only in set of 5 metals forming an alloy of gold (jātarūpa), viz. ayo, loha (copper), tipu (tin), sīsa (lead), sajjha (silver) A III 16 = S V 92; of oblique cases only the instrumental ayasā occurs Dhp 240 (= ayato Dhp-a III 344); Pv I 10^13 (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 A IV 70 (v.l. °guhala); Nidd II §304 III D^02 (of Niraya);

-kūṭa an iron hammer Pv-a 284;

-khīla an iron stake S V 444; M III 183 = Nidd II §304 III C; Pj II 479;

-guḷa an iron ball S V 283; Dhp 308; It 43 = 90; Thig 489; Sv I 84;

-ghana an iron club Ud 93; Vv-a 20;

-ghara an iron house Ja IV 492;

-paṭala an iron roof or ceiling (of Niraya) Pv-a 52;

-pākāra an iron fence Pv I 10^13 = Nidd II §304 III D^01;

-maya made of iron Snp 669 (kūṭa); Ja IV 492 (nāvā); Pv I 10^14 Pv-a 43, 52;

-muggara an iron club Pv-a 55;

-saṅku an iron spike S IV 168; Snp 667.

II aya°:

-kapāla = ayo° Dhp-a I 148 (v.l. ayo°);

-kāra a worker in iron Miln 331;

-kūṭa = ayo° Ja I 108; Dhp-a II 69 (v.l.);

-naṅgala an iron plough Dhp-a I 223; III 67;

-paṭṭaka an iron plate or sheet (cf. loha°) Ja V 359;

-paṭhavi an iron floor (of Avīci) Dhp-a I 148;

-saṅghāṭaka an iron (door) post Dhp-a IV 104;

-sūla an iron stake Snp 667; Dhp-a I 148.

Ayojjha (adjective) [Sanskrit ayodhya] not to be conquered or subdued M II 24.

Ayya (adjective/noun) [contracted form for the diæretic ariya (q.v. for etymology).] See also ayira.

(a) (noun) gentleman, sire, lord, master J III 167 = Pv-a 65; Dhp-a I 8 (ayyā plural the worthy gentlemen, the worthies), 13 (amhākaṁ ayyo our worthy Sir); II 95.

(b) (adjective) worthy, gentlemanly, honourable Vin II 191; Dhp-a 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 Ja I 221, 279, 308; plural nominative as vocative ayyā in addressing several Ja II 128, 415; nominative singular as vocative (for all genders and numbers) ayyo Vin II 215; Ja III 126, 127. – feminine ayyā lady, mistress M II 96 (= mother of a prince); Dhp-a I 398; vocative ayye my lady Ja 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 Ja III 167; (b) lord, mastery “governor” Ja I 62 (by a servant); Sv I 257 (= sāmi, opposite dāsi-putta); Pv-a 145 (by a wife to her husband); Dhp-a II 110; (c) prince (see WZKM XII, 1898, 75f. and Epigraphia Indica III 137f.) Ja VI 146.

Ayyaka [deminutive of ayya] grandfather, (so also BHS, e.g. Mvu II 426; III 264) Ja III 155; IV 146; VI 196; Pv I 8^04; Miln 284. ayyaka-payyakā grandfather and great grandfather, forefathers ancestors Ja I 2; Pv-a 107 (= pitāmahā). – feminine ayyakā grandmother, granny Vin II 169; S I 97; Ja II 349 (here used for “lady”, as v.l.); and ayyikā Thig 159; Vism 379.

Ara [Vedic ara from ṛ, ṛṇoti; see etymology under appeti and cf. more especially Latin artus limb, Greek ἃρμα chariot, also Pāli aṇṇava] the spoke of a wheel D II 17 (sahassāra adjective with thousand spokes), cf. Miln 285; Ja IV 209; VI 261; Miln 238; Dhp-a II 142; Vv-a 106 (in allegorical etymology of Arahant = saṁsāra-cakkassa arānaṁ hatattā “breaker of the spokes of the wheel of rebirth”) = Pv-a 7 (has saṁsāra-vaṭṭassa); Vv-a 277.

Arakkhiya (adjective) [a + rakkhiya, gerund of rakkhati] not to be guarded, viz.

1. impossible to watch (said of women folk) Ja II 326 (a. nāma itthiyo); III 90 (mātugāmo nāma a.).

2. unnecessary to be guarded Vin II 194 (Tathāgatā).

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 A IV 82 (cattāri Tathāgatassa °āni). – 3 arakkheyyāni are enumerated at D III 217 (but as ārakkh°, which is also given by Childers).

Araghaṭṭa [Sanskrit araghaṭṭaka (so Abhidh-r-m page 138), dialectical] a wheel for raising water from a well Buddhaghosa on cakkavaṭṭaka at (Sp VI 1208). So read for Text (as quoted at Vin II 318 and Sp v.l.) 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”.

Araja (adjective) [a + raja] free from dust or impurity S IV 218 (of the wind); Vv 53^06 (= apagata-raja Vv-a 236).

Arañña (neuter) [Vedic araṇya; from araṇa, remote, + ya. In the ṚV araṇya still means remoteness (opposed to amā, at home). In the A V it has come to mean wilderness or forest. Connected with ārād and āre, remote, far from]. forest D I 71; M I 16; III 104; S I 4, 7, 29, 181, 203 (mahā); A I 60 (°vanapatthāni); II 252; III 135, 138; Snp 39, 53, 119; Dhp 99, 329, 330; It 90; Vv 56^07; Paṭis I 176. [The commentators, give a wider meaning to the word. Thus the word analysis (Vin III 46, quoted Vism 72 and Pj II 83) says every place, except a village and the approach thereto, is arañña. See also Vin III 51; Sv I 209; Pv-a 73; Vv-a 249; Ja I 149, 215; II 138; V 70].

-āyatana a forest haunt Vin II 201; S II 269; Ja I 173; Vv-a 301; Pv-a 54, 78, 141;

-kuṭikā a hut in the forest, a forest lodge S I 61; III 116; IV 116, 380; Dhp-a IV 31 (as v.l.; Text has °kuṭi);

-gata gone into the forest (as loneliness) M I 323; A III 353; V 109f., 207, 323f.

-ṭhāna a place in the forest Ja I 253;

-vāsa a dwelling in the forest, a hermitage Ja I 90;

-vihāra living in (the) loneliness (of the forest) A 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) M I 214 (ā°), 469; III 89; S II 187, 202 (v.l. ā°), 208f.; 281; A 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 S II 202, 208f. See also āraññakatta.

Araṇa^01 (adjective/noun) [Vedic araṇa from °ara √ṛ, which as ablative ārā is used as adverb far from, cf. Pāli ārakā. Original meaning “removed from, remote, far”. See also arañña]. (adjective) living in solitude, far from the madding crowd M III 237 (°vibhaṅga-sutta); S I 44, 45; Ja I 340 (tittha–°).

Araṇa^02 (neuter) [a + raṇa] quietude, peace Nett 55 (+ tāṇa), 176 (or as adjective = peaceful) Thig-a 134 (+ saraṇa); Vibh 19f. (opposite saraṇa). See saraṇa^02.

-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 araṇa^02. As regards meaning the Pāli commentators explanation it as opposite of raṇa fight, battle, i.e. peacefullness, friendliness and see in it a synonym of metta. Thus Dhammapāla at Pv-a 230 explains it as “mettā-vihārin”, and in this meaning it is found frequently in BHS e.g. Divy 401; Avś II 131 (q.v. for further reference under note 3); Mvu 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 A I 24; Thig 358, 360; Pv IV 1^33 (= Pv-a 230); Thig-a 244. Cf. BMPE 312.

Araṇi and Araṇī (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 Vin II 217; Ja I 212 (ī); V 46 (ī); Dhp-a II 246; °mathana rubbing of firewood Ja VI 209. – Note: The reading at Pv-a 211 araṇiyehi devehi sadisa-vaṇṇa is surely a misreading (v.l. ariyehi).

Arati (feminine) [a + rati] dislike, discontent, aversion Snp 270, 436, 642, 938; Dhp 418 (= ukkaṇṭhitattaṁ Dhp-a IV 225); Thig 339 (= ukkaṇṭhi Thig-a 239); Saddh 476.

Aravinda [ara + vinda (?) Abhidh-r-m gives as Sanskrit aravinda neuter] a lotus, Nymphaea Nelumbo Dāṭh V 62.

Araha (adjective) (–°) [Vedic arha of arh]

1. worthy of, deserving, entitled to, worth Dhp 195 (pūjā°); Pv II 8^06 (dakkhiṇā°); Vv-a 23 (daṇḍa° deserving punishment). Frequently in compound mahāraha [Sanskrit mahārgha] worth much, of great value, costly, dear Ja I 50, 58; III 83, etc. (see mahant).

2. fit for, apt for, suitable Pv-a 26 (paribhoga° fit for eating).

Arahati [Vedic arhati, etymology uncertain but cf. agghati] to be worthy of, to deserve, to merit (= Latin debeo) Snp 431, 552 (rājā arahasi bhavituṁ); Ja I 262; Dhp 9, 10, 230; Pv III 66. – present participle Arahant (q.v.). Cf. also adjective araha.

Arahatta^01 (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 (S 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 Thig-a 64 (Selā); Pv-a 53 (Saṅkicca). Many women Arahants are mentioned by name in the oldest texts. About 400 men Arahants are known. Most of them were bhikkhus, but A III 451 gives the names of more than a score lay Arahants (cf. D II 93 = S V 360, and the references in D.B. III 5 note 4). – Arahattaṁ is defined at S 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). Vin II 254; D III 10, 11, 255; A III 34, 421, 430; V 209; Pp 73; Nett 15, 82; Sv I 180, 188, 191; Dhp-a II 95; IV 193; Pv-a 14.

Phrases: Arahattaṁ sacchikaroti to experience Arahantship Vin II 74; D I 229; Arahattaṁ pāpuṇāti to attain or reach Arahantship (usually in preterit pāpuṇi) Ja II 229 Thig-a 64; Dhp-a II 49 (saha paṭisambhidāhi) 93 (the same); Pv-a 53, 54, 61, 233 and frequent elsewhere; cf. arahattāya paṭipanna D III 255; A I 120; IV 292f., 372f.

-gahaṇa attainment of Arahantship Dhp-a I 8;

-patta (and patti) one who has attained Ar. S I 196; V 273; A II 157; III 376; IV 235;

-phala the fruit of Ar. Vin I 39, 41, 293; III 93; D III 227, 277; S III 168; V 44; A I 23, 45; III 272; IV 276; Dhs 1017; Vibh 326;

-magga the Path of Ar. S I 78; A III 391; Sv I 224;

-vimokkha the emancipation of Ar. Nidd II §19.

Arahatta^02 in °ghaṭi see araghaṭṭa.

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 (D.B. 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 Vin I 9; D I 49; M I 245, 280; S I 169; see also formula commentary under II, and arahā Vin I 8, 25, 26; II 110, 161; D III 255; It 95; Khp IV ; genitive arahato S IV 175; Snp 590; instrumental arahatā S III 168; Sv I 43; accusative Arahantaṁ D III 10; Dhp 420; Snp 644; locative Arahantamhi Vv 21^02.

– nominative plural Arahanto Vin I 19; IV 112; S I 78, 235; II 220; IV 123; genitive arahataṁ Vin III 1; S I 214; Snp 186; It 112; Pv I 11^12. 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”. Vin I 14, 35, 183; D I 84, 177, 203; M I 139; II 39; S 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; A I 165; II 211; III 93; IV 88, 179, 302; V 155, 162; Snp 16; Pp 61, etc.

B. eko vūpakaṭṭho appamatto ātāpī pahitatto “alone, secluded, earnest, zealous, master of himself” D I 177; II 153 and continued with A: S I 140, 161; II 21; III 36, 74; IV 64; V 144, 166; A 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: D III 83, 97; M I 4, 235; S I 71; III 161, 193; IV 125; V 145, 205, 273, 302; A I 144; III 359, 376; IV 362, 369, 371f., It 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: S II 171; III 28; IV 8; V 204; A I 259; IV 56, 305, 448.

III. Other passages (selected) Vin 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); D I 49 (Bhagavā arahaṁ), 144; III 10, 255: M I 245 (Gotamo na pi kālaṁ karoti: arahaṁ samaṇo Gotamo), 280; S 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.; A I 22 (sammāsambuddho), 27, 109, 266; II 134; III 376, 391, 439; IV 364, 394; V 120; Snp 186, 590, 644, 1003; It 95 (+ khīṇāsava), 112; Khp IV (dasahi aṅgehi samannāgato arahā ti vuccati: see Pj I 88); Vv 21^02; I 217; Dhp 164, 420 (khīṇāsava + a.); Paṭis II 3, 19, 194, 203f.; Pp 37, 73; Vibh 324, 336, 422; Pv I 1^01 (khettūpamā Arahanto), 11^12; IV 1^32.

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.: Vin I 89, 136, 168, 320; °magga (Arahatta°?) the path of an A.: D II 144.

2. arahat° in (arahad-)dhaja the flag or banner of an A.: Ja I 65.

V. See further details and passages under Anāgāmin, khīṇa, Buddha. On the relationship of Buddha and Arahant see D.B. II 1-3; III 6. For riddles or word-play on the form Arahant see M I 280; A IV 145; Sv I 146 = Vv-a 105, 6 = Pv-a 7; Dhp-a IV 228; As 349.

Arāti [a + rāti, cf. Sanskrit arāti] an enemy Dāṭh IV 1.

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 Paṭis II 197. – Otherwise in late language only, e.g. Saddh 493 (°bhūta). See also arindama and aribhāseti.

Ariñcamāna [present participle medium of Pāli riñcati for ricyati] not leaving behind, not giving up, i.e. pursuing earnestly Snp 69 (jhānaṁ = ajahamana Pj II 123, cf. Nidd II §94).

Ariṭṭha^01 (adjective) [a + riṭṭha = Vedic ariṣṭa, past participle of a + riṣ to hurt or be hurt] unhurt Saddh 279.

Ariṭṭha^02 [Sanskrit ariṣṭa, name of a tree] a kind of spirituous liquor Vin IV 110.

Ariṭṭhaka (adjective) [from ariṭṭha] (a) unhurt; perfect Sv I 94 (°ṁ ñāṇaṁ). – (b) [from ariṭṭha in meaning of “soap-berry plant”?] in phrase mahā ariṭṭhako maṇi S I 104 “a great mass of soap stone” (cf. Rh.D. in JRAS 1895, 893f.), “a shaped block of steatite” (Mrs. Rh.D. in K.S. I 130).

Aritta (neuter) [Vedic aritra, Indo-Germanic °ere to row (Sanskrit ṛ to move); cf. Greek ἐρέσσω to row, ἐρετμός rudder, Latin remus, Old High German ruodar = rudder; Anglo-Saxon rowan = English row] – a rudder. Usually in combination with piya (phiya) oar, as piyārittaṁ (phiy°) oar and rudder, thus at S I 103 (Text piya°, v.l. phiya°); A II 201 (piya°); Ja IV 164 (Text piya°, v.l. phiya°); Snp 321 (piya + ; Pj II 330 phiya = dabbi-padara, aritta = veḷudaṇḍa). As 149.

Arindama [Sanskrit arindama, ariṁ + dama of dam] a tamer of enemies, victor, conqueror Pv IV 3^15 (= arīnaṁ damanasīla Pv-a 251); Saddh 276.

Aribhāseti [= ariṁ bhāseti] to denounce, literally to call an enemy Ja IV 285. Correct to Pari° according to Fausbøll (Ja V correct)

Ariya (adjective/noun) [Vedic ārya, of uncertain etymology. The other Pāli forms are ayira and ayya]

1. (racial) Aryan D 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 na 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): D I 70 = (°ena sīlakkhandhena samannāgata fitted out with our standard morality); III 64 (cakkavatti-vatta), 246 (diṭṭhi); M I 139 (pannaddhaja); II 103 (ariyāya jātiyā jāto, become of the Aryan lineage); S 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); A I 71 (parisā); II 36 (ñāya); III 451 (ñāṇa); IV 153 (tuṇhībhāva); V 206 (sīlakkhandha); It 35 (paññā), 47 (bhikkhu sammaddaso); Snp 177 (patha = aṭṭhaṅgiko maggo Pj II 216); Dhp 236 (bhūmi), 270; Paṭis II 212 (iddhi).

-alamariya fully or thoroughly good D I 163 = III 82 = A IV 363; nālamariya not at all good, objectionable, ignoble ibid. – (masculine) Vin I 197 (na ramati pāpe); D I 37 = (yaṁ taṁ ariyā ācikkhanti upekkhako satimā etc.: see 3rd. jhāna), 245; III 111 (°ānaṁ anupavādaka one who defames the noble); M I 17, 280 (sottiyo ariyo arahaṁ); S I 225 (°ānaṁ upavādaka); II 123 (the same); IV 53 (°assa vinayo), 95 (the same); A I 256 (°ānaṁ upavādaka); III 19, 252 (the same); IV 145 (dele! see arīhatatta); V 68, 145f., 200, 317; It 21, 108; Dhp 22, 164, 207; Ja III 354 = Miln 230; M I 7, 35 (ariyānaṁ adassāvin: “not recognising the Noble Ones”) Pv-a 26, 146; Dhp-a II 99; Saddh 444 (°ānaṁ vaṁsa). – anariya (adjective and noun) not Ariyan, ignoble, undignified, low, common, uncultured A I 81; Snp 664 (= asappurisa Pj II 479; As 353); Ja II 281 (= dussīla pāpadhamma commentary); V 48 (°rūpa shameless), 87; Dhp-a IV 3. – See also ñāṇa, magga, sacca, sāvaka.

-atraja a true descendant of the Noble ones Dīp V 92;

-āvakāsa appearing noble Ja V 87;

-uposatha the ideal feast day (as one of 3) A I 205f., 212;

-kanta loved by the Best D III 227;

-gaṇā (plural) troops of worthies J 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 It 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” Thig-a 240; Vv-a 113; Sv II 34;

-dhamma the national customs of the Aryans (= ariyānaṁ eso dhammo Nidd I 71, 72) M I 1, 7, 135; A II 69; V 145f., 241, 274; Snp 783; Dhs 1003;

-puggala an (ethically) model person, Paṭis I 167; Vin V 117; Thig-a 206;

-magga the Aryan Path;

-vaṁsa the (fourfold) noble family, i.e. of recluses content with the 4 requisites D III 224 = A II 27 = Paṭis I 84 = Nidd II §141; cf. A III 146;

-vattin leading a noble life, of good conduct Ja III 443;

-vatā at Thag 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 D III 269, 291 = A V 29 (passage recommended to all Buddhists by Asoka in the Bhabra Edict);

-vihāra the best practice S 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 4 vacī-kammantā and represent sīla nos. 4-7. See D III 232; A II 246; Vin V 125;

-saṅgha the communion of the nobles ones Pv-a 1;

-sacca, a standard truth, an established fact, D I 189, II 90, 304f.; III 277; M I 62, 184; III 248; S V 415f. = Vin I 10, 230. It 17; Snp 229, 230, 267; Dhp 190; Dhp-a III 246; Pj I 81, 151, 185, 187; Thig-a 178, 282, 291; Vv-a 73;

-sāvaka a disciple of the noble ones (= ariyānaṁ santike sutattā a. Pj II 166). M I 8, 46, 91, 181, 323; II 262; III 134, 228, 272; It 75; Snp 90; Miln 339; Dhp-a I 5, (opposite putthujjana);

-sīlin of unblemished conduct, practising virtue D I 115 (= sīlaṁ ariyaṁ uttamaṁ parisuddhaṁ Sv I 286); M II 167.

When the commentators, many centuries afterwards, began to write Pāli 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-a I 230; Pj II 537; Pv-a 60). In other ways also they misrepresented the old texts by ignoring the racial force of the word. Thus at Ja 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 A 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).

Aru (neuter) [Vedic aruḥ, unknown etymology] a wound, a sore, only in compounds: °kāya a heap of sores M II 64 = Dhp 147 = Thag 769 (= navannaṁ vaṇamukhānaṁ vasena arubhūta kāya Dhp-a III 109 = Vv-a 77); °gatta (adjective) with wounds in the body M I 506 (+ pakka-gatta); Miln 357 (the same); °pakka decaying with sores S IV 198 (°āni gattāni); °bhūta consisting of wounds, a mass of wounds Vv-a 77 = Dhp-a III 109.

Aruka = aru; only in compound °ūpamacitto (adjective) having a heart like a sore (of a man in anger) A I 124 = Pp 30 (explained at Pp-a 212 as purāṇa-vaṇa-sadisa-citto “an old wound” i.e. continually breaking open).

Aruṇa [Vedic aruṇa (adjective) of the colour of fire, i.e. ruddy, neuter the dawn; of Indo-Germanic °ereu as in Sanskrit aruśa reddish, Avesta auruśa white, also Sanskrit ravi sun; an enlarged from of Indo-Germanic °reu as in Sanskrit rudhira, rohita red (bloody; see etymology under rohita), Greek ἐρνδρός, Latin ruber.] – the sun Vin II 68; IV 245; Ja II 154; V 403; VI 330; Dīp I 56; Sv I 30. a. uggacchati the sun rises Ja I 108; Vv-a 75, and see compounds

-ugga sunrise Vin IV 272; S V 29, 78, 101, 442 (at all S passages the v.l. is aruṇagga); Vism 49;

-uggamana sunrise (opposite oggamanna). Vin III 196, 204, 264; IV 86, 166, 230, 244; Dhp-a I 165; II 6; Pv-a 109;

-utu the occasion of the sun (-rise) Dhp-a I 165;

-vaṇṇa of the colour of the sun, reddish, yellowish, golden Vism 123;

-sadisa (vaṇṇa) like the sun (in colour) Pv-a 211 (gloss for suriyavaṇṇa).

Arubheda (the ṚV) Thig-a 206. (1893 ed.), wrong reading for Irubbeda.

Arūpa (adjective) [a + rūpa] without form or body, incorporeal, D I 195f.; III 240; Snp 755; It 62; Saddh 228, 463, 480. See details under rūpa.

-āvacara the realm or world of Formlessness, Dhs 1281-1285; Paṭis I 83f., 101;

-kāyika belonging to the group of formless beings Miln 317 (devā);

-ṭhāyin standing in or being founded on the Formless It 62;

-taṇhā “thirst” for the Formless D III 216;

-dhātu the element or sphere of the incoporeal (as one of the 3 dhātus rūpa°, arūpa°, nirodha°; see dhātu) D III 215, 275; It 45;

-bhava formless existence D III 216;

-loka the world of the Formless, Saddh 494;

-saññin not having the idea of form D II 110; III 260; Expos. I 252.

Arūpin (adjective) [a + rūpin] = arūpa; D I 31 (arūpī attā hoti: see Sv I 119), 195; III 111, 139; It 87 (rūpino va arūpino va sattā).

Are (indeclinable) [onomatopoetic cf. Sanskrit lalallā, Greek λαλέω, Latin lallo = English lull, German lallen and without reduplicated Anglo-Saxon holā, German halloh, English lo. An abbreviation form of are is re. Cf. also alālā] – exclamation of astonishment and excitement: hey! hallo! I say!, implying an imprecation: Away with you (with vocative) Ja I 225 (dāsiputta-ceṭaka); IV 391 (duṭṭha-caṇḍāla); Sv I 265 (= re); Vv-a 68 (dubbinī), 217 (“how in the world”).

Ala^01 frequent spelling for aḷa.

Ala^02 (adjective) [alaṁ adverb as adjective] enough, only in negative anala insufficient, impossible M I 455; Ja II 326 = IV 471.

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 Pāli grammarians) to regard them as interdependent and interpret the construction as “fit for, proper” (= yuttaṁ Pāli 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 M I 130 (opposite nālaṁ not at all); alaṁ te vippaṭisārāya you ought to feel sorry for it Vin II 250; alaṁ vacanāya one says rightly S II 18; alaṁ hitāya untold happiness Dhp-a 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 D I 117 (explained at Sv I 288 by yuttam eva = it is proper); alam eva kātuṁ kalyāṇaṁ indeed one must do good = it is appropriate to do good Pv II 9^23 (= yuttaṁ Pv-a 122); alaṁ puññāni kātave “come, let us do meritorious works” Vv 44 (= yuttaṁ Vv-a 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 Pv I 6^03.

(b) with vocative: alaṁ Devadatta mā te rucci saṅghabhedo “look out D. or take care D. that you do not split up the community” Vin II 198; alaṁ Vakkali kin te iminā pūtikāyena diṭṭhena ... S 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-a II 34.

-attha (adjective) “quite the thing”, truly good, very profitable, useful D II 231; M II 69 (so read for alamatta); A II 180; Thag 252; Ja I 401 (so read for °atta);

-ariya truly genuine, right noble, honourable indeed, only in °ñāṇa-dassana [cf. BHS alamārya-jñāna-darshana Lal V 309, 509] Vin I 9; A III 64, 430; V 88; Ja I 389 (cf. ariya);

-kammaniya (quite or thoroughly) suitable Vin 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 Vin III 144, cf. 274 (Buddhaghosa’s explanation.);

-samakkhātar one who makes sufficiently clear It 107;

-sājīva one who is thoroughly fit to associate with his fellow A 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 5 kinds of gluttons or improper eaters as enumerated at Dhp-a IV 16 = As 404.

Alakkhika (and Alakkhīka) (adjective) [a + lakkhika] unfortunate unhappy, of bad luck Vin III 23; Ja III 259.

Alakkhī (feminine) [a + lakkhi] bad luck, misfortune Thag 1123.

Alagadda [derivation unknown. In late Sanskrit alagarda is a watersnake] a kind of snake M I 133 = Sv I 21; Dhp-a 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 Nidd II §107 (also alaggita); alaggamāna (present participle) the same Dhp-a III 298.

Alaggana (neuter) [a + laggana] not hanging on anything, not being suspended Sv I 180.

Alaṁkata [past participle of alaṅkaroti]

1. “made too much”, made much of, done up, adorned, fitted out Dhp 142 (= vatthābharaṇa-paṭimaṇḍita Dhp-a III 83); Pv II 3^06; Vv 1^01; Ja III 392; IV 60.

2. “done enough” (see alaṁ, use with instrumental), only negative analaṅkata in meaning “insatiate” S I 15 (kāmesu).

Alaṁkaraṇa (neuter) [alaṁ + karaṇa, from alaṅkaroti] doing up, fitting out, ornamentation Ja I 60.

Alaṁkaraṇaka (adjective) [from alaṁkaraṇa] adorning, embellishing, decorating Dhp-a I 410.

Alaṁkaroti [alaṁ + karoti, Vedic araṅkaroti] to make much of i.e. to adorn, embellish, decorate Ja I 60; III 189; VI 368. gerund °karitvā Dhp-a I 410; Pv-a 74. – past participle alaṅkata. – causative alaṁkārāpeti to cause to be adorned Ja I 52.

Alaṁkāra [from alaṅkaroti, cf. Vedic araṅkṛti] “getting up” i.e. fitting out, ornament, decoration; especially trinkets, ornaments D III 190; A III 239; 263f.; Ja VI 368; Pv-a 23, 46, 70 (-° adjective adorned with), 74; Saddh 249.

Alattaka [Sanskrit alaktaka] lac, a red animal dye Ja IV 114 (°pāṭala); Dhp-a II 174; IV 197.

Alanda and Alandu see alagadda.

Alamba (adjective) [a + lamba] not hanging down, not drooping, short Ja V 302; VI 3 (°tthaniyo not flabby: of a woman’s breasts cf. alambordhva-stanī Suśr I 371).

Alasa (adjective) [a + lasa] idle, lazy, slack, slothful, languid S I 44, 217; Snp 96 (= jāti-alaso Pj II 170); Ja IV 30; Dhp 280 (= mahā-alaso Dhp-a III 410). opposite analasa vigorous, energetic S I 44; D III 190 (dakkha + a.); Vin IV 211; Nidd II §141 (the same).

Alasatā (feminine) [abstract from alasa] sloth, laziness; only in negative analasatā zeal, industry Vv-a 229.

Alassa (neuter) at S I 43 is spurious spelling for ālassa idleness, sloth; v.l. ālasya.

Alāta (neuter) [Sanskrit alāta, related to Latin altāre altar, adoleo to burn] a firebrand A II 95 (chava° a burning corpse, see chava); Ja I 68; Pp 36; Dhp-a III 442.

Alāpu (neuter) [= alābu, with p for b: so Trenckner “Notes” 62^16] a gourd, pumpkin Dhp 149 (= Dhp-a III 112; vv.ll. alābu and alābbu).

Alābu [Sanskrit alābūf.] a long white gourd, Cucurbita Lagenaris M I 80 (tittaka°), 315 (the same); Pv-a 47 (the same); As 405. – See also alāpu.

Alābhaka [a + labhaka] not getting, loss, detriment Vin III 77.

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 &) dumb Pj II 124 (= aneḷamūga of Snp 70).

Alika (adjective) [Sanskrit alīka] contrary, false, untrue S I 189; Ja III 198; VI 361; Miln 26, 99. – neuter °ṁ a lie, falsehood Dhp 264.

-vādin one who tells a lie, a liar Dhp 223 = Vv-a 69 (has alīka°); Ja II 4; Pj II 478 (for abhūta-vādin Snp 661).

Alīnatā (feminine) [abstract of alīna] open mindedness, prudence, sincerity Ja I 366.

Aluḷita (adjective) [a + luḷita, past participle of lul] umoved, undisturbed Miln 383.

Aloṇika (adjective) [a + loṇika] not salted Ja III 409; Vv-a 184.

Aloma (adjective) [a + loma] not hairy (upon the body) Ja VI 457.

Alola (adjective) [a + lola] undisturbed, not distracted (by desires), not wavering: of firm resolution, concentrated Snp 65 (= nillolupa Nidd II §98; = rasavisesesu anākula Pj II 118).

Alla (adjective) (only °-) [Vedic ārdra, to Greek ἂρδω moisten, ἂρδα dirt] – 1. moist, wet M 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 adda^03;

-kusamuṭṭhi freshly plucked grass A V 234 = 249;

-gomaya fresh dung A V 234; Dhp-a I 377;

-camma living skin Vism 195;

-tiṇa fresh grass Sv I 77; Pv-a 40;

-dārūni green sticks Ja I 318;

-madhu fresh honey Dhp-a II 197;

-maṁsa-sarīra a body of living flesh Dhp-a II 51 = IV 166;

-rasa fresh-tasting Dhp-a II 155;

-rohita-maccha fresh fish Ja III 333.

3. wet = with connotation of clean (through being washed), freshly washed,

-kesa with clean hair Pv-a 82 (sīsaṁ nahātvā allakesa); usually combined with allavattha with clean clothes (in an ablution; often as a sign of mourning) Ud 14, 91; Dhp-a IV 220; or with odāta vattha (the same) Ja III 425;

-pāṇi with clean hand Pv II 9^09 (= dhotapāṇi Pv-a 116). [For analla-gatta at S I 183 better read, with ibid 169, an-allīna-gatta. For allacamma at Dhp-a IV 132 alagadda-camma, with the v.l., is preferable].

Allāpa [Sanskrit ālāpa; ā + lāpa] conversation, talk; only in compound °sallāpa conversation (literal talking to and fro or together) Ja I 189; Miln 15; Vv-a 96; Pv-a 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 Vin I 10; D III 113, 130; S IV 330; V 421; Nett 110.

Allīna [past participle of allīyati; Sanskrit ālīna] (a) sticking to, adhering or adhered to, clinging M I 80; A V 187; Nidd II under nissita (in form asita allīna upagata). – (b) soiled by (–°), dirtied A II 201. – anallīna “to which nothing sticks”, i.e. pure, undefiled, clean S 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 Ja I 64; khaggo lomesu allīyi the sword stuck in the hair Ja I 273. – (b) figurative to covet, desire etc.: in idiomatic phrase allīyati (S III 190 v.l.; Text ālayati) keḷāyati vanāyati (S III 190 v.l.; Text manāyati; M I 260 Text dhanāyati, but v.l. page 552 vanāyati) mamāyati “to caress dearly and be extremely jealous of” (with accusative) at M I 260 and S III 190. – Ja IV 5; V 154 (allīyituṁ, v.l. illīyituṁ); As 364 (vanati bhajati a); past participle allīna – causative alliyāpeti [cf. Sanskrit ālāpayati, but BHS allīpeti Mvu 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) Ja II 325 (hatthiṁ mahābhittiyaṁ alliyāpetvā); IV 392 (sīsena sīsaṁ alliyāpetvā).

Aḷa [etymology unknown]

1. the claw of a crab M I 234; S I 123; Ja 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 Vin 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, (Toev. sub voce) translates by “bent, crooked, arched”.

-akkhin with wide eyes (eyelashes?) Ja I 306 (= visāla-netta commentary);

-pamha with thick eye-lashes Vv 35^07 (= bahala-saṁyata-pakhuma commentary; v.l. °pamukha);

-bhamuka having thick eyebrows or eyelashes Ja VI 503 (so read for °pamukha; commentary explains by visālakkhigaṇḍa). Cf. āḷāra.

Aḷhaka in udak’aḷhaka Vv-a 155 read āḷhaka.

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 Pāli 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 4 Nikāyas) are the following forms with o: okiri, okkanti, okkamati, okkhipati, ogacchati, ossajati.

2. The Pāli form (o) shows a differentiation in meaning against the later Sanskrit forms (ava°). See the following:

avakappanā 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 Pāli grounds, the form o is used almost exclusively pointing thus to a clearly marked dialectical development of Pāli. Among these formations are deminutives in °ka usually; the gerund and the infinitive usually; the causatives throughout.

II. Ava as prefix. [Pāli ava = Vedic ava and occasionally o; Avesta ava; Latin au- (aufero = avabharati, aufugio etc.); Obg. u-; Old-Irish o, ua. See further relations in Walde, Latin Wtb. under au]. – Meaning. (Rest:) lower, low (opposite ut°, see e.g. uccāvaca high and low, and below III c), explained as heṭṭhā (Dhp-a IV 54 under avaṁ) or adho (ibid. 153; Pj 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-noggamana, uccāvaca, ullaṅgheti-olaṅgheti, ullittāvalitta; ogilituṁ-uggilituṁ, onamanunnamana. Two other combinations founded on the same principle (of intensifying contrast) are chiddāvacchidda and ava° in contrast with vi° in olambavilamba, olugga-vilugga.

Avaṁ (adverb) [Vedic avāk and avāṁ] the preposition ava in 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, v.l. avasari, explained by otari Pj 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. S I 48; Snp 248 (patanti sattā Nirayaṁ avaṁsirā = adhogata-sīsā Pj II 290); Vv 52^25 (of Revatī, + uddhaṁpāda); Pv IV 1^46; Ja I 233 (+ uddhapāda); IV 103 (Nirayaṁ vajanti yathā adhammo patito avaṁsiro); Nidd I 404 (uddhaṁpāda + a.); Dhp-a IV 153 (gloss adhosira). – On avaṁ° cf. further avakkāra, avākaroti, avekkhipati.

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 D I 54.

Avakaṅkhati (–°) [ava + kaṅkhati; cf. Sanskrit anu-kāṅkṣati] to wish for, strive after S IV 57 (n’); Ja IV 371 (n’); V 340 (n’), 348 (n’ = na pattheti commentary).

Avakaḍḍhati [ava + kaḍḍhati, cf. avakassati and apakassati] Nett 4 (avakaḍḍhayitvā). passive avakaḍḍhati Ja IV 415 (hadayaṁ me a. my heart is weighed down = sokena avakaḍḍhīyati commentary; v.l. avakassati). – past participle avakaḍḍhita.

Avakaḍḍhita [past participle of avakaḍḍhati] pulled down, dragged away Dhp-a III 195.

Avakata = apakata, v.l. at It 89.

Avakanta [for °avakatta, Sanskrit avakṛtta; past participle of avakantati, see kanta^02] cut, cut open, cut off Ja IV 251 (galakāvakantaṁ).

Avakantati and Okantati (Okkantati) [cf. Sanskrit avakṛntati, ava + kantati, cf. also apakantati] – to cut off, cut out, cut away, carve – (ava:) Ja IV 155. – past participle avakanta and avakantita.

Avakantita [past participle of avakantati] cut out Pv-a 213.

Avakappanā and Okappanā (feminine) [ava + kappanā] preparation, fixing up, especially harnessing Ja VI 408.

Avakaroti [Sanskrit apakaroti, cf. Pāli apa°] “to put down”, to despise, throw away; only in derived avakāra and avakārin. – past participle avakata (q.v.). – See also avākaroti and cf. avakirati 2.

Avakassati and Okassati [cf. Sanskrit avakarṣati, ava + kṛs.; see also apakassati and avakaḍḍhati] to drag down, to draw or pull away, distract, remove. – A V 74 = Vin II 204 (+ vavakassati).

Avakārakaṁ (adverb) [from avakāra] throwing away, scattering about Vin II 214.

Avakārin (adjective) (–°) [from avakāra] despising, degrading, neglecting Vibh 393f. (an°).

Avakāsa and Okāsa [ava + kāś to shine, cf. Sanskrit avakāśa]

1. “appearance”: akkhuddāvakāso dassanāya not little (or inferior) to behold (of appearance) D I 114; ariyāvakāsa appearing noble or having the appeararance of an Aryan Ja V 87; katāvakāsa put into appearance Vv 22^09.

2. “opportunity”: kata° given leave D 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 Vin II 199; A I 26; V 169; Pp 11, 12; Pv-a 28.

Avakirati and Okirati [ava + kirati]

1. to pour down on, to pour out over; preterit avakiri Pv-a 86; gerund °kiritvā Ja V 144.

2. to cast out, reject, throw out; preterit avākiri Vv 30^05 = 48^05 (v.l. °kari; Vv-a 126 explains by chaḍḍesi vināsesi). – passive avakirīyati Pv III 1^10 (= chaḍḍīyati Pv-a 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 Ja V 143 (taken by commentary as gerund = avakiritvā).

Avakujja (adjective) [ava + kujja, cf. BHS avakubja Mvu I 29, avakubjaka ibid. 213; II 412] – face downward, head first, prone, bent over (opposite ukkujja and uttāna) Ja I 13 = Bv II 52; Ja V 295; VI 40; Pv IV 10^08; Pv-a 178.

-pañña (adjective) one whose reason is turned upside down (like an upturned pot, i.e. empty) A I 130; Pp 31 (= adhomukha-pañña Pp-a 214).

Avakkanta (–°) [past participle of next] entered by, beset with, overwhelmed by (instrumental) S III 69 (dukkha°, sukha° and an°).

Avakkanti (feminine) [from avakkamati] entry, appearance, coming down into, opportunity for rebirth S II 66 (nāmarūpassa); III 46 (pañcannaṁ indriyānaṁ); Pp 13 (= okkanti nibbatti pātubhāvo Pp-a 184); Kv 142 (nāmarūpassa); Miln 123 (gabbhassa).

Avakkama [from avakkamati] entering, appearance Ja 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 Ja III 480 (v.l. apa°).

Avakkāra [Sanskrit avaskara fæces, from avaṁ + karoti] throwing away, refuse, sweepings; only in compound °pātī a bowl for refuse, slop basin, ash-bin Vin I 157, 352; II 216; M I 207; Dhp-a I 305.

Avakkhalita [past participle of avakkhaleti, causative of kṣal] washed off, taken away from, detracted Sv I 66 (v.l. apa°).

Avakkhitta and Okkhitta [past participle of avakkhipati]

1. [= Sanskrit avakṣipta] thrown down, flung down, cast down, dropped; thrown out, rejected. (ava:) M I 296 (ujjhita + a.); Sv I 281 (an°), 289 (pinḍa); Pv-a 174 (piṇḍa).

2. [= Sanskrit utkṣipta?] thrown off, gained, produced, got (cf. uppādita), in phrase sedāvakkhitta gained by sweat A II 67; III 45.

Avakkhipati and Okkhipati [ava + khipati; cf. Sanskrit avakṣipati] to throw down or out, cast down, drop; figurative usually applied to the eyes = to cast down, hence transferred to the other senses and used in meaning of “to keep under, to restrain, to have control over” (cf. also avakkhāyati), preterit °khipi Sv I 268 (bhusaṁ, v.l. avakkhasi).

Avakkhipana (neuter) [from avakkhipati] throwing down, putting down Ja I 163.

Avagacchati [ava + gacchati] to come to, approach, visit (cf. Vedic avagacchati) Pv-a 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. Vin II 214; IV 196.

Avagata [past participle of avagacchati] at Pv-a 222 is uncertain reading; the meaning is “known, understood” (aññāta Pv IV 1^11); perhaps we should read āvikata or adhigata (so v.l.).

Avagāhati and Ogāhati [ava + gāhati] to plunge or enter into, to be absorbed in (accusative and locative) Vism 678 (vipassanāvīthiṁ); Saddh 370, 383.

Avaguṇṭhana (adjective) (–°) [from oguṇṭheti] covering Saddh 314.

Avaggaha [Sanskrit avagraha] hindrance, impediment, used at Sv I 95 as synonym for drought (dubuṭṭhikā).

Avaṅga see apaṅga.

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 Ja I 410.

Avacara (–°) (adjective/noun) [ava + car, also BHS avacara in same sense, e.g. antaḥpurāvacarā the inmates of the harem Jm 210]

(a) (adjective) living in or with, moving in D I 206 (santika° one who stays near, a companion); figurative dealing or familiar with, at home in A II 189 (atakka°); IV 314 (parisā°); Ja I 60 (tāḷa° one conversant with music, a musician, see tāḷa^01); 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° D I 34 (°deva); Dhs 431 (as adjective); rūpa° Pp 37; arūpa° Pp 38; Paṭis I 83, 84, 101; As 387; Pv-a 138, 163; to be omitted in Dhs 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, Saddh 254.

2. Late form of ocaraka, spy, only in commentary on Thag 315ff. quoted in Ps.B. 189, note 3. Occurs in BHS (Divy 127).

Avacaraṇa (neuter) [from avacarati 1] being familiar with, dealing with, occupation Ja II 95.

Avacuttha 2nd preterit of vac, in prohibitive form mā evaṁ avacuttha do not speak thus Ja VI 72; Dhp-a IV 228.

Avacchidda (–°) (adjective) [ava + chidda] perforated, only in reduplicated (intensive) compound chiddāvacchidda perforated all over, nothing but holes Ja III 491; Dhp-a I 122. 284, 319. Cf. chidda-vicchidda.

Avacchedaka (–°) (adjective) [ava + cheda + ka] cutting off, as neuter °ṁ adverb in phrase kabaḷāvacchedakaṁ after the manner of cutting off mouthfuls (of food) Vin II 214; IV 196; cf. āsāvacchedika whose hope or longing has been cut off or destroyed Vin I 259.

Avajaya [ava + jaya, cf. apajita] defeat Dhp-a II 228 (v.l. for Text ajaya).

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 Pj II 479); It 63; Miln 359.

Avajānāti [ava + jñā]

1. to deny Vin II 85; A III 164 = Pp 65.

2. (later) to despise Dhp-a III 16; Pv-a 175 (gerundive °jānitabba) – Of short stem-form ñā are found the foll: gerundive avaññeyya Pv-a 175, and with o°: gerundive oñātabba Pv-a 195; past participle avañāta, besides avaññāta.

Avajīyati [ava + jīyati; Sanskrit avajiryate] to be diminished, to be lost, be undone Ja I 313 (jitaṁ a; v.l. avajījy°); Dhp 179 (jitaṁ a = dujjitaṁ hoti Dhp-a III 197).

Avajja (adjective) [Sanskrit avadya, seemigly a + vadya, but in reality a derived from ava. According to Childers = Sanskrit avarjya from vṛj, thus meaning “not to be shunned, not forbidden”. This interpretation is justified by context of Dhp 318, 319. The Pāli commentator refers it to ava + vad (for

*ava-vadya) in sense of to blame, cf. apavadati] – low, inferior, blamable, bad, deprecable Dhp 318, 319; Dhs 1160. More figurative in negative form anavajja blameless, faultless D I 70 (= anindita Sv I 183); A II 26 = It 102; Snp 47 (°bhojin carrying on a blameless mode of livelihood, see Nidd II §39), 263 (= anindita agarahita Pj I 140): Paṭis II 116, 170; Pp 30, 41, 58; Saddh 436. Opposite sāvajja.

Avajjatā (feminine) [abstract to preceding], only negative an° blamelessness, faultlessness Pp 25, 41; Dhs 1349.

Avajjha (adjective) [gerundive of a + vadhati, Sanskrit vadhya, vadh] not to be killed or destroyed, inviolable Snp 288; Ja V 69; VI 132.

Avañcana (adjective) [a + vañcana from vañc] not (even) tottering, i.e. unfit for any motion (especially walking), said of crippled feet Ja I 214 = Cp III 9, 10.

Avañña (adjective) [to avaññā] despised, despicable Pv III 1^13 (= avaññeyya avajānitabba Pv-a 175).

Avaññatti (feminine) [ava + ñatti = Sanskrit °avajñapti, from ava + jñā] only as negative an° the fact of not being despised, inferior or surpassed, egotism, pride, arrogance It 72; Vibh 350, 356; °kāma (adjective) wishing not to be surpassed, unvilling to be second, wanting to be praised A II 240; IV 1f.

Avaññā (feminine) [Sanskrit avajñā, from ava + jñā] contempt, disregard, disrespect Ja I 257 (°ya).

Avaññāta (adjective) [past participle of avajānāti] despised, treated with contempt Pv-a 135 (an°); Saddh 88, 90.

Avaṭaṁsaka (= vaṭ°) see Vinaya Texts II 347.

Avaṭṭhāna (neuter) [Sanskrit avasthāna] position, standing place Ja I 508; Pv-a 286.

Avaṭṭhita (adverb) [Sanskrit avasthita, ava + thita] “standing down” = standing up, firm, fixed, settled, lasting Thag 1140. Usually negative an° unsettled, unsteady; not lasting, changeable Dhp 38 (°citta; cf. Dhp-a I 308 cittaṁ thāvaraṁ n’atthi); Pv-a 87 (= na sassata not lasting for ever).

Avaṭṭhitatā (feminine) [abstract from preceding] steadiness, only as negative an° unsteadiness, fickleness Thig-a 259.

Avaṭṭhiti (feminine) [Sanskrit avasthiti] (firm) position, posture, steadfastness S V 228; Dhs 11, 570.

Avaḍḍhi (feminine) [a + vaḍḍhi] “non-growth”, decay Dhp-a III 335; commentary on A III 76 (cf. apajaha).

Avaṇṭa (adjective) [a + vaṇṭa] without a stalk Ja V 155.

Avaṇṇa [a + vaṇṇa] blame, reproach, fault D I 1 (= dosā nindā Sv I 37); It 67; Pp 48, 59.

Avaṇṇanīya (adjective) [gerund of a + vaṇṇeti] indescribable Ja V 282.

Avaṭaṁsa see vaṭaṁsa.

Avatata and Otata [ava + tata, past participle of tan] stretched over, covered, spread over with Vv 64^03 (–°); Vv-a 276 (= chādita).

Avatiṭṭhati [ava + tiṭṭhati] to abide, linger, stand still D I 251 = S IV 322 = A V 299 (tatra°); S I 25 (v.l. otiṭṭhati); Thag 21; Ja II 62; IV 208 (preterit avaṭṭhāsi). past participle avaṭṭhita (q.v.).

Avatiṇṇa and Otiṇṇa [past participle of otarati] fallen into, affected with (–°), as ava° rare late or poetical form of o°, e.g. Ja V 98 (issa-°). See otiṇṇa.

Avattha^01 [derivation uncertain] aimless (of cārikā, a bhikkhu’s wandering, going on tour) A III 171 (commentary avavatthika).

Avattha^02 [Sanskrit apāsta, apa + āsta, past participle of as^02] thrown away Ja V 302 (= chaḍḍita commentary).

Avattharaṇa (neuter) [from avattharati] setting in array, deploying (of an army) Ja II 104 (of a robber band), 336.

Avattharati [ava + tharati, stṛ] to strew, cover over or up Ja I 74 (°amāna present participle), 255 (°itvā gerund); IV 84; Dāṭh I 38. – past participle otthaṭa cf. pariy°.

Avatthāraṇa (neuter) = avattharaṇa Sv I 274.

Avatthu (and Avatthuka) (adjective) [a + vatthu] groundless, unfounded (fig) Vin II 241; Ja I 440 (°kaṁ vacanaṁ). For literal meaning see vatthu.

Avadāta (= odāta) Dāṭh III 14 metri causā.

Avadāna see apadāna.

Avadāniya (adjective) [from avadāna cutting off; ava + dā^02 to cut] stingy, niggardly Snp 774 (= Nidd I 36f. which explains as follows: avaṁ gacchanti ti pi avadāniyā; maccharino pi vuccanti avadāniyā; buddhānaṁ ... vacanaṁ ... nādiyantī ti avadāniyā. Pj II 516 condenses this explanation into the following: avaṁgamanatāya maccharitāya buddhādīnaṁ vacanaṁ anādiyanatāya ca avadāniyā).

Avadāpana (cleansing): see vodāpana.

Avadāpeti (to deal out) only BHS pary° Divy 202.

Avadāyati [denominative from avadā in same meaning as anuddā, to dā^01: see dayati^02] to have pity on, to feel sorry for Ja IV 178 (bhūtānaṁ na-vadāyissaṅ, gloss nānukampiyaṁ).

Avadīyati [Sanskrit avadīryati, ava + ḍṛ^01, ḍṛṇāti, see etymology under darī] – to burst, split open Ja VI 183 (= bhijjati commentary) see also uddīyati.

Avadehaka (–°) (adjective) [ava + deha + ka but more likely direct from ava + dih] – in the idiom udarāvadehakaṁ bhuñjati, to eat one’s fill M I 102; Thag 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. Sanskrit avadhāraṇa, from ava + dhṛ] calling attention to, affirmation, emphasis; as technical term used by commentaries in explanation of evaṁ at Sv I 27; and of kho at Pv-a 11, 18.

Avadhi 3 singular preterit of vadhati. – At Dhp-a II 73 avadhi = odhi.

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 Dāṭh IV 5.

Avapakāsati [ava + pa + kāsati = kassati, from kr̥̥ṣ] 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 – Vin II 204 (apakāsati + ; v.l. avapakassati; Buddhaghosa in explanation on page 325 has apapakāsati which seems, to imply (a)vavakassati); A III 145f. (avapakāsituṁ).

Avapatta see opatta.

Avapāyin (–°) (adjective) [cf. avapivati] coming for a drink, drinking Ja I 163.

Avapivati [ava + pā, cf. apapibati] to drink from Ja I 163.

Avabujjhati (–°) [Cf. BHS avabudhyate] to understand A IV 96 = It 83 (navabujjhati); A IV 98 (the same) Ja I 378 = III 387 (interchanging with anubujjhati at the latter passage).

Avabodha [ava + bodha] perception, understanding, full knowledge Pj II 509 (sacca°). – Negative an° not awakened to the truth Vv 82^06 (= ananubodha Vv-a 319).

Avabodhati (–°) [cf. Sanskrit avabodhati] to realize, perceive, pay attention to Ja III 151 nava°).

Avabhāsa [later form of obhāsa] Only in compound gambhīrāvabhāso D II 55, looking deep. Same compound at A II 105 = Pp 46 has obhāsa.

Avabhāsaka (–°) (adjective) [from avabhāsa] shining, shedding light on, illuminating Saddh 14.

Avabhāsita (–°) [late form of obhāsita] shining with, resplendent Saddh 590.

Avabhuñjati [ava + bhuñjati] to eat, to eat up Ja III 272 (infinitive °bhottuṁ), 273.

Avabhūta (adjective) [ava + bhūta, past participle of ava + bhū] “come down”, despised, low, unworthy M II 210.

Avamaṅgala (adjective) [ava + maṅgala, ava here in privative function] of bad omen, unlucky, infaustus (opposite abhimaṅgala); neuter bad luck, ill omen Ja I 372, 402; II 197; VI 10, 424; Dhp-a III 123; Pv-a 261. Cf. next.

Avamaṅgalla (adjective) [from avamaṅgala] of bad omen, neuter anything importune, unlucky Ja I 446.

Avamaññati [Sanskrit avamanyate] to slight, to disregard, despise Dhp-a I 170; Pv-a 37, 175; Saddh 271. – past participle causative avamānita.

Avamāna and Omāna [from ava + man, think] disregard, disrespect, contempt Ja II 386; III 423; V 384. Cf. next.

Avamānana (neuter) [from avamāna] = avamāna Ja I 22.

Avamāneti [causative of avamaññati] to despise Ja V 246. past participle avamānita Pv-a 36.

Avaya only in negative anavaya.

Avayava [derivation uncertain. Cf. mediæval Sanskrit avayava] – limb, member, constituent, part Vv-a 53 (sarīra° = gattā). 168, 201, 276; Pv-a 211 (sarīra° = gattā), 251 (mūl° the fibres of the root). As technical term in grammar at Pj II 397. In the commentaries avayava is often used where aṅga would have been used in the older texts.

Avarajjhati (–°) [ava + rajjhati of rādh, cf. Sanskrit avarādhyate] – to neglect, fail, spurn Thag 167; Ja IV 428 (v.l. °rujjh°).

Avaruddha [from avarundhati]

1. Doubtful reading at Vin IV 181, apparently meaning “in revolt, out of hand” (of slaves)

2. [late form of oruddha] restrained Saddh 592.

Avaruddhaka [avruddha + ka] subdued, expelled, banished Ja VI 575; Dīp I 21 (Np).

Avaruddhati [Sanskrit aparundhati; ava + ruddhati of rudh] – to expel, remove, banish Ja 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.

Avalambati [= olambati]. Only in late verse. Text hang down. Pv II 1^18; 10^02. Gerund avalamba (for °bya) Pv III 3^05; cf. olubbha.

Avalitta (–°) [Sanskrit avalipta, past participle of ava-limpati] besmeared; in compound ullittāvalitta “smeared up and down” i.e. plasterd inside and outside A I 101.

Avalekhati [ava + lekhati, likh, Sanskrit avalikhati] to scrape off Vin II 221 (v.l. apa°).

Avalekhana^01 (neuter) [from avalekhati] (a) scraping, scraping off Vin II 141 (°pidhara), 221 (°kaṭṭha). (b) scratching in, writing down Ja IV 402, (°sattha a chisel for engraving letters).

Avalekhana^02 (neuter) v.l. for apalekhana.

Avalepana (–°) (neuter) [from ava + lip] smearing, daubing, plasterng M I 385 (pīta°); Snp 194 (kāyo taca-maṁsāvalepano the body plasterd with skin and flesh).

Avasa (adjective) [a + vasa] powerless Saddh 290.

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 Vin IV 216, 217 (= titthāyatanaṁ saṁkata).

Avasarati [ava + sṛ] to go down, to go away (to) Snp 685 (v.l. Text avaṁsari).

Avasāna (–°) [for osāna] (neuter) stopping ceasing end, finish, conclusion Ja I 87 (bhattakiccāvasāne at the end of the meal); Pv-a 76 (the same).

Avasāya [from avaseti] stopping, end, finish Thig 12 (= avasānaṁ niṭṭhānaṁ Thig-a 19). But the same passage at Dhp 218 has anakkhāte.

Avasiñcanaka (–°) (adjective) [from osiñcati] pouring over (active and medium), overflowing Ja I 400 (an°).

Avasiṭṭha (sic and not osiṭṭha) [past participle of avasissati, Sanskrit avaśiṣṭa] – left, remaining, over S II 133; Ja I 138; V 339; Vv-a 66, plural avasiṭṭhā all who are left, the others Pv-a 165 (janā).

Avasiṭṭhaka (adjective) [from avasiṭṭha] remaining, left Ja III 311.

Avasitta (–°) [past participle of osiñcati] besprinkled, anointed, consecrated, only in phrase rājā khattiyo muddhāvasitto of a properly consecrated king (see also khattiya) D I 69; II 227; III 64; Pp 56; Sv I 182 (Text muddhāvassita, v.l. °abhisitta); etc. – See also abhisitta.

Avasin (adjective/noun) [a + vasin from vaś] not having control over oneself, D II 275.

Avasissati [Sanskrit avaśiṣyate; passive of ava + śiṣ; but explained by Kern, Toev. sub voce as future of avasīdati] to be left over, to remain, in phrase yaṁ pamāṇa-kataṁ kammaṁ na taṁ tatrāvasissati D I 251; A V 299 = S IV 322; Ja II 61 (see explanation on page 62). Also in the phrases taco ca nahārū ca aṭṭhi ca avasissatu sarīre upasussatu maṁsa-lohitaṁ M I 481; A I 50; S II 28, and sarīrāni avasissanti S II 83. With the latter phrases cf. avasussati.

Avasī metri causā for avasi, a + vasi, preterit of vas^04 to stop, stay, rest Ja V 66 (mā avasī).

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) Ja I 71, 110; Saddh 46. It is a later spelling for the older avasissatu see Trenckner (M I 569). – future avasucchati (= Sanskrit śokṣyati) Ja VI 550 (v.l. °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 Ja V 56 (anāvasūraṁ metrically).

Avasesa^01 [Sanskrit avaśeṣa, from ava + śiṣ, cf. avasissati] remainder, remaining part; only in compounds an° (adjective) without any remainder, i.e. fully, completely M I 220 = A V 347 (°dohin); A I 20f., 88; Snp 146; Pp 17; Dhs 363, 553; Pj II 417 (°pharaṇa); Pv-a 71 (°ato, adverb altogether, not leaving anything out); and sāvasesa leaving something over, having something left A I 20f., 88; Pv III 5^05 (jīvita° having still a little life left).

Avasesa^02 (adjective) [see preceding] remaining, left Snp 694 (āyu avaseso); Ja III 19; Vibh 107 (taṇhā ca avasesā ca kilesā); Pv-a 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 Pv-a 52 (appāvasesaṁ); Pj I 245 (n’atthi tesaṁ avasesaṁ).

Avasesaka (adjective) [from avasesa^02] being left, overflowing, additional, more Ja I 400 (an°); Dīp IV 45.

Avassa (adjective) [a + vaś] against one’s will, inevitable Ja I 19 (°bhāvin); V 319 (°gāmitā). Usually as neuter °ṁ adverb inevitably (cf. BHS avaśyaṁ Divy 347; Avś I 209 etc.) Ja III 271; Sv I 263; Saddh 293.

Avassakaṁ (adverb) [see avassa] inevitably Dīp IX.13.

Avassajati and Ossajati [ava + sṛj, perhaps ud + sṛj = Sanskrit utsṛjati, although the usual Vedic form is avasṛjati. The form ossajati puzzled the BHS writers in their Sanskritization apotsṛjati = apa + ut + sṛj Divy 203] to let loose, let go, send off, give up, dismiss, release (ava): Ja IV 425; V 487 (preterit avassaji read for avissaji).

Avassana (neuter) [a + vassana, Sanskrit vāsana of vaś to bleat] not bleating Ja IV 251.

Avassaya [Sanskrit °avāśraya for the usual apāśraya, see Pāli apassiveya^01] support, help, protection, refuge Ja I 211; II 197; IV 167; Miln 160; Dhp-a II 267; IV 198; Pv-a 5, 113.

Avassava [ava + sava, Sanskrit °srava from sru to flow] outflow, effect, only negative anassava no further effect Vin II 89; M I 93; II 246; A III 334f.

Avassāvana (neuter) [from ava + causative of sru to flow] straining, filtering (?) Ja II 288.

Avassita [for apassita, Sanskrit apaśrita] depending on, dealing with Ja V 375. See apassita.

Avassuta (adjective) [Sanskrit °avasruta, past participle of ava + sru, cf. avassava]

1. (literal) flowing out or down, oozing, leaking Ja IV 20.

2. (figurative) (cf. anvāssava and āsava) filled with desire, lustful (opposite anavassuta, q.v.) Vin II 236; S IV 70, 184 (an°); A I 261, 262 (an°); II 240; IV 128, 201; Snp 63 (an°); Pp 27, 36; Dīp II 5 (Text reads avassita). – Negative anavassuta: 1. not leaking, without a leak Ja 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 Nidd II §40); Pj II 116 (= kilesa-anvāssava-virahita).

Avasseti [ava + ā + śri, for the usual °apāśrayati; see apassati] – to lean against, to depend on, find shelter in (locative) Ja II 80 (preterit avassayiṁ = vāsaṁ kappesiṁ commentary). – past participle avassita.

Avahaṭa [past participle of avaharati] taken away, stolen Miln 46.

Avaharaṇa (–°) [from avaharati in both meanings] taking away, removal; theft Pv-a 47 (sāṭaka°), 92 (soka°).

Avaharati and Oharati [ava + hṛ] to steal Ja I 384; Pv-a 47 (avahari vatthaṁ), 86 (the same, = apānudi). – past participle avahaṭa (q.v.).

Avahasati [ava + has] to laugh at, deride, mock Ja V 111 (aññamaññaṁ); Pv-a 178. – preterit avahasi Ja IV 413.

Avahāra [from avaharati] taking, acquiring, acquisition Vin V 129 (pañca avahārā, viz. theyya°, pasayha°, parikappa°, paṭicchanna°, kusa°).

Avahīyati [for ohīyati] to be left behind, to stay behind Ja V 340.

Avākaroti [either ava + ā + karoti or avaṁ + karoti, the latter more probable. It is not necessary to take it with Kern, Toev. sub voce as Sanskrit apākṛṇoti, apa + ā + kṛ]

1. to revoke, undo, rescind, not fulfill, spoil, destroy Ja III 339 (avākayirā = avakareyya chindeyya commentary); V 495, 500; VI 280.

2. to give back, restore Ja VI 577 (= deti commentary).

Avākirati wrong by Hardy Vv-a Index for avakirati (q.v.).

Avāgata [ava + ā + gacchati] only in phrase dhammā avāgat’-amhā, we are fallen from righteousness, Ja V 82. (commentary explains apāgata).

Avāṭuka see apāṭuka.

Avāpuraṇa (neuter) [same as apāpuraṇa] a key S III 132; A IV 374.

Avāpurati [same as apāpurati] to open (a door) Ja I 63; VI 373.

Avāvaṭa (adjective) [a + vāvaṭa] unobstructed, unhindered, free. Of a woman, not married Ja V 213 (= apetāvaraṇā, which read for °bharaṇā, apariggahitā commentary).

Avikampamāna (adjective) [a + vi + kampamāna, present participle medium of kamp] not hesitating, not wavering, not doubting Ja IV 310 (= anosakkamāna commentary; Kern takes it at this passage as a + vikalpamāna, see Toev. sub voce, but unnecessarily); VI 176 (= nirāsaṅka commentary); 273.

Avikampin (adjective) [from a + vi + kamp] unmoved, not shaking, steady Vv 50^22 (= acala Vv-a 215).

Avikopin (adjective) [a + vikopin; from vi + kup] not agitated, not moving, unshaken, undisturbed Ja VI 226 (acchejja + a.).

Avikkhepa [a + vikkhepa] calmness, balance, equanimity D III 213; A I 83; Paṭis I 94; II 228; Dhs 11, 15, 570.

Avicāreti [a + vicāreti] not to examine Vv-a 336.

Aviccaṁ at Ja V 434 read aviviccaṁ [a + viviccaṁ] i.e. not secretly, openly.

Avijānaṁ [a + vijānaṁ] not knowing, ignorant Dhp 38, 60; It 104.

Avijjā (feminine) [Sanskrit avidyā; from a + vid] ignorance; the main root of evil and of continual rebirth (see paṭicca-samuppāda, cf. S II 6, 9, 12; Snp page 141 and many other passages). See on term Cpd. 83 note 3, 187f. 262f. and for further detail vijjā. avijjā is termed an anusaya (D III 254, 282; S IV 205, 208f., 212); it is one of the āsavā (Vin III 4; D I 84; III 216; It 49; Dhs 1100, 1109), of the oghā (D III 230, 276; Dhs 390, 1061, 1162), of the nīvaraṇāni (S II 23; A I 223; It 8; Dhs 1162, 1486), of the saṁyojanāni (D III 254; Dhs 1131, 1460). See for various characterisatons the following passages: Vin I 1; III 3; D III 212, 230, 234, 274; M I 54, 67, 144; S II 4, 26, 263; III 47, 162; IV 256; V 52; A I 8, 285; II 132, 158, 247; III 84f., 414; IV 228; It 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; Nidd II §99; Pp 21; Dhs 390, 1061, 1162; Dhp-a III 350; IV 161 (°paligha).

Aviññāṇaka (adjective) [a + viññāṇa + ka] senscless, without feeling or consciousness, unfeeling Dhp-a I 6 (saviññāṇaka + a.).

Aviññū (adjective) = aviddasu.

Avitakka (adjective) [a + vitakka] free from thought D III 219, 274; Thig 75 (“where reasonings cease” translation); Dhs 161 (“free from the working of conception” translation), 504 etc.

Avidūra (adjective) [a + vidūra] not far, near; usually in locative °e as adverb near Sn. 147.

Aviddasu (adjective) [a + viddasu] ignorant, foolish Snp 762 (= bāla Pj II 509); Dhp 268 = Nidd II §514 (= aviññū Dhp-a III 395); Pv-a 18 (so read for avindasu).

Avināsaka (°ika) (adjective) [a + vināsa + ka] not causing destruction A III 38 (°ika); Ja V 116 (= anāsaka commentary).

Avināsana (adjective) [a + vināsana] imperishable Dīp IV 16.

Avinicchayaññū (adjective) [a + vinicchaya + ññū] not knowing how to decide Ja V 367.

Avinibbhujaṁ (adjective) [present participle of a + vinibbhujati] unable to distinguish or to know Ja V 121 (= atīrento commentary).

Avinibbhoga (adjective) [a + vinibbhoga] not to be distinguished, indistinct Ja III 428 (°sadda).

Avipariṇāma [a + vipariṇāma] absence of change, steadfastness, endurance D I 18; III 31, 33 (°dhamma); Sv I 113 (= jarā-vasena vipariṇāmassa abhāvato).

Avippaṭisāra [a + vippaṭisāra] absence of regret or remorse A III 46.

Avippavāsa (adjective/noun) [a + vippavāsa] thoughtfullness, mindfullness, attention; adjective not neglectful, mindful, attentive, eager Vin V 216; Snp 1142 (cf. Nidd II §101: anussatiyā bhāvento); Sv I 104 (appamādo vuccati satiyā avippavāso); Dhp-a IV 26 (appamāda = satiyā avippavāsa).

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-a I 245 (°dhamma).

Avirodha [a + virodha] absence of obstruction, gentleness M II 105 = Thag 875.

Avirodhana (neuter) = avirodha Ja III 320, 412; V 378.

Avivāda [a + vivāda] absence of contesting or disputing, agreement, harmony D III 245; Snp 896 (°bhūma Pj II 557 or °bhumma Nidd I 308, explained as Nibbāna).

Avisaṁvādaka (adjective) [a + visaṁvada + ka] not deceiving, not lying D I 4; III 170; Pp 57; Sv I 73.

Avisaṁvādanatā (feminine) [abstract from a + visaṁvāda] honesty, faithfullness, uprightness D III 190.

Avisaṁvādeti [a + visaṁ + causative of vad] to keep one’s word, to be honest, to be true Ja V 124.

Avisaggatā (feminine) [a + visaggatā, v.l. viy°, thus as a + viyagga, Sanskrit vyagra = ākula] – state of being undisturbed, harmony, balance Ja VI 224 (commentary avisaggata). Cf. avyagga.

Avisare at Ja V 117 according to Kern, Toev. sub voce corrupted from avisaye, i.e. towards a wrong or unworthy object [a + visaya, locative], commentary differently: avisare = avisaritvā atikkamitva; v.l. adhisare.

Avisāhaṭa (adjective) [a + visāhaṭa] imperturbed Dhs 15, 24, 287, 570. (°mānasata).

Avissaji at Ja VI 79 is with Kern, Toev. sub voce better to be read avassaji (see avassajati).

Avissajjiya (adjective) [gerund of a + vissajjati] not to be given away, inalienable (cf. avebhaṅgiya) Vin I 305 (°ika for °iya); II 170 (five such objects in detail); V 216 (+ avebh°); Ja VI 568.

Avissāsaniya (adjective) [a + visāsana + iya, ika] not to be trusted, untrustworthy Ja III 474.

Aviha [of uncertain etymology] the world of the Avihas, i.e. the 12th of the 16 Brahmā-worlds, cf. K.S. I 48 note 3; Cpd. 139. – S I 35, 60; A I 279; Pp 17.

Avihiṁsa (Avihesa) (feminine) [a + vihiṁsā] absence of cruelty, mercy, humanity, friendliness, love D III 213, 215, 240 (avihesā); Snp 292 (= sakaruṇabhāva Pj II 318); It 82 (°vitakka).

Aviheṭhaka (adjective) [a + viheṭhaka] not harassing not hurting D III 166 (but cf. Pj II 318 avihesaka in same context); Miln 219.

Avī° in general see vī°.

Avīci [BHS avīci a + vīci (?) no intermission, or no pleasure (?), unknown, but very likely popular etymology]

1. avīciNiraya, one of the (great) hells (see Niraya), described in vivid colours at many passages of the Pāli canon, e.g. at Vin II 203 = It 86; Nidd I 18, 347, 405 = Nidd II §304 III D; Paṭis I 83; Dhs 1281; Ja I 71, 96; III 182; IV 159; Dhp-a I 148; Pv-a 52; Pj II 290; Saddh 37, 194; Pañca-g 5f.; etc.

2. disintegration, decay Vism 449 (a. jarā nāma).

Avekalla (°-) adjective) [a + vekalla] without deficiency, in °buddhi complete knowledge Ja VI 297.

Avekkhati [BHS avīkṣate. The regular Pāli form however is apekkhati, to which the BHS av° corresponds] to look at, to consider, to see It 33 (v.l. ap°); Dhp 28, 50, Ja IV 6; Dhp-a 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 Ja IV 251 (= pacchimapāde khipati commentary).

Avecca (adverb) [Usually taken as ava + gerund of i (*itya), cf. adhicca and abhisamecca, but by Pāli grammarians as a + vecca. The form is not sufficiently clear semantically; BHS avetya, e.g. Jm 210, is a Sanskritization of the Pāli form] – certainly, definitely, absolutely, perfectly, explained by Buddhaghosa as acala (on D II 217), or as paññāya ajjhogāhetvā (on Snp 229); by Dhammapāla as apara-paccaya-bhāvena (on Pv IV 1^25). – Usually in phrase Buddhe Dhamme Saṅghe avecca-pasādo perfect faith in the B., the Dhamma and the Saṅgha, e.g. at M I 47; S II 69; IV 271f., 304; V 344, 405; A I 222; II 56; III 212, 332, 451; IV 406; V 183; further at Paṭis I 161 (°pasanna); Snp 229 (yo ariya-saccāni avecca passati); Pv IV 1^25.

Avedha (adjective) [a + vedha, gerund of vidh (vyadh) to pierce, Sanskrit avedhya] – not to be hurt or disturbed, inviolable, unshakable, imperturbable Snp 322 (°dhamma = akampanasabhāva Pj II 331).

Avebhaṅgika (adjective) [from a + vi + bhaṅga] not to be divided or distributed Vin I 305. Cf. next.

Avebhaṅgiya (neuter) [= avebhaṅgika] that which is not to be divided, an inalienable possession; 5 such objects enumerated at Vin II 171, which are the same as under avissajjiya (q.v.); V 129.

Avera (adjective) [a + vera] peaceable, mild, friendly Snp 150 (= veravirahita Pj I 248); Saddh 338. – °ṁ (neuter) friendliness, kindness D I 247 (°citta); Dhp 5 (= khantimetta Dhp-a I 51).

Averin (adjective/noun) = avera Dhp 197, 258.

Avosita [reading uncertain, cf. avyosita] only in negative an° unfulfilled, undone Thag 101.

Avyagga (adverb) [a + vyagga, Sc. vyagra] not bewildered, not confused S V 66. Cf. avisaggatā.

Avyatta = a-vyatta

[CPD]: unintelligent, not learned, unskilled, unaccustomed See Vyatta.

Avyattatā (feminine) [abstract from avyatta] foolishness Dhp-a II 38.

Avyatha (adjective) [a + vyatha, cf. Sanskrit vyathā misfortune] not miserable, fortunate Ja III 466 (= akilamāna commentary).

Avyaya [a + vyaya] absence of loss or change, safety D. I 72 (instrumental °ena safely); Miln 393 (as abbaya Text).

Avyāpajjha^01 (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) Vin I 183 (avyāpajjhādhimuta); It 31 (abyābajjhārāma).

Avyāpajjha^02 (abyābajjha) (adjective) [either a + °vyāpadya or more likely a + °vyābādhya] – free from oppression or injury; not hurting, kind D II 242 (avera + a.), 276; M I 90; It 16 = 52 (sukhaṁ); Miln 410 (avera + a.).

Avyāpanna (adjective) [a + vyāpanna] free from desire to injure, free from malice, friendly, benevolent D III 82, 83 (°citta); A II 220 (the same); Pp 68 (the same). – Same in BHS e.g. Divy 105, 302.

Avyāpāda [a + vyāpāda] absence of desire to injure, freedom from malice D III 215, 229, 240; It 82 (all mss have aby°); Dhs 33, 36, 277, 313, 1056.

Avyāyata (adjective) [a + vyāyata of yam] at random, without discrimination, careless Ja I 496 (= avyatta commentary).

Avyāyika (adjective) [from avyaya] not liable to loss or change, imperishable Ja V 508 (= avigacchanaka commentary).

Avyāvaṭa (adjective) [a + vyāvaṭa = Sanskrit vyāpṛta] not occupied, i.e. careless, neglectful, not worrying Vin III 136; Nidd II §72 (abyāvaṭa for appossukka Snp 43); Ja III 65; VI 188. Miln 177 (abyā°).

Avyāseka (adjective) [a + vy + āseka] untouched, unimpaired D I 182 (°sukha = kilesa vyāseka-virahitattā avyāseka Sv I 183); Pp 59.

Avyāharati [a + vy + āharati] not to bring or procure Ja V 80.

Avyosita (adjective) [a + vyosita, Sanskrit vyavasita] not having reached perfection, imperfect Thag 784 (aby°).

Avhaya [from avhayati; cf. Sanskrit āhvaya “betting”] calling, name; adjective (–°) called, having the name of Snp 684 (isi°), 686 (Asit°), 689 (kanhasiri°), 1133 (Sace°, cf. Nidd II §624).

Avhayati and Avheti [Sanskrit āhvayati, ā + hū or hvā]

1. to call upon, invoke, appeal to D I 244 (avhayāma imperative); Pv-a 164.

2. to call, call up, summon M 1.17; Ja II 10, 252 (= pakkosati); V 220 (avhayesi); VI 18, 192, 273 (avhettha preterit); Vv 33^01 (avheti).

3. to give a name, to call, to address Pj II 487 (= āmanteti ālapati). – past participle avhāta (q.v.).

Avhāta [past participle of avhayati] called, summoned Ja III 165 = (an° = anāhuta ayācita) = Pv I 12^03, cf. Pv-a 64. The the same passage at Thig 129 reads ayācita.

Avhāna (neuter) [from avhayati, Sanskrit āhvāna in different meaning]

1. begging, calling, asking Snp 710; Vism 68 (°ānabhinandanā).

2. addressing naming Pj II 605 (= nāma).

Avhāyana (neuter) [cf. Sanskrit āhvayana] calling to, asking, invocation, imploration D I 11 (Sir-avhāyane, v.l. avhayana; explained at Sv I 97 with reading Sirivhāyana as “ehi Siri mayhaṁ sire patiṭṭhāhī ti evaṁ sire Siriyā avhayanaṁ”), 244, 245 (v.l. avhāna).

Avhāyika (adjective) [from avhaya] calling, giving a name; (masculine) one who gives a name Ja I 401 = III 234.

Asa (adjective) [for asaṁ = asanto, a + santo, present participle of as in meaning “good”] – bad Ja IV 435 = VI 235 (sataṁ vā asaṁ, accusative singular with v.l. santaṁ ..., explained by sappurisaṁ vā asappurisaṁ vā commentary); V 448 (noun plural feminine asā explained by asatiyo lāmakā commentary; cf. V 446 verse 319).

Asaṁvata (adjective) [past participle of + saṁvuṇati, cf. saṁvuta] unrestricted, open Ja VI 306.

Asaṁvara [a + saṁvara] absence of closing or restraint, no control Dhs 1345.

Asaṁvāsa (adjective) [a + saṁvāsa] deprived of co-residence, expelled from the community Vin IV 213, 214.

Asaṁvindaṁ [present participle a + saṁvindati] not finding, not knowing Thag 717.

Asaṁvuta (adjective) [past participle of a + saṁvuṇāti, cf. saṁvata] – not restrained Dhs 1345, 1347.

Asaṁsaṭṭha (adjective) [a + saṁsaṭṭha] not mixed or mixing, not associating, not given to society M I 21; S I 63; Snp 628 = Dhp 404 (= dassana-savana-samullāpa-paribhogakāya-saṁsaggānaṁ abhāvena Pj II 468 = Dhp-a IV 173).

Asaṁhārima (adjective) = asaṁhāriya (?) Vin IV 272.

Asaṁhāriya (adjective) [gerund of a + saṁharati] not to be destroyed or shattered It 77; Thag 372; Nidd II 110.

Asaṁhīra (adjective) [= asaṁhāriya of saṁ + hṛ] immovable, unconquerable, irrefutable Vin II 96; S I 193; A IV 141; V 71; Snp 1149 (as especially of Nibbāna, cf. Nidd II §110); Ja I 62; IV 283 (°citta unfaltering); Dīp IV 12.

Asakka (adjective) [a + sakka; Sanskrit aśakya] impossible Ja V 362 (°rūpa).

Asakkuṇeyya (adjective) [gerund of a + sakkoti] impossible, unable to Ja I 55; Pj I 185 and passim.

Asakkhara (adjective) [a + sakkhara] not stony, free from gravel or stones, smooth Ja V 168; Dhp-a III 401 (opposite sasakkhara).

Asakyadhītā (feminine) [a + Sakyadhītā] not a true Buddhist nun Vin IV 214.

Asagguṇa [a + sagguṇa] bad quality, vice Saddh 382 (°bhāvin, the a° belongs to the whole compound).

Asaṅkita and Asaṅkiya (adjective) [a + saṅkita, past participle of śaṅk] not hesitating, not afraid, not anxious, firm, bold Ja I 334 (°iya); V 241; Saddh 435, 541.

Asaṅkuppa (adjective) [a + saṅkuppa, gerund of kup] not to be shaken; immovable; steady, safe (especially of Nibbāna) Snp 1149 (cf. Nidd II §106); Thag 649.

Asaṅkusaka (adjective) [a + saṅkusaka, which is distorted from Sanskrit saṅkasuka splitting, crumbling, see Kern, Toev. page 18] not contrary Ja VI 297 (°vattin, commentary appaṭilomavattin, cf. J.S. VI 143).

Asaṅkheyya (adjective) [a + saṅkheyya, gerund of saṁ-khyā] incalculable, innumerable, neuter an immense period A II 142; Miln 232 (cattāri a.), 289 Dhp-a I 5, 83, 104.

Asaṅga (adjective) [a + saṅga] not sticking to anything, free from attachment, unattached Thig 396 (°mānasa, = anāsattacitta Thig-a 259); Miln 343. Cf. next.

Asaṅgita (adjective) [from asaṅga, a + saṅgita, or should we read asaṅgika?] not sticking or stuck, unimpeded, free, quick Ja V 409.

Asacca (adjective) [a + sacca] not true, false Ja V 399.

Asajjamāna (adjective) [present participle medium of a + sajjati, sañj] – not clinging, not stuck, unattached Snp 38, 71 (cf. Nidd II §107); Dhp 221 (nāmarūpasmiṁ a. = alaggamana Dhp-a III 298).

Asajjittho 2nd singular preterit medium of sajjati to stick or cling to, to hesitate Ja I 376. See sajjati.

Asajjhaya [a + sajjhāya] non-repetition Dhp 241 (cf. Dhp-a III 347).

Asañña (adjective) [a + saññā] unconscious, °sattā unconscious beings name of a class of Devas D I 28 (cf. Sv I 118 and BHS asaṁjñika-sattvāḥ Divy 505).

Asaññata (adjective) [a + saññata, past participle of saṁ + yam] unrestrained, intemperate, lacking self-control It 43 = 90 = Snp 662 = Dhp 307.

Asaññin (adjective) [a + saññin] unconscious D I 54 (°gabbhā, cf. Sv I 163); III 111, 140, 263; It 87; Snp 874.

Asaṭha (adjective) [a + saṭha] without guile, not fraudulent, honest D III 47, 55, 237; Dhp-a I 69.

Asaṅṭhita (adjective) [a + saṇṭhita] not composed, unsettled, fickle It 62, 94.

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; It 69 (asanto Nirayaṁ nenti). See also asaddhamma.

Asati (and Asanāti, q.v.) *Asati [Sanskrit aśnāti, aś to partake of, to eat or drink cf. aṁśa share, part] – to eat; imperative asnātu Ja V 376; future asissāmi Thag 223; Snp 970. – present participle medium asamāna Ja V 59; Snp 239. gerund asitvā Miln 167; and asitvāna Ja IV 371 (an°). past participle asita (q.v.). See also the spurious forms asmiye and añhati (añhamāna Snp 240), also āsita^01.

Asatiyā (adverb) [instrumental of a + sati] heedlessly, unintentionally Ja III 486.

Asatta (adjective) [past participle of a + sajjati] not clinging or attached, free from attachment Snp 1059; Dhp 419; Nidd II §§107, 108; Dhp-a 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 Thag 757 (+ avaṇa).

Asadisa (adjective) [a + sadisa] incomparable, not having its like Dhp-a II 89; III 120 (°dāna).

Asaddha (adjective) [a + saddha] not believing, without faith D 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 It 85; as 4 at A II 47; as 7 at D III 252, 282; as 8 at Vin II 202.

Asana^01 (neuter) [Vedic aśan(m)] stone, rock Ja II 91; V 131.

Asana^02 (neuter) [cf. Sanskrit aśana of aś, cf. asati] eating, food; adjective eating Ja I 472 (ghatāsana especially of the fire; V 64 (the same). Usually in negative form anasana fasting, famine, hunger Snp 311 (= khudā Pj II 324); Sv I 139. See also nirasana.

Asana^03 (neuter) [Sanskrit asana] the tree Pentaptera Tomentosa Ja I 40 (as bodhi-tree of Gotama); II 91; V 420; VI 530.

Asana^04 (neuter) [cf. Sanskrit asanā, to asyati to hurl, throw] – an arrow M I 82 = S I 62. Cf. asani.

Asanāti [see asati] to eat, to consume (food) Ja I 472; V 64; VI 14 (Fausbøll note: read asnāti; commentary paribhuñjati).

Asani (feminine) [Vedic aśani in same meaning; with Sanskrit aśri corner, caturaśra four cornered (see assa), to Latin ācer pointed, sharp, Greek ἄκρος pointed, Anglo-Saxon egl sting, Old High German ekka corner, point. Connected with this is Sanskrit aśan (see asana^01). Cf. also aṁsa and asama^02] – originally a sharp stone as hurling-weapon thence in mythology. Indra’s thunderbolt, thunder-clap, lightning Ja I 71, 167; II 154; III 323; Miln 277; Vv-a 83.

-aggi the fire of thunder, i.e. lightning or fire caused by lightning Dhp-a III 71;

-pāta the falling of the thunderbolt, thunderclap, lightning Sv I 280 (or should we read asannipāta°); Pv-a 45;

-vicakka same as °pāta (?) S II 229 (= lābha-sakkāra-silokassa adhivacana); D III 44, 47.

Asantasaṁ and Asanto (adjective) [present participle of a + santasati] fearless, not afraid Snp 71, 74; Ja IV 101; VI 306; Nidd II §109.

Asantāsin (adjective) [a + santāsin, cf. asantāsaṁ] fearless, not trembling, not afraid Snp 850; Dhp 351; Nidd II §109; Dhp-a IV 70.

Asantuṭṭha [past participle of a + santussati] not contented with, greedy, insatiate, unhappy Snp 108. Cf. next.

Asantuṭṭhitā (feminine) [abstract from asantuṭṭhita = asantuṭṭha] – dissatisfaction, discontentment D III 214 (so read for °tutth-) = A I 95.

Asanthava [a + santhava] dissociation, separation from society, seclusion Snp 207.

Asandhitā (feminine) [a + sandhi + tā] absence of joints, disconnected state Ja VI 16.

Asannata (adjective) [a + sannata] not bent or bending Saddh 417.

Asapatta (adjective/noun) [a + sapatta = Sanskrit sapatna] (active) without enmity, friendly (medium) having no enemy or foe, secure, peaceful D II 276; Snp 150 (= vigata-paccatthika, mettavihārin Pj I 249); Thig 512.

Asapattī (feminine) [a + sapattī] without co-wife or rival in marriage S IV 249.

Asappurisa [a + sappurisa, cf. asat] a low, bad or unworthy man M III 37; Pj II 479 (= anariya Snp 664).

Asabala (adjective) [a + sabala] unspotted D II 80 = III 245.

Asabbha (adjective) [a + sabbha, i.e. °sabhya cf. sabhā and in meaning court: courteous, hof: hoflich etc.] not belonging to the assembly room, not consistent with good manners, impolite vile, low, of base character Ja III 527 (mātugāma); Dhp 77 = Ja III 367 = Thag 994; Miln 221; Dhp-a I 256; Thig-a 246 (akkhi). Cf. next. – Note: Both sabbha and sabbhin occur only in the negative formation.

Asabbhin = asabbha Ja I 494, more frequent in compounds as asabbhi°, e.g.

-kāraṇa a low or sinful act Miln 280;

-rūpa low, common Ja VI 386 (= asādhu-jātika, lāmaka), 387 (= asabbhijātika), 414 (= apaṇḍita-jātika). Cf. preceding.

Asabha *Asabha [Sanskrit ṛśabha] see usabha.

Asama^01 (adjective) [a + sama] unequal, incomparable Ja I 40 (+ appaṭipuggala); Saddh 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 Pj II 489); Ja I 193; VI 259, 330.

Asama^02 (neuter) [the diæretic form of Sanskrit aśman hurling stone, of whieh the contracted form is amha (q.v.); connected with Latin ocris “mons confragosus”; Greek ἤκμων anvil; Lithuanian akmu°~ stone, see also asana^01 (Sanskrit aśan stone for throwing) and asani] – stone, rock Sv I 270, 271 (°muṭṭhika having a hammer of stone; v.l. ayamuṭṭhika); Pj II 392 (instrumental asmanā).

Asamaggiya (neuter) [abstract from a + samagga] lack of concord, disharmony Ja VI 516 (so read for asāmaggiya).

Asamaṇa at Pp 27 is to be read assamaṇa (q.v.).

Asamapekkhana (neuter) and °ā (feminine) [from a + sam + apekkhati] lack of consideration S III 261; Dhs 390, 1061, 1162.

Asamāhita (adjective) [a + samāhita] not composed, uncontrolled, not firm It 113 (opposite susamāhita); Dhp 110, 111; Pp 35.

Asamijjhanaka (adjective) [a + samijjhana + ka] unsuccessful, without result, fruitless; feminine °ikā Ja III 252.

Asamiddhi (feminine) [a + samiddhi] misfortune, lack of success Ja VI 584.

Asamosaraṇa (neuter) [a + samosaraṇa] not coming together, not meeting, separation Ja V 233.

Asampakampiya (adjective) [gerund of a + sampakampeti] not to be shaken, not to be moved Snp 229 (= kampetuṁ vā cāletuṁ vā asakkuṇeyyo Pj I 185).

Asampajañña (neuter) [a + sampajañña] lack of intelligence D III 213; Dhs 390, 1061, 1162, 1351.

Asampāyanto [present participle of a + sampāyati] unable to solve or explain Snp page 92.

Asambādha (adjective) [a + sambādha] unobstructed Snp 150 (= sambādha-virahita Pj I 248); Ja I 80; Thig-a 293.

Asammodiya (neuter) [a + sammodiya] disagreement, dissension Ja VI 517 (= asamaggiya commentary).

Asammosa [a + sammosa cf. BHS asammośadharman epithet of the Buddha; Divy 49 etc] absence of confusion D III 221 = Dhs 1366.

Asayaṁvasin (adjective) [a + sayaṁ + vasiṁ] not under one’s own control, i.e. dependent D II 262; Ja I 337.

Asayha (adjective) [a + sayha, gerund of sah = Sanskrit asahya] impossible, insuperable Ja VI 337. Usually in compound °sāhin conquering the unconquerable, doing the impossible, acchieving what has not been achieved before Thag 536, Pv II 9^22 (Aṅgīrasa); It 32.

Asahana (neuter-adjective) [a + sahana] not enduring, non-endurance, inability Ja III 20; Pv-a 17.

Asahāya (adjective) [a + sahāya] one who is without friends; who is dependent on himself Miln 225.

Asā see āsa.

Asāta (adjective) [a + sāta, Sanskrit aśāta, Kern’s interpretation and etymology of asāta at Toev. sub voce page 90 is improbable] – disagreeable Vin I 78 (asātā vedanā, cf. asātā vedanā Mvu I 5); Snp 867; Ja I 288, 410; II 105; Dhs 152, 1343.

Asādhāraṇa (adjective) [a + sādhāraṇa cf. asādhāraṇa Divy 561] – not general, not shared, uncommon, unique Vin III 35; Khp VIII 9; Ja I 58, 78; Miln 285; Sv I 71; Saddh 589, 592.

Asāmapāka (adjective) [a + sāma + pāka] one who does not cook (a meal) for himself (a practice of ascetics) Sv I 270.

Asāra (adjective/noun) [a + sāra] that which is not substance, worthlessness; adjective worthless, vain, idle Snp 937 (= asāra nissāra sārāpagata Nidd I 409); Dhp 11, 12 (cf. Dhp-a I 114 for interpretation).

Asāraka (adjective) [a + sāraka] unessential, worthless, sapless, rotten Thag 260; Ja II 163 = Dhp-a I 144.

Asāraddha (adjective) [a + sāraddha] not excited, cool A I 148 = It 119 (passeddho kāyo a.; v.l. assāraddha).

Asāhasa (neuter) [a + sāhasa] absence of violence, meekness, peaceableness D III 147 (asāhase rata fond of peace); accusative as adverb asāhasaṁ without violence, not arbitrarily Ja III 319; instrumental asāhasena the same Ja VI 280; Dhp 257 (= amusāvādena Dhp-a III 382).

Asi [Vedic asi, Avesta aṁhū Latin ensis] a sword, a large knife D I 77 (= Sv I 222); M II 99; A I 48 = (asinā sīsaṁ chindante); IV 97 (asinā hanti attānaṁ); Ja 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); Pv-a 253 (asinā pahaṭa).

-koṭṭha worker in leather, shoemaker Vin IV 171 (Oldenberg Vin IV 363 suggests °koṭṭa; cf. Sanskrit kuṭṭa cutting)

-camma sword and shield Vin II 192; A III 93; Ja VI 449;

-tharu the hilt of a sword Dhp-a 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.) Ja VI 250 (°Niraya); Pv-a 221 (°vana); Saddh 194;

-pāsa having swords for snares (a class of deities) Miln 191;

-māla (māla in compound) sword-garland (torture) Ja III 178 (+ sīsaṁ chindāpeti); °kamma the same Dāṭh III 35. (-māla- metri causa).

-lakkhaṇa “sword sign”, i.e. (fortune-telling from) marks or a sword D I 9; Ja I 455;

-loma having swords for hair S II 257, cf. Vin III 106;

-sūna slaughter-house (so also BHS asisūnā Divy 10, 15; see further detail under “kāma” similes) Vin II 26; M I 130, 143; A III 97;

-sūla a sword blade Thig 488 (explained at Thig-a 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, M I 377; Ja I 393.

Asita^01 [Sanskrit aśita, past participle of *asati, Sanskrit aśnāti] having eaten, eating; (neuter) that which is eaten or enjoyed, food M I 57; A III 30, 32 (°pīta-khāyita etc.); Pv-a 25 (the same); Ja VI 555 °(āsana having enjoyed one’s food, satisfied). Cf. āsita^01.

Asita^02 (adjective) [a + sita past participle of °śri, Sanskrit aśrita] not clinging to, unattached, independent, free (from wrong desires) D II 261 (°ātiga); M I 386; Thag 38, 1242 (see Mrs Rh.D. in Ps.B. 404 note 2); Ja II 247; It 97; Snp 251, 519, 593, 686 (Asitavhaya, called the Asita i.e. the Unattached; cf. Pj II 487), 698 (the same), 717, 957, 1065 (cf. Nidd II §111 and nissaya).

Asita^03 (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 M II 180 (°vyābhaṅgī); A III 5 (the same); Thig 480 (= indanīla Thig-a 286); Ja III 419 (°āpaṅgin black-eyed); V 302; Dāṭh I 45.

Asita^04 (masculine neuter) [from asi] a sickle Ja III 129; V 46. °vyābhaṅgī sickle and pole M II 180; A III 5.

Asīti (numeral) [Sanskrit aśīti] 80 (on symbolical meaning and frequent application see aṭṭha^01 B 1 c, where also most of the references. In addition we mention the following:) Ja I 233 (°hattha 80 hands, i.e. 80 cubits deep); III 174 (°sahassa-vāraṇa-parivuta); VI 20 (vassasahassāni); Miln 23 (asītiyā bhikkhusahassehi saddhiṁ); Vīsm 46 (satakoṭiyo) Dhp-a I 14, 19 (mahātherā); II 25 (°koṭi-vibhava). Cf. āsītika.

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 M I 366; yaṁ aduṁ khettaṁ S IV 315. – nominative singular masculine asu S IV 195; Miln 242; feminine asu Ja V 396 (asū metri causā); neuter aduṁ M I 364, 483; A I 250. Of oblique cases e.g. amunā (instrumental) A I 250. Cf. also next.

Asuka (pronoun/adjective) [asn + ka] such a one, this or that, a certain Vin III 87; Ja I 148; Pv-a 29, 30, 35, 109, 122 (°ṁ gatiṁ gata).

Asuci (adjective) [a + suci] not clean, impure, unclean Snp 75 (°manussā, see Nidd II §112); Pp 27, 36; Saddh 378, 603.

Asucīka (neuter) [abstract from asuci] impurity, unclean living, defilement Snp 243 (°missita = asucibhāva-missita Pj II 286).

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 10 asubhas or offensive objects BMPE 63 note 1, and Cpd. 121 note 6. – S IV 111 (asubhato manasikaroti); V 320; Snp 341; Saddh 368. – subhāsubha pleasant and unpleasant, good and bad Snp 633; Ja III 243; Miln 136.

-ānupassīn realising or intuiting the corruptness (of the body) It 80, 81; Dhp-a I 76;

-kathā talk about impurity Vin III 68;

-kammaṭṭhāna reflection on impurity Dhp-a III 425;

-nimitta sign of the unclean i.e. idea of impurity Vism 77;

-bhāvanā contemplation of the impurity (of the body) Vin III 68;

-saññā idea of impurity D III 253, 283, 289, 291;

-saññin having an idea of or realising the impurity (of the body) It 93.

Asura [Vedic asura in 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 Pv-a 272 and the commentary on Ja V 186 define them as kāḷakañjaka-bhedā asurā. The are classed with other similar inferior deities, e.g. with garuḷā, nāgā, yakkhā at Miln 117; with supaṇṇā, gandhabbā, yakkhā at Sv I 51. – The fight between Gods and Titans is also reflected in the oldest books of the Pāli Canon and occurs in identical description at the following passages under the title of devāsura-saṅgāma: D II 285; S I 222 (cf. 216f.), IV 201f., V 447; M I 253; A 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 It 93; Ja V 186; Pv IV 11^01, see also apāya. – Other passages in general: S I 216f. (fight of Devas and Asuras); IV 203; A II 91; IV 198f., 206; Snp 681; Nidd I 89, 92, 448; Dhp-a I 264 (°kaññā); Saddh 366, 436.

-inda Chief or king of the Titans. Several Asuras are accredited with the role of leaders, most commonly Vepacitti (S I 222; IV 201f.) and Rāhu (A II 17, 53; III 243). Besides these we find Pahārāda (gloss Mahābhadda) at A IV 197;

-kāya the body or assembly of the Asuras A I 143; Ja V 186; Thig-a 285;

-parivāra a retinue of Asuras A II 91;

-rakkhasā Asuras and Rakkhasas (Rakāsasas) Snp 310 (defined by Buddhaghosa at Pj II 323 as pabbata-pāda-nivāsino dānava-yakkha-saññitā).

Asuropa [probably a haplological contraction of asura-ropa. On various suggestions as to etymology and meaning see Morris’s discussion at JPTS 1893, 8f. The word is found as āsulopa in the Asoka inscriptions] anger, malice, hatred; abruptness, want of forbearance Pp 18 = Vibh 357; Dhs 418, 1060, 1115, 1341 (an°); As 396.

Asussūsaṁ [present participle of a + susūsati, desiderative of śru, cf. Sanskrit śuśrūṣati] not wishing to hear or listen, disobedient Ja V 121.

Asūyaka see anasūyaka.

Asūra (adjective) [a + sūra^01]

1. not brave, not valiant, cowardly Snp 439.

2. uncouth, stupid Ja VI 292 (cf. Kern. Toev. page 48).

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. Divy 261, 337; Avś I 269, 335; II 144) Vin I 62f.; III 24; S I 99; D III 218, 219; It 51 (asekho sīlakkhandho; v.l. asekkha); Pp 14 (= Arahant); Dhs 584, 1017, 1401; Kv 303f.

-muni the perfectly Wise Dhp-a III 321;

-bala the power of an Arahant, enumerated in a set of 10 at Paṭis II 173, cf. 176.

Asecanaka (adjective) [a + secana + ka, from sic to sprinkle, cf. BHS asecanaka-darśana in same meaning e.g. Divy 23, 226, 334] – unmixed, unadulterated, i.e. with full and unimpaired properties, delicious, sublime, lovely M I 114; S I 213 (a. ojava “that elixir that no infusion needs” Mrs Rh.D.) = Thig 55 (explained as anāsittakaṁ pakatiyā’va mahārasaṁ at Thig-a 61) = Thig 196 (= anāsittakaṁ ojavantaṁ sabhāva-madhuraṁ Thig-a 168); S V 321; A III 237f. Miln 405.

Asevanā (feminine) [a + sevanā] not practising abstinence from Snp 259 (= abhajanā apayirupāsanā Pj I 124).

Asesa (adjective) [a + sesa] not leaving a remnant, without a remainder, all, entire, complete Snp 2f., 351, 355, 500, 1037 (= sabba Nidd II §113). As °- (adverb) entirely, fully, completely 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 Ja III 153.

Asoka^01 (adjective) [a + soka, cf. Sanskrit aśoka] free from sorrow Snp 268 (= nissoka abbūḷha-soka-salla Pj I 153); Dhp 412; Thig 512.

Asoka^02 [Sanskrit aśoka] the Asoka tree, Jonesia Asoka Ja V 188; Vv 35^04, 35^09 (°rukkha); Vism 625 (°aṅkura); Vv-a 173 (°rukkha).

Asoṇḍa (adjective) [a + soṇḍa] not being a drunkard, abstaining from drink Ja V 116. – feminine asoṇḍī A III 38.

Asotatā (neuter) [abstract a + sota + tā] having no ears, being earless Ja VI 16.

Asnāti [Sanskrit aśnāti to eat, to take food; the regular Pāli forms are asati (as base) and asanāti] – to eat; imperative asnātu Ja V 376.

Asman (neuter) [Vedic aśman; the usual Pāli forms are amha and asama^02] – stone, rock; only in instrumental asmanā Pj II 362.

Asmasati [spurious form for the usual assasati = Sanskrit āśvasati] to trust, to rely on Ja 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. Divy 210, 314) Vin I 3; D III 273; M I 139, 425; A III 85; Paṭis I 26; Kv 212; Dhp-a I 237. Cf. ahaṁ asmi.

Asmiye 1 singular indicative present medium of aś to eat, in sense of a future “I shall eat” Ja 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).

Assa^01 [for aṁsa^01, 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 Sv I 267. After all it is the same as puṭaṁsa (see under aṁsa^01). – D I 98, cf. A II 242 (v.l. bhasma°); Sv I 267 (v.l. bhassa°).

Assa^02 [for aṁsa^02 = Sanskrit aśra point, corner, cf. Sanskrit aśri, Greek ἅκρος and ὀξύς sharp, Latin acer] – corner, point; occurs only in compound caturassa four-cornered, quadrangular, regular (of symmetrical form, Vin II 316; Ja IV 46, 492; Pv II 1^19. Perhaps also at Thig 229 (see under assa^03). Occurs also in form caturaṁsa under catur).

Assa^03 [Vedic aśva, cf. Avesta aspō; Greek ἵππος, dialect ἴκκος; Latin equus; Old-Irish ech; Gallic epo-; Cymr. ep, Gothic aīhva; Os. ehu; Anglo-Saxon eoh] – a horse; often mentioned alongside of and combined with hatthi (elephant) Vin III 6 (pañca-mattehi assa-satehi), 52 (enumerated under catuppadā, quadrupeds, with hatthi oṭṭha goṇa gadrabha and pasuka); A II 207; V 271; Snp 769 (gavāssa). At Thig 229 the commentary explains caturassa as “four in hand” ; but the context shows that the more usual sense of caturassa (see assa^02) was probably what the poet meant; Dhp 94, 143, 144 (bhadra, a good horse), 380 (the same); Vv 20^03 (+ assatarī); Vv-a 78; Dhp-a I 392 (hatthi-assādayo); Saddh 367 (duṭṭh°).

-ājāniya [cf. BHS aśvājāneya Divy 509, 511] a thoroughbred horse, a blood horse A I 77, 244; II 113f., 250f.; III 248, 282f.; IV 188, 397; V 166, 323; Pv-a 216. See also ājāniya;

-āroha one who climbs on a horse, a rider on horseback, name of an occupation “cavalry” D I 51 (+ hatthāroha; explained at Sv 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) Ja II 161; IV 209; VI 528;

-khaḷuṇka an inferior horse (“shaker”), opposite sadassa A I 287 = IV 397;

-tthara a horse cover, a horse blanket Vin I 192; D I 7

-damma a horse to be tamed, a fierce horse, a stallion A II 112;

-dammasārathi a horse trainer A II 112, 114; V 323f.; Dhp-a IV 4;

-potaka the young of a horse, a foal or colt Ja II 288;

-bandha a groom Ja II 98; V 449; Dhp-a I 392;

-bhaṇḍa (for °bandha? or should we read °paṇḍaka?) a groom or horse-trainer, a trader in horses Vin I 85 (see on form of word Kern, Toev. page 35);

-bhaṇḍaka horse-trappings Ja II 113;

-maṇḍala circus Vism 308, cf. M I 446;

-maṇḍalika exercising ground Vin III 6;

-medha name of a sacrifice: the horse-sacrifice [Vedic aśvamedha as proper name] S I 76 (v.l. sassa°); It 21 (+ purisamedha); Snp 303;

-yuddha a horse-fight D I 7;

-rūpaka a figure of a horse, a toy horse Dhp-a II 69 (+ hatthi-rūpaka);

-lakkhaṇa (earning fees by judging) the marks on a horse D I 9;

-laṇḍa horse-manure, horse dung Dhp-a IV 156 (hatthi-laṇḍa + a.);

-vāṇija a horse dealer Vin III 6;

-sadassa a noble steed of the horse kind A I 289 = IV 397 (in comparison with purisa°).

Assa^04 is genitive dative singular of ayaṁ, this.

Assa^05 3. singular potential of asmi (see atthi).

Assaka^01 (–°) [assa^03 + ka] with a horse, having a horse; an° without a horse Ja VI 515 (+ arathaka).

Assaka^02 (adjective) [a + saka; Sanskrit asvaka] not having one’s own, poor, destitute M I 450; II 68; A III 352; Paṭis I 126 (v.l. asaka).

Assatara [Vedic aśvatara, aśva + comparative suffix tara in 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-a I 213; Dhp-a IV 4 (= vaḷavāya gadrabhena jāta); Ja IV 464 (kambojake assatare sudante; imported from Cambodia); VI 342. – feminine assatarī a she-mule Vin II 188; S I 154; II 241; A II 73; Miln 166. – assatarī-ratha a chariot drawn by she-mules Vv 20^03, 20^08 (Text assatarī ratā) = 43^08; Pv I 11^01 (= assatariyutta ratha Pv-a 56); Ja VI 355.

Assattha^01 [Vedic aśvattha, explained in KZ I 467 as aśva-ttha dialect for aśva-stha “standing place for horses, which etymology is problematic; it is likely that the Sanskrit word is borrowed from a local dialect.] – the holy fig-tree, Ficus Religiosa; the tree under which the Buddha attained enlightenment, i.e. the Bo tree Vin IV 35; D II 4 (sammā-sambuddho assatthassa mūle abhisambuddho); S V 96; Ja I 16 (V 75, in word-play with assattha^02 of V 79).

Assattha^02 [past participle of assasati; cf. BHS āsvasta Avś I 210] encouraged, comforted A IV 184 (v.l. as gloss assāsaka); Paṭis I 131 (loka an°; v.l. assaka); Ja I 16 (V 79 cf. assattha^01); VI 309 (= laddhassāsa commentary), 566.

Assaddha (adjective) [a + saddhā] without faith, unbelieving, Snp 663; Pp 13, 20; Dhs 1327; Dhp-a II 187.

Assaddhiya (neuter) [a + saddhiya, in form, but not in meaning a gerund of saddahati, for which usually saddheyya; cf. Sanskrit aśradheyya incredible] – disbelief S I 25; A III 421; V 113f., 146, 148f., 158, 161; Vibh 371; Sv I 235; Saddh 80.

Assama [ā + śram] a hermitage (of a brahmin ascetic especially a jaṭila) Vin I 24 = IV 108; I 26, 246; III 147; Snp 979; Snp 104, 111; Ja I 315 (°pada) V 75 (the same) 321. VI 76 (°pada). The word is not found anywhere in the canon in the technical sense of the later Sanskrit law books, where “the 4 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 D.B. I 211-217.

Assamaṇa [a + samaṇa] not a true samaṇa Vin I 96; Snp 282; Pp 27 (so read for asamaṇa); Pp-a 207. – feminine assamaṇī Vīn IV 214.

Assaya [ā + sayati, śri] resting place, shelter, refuge, seat Sv I 67 (puññ°). Cf. BHS rājāśraya Jm 31^56; aśraya also in meaning “body”: see Avś I 175 and Index II 223.

Assava (adjective) [ā + suṇāti, śru] loyal D I 137; Snp 22, 23, 32; Ja IV 98; VI 49; Miln 254; an° inattentive, not docile Dhp-a I 7.

Assavati [ā + sru] to flow Ja II 276 (= paggharati commentary). Cf. also āsavati.

Assavanatā (feminine) [abstract from assavana] not listening to, inattention M I 168.

Assavanīya (adjective) [a + savanīya] not pleasant to hear Saddh 82.

Assasati [ā + śvas, on semantical inversion of ā and pa see under ā^01 3]

1. to breathe, to breathe out, to exhale, Ja I 163; VI 305 (gloss assāsento passivesento susū ti saddaṁ karonto); Vism 272. Usually in combination with passāsati to inhale, i.e. to breathe in and out, D II 291 = M I 56, cf. M I 425; Ja II 53, cf. V 36.

2. to breathe freely or quietly, to feel relieved, to be comforted, to have courage S IV 43; Ja IV 93 assasitvāna gerund = vissamitvā commentary); VI 190 (assāsa imperative, with mā soci); medium assase Ja IV 57 (commentary for asmase Text; explained by vissase), 111 (°itvā).

3. to enter by the breath, to bewitch, enchant, take possession Ja IV 495 (= assāsa-vātena upahanati āvisati commentary). – causative assāseti. – past participle assattha^02. See also assāsa-passāsa.

Assāda [ā + sādiyati, svad] taste, sweetness, enjoyment, satisfaction D I 22 (vedanānaṁ samudaya atthaṅgama assāda etc.); M I 85; S II 84f. (°ānupassīn), 170f.; III 27f. (ko rūpassa assādo), 62, 102; IV 8f., 220; V 193, 203f.; A I 50 (°ānupassīn), 258, 260; II 10; III 447 (°diṭṭhi) Ja I 508; IV 113, Snp 448; Paṭis I 139f., (°diṭṭhi), 157; Cp I 10^17; Pv IV 6^02 (kām°); Vibh 368 (°diṭṭhi); Nett 27f.; Miln 388; Vism 76 (paviveka-rasassādaṁ); Saddh 37, 51. See also appasseda under appa.

Assādanā (feminine) [cf. assāda] sweetness, taste, enjoyment S I 124; Snp 447 (= sādubhāva Pj II 393).

Assādeti [denominative from assāda] to taste S II 227 (lābha-sakkārasilokaṁ); Vism 73 (paviveka-sukha-rasaṁ); Dhp-a I 318.

Assāraddha v.l. at It 111 for asāraddha.

Assāvin (adjective) [ā + sru] only in an° not enjoying or finding pleasure, not intoxicated Snp 853 (sātiyesu a. = sāta-vatthusu kāmaguṇesu taṇhā-santhava-virahito Pj II 549). See also āsava.

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 D II 157 = S I 159 = Thag 905; D III 266; M I 243; S I 106; IV 293; V 330, 336; A IV 409; V 135; Ja II 146; VI 82; Miln 31, 85; Vism 116, 197. – assāsa in contrast with passāsa at Paṭis I 95, 164f., 182f.

2. (figurative) breathing easily, freely or quietly, relief, comfort, consolation, confidence M I 64; S II 50 (dhamma-vinaye); IV 254 (param-assāsa-ppatta); A I 192; III 297f. (dhamma-vinaye); IV 185; Ja VI 309 (see assattha^02); Miln 354; Pv-a 104 (°matta only a little breathing space); Saddh 299 (param°), 313.

Assāsaka (adjective/noun) [from assāsa]

1. (cf. assāsa 1) having breath, breathing, in an° not able to draw breath Vin III 84; IV 111.

2. (cf. assāsa^02) (masculine and neuter) that which gives comfort and relief, confidence, expectancy Ja I 84; VI 150. Cf. next.

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 M I 514; III 30; Ja II 298 (= aññaṁ assāsetuṁ asamatthaṭāya na assāsika). Cf. BHS anāśvāsika in stereotype phrase anitya adhruva anāśvāsika vipariṇāmadharman Divy 207; Avś 139, 144; whereas the corresponding Pāli equivalent runs anicca addhuva asassata (= appāyuka) vipariṇāma-dhamma thus inviting the conjecture that BHS āśvāsika is somehow distorted out of Pāli asassata.

Assāsin (adjective) [Sanskrit āśvāsin] reviving, cheering up, consoled, happy S IV 43 (an°).

Assāseti [causative of assasati] to console, soothe, calm, comfort, satisfy Ja VI 190, 512; Dhp-a I 13.

Assita (adjective) [Sanskrit aśrita, ā + past participle of śri] dependent on, relying, supported by (accusative); abiding, living in or on D II 255 (tad°); Vv 50^16 (sīho va guhaṁ a.); Thag 149 (janaṁ ev’assito jano); Saddh 401.

Assirī (adjective) [a + sirī] without splendour, having lost its brightness, in assirī viya khāyati Nett 62 = Ud 79 (which latter has sassar’iva, cf. Ud-a 386 sassati viya ... asassati-r-iva).

Assu^01 (neuter) [Vedic aśru, Avesta asrū, literally aszar, with etymology not definitely clear: see Walde, Latin Wtb. under lacrima] a tear Vin I 87 (assūni pavatteti to shed tears); S II 282 (the same); Dhp 74; Thig 496 (cf. Thig-a 289); Pj I 65; Dhp-a I 12 (°puṇṇa-netta with eyes full of tears); II 98; Pv-a 125.

-dhārā a shower of tears Dhp-a IV 15 (pavatteti to shed);

-mukha (adjective) with tearful face [cf. BHS aśrumukha e.g. Jm 31^16] D I 115, 141; Dhp 67; Pp 56; Sv I 284; Pv-a 39;

-mocana shedding of tears Pv-a 18.

Assu^02 is 3rd plural potential of atthi.

Assu^03 (indeclinable) [Sanskrit sma] expletive particle also used in emphatic sense of “surely, yes, indeed” Snp 231 (according to Fausbøll, but preferably with PTS editor as tayas su for tay’assu, cf. Pj I 188); Vv 32^04 (assa v.l.) = Vv-a 135 (assū ti nipāta-mattaṁ). Perhaps we ought to take this assu^03 together with the following assu^04 as a modification of ssu (see su^02). Cf. āsu.

Assu^04 particle for Sanskrit svid (and sma?) see under su^02. According to this view Fausbølls reading ken’assu at Snp 1032 is to be emended to kena ssu.

Assuka (neuter) [assu^01 + ka] a tear Vin II 289; Snp 691; Pv IV 5^03.

Assutavant (adjective) [a + sutavant] one who has not heard, ignorant M I 1, 8, 135; Dhs 1003, 1217, cf. BMPE 237 note 2.

Aha^01 (indeclinable) [cf. Sanskrit aha and Pāli aho; Germ. 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 Thig-a 292 for Text kāmakāmā of Thig 506 (explained by commentary as “ahā ti lāmaka-pariyāyo”). See also ahaha.

Aha^02 (–°) and Aho (°-) (neuter) [Vedic ahan and ahas] a day.

1. °aha only in following compounds and cases: instrumental ekahena in one day Ja VI 366; locative tadahe on that (same) day Pv-a 46; accusative katipahaṁ (for) some or several days Ja I 152 etc. (kattpaha); sattāhaṁ seven days, a week Vin I 1; D II 14; Ja IV 2, and frequent; anvahaṁ daily Dāṭh IV 8. – The initial a of ahaṁ (accusative) is elided after i, which often appears lengthened: kati’haṁ how many days? S I 7; ekahadvīhaṁ one or two days Ja I 292; dvīha-tīhaṁ two or three days Ja II 103; Vv-a 45; ekaha-dvīhaccayena after the lapse of one or two days Ja 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 5 days).

2. aho° in compound aho-ratta (masculine and neuter) [cf. BHS ahorātraṁ Avś I 209] and ahoratti (feminine) day and night, occurring mostly in oblique cases and adverbially in accusative ahorattaṁ: M I 417 (°ānusikkhin); Dhp 226 (the same.; explained by divā ca rattiñ ca tisso sikkhā sikkhamāna Dhp-a III 324); Thag 145 (ahorattā accayanti); Ja IV 108 (°ānaṁ accaye); Pv II 13^01 (°ṁ); Miln 82 (ena). – ahorattiṁ Dhp 387; Ja VI 313 (v.l. for Text aho va rattiṁ).

Ahaṁ (pronoun) [Vedic ahaṁ = Avesta azém; Greek ἐγώ(ν); Latin ego; Gothic ik, Anglo-Saxon ic, Old High German ih etc.] pronoun of 1st person “I” nominative singular ahaṁ S III 235; A IV 53; Dhp 222, 320; Snp 172, 192, 685, 989, 1054, 1143; Ja 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 S I 116, 123; ahaṁ asmi “I am” (cf. ahaṁkāra below) S I 129; III 46, 128f.; IV 203; A II 212, 215f.; Vism 13; ahaṁ pure ti “I am the first” Vv 84^50 (= ahamahaṁkārā ti Vv-a 351). – genitive dative mayhaṁ Snp 431, 479; Ja I 279; II 160, mama S I 115; Snp 22, 23, 341, 997; Ja II 159, and mamaṁ S I 116; Snp 253 (= mama commentary), 694, 982. – instrumental mayā Snp 135, 336, 557, 982; Ja I 222, 279. – accusative maṁ Snp 356, 366, 425, 936; Ja II 159; III 26, and mamaṁ Ja III 55, 394. – locative mayi Snp 559; Ja III 188. The enclitic form in the singular is me, and functions in different cases, as genitive (Snp 983; Ja II 159), accusative (Snp 982), instrumental (Ja I 138, 222), and ablative – plural nominative mayaṁ (we) Snp 31, 91, 167, 999; Ja II 159; VI 365, amhe Ja II 129, and vayaṁ (q.v.). – genitive amhākaṁ Ja I 221; II 159 and asmākaṁ Snp 106. – accusative amhe Ja I 222; II 415 and asme Ja III 359. – instrumental amhehi Ja I 150; II 417 and asmābhi Thig-a 153 (Ap. 132). – locative amhesu Ja I 222. The enclitic form for the plural is no (for accusative dat and genitive): see under vayaṁ.

-kāra selfishness, egotism, arrogance (see also mamaṁkāra) M III 18, 32; S II 253; III 80, 136, 169f.; IV 41, 197, 202; A I 132f.; III 444; Ud 70; Nett 127, and passim.

Ahaha [onomatopoetic after exclamation ahahā: see aha^01]

1. exclamation of woe Ja III 450 (ahahā in metre).

2. (neuter) name of a certain division of Hell (Niraya), literally oh woe! A V 173 = Snp page 126.

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

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

Ahi [Vedic ahi, with Avesta ai perhaps to Latin anguis etc., see Walde Latin Wtb. sub voce] a snake Vin II 109; D I 77; S IV 198; A III 306f.; IV 320; V 289; Nidd I 484; Vism 345 (+ kukkura etc.); Vv-a 100; Pv-a 144.

-kuṇapa the carcase of a snake Vin III 68 = M I 73 = A IV 377;

-gāha a snake catcher or trainer Ja VI 192;

-guṇṭhika (? reading uncertain, we find as vv.ll. °guṇḍika, °guṇṭika and °kuṇḍika; the BHS paraphrase is °tuṇḍika Divy 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 Ja I 370 (°guṇḍ°); II 267; III 348 (°guṇḍ°); IV 456 (Text °guṇṭ; v.l. °kuṇḍ°) 308 (Text °kuṇḍ°, v.l. °guṇṭh°), 456 (Text °guṇṭ°; v.l. °kuṇḍ); VI 171 (Text °guṇḍ°; v.l. °kuṇḍ°); Miln 23, 305;

-chattaka (neuter) “a snake’s parasol”, a mushroom D III 87; Ja II 95; Ud-a 399;

-tuṇḍika = °guṇṭhika Vism 304, 500;

-peta a Peta in form of a snake Dhp-a II 63;

-mekhalā “snake-girdle”, i.e. outfit or appearance of a snake Dhp-a I 139;

-vātaka (-roga) name of a certain disease (“snake-wind-sickness”) Vin I 78; Ja II 79; IV 200; Dhp-a I 169, 187, 231; III 437;

-vijjā “snake-craft”, i.e. fortune-telling or sorcery by means of snakes D 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)” Sv I 93).

Ahiṁsaka (adjective) [from ahiṁsā] not injuring others, harmless, humane, S I 165; Thag 879; Dhp 225; Ja IV 447.

Ahiṁsā (feminine) [a + hiṁsā] not hurting, humanity, kindness D III 147; A I 151; Dhp 261, 270; Ja IV 71; Miln 402.

Ahita (adjective/noun) [a + hita] not good or friendly, harmful, bad; unkindliness D III 246; Dhp 163; Snp 665, 692; Miln 199 (°kāma).

Ahirika and Ahirīka (adjective) [from a + hirī] shameless, unscrupulous D III 212, 252, 282; A II 219; Dhp 244; Snp 133 (°īka); It 27 (°īka); Pp 19 (also neuter unscrupulousness); Dhs 365; Nett 39, 126; Dhp-a III 352.

Ahīnindriya see discussion under abhinindriya.

Ahuvāsiṁ 1st singular preterit of hotī (q.v.) I was Vv 82^06 (= ahosiṁ Vv-a 321).

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

Ahe (indeclinable) [= aho, cf. aha^01] 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) Ja V 63 (uttamāhevanandaho, if reading is correct, which is not beyond doubt. commentary on page 64 explains as “ahevanaṁ vuccati vanasaṇḍo”).

Aho (indeclinable) [Sanskrit aho, for etymology see aha^01] exclamation of surprise, astonishment or consternation: yea, indeed, well; I say! for sure! Vv-a 103 (aho ti acchariyatthena nipāto); Ja I 88 (aho acchariyaṁ aho abbhutaṁ), 140. Usually combined with similar emphatic particles, e.g. aho vata Dhp-a II 85; Pv-a 131 (= sādhu vata); aho vata re D I 107; Pv II 9^45. Cf. ahe.

Ahosi-kamma (neuter) an act or thought whose kamma has na longer any potential force: Cpd. 145. At page 45 ahosikakamma is said to be a kamma inhibited by a more powerful one. See Buddhaghosa in Vism Chap. XIX (page 601).

Ā.

Ā^01 (indeclinable) [Vedic ā, preposition with accusative, locative, ablative, meaning “to, towards”, and also “from”. Originally an emphatic-deictic particle (Indo-Germanic °e) = Greek ἦ surely, really; Old High German °ā etc., increment of a (Indo-Germanic °e), as in Sanskrit a-sau; Greek ὲκεῖ (cf. a3), see Brugmann, Kurze Vergl. Greek 464, 465] – a frequent prefix, used as well-defined simple base-prefix (with root derivations), but not as modification (i.e. first part of a double prefix compound like sam-ā-dhi) except in one case ā-ni-saṁsa (which is doubtful and of different origin, viz. from combination āsaṁsa-nisaṁsa, see below 3b). It denotes either touch (contact) or a personal (close) relation to the object (ā ti anussaraṇatthe nipāto Pv-a 165), or the aim of the action expressed in the verbal

1. As preposition with ablative only in Ja in meaning “up to, until, about, near” Ja 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:

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°02 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°03 of various other origins (guṇa e.g. of ṛ or lengthening of ordinary root a°), rare, as ālinda (for alinda), āsabha (from usabha).

Ā°04 infix in repetition-compounds denoting accumulation or variety (by contrast with the opposite, cf. Ā^01 3 (b)), constitutes a guṇa- or increment form of negative prefix a (see a^02), 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 Ja VI 333; Dhp-a I 385; khaṇḍākhaṇḍa pēle-mēle Ja I 114; III 256; gaṇḍāgaṇḍa a mass of boils Dhp-a III 297; cirāciraṁ continually Vin IV 261; bhavābhava all kinds of existences Snp 801, cf. Nidd I 109; Nidd II §664; Thag 784 (°esu = mahant-āmahantesu bhikkhus commentary, see Ps.B. 305); rūpārūpa the whole aggregate Thig-a 285; etc.

Ākaṅkhati [ā + kāṅkṣ, cf. kaṅkhati] to wish for, think of, desire; intend, plan, design Vin II 244 (°amāna); D I 78, 176; S I 46; Snp 569 (°amāna); Snp page 102 (= icchati Pj II 436); Dhp-a I 29; Pj II 229; Vv-a 149; Pv-a 229.

[BD]: hankering after

Ākaṅkhā feminine [from ā + kāṅkṣ] longing, wish; Thag 1030.

[BD]: hanker

Ākaḍḍhati [ā + kaḍḍhati] to pull along, pull to (oneself), drag or draw out, pull up Vin II 325 (Buddhaghosa for apakassati, see under apakāsati); IV 219; Ja I 172, 192, 417; Miln 102, 135; Thig-a 117 (°eti); Vv-a 226; Pv-a 68. – passive ākaḍḍhiyati Ja II 122 (°amāna-locana with eyes drawn away or attracted); Miln 102; Vism 163; Vv-a 207 (°amāna-hadaya with torn heart). – past participle ākaḍḍhita.

Ākaḍḍhana (neuter) [from ākaḍḍhati] drawing away or to, pulling out, distraction Vv-a 212 (°parikaḍḍhana pulling about); As 363; Miln 154 (°parikaḍḍhana), 352. – As feminine Vin III 121.

Ākaḍḍhita [past participle of akaḍḍhati] pulled out, dragged along; upset, overthrown Ja III 256 (= akkhitta^02).

Ākantana (?) a possible reading, for the durakantana of the text at Thag 1123, for which we might read durākantana.

Ākappa [cf. Sanskrit ākalpa ā + kappa]

1. attire, appearance, Vin I 44 (an°) = II 213; Ja I 505.

2. deportment Dhs 713 (ā° gamanādi-ākāro As 321).

-sampanna, suitably attired, well dressed, A III 78; Ja IV 542; anākappa-sampanna, ill dressed, Ja I 420.

Ākampita [past participle of ākampeti, causative of ā + kamp] shaking, trembling Miln 154 (°hadaya).

Ākara [cf. Sanskrit ākara] a mine, usually in compound ratan’-ākara a mine of jewels Thag 1049; Ja II 414; VI 459; Dīp I 18. – Cf. also Miln 356; Vv-a 13.

Ākassati [ā + kassati] to draw along, draw after, plough, cultivate Nidd I 428.

Ākāra [a + karoti, kṛ] “the (way of) making”, i.e.

1. state, condition Ja I 237 (avasan° condition of inhabitability); II 154 (patan° state of falling), cf. paṇṇ°.

2. property, quality, attribute D I 76 (anāvila sabb°-sampanna endowed with all good qualities, of a jewel); II 157 (°varūpeta); Ja II 352 (sabb° paripuṇṇa altogether perfect in qualities).

3. sign, appearance, form, D I 175; Ja I 266 (chātak° sign of hunger); Miln 24 (°ena by the sign of ...); Vv-a 27 (Therassa ā. form of the Th.); Pv-a 90, 283 (rañño ā. the king’s person); Saddh 363.

4. way, mode, manner, sa-ākāra in all their modes D I 13 = 82 = III 111; Ja I 266 (āgaman° 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 Nidd II §680 5n (cf. kāraṇehi in same sense); Nett 73, 74 (dvādasah’ākārehi); Vism 613 (navah’ākārehi indriyāni tikkhāni bhavanti); Pv-a 64 (yen’ākārena āgato ten’ākārena gato as he came so he went), 99 (the same).

5. reason, ground, account D I 138, 139; Nett 4, 8f., 38; Dhp-a I 14; Pj 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 Pv-a 26 (dātabbākāradassana), 27 (thomanākāradassana), 75 (kāruññākāraṁ dassesi), 121 (pucchanākāradassanaṁ what has been asked); Pj II 135 (°nidassana).

-parivitakka study of conditions, careful consideration, examination of reasons S II 115; IV 138; A II 191 = Nidd II §151.

Ākāraka (neuter) [ākāra + ka] appearance; reason, manner (cf. ākāra 4) Ja I 269 (ākārakena = kāraṇena commentary).

Ākāravant (adjective) [from ākāra] having a reason, reasonable, founded M I 401 (saddhā).

Ākāsa^01 [Sanskrit ākāśa from ā + kāś, literally shining forth, i.e. the illuminated space] air, sky, atmosphere; space. On the concept see Cpd. 5, 16, 226. On a fanciful etymology of ākāsa (from ā + kassati of kṛṣ) at As 325 see BMPE 178, note 1. – D I 55 (°ṁ indriyāni saṅkamanti the sense-faculties pass into space); III 224, 253, 262, 265; S III 207; IV 218; V 49, 264; Ja I 253; II 353; III 52, 188; IV 154; VI 126; Snp 944, 1065; Nidd I 428; Pv II 1^18; Pj II 110, 152; Pv-a 93; Saddh 42, 464. – ākāsena gacchati to go through the air Pv-a 75 (āgacch°), 103, 105, 162; °ena carati the same Ja II 103; °e gacchati the same Pv-a 65 (cando). – Formula “ananto ākāso” frequent; e.g. at D I 183; A II 184; IV 40, 410f.; V 345.

-anta “the end of the sky”, the sky, the air (on °anta see anta^01 4) Ja 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 4 (or 6) 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. – D I 34, 183; II 70, 112, 156; III 224, 262f.; M I 41, 159.; III 27, 44; S V 119; Paṭis I 36; Dhs 205, 501, 579, 1418; Nett 26, 39; Vism 326, 340, 453; Sv I 120 (see Nidd II under ākāsa; Dhs 265f.; BMPE 65). As classed with jhāna see also Nidd II §672 (sādhu-vihārin);

-kasiṇa one of the kasiṇāyatanas (see under kasiṇa) D III 268; A I 41;

-Gaṅgā name of the celestial river Ja I 95; III 344;

-gamana going through the air (as a trick of elephants) Miln 201;

-cārika walking through the air Ja II 103;

-cārin = °cārika Vv-a 6;

-ṭṭha living in the sky (of devatā) Bv I 29; Miln 181, 285; Pj I 120; Pj II 476;

-tala upper story, terrace on the top of a palace Pj II 87;

-dhātu the element of space D III 247; M I 423; III 31; A I 176; III 34; Dhs 638.

Ākāsa^02 (neuter°) a game, playing chess “in the air” (sans voir) Vin II 10 = D I 6 (= aṭṭhapada-dasapadesu viya ākāse yeva kiḷanaṁ Sv I 85).

Ākāsaka (adjective) [ākāsa + ka] being in or belonging to the air or sky Ja VI 124.

Ākāsati [from ākāsa^01] to shine Ja VI 89.

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 BMPE 68). – Snp 976, 1070, 1115 (°sambhava, cf. Nidd II §116); Thig 341 (= akiñcanabhāva Thig-a 240; translated “cherish no wordly wishes whatsoe’er”); Nidd II §115, see ākāsa; Miln 342.

-āyatana realm or sphere of nothingness (cf. ākāsa°) D I 35, 184; II 156; III 224, 253, 262f.; M I 41, 165; II 254, 263; III 28, 44, S IV 217; A I 268; IV 40, 401; Paṭis I 36; Nett 26, 39; Vism 333. See also jhāna and vimokkha.

Ākiṇṇa [past participle of ākirati]

1. strewn over, beset with, crowded, full of, dense, rich in (°-) Vin III 130 (°loma with dense hair); S I 204 (°kammanta “in motley tasks engaged”); IV 37 (gāmanto ā. bhikkhūhi etc.); A III 104 (°vihāro); IV 4; V 15 (an° commentary for appakiṇṇa); Snp 408 (°varalakkhaṇa = vipula-varalakkh° Pj II 383); Pv II 12^04 (nānā-dijagaṇ° = āyutta Pv-a 157); Pp 31; Pv-a 32 (= parikiṇṇa); Saddh 595. – Frequently in idiomatic phrase describing a flourishing city “iddha phīta bahujana ākiṇṇa-manussa”, e.g. D I 211; II 147 (°yakkha for °manussa; full of yakkhas, i.e. under their protection); A 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 S I 205 = Ja III 309 = 539 = Pj II 383. At K.S. 261, Mrs. Rh.D. 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 Pj 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.

Ākirati [ā + kirati] to strew over, scatter, sprinkle, disperse, fill, heap Snp 665; Dhp 313; Pv II 4^09 (dānaṁ vipulaṁ ākiri = vippakirati Pv-a 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).

Ākilāyati v.l. at Pj I 66 for āgilāyati.

Ākucca (or °ā?) [etymology unknown, probably non-Aryan] an iguana Ja VI 538 (commentary godhā; gloss amattākuccā).

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).

Ākula (adjective) [ā + *kul of which Sanskrit-Pāli kula, to Idg °quel to turn round, cf. also cakka and carati; literally meaning “revolving quickly”, and so “confused”] – entangled, confused, upset, twisted, bewildered Ja I 123 (salākaggaṁ °ṁ karoti to upset or disturb); Vv 84^09 (andha°); Pv-a 287 (an° clear). Often reduplicated as ākulākula thoroughly confused Miln 117, 220; Pv-a 56; ākula-pākula Ud 5 (so read for akkula-pakkula); ākula-samākula Ja VI 270. – On phrase tantākula-jātā gulā-guṇṭhika-jātā see guḷā.

Ākulaka (adjective) [from ākula] entangled D 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 Pv-a 118.

Ākulī (-puppha) at Pj 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. Ud 5, gāthā 7 bakkula, which is preferably to be read as pākula.

Ākoṭana^01 (neuter) [from ākoṭeti] beating on, knocking M I 385; Miln 63, 306; As 144.

Ākoṭana^02 (adjective) [= ākoṭana^01] beating, driving, inciting, urging Ja VI 253 (feminine ākoṭanī of paññā, explained by “nivāraṇapatoda-laṭṭhi viya paññā koṭinī hoti” page 254).

Ākoṭita [past participle of ākoṭeti]

1. beaten, touched, knocked against Ja 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) S II 281; Dhp-a I 37.

Ākoṭeti [a + koṭṭeti, Sanskrit kuṭṭayati; BHS ākoṭayati e.g. Divy 117 dvāraṁ trir ā°, Cowell “break” (?); Avś Index page 222 sub voce]

1. to beat down, pound, stamp Ja I 264.

2. to beat, knock, thresh Vin II 217; Ja II 274; Pv-a 55 (aññamaññaṁ); Saddh 159.

3. Especially with reference to knocking at the door, in phrases aggaḷaṁ ākoṭeti to beat on the bolt D I 89; A IV 359; V 65; Sv I 252 (cf. aggaḷa); dvāraṁ ā. Ja V 217; Dhp-a II 145; or simply ākoṭeti Vv 81^17 (ākoṭayitvāna = appoṭetvā Vv-a 316).

4. (intransitive) to knock against anything Ja I 239. – past participle ākoṭita (q.v.). causative II ākoṭapeti Ja III 361.

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.

Āgacchati [ā + gacchati, gam] to come to or towards, approach, go back, arrive, etc.

I. Forms (same arrangement as under gacchati):

1. √gacch: present āgacchati D I. 161; Ja II 153; Pv IV 1^51; future āgacchissati Ja III 53; preterit āgacchi Pv II 13^03; Pv-a 64.

2. √gam: preterit āgamāsi Pv-a 81, āgamā D I 108; Ja III 128, and plural āgamiṁsu Ja I 118; future āgamissati Vv-a 3; Pv-a 122; gerund āgamma (q.v.) and āgantvā Ja I 151; Miln 14; causative āgameti (q.v.).

3. √gā: preterit āgā Snp 841; Pv I 12^03 (= āgacchi Pv-a 64). – past participle āgata (q.v.).

II. Meanings:

1. to come to, approach, arrive D I 108; Pv I 11^03; II 13^03; Miln 14; to return, to come back (cf. āgata) Pv-a 81, 122.

2. to come into, to result, deserve (cf. āgama 2) D I 161 (gārayhaṁ ṭhānaṁ deserve blame, come to be blamed); Pv IV 1^51 (get to, be a profit to = upakappati Pv-a 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) Ja I 118 (tīṇi piṭakāni āgamiṁsu); Pj II 321; Vv-a 3. See also āgamma.

Āgata [past participle of āgacchati]

1. come, arrived Miln 18 (°kāraṇa the reason of his coming); Vv-a 78 (°ṭṭhāna); Pv-a 81 (kiṁ āgat’attha why have you come here) come by, got attained (°-) A II 110 = Pp 48 (°visa); Mhv 14, 27 (°phala = Anāgāmiphala)

-āgatāgatā (plural) people coming and going, passivers by, all comers Pv-a 39, 78, 129; Vv-a 190 (especially of saṅgha). °svāgata “wel-come”, greeted, hailed; neuter welcome, hail Thig 337; Pv IV 3^15, opposite durāgata not liked, unwelcome, A II 117, 143, 153; III 163; Thig 337.

2. come down, handed down (by memory, said of texts) D I 88; Dhp-a II 35; Pj I 229; Vv-a 30; āgatāgamo, one to whom the āgama, or the āgamas, have been handed down, Vin I 127, 337; II 8; IV 158; A 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 S III 53; Ja II 172. Usually opposed to gati going away. Used in special sense of rebirth and re-death in the course of saṁsāra. Thus in āgati gati cuti upapatti D I 162; A III 54f., 60f., 74; cf. also S II 67; Pv II 9^22 (gatiṁ āgatiṁ vā).

Āgada (masculine) and āgadana (neuter) [ā + gad to speak] a word; talk, speech Sv I 66 (= vacana).

Āgantar [N. ag. from āgacchati] one who is coming or going to come A I 63; II 159; It 4, 95 (nominative āgantā only one ms, all others āgantvā). an° A I 64; II 160.

Āgantu (adjective) [Sanskrit āgantu]

1. occasional, incidental Ja VI 358.

2. an occasional arrival, a new comer, stranger Ja VI 529 (= āgantuka-jana commentary); Thig-a 16.

Āgantuka (adjective/noun) [āgantu + ka; cf. BHS āgantuka in same meaning as Pāli viz. āgantukā bhikṣavaḥ Avś I 87, 286; Divy 50]

1. coming, arriving, newcomer, guest, stranger, especially a newly arrived bhikkhu; a visitor (opposite gamika one who goes away) Vin I 132, 167; II 170; III 65, 181; IV 24, A I 10; III 41, 366; Ja VI 333; Ud 25; Dhp-a II 54, 74; Vv-a 24; Pv-a 54.

2. adventitions, incidental (= āgantu^01) Miln 304 (of megha and roga).

3. accessory, superimposed, added Vism 195.

-bhatta food given to a guest, meal for a visitor Vin I 292 (opposite gamika°); II 16.

Āgama [from ā + gam]

1. coming, approach, result, D I 53 (āgamanaṁ pavattatī ti Sv I 160; cf. Saddh 249 dukkh°).

2. that which one goes by, resource, reference, source of reference, text, scripture, canon; thus a designation of (?) the Pātimokkha, Vin II 95 = 249, or of the Four Nikāyas, Sv 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, Vin loc. cit. svāgamo, versed in the Doctrine, Pv IV 1^33 (sv° = suṭṭhu āgatāgamo, Pv-a 230); Miln 215. BHS in same use and meaning, e.g. Divy 17, 333, āgamāni = the Four Nikāyas.

3. rule, practice, discipline, obedience, Snp 834 (āgamā parivitakkaṁ), cf. Dāṭh V 22 (takk°, discipline of right thought) Saddh 224 (āgamato, in obedience to).

4. meaning, understanding, Pj I 107 (vaṇṇ°).

5. repayment (of a debt) Ja VI 245.

6. as gramatical technical term a consonant or syllable added or inserted Pj II 23 (sa-kārāgama).

Āgamana (neuter) [from āgacchati, Sanskrit same] oncoming, arrival, approach A III 172; Sv I 160; Pv-a 4, 81; Saddh 224, 356. an° not coming or returning Ja I 203, 264.

Āgameti [causative of agacchati] to cause somebody or something to come to one, i.e.

1. to wait, to stay Vin II 166, 182, 212; D I 112, 113; S IV 291; Pv-a 4, 55.

2. to wait for, to welcome Vin II 128 (present participle āgamayamāna); M I 161 (the same) Ja 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 Pāli form, e.g. Divy 95, 405 (with genitive); Avś I 85, 210 etc.; Mvu 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 K.S. I 318 sub voce) D I 229; It 71; Ja I 50; VI 424; Khp VIII 14 (= nissāya Pj I 229); Pv-a 5, 21 etc.

Āgāmitā found only in negative form Anāgāmitā.

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 A I 63; II 159; It 95. See Anāgāmin.

Āgāra (–°) see agāra.

Āgāraka and Āgārika (adjective/noun) (–°) [cf. BHS āgārika Divy 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 Vin I 209; bandhan° prison-keeper A II 207; bhaṇḍ° keeper of wares, treasurer Pv-a 2 (see also bhaṇḍ°).

2. being in the house, sharing (the house), companion S III 190 (paṁsv° playmate).

Āgāḷha (adjective) (ā + gāḷha 1; cf. Sanskrit samāgāḍhaṁ] strong, hard, harsh, rough (of speech), usually in instrumental as adverb āgāḷhena roughly, harshly A I 283, 295; Pp 32 (so to be read for agāḷhena, although Pp-a 215 has a°, but explains by atigāḷhena vacanena); instrumental feminine āgāḷhāya Vin V 122 (ceteyya; Sp 1327 explains by daḷhabhāvāya). See also Nett 77 (āgāḷhā paṭipadā a rough path), 95 (the same.; v.l. agāḷhā).

Āgilāyati [ā + gilāyati; Sanskrit glāyati, cf. gilāna] to be wearied, exhausted or tired, to ache, to become weak or faint Vin II 200; D III 209; M I 354; S IV 184; Pj I 66 (hadayaṁ ā.). Cf. āyamati.

Āgu (neuter) [for Vedic āgas neuter] guilt, offence, S I 123; A III 346; Snp 522 = Nidd II §337 (in explanation of nāga as āguṁ na karotī ti nāgo); Nidd I 201. Note: A reconstructed āgasa is found at Saddh 294 in compound akatāgasa not having committed sin.

-cārin one who does evil, D II 339; M II 88; III 163; S II 100, 128; A II 240; Miln 110.

Āghāta [Sanskrit āghāta only in literal meaning of striking, killing, but cf. BHS āghāta in meaning “hurtfullness” at Mvu I 79; Avś II 129; cf. ghāta and ghāteti] – anger, ill-will, hatred, malice D I 3, 31; III 72f.; S I 179; Ja I 113; Dhs 1060, 1231; Vibh 167, 362, 389; Miln 136; Vism 306; Sv I 52; Vv-a 67; Pv-a 178. – anāghāta freedom from ill will Vin II 249; A V 80.

-paṭivinaya repression of ill-will; the usual enumeration of Āghāta-paṭivinayā comprises nine, for which see D III 262, 289; Vin V 137; A IV 408; besides this there are sets of five at A III 185f.; Pj II 10, 11, and one of ten at Vin V 138;

-vatthu occasion of ill-will; closely connected with °paṭivinaya and like that enumerated in sets of nine (Vin V 137; A IV 408; Paṭis I 130; Ja III 291, 404; V 149; Vibh 389; Nett 23; Pj II 12), and of ten (Vin V 138; A V 150; Paṭis I 130; Vibh 391).

Āghātana (neuter) [ā + ghāta(na), cf. āghata which has changed its meaning]

1. slaying, striking, destroying, killing Thag 418, 711; death D I 31 (= maraṇa Sv I 119).

2. shambles, slaughter-house Vin I 182 (gav°); A IV 138; Ja VI 113.

3. place of execution Vin III 151; Ja I 326, 439; III 59; Miln 110; Dhp-a IV 52; Pv-a 4, 5.

Āghāteti [denominative from āghāta, in form + ā + ghāteti, but different in meaning] – only in phrase cittaṁ a. (with locative) to incite one’s heart to hatred against, to obdurate one’s heart Saddh 126 = S I 151 = A V 172.

Ācamati [ā + cam] to take in water, to absorb, to rinse Ja III 297; Miln 152, 262 (+ dhamati). – causative I ācamcti (a) to purge, rinse one’s mouth Vin II 142; M II 112; A III 337; Pv IV 1^03 (ācamayitvā = mukhaṁ vikkhāletvā Pv-a 241); Miln 152 (°ayamāna). – (b) to wash off, clean oneself after evacuation Vin II 221. – causative II ācamāpeti to cause somebody to rinse himself Ja VI 8.

Ācamana (neuter) [ā + camana of cam] rinsing washing with water, used (a) for the mouth D I 12 (= udakena mukhasiddhi-karaṇa Sv I 98); (b) after evacuation Ja III 486.

-kumbhī water-pitcher used for rinsing Vin I 49, 52; II 142, 210, 222;

-pādukā slippers worn when rinsing Vin I 190; II 142, 222;

-sarāvaka a saucer for rinsing Vin II 142, 221.

Ācamā (feminine) [from ā + cam] absorption, resorption Nidd I 429 (on Snp 945, which both in Text and in Pj II reads ājava; explained by taṇhā in Nidd.). Note: Index to Pj II (Vol III) has ācāma.

Ācaya [ā + caya] heaping up, accumulation, collection, mass (opposite apacaya). See on term BMPE 179 note 2 and Cpd. 251, 252. – S II 94 (kāyassa ācayo pi apacayo pi); A IV 280 = Vin II 259 (opposite apacaya); Dhs 642, 685; Vibh 319, 326, 330; Vism 449; Dhp-a II 25.

-gāmin making for piling up (of rebirth) A V 243, 276; Dhs 584, 1013, 1397; Kv 357.

Ācarati [ā + carati]

1. to practice, perform, indulge in Vin I 56; II 118; Snp 327 (ācare dhamma-sandosa-vādaṁ), 401; Miln 171, 257 (pāpaṁ). Cf. past participle ācarita in BHS e.g. Avś I 124, 153, 213 in same meaning. – past participle āciṇṇa.

2. to step upon, pass through Ja V 153.

Ācarin (adjective/noun) [from ā + car] teaching, feminine ācarinī a female teacher Vin IV 227 (in contrast to gaṇa and in same sense as ācariya masculine at Vin IV 130), 317 (the same).

Ācariya [from ā + car] a teacher (almost synonymous with upajjhāya) Vin I 60, 61, 119 (°upajjhāya); II 231; IV 130 (gaṇo vā ācariyo a meeting of the bhikkhus or a single teacher, cf. feminine ācarinī); D I 103, 116 (gaṇ°) 238 (sattamācariyamahāyuga seventh age of great teachers); III 189f.; M III 115; S I 68 (gaṇ°), 177; IV 176 (yogg°); A I 132 (pubb°); Snp 595; Nidd I 350 (upajjhāya vā āc°); Ja II 100, 411; IV 91; V 501; Pv IV 3^23, 3^51 (= ācāra-samācāra-sikkhāpaka Pv-a 252); Miln 201, 262 (master goldsmith?); Vism 99f.; Pj I 12, 155; Pj II 422; Vv-a 138. – For contracted form of ācariya see ācera.

-kula the clan of the teacher A II 112;

-dhana a teacher’s fee S I 177; A V 347;

-pācariya teacher upon teacher, literally “teacher and teacher’s teacher” (see ā^01 3b) D I 94, 114, 115, 238; S IV 306, 308; Sv I 286; Pj II 452 (= ācariyo c’eva ācariya-ācariyo ca);

-bhariyā the teacher’s fee Ja V 457; VI 178; Dhp-a I 253;

-muṭṭhi “the teacher’s fist” i.e. close-fistedness in teaching, keeping things back, D II 100; S V 153; Ja II 221, 250; Miln 144; Pj II 180, 368;

-vaṁsa the line of the teachers Miln 148;

-vatta serving the teacher, service to the t. Dhp-a I 92;

-vāda traditional teaching; later as heterodox teaching, sectarian teaching (opposite Theravāda orthodox doctrine) Miln 148; Dīp V 30; Mhbv 96.

Ācariyaka [ācariya + ka, different from Sanskrit ācariyaka neuter art of teaching] – a teacher Vin I 249; III 25, 41; D I 88, 119, 187; II 112; M I 514; II 32; S V 261; A II 170; IV 310. See also sācariyaka.

Ācāma [Sanskrit ācāma] the scum or foam of boiling rice D I 166; M I 78; A I 295; Ja II 289; Pp 55; Vv-a 99f.; Dhp-a III 325 (°kuṇḍaka).

Ācāmeti [for ācameti? Cf. Sanskrit ācāmayati, causative of ā + cam] at M 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°); Ja I 106 (vipassena°); II 280 (ācāra-ariya); VI 52 (ariyācāra); Pj II 157; Pv-a 12 (sīla°), 36, 67, 252; Saddh 441. – an° bad behaviour Vin II 118 (°ṁ ācarati indulge in bad habits); Dhp-a II 201 (°kiriyā). Cf. sam°.

-kusala versed in good manners Dhp 376 (cf. Dhp-a IV 111);

-gocara pasturing in good conduct; i.e. practice of right behaviour D I 63 = It 118; M I 33; S V 187; A I 63f.; II 14, 39; III 113, 155, 262; IV 140, 172, 352; V 71f., 89, 133, 198; Vibh 244, 246 (cf. Miln 368, 370, quotation Vin III 185); Vism I 8;

-vipatti failure of morality, a slip in good conduct Vin I 171.

Ācārin (adjective/noun) [from ācāra] of good conduct, one who behaves well A I 211 (anācārī viratā line 4 from bottom is better read as ācārī virato, in accordance with v.l.).

Ācikkhaka (adjective/noun) [ā + cikkha + ka of cikkhati] one who tells or shows Dhp-a I 71.

Ācikkhati [Frequent of ā + khyā, i.e. akkhāti] to tell, relate, show, describe, explain D I 110; A II 189 (atthaṁ ā to interpret); Pp 59; Dhp-a I 14; Pj II 155; Pv-a 121, 164 (describe). – imperative present ācikkha Snp 1097 (= brūhi Nidd II §§119 and 455); Pv I 10^09; II 8^01; and ācikkhāhi Dhp-a II 27. – preterit ācikkhi Pv-a 6, 58, 61, 83. – ācikkhati often occurs in stock phrase ācikkhati deseti paññāpeti paṭṭhapeti vivarati etc., e.g. Nidd I 271; Nidd II §465; Vism 163. – attānaṁ ā. to disclose one’s identity Pv-a 89, 100. – past participle ācikkhita (q.v.). – causative II ācikkhāpeti to cause somebody to tell Dhp-a II 27.

Ācikkhana (adjective/noun) [ā + cikkhana of cikkhati] telling, announcing Ja III 444; Pv-a 121.

Ācikkhita [past participle of acikkhati] shown, described, told Pv-a 154 (°magga), 203 (an° = anakkhāta).

Ācikkhitar [agent noun from ācikkhati] one who tells or shows Dhp-a II 107 (for pavattar).

Āciṇa [past participle of ācināti° or is it distorted from āciṇṇa?] accumulated; practised, performed Dhp 121 (pāpaṁ = pāpaṁ āciṇanto karonto Dhp-a III 16). It may also be spelt ācina.

Āciṇṇa [ā + ciṇṇa, past participle of ācarati] practiced, performed, (habitually) indulged in M I 372 (kamma, cf. Miln 226 and the explanation of āciṇṇaka kamma as “chronic karma” at Cpd. 144); S IV 419; A V 74f.; Ja I 81; Sv I 91 (for aviciṇṇa at D I 8), 275; Vism 269; Dhp-a I 37 (°samāciṇṇa thoroughly fulfilled); Vv-a 108; Pv-a 54; Saddh 90.

-kappa ordinance or rule of right conduct or customary practice (?) Vin I 79; II 301; Dīp IV 47; cf. V 18.

Ācita [past participle of ācināti] accumulated, collected, covered, furnished or endowed with Ja VI 250 (= nicita); Vv 41^01; As 310. See also āciṇa.

Ācināti [ā + cināti] to heap up, accumulate S III 89 (v.l. ācinati); IV 73 (present participle ācinato dukkhaṁ); As 44. – past participle ācita and āciṇa (ācina). – passive ācīyati (q.v.).

Ācīyati (and Āceyyati) [passive of ācināti, cf. cīyati] to be heaped up, to increase, to grow; present participle āceyyamāna Ja V 6 (= ācīyanto vaḍḍhanto commentary).

Ācera is the contracted form of ācariya; only found in the Jātakas, e.g. Ja IV 248; VI 563.

Ācela in kañcanācela-bhūsita “adorned with golden clothes” Pv II 12^07 stands for cela°.

Ājañña is the contracted form of ājāniya.

Ājava see ācamā.

Ājāna (adjective) [ā + jāna from jñā] understandable, only in compound durājāna hard to understand S IV 127; Snp 762; Ja I 295, 300.

Ājānana (neuter) [ā + jānana, cf. Sanskrit ajñāna] learning, knowing, understanding; knowledge Ja I 181 (°sabhāva of the character of knowing, fit to learn); Pv-a 225.

Ājānāti [ā + jānāti] to understand, to know, to learn D I 189; Snp 1064 (°amāna = vijānamāna Nidd II §120). As aññāti at Vism 200. – past participle aññāta. Cf. also āṇāpeti.

Ājāniya (ājāna¯˘ya) (adjective/noun) [cf. BHS ājāneya and Sanskrit ājāti birth, good birth. Instead of its correct derivation from ā + jan (to be born, i.e. well-born) it is by Buddhaghosa connected with ā + jñā (to learn, i.e. to be trained).* See for these popular etymology e.g. Ja I 181: sārathissa citta-rucitaṁ kāraṇaṁ ājānana-sabhāvo ājañño, and Dhp-a IV 4: yaṁ assadamma-sārathi kāraṇaṁ kāreti tassa khippaṁ jānana 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 assa^03).

(a) ājāniya (the more common and younger Pāli form): Snp 462, 528, 532; Ja I 178, 194; Dīp IV 26; Dhp-a I 402; III 49; IV 4; Vv-a 78; Pv-a 216.

(b) ājānīya: M I 445; A V 323; Dhp 322 = Nidd II §475.

(c) ājañña = (mostly in poetry): Snp 300 = 304; Ja I 181; Pv IV 1^54; purisājañña “a steed of man”, i.e. a man of noble race) S III 91 = Thag 1084 = Snp 544 = Vv-a 9; A V 325. – anājāniya of inferior birth M I 367.

-susu the young of a noble horse, a noble foal M 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 Pv-a 214.

Ājira [= ajira with lengthened initial a] a courtyard Mhv 35, 3.

Ājīva [ā + jīva; Sanskrit ājīva] livelihood, mode of living, living, subsistence, D I 54; A III 124 (parisuddha°); Snp 407 (°ṁ = parisodhayi = micchājīvaṁ hitvā sammājīvaṁ eva pavattayī Pj II 382), 617; Pp 51; Vibh 107, 235; Miln 229 (bhinna°); Vism 306 (the same); As 390; Saddh 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 S II 168f.; III 239; V 9; A I 271; II 53, 240, 270; IV 82; Vibh 105, 246. See also magga (ariyaṭṭhaṅgika).

-pārisuddhi purity or propriety of livelihood Miln 336; Vism 22f., 44; Dhp-a IV 111;

-vipatti failure in method of gaining a living A I 270;

-sampadā perfection of (right) livelihood A I 271; Sv I 235.

Ājīvaka (and Ājīvika) [ājīva + ka, original “one finding his living” (scilicet in a peculiar way); cf. BHS ājīvika Divy 393, 427] – an ascetic, one of the numerous sects of non-buddhist ascetics. On their austereties, practice and way of living see especially Dhp-a II 55f. and on the whole question Basham, History and doctrines of the Ājīvikas, 1951.

(a) ājīvaka: Vin I 291; II 284; IV 74, 91; M I 31, 483: S I 217; A III 276, 384; Ja I 81, 257, 390.

(b) ājīvika: Vin I 8; Snp 381 (v.l. °aka).

-sāvaka a hearer or lay disciple of the ājīvaka ascetics Vin II 130, 165; A I 217.

Ājīvika (neuter) (or ājīvikā f.?) [from ājīva] sustenance of life, livelihood, living Vibh 379 (°bhaya) Miln 196 (the same); Pv-a 274, and in phrase ājīvikāpakata being deprived of a livelihood, without a living M I 463 = S III 93 (Text reads jīvikā pakatā) = It 89 (reads ājīvikā pakatā) = Miln 279.

Ājīvin (adjective/noun) [from ājīva] having one’s livelihood, finding one’s subsistence, living, leading a life of (–°) D III 64; A V 190 (lūkha°)

Āṭa [etymology? Cf. Sanskrit āṭi Turdus Ginginianus, see Abhidh-r-m page 148] a kind of bird Ja VI 539 (= dabbimukha commentary).

Āṭaviya is to be read for aṭaviyo (q.v.) at Ja VI 55 [= Sanskrit āṭavika].

Āṭhapanā (feminine) at Pp 18 and v.l. at Vibh 357 is to be read aṭṭhapanā (so Text at Vibh 357).

Āṇañja see ānejja.

Āṇaṇya see ānaṇya.

Āṇatti (feminine) [ā + ñatti (cf. āṇāpeti), causative of jñā] order, command, ordinance, injunction Vin I 62; Pj I 29; Pv-a 260; Saddh 59, 354.

Āṇattika (adjective) [āṇatti + ka] belonging to an ordinance or command, of the nature of an injunction Pj I 29.

Āṇā (feminine) [Sanskrit ājñā, ā + jñā] order, command, authority Miln 253; Sv I 289; Pj I 179, 180, 194; Pv-a 217; Saddh 347, 576. rājāṇā the king’s command or authority Ja I 433; III 351; Pv-a 242. āṇaṁ deti to give an order Ja I 398; °ṁ pavatteti to issue an order Miln 189, cf. āṇāpavatti Ja 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 Pv-a 135.

Āṇāpeti [ā + ñāpeti, causative of ā + jānāti from jñā, cf. Sanskrit ājñāpayati] – to give an order, to enjoin, command (with accusative of person) Ja III 351; Miln 147; Dhp-a II 82; Vv-a 68 (dāsiyo), 69; Pv-a 4, 39, 81.

Āṇi (Vedic āṇi to aṇu fine, thin, flexible, in formation an n-enlargement of Indo-Germanic °olenā, cf. Old High German lun, German lunse, Anglo-Saxon lynes = English linch, further related to Latin ulna elbow, Greek ὠλένη, Old High German elina, Anglo-Saxon eln = English el-bow. See Walde, Lāt. Wtb. under ulna and lacertus.

1. the pin of a wheel-axle, a linchpin M I 119; S II 266, 267; A II 32; Snp 654; Ja VI 253, 432; Pj II 243; Pj I 45, 50.

2. a peg, pin, bolt, stop (at a door) M I 119; S. II 266 (drum stick); Ja IV 30; VI 432, 460; Thag 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 Vin II 271, I 205 (vaṇabandhana-colaka); °dvāra Thag 355; commentary khuddaka-dvāra, quoted at Ps.B. 200, translated by Mrs. Rh.D. as “the towngate’s sallyport” by Neumann LMN as “Gestöck” (fastening, enclosure) āṇi-gaṇṭhikāhato ayopatto at Vism 108; Sv I 199 is apparently a sort of brush made of four or five small pieces of flexible wood.

Ātaṅka [etymology uncertain; Sanskrit ātaṅka] illness, sickness, disease M I 437; S III 1; Snp 966 (°phassa, cf. Nidd I 486). Frequently in compound appātaṅka freedom from illness, health (cf. appābādha) D I 204; III 166; A III 65, 103; Miln 14. – feminine abstract appātaṅkatā M I 124.

Ātaṅkin (adjective) [from ātaṅka] sick, ill Ja V 84 (= gilāna commentary).

Ātata [from ā + tan, past participle tata; literally stretched, covered over] generic name for drums covered with leather on one side Dīp XIV 14; Vv-a 37 (q.v. for enumeration of musical instruments), 96.

Ātatta [ā + tatta^01, past participle of ā-tapati] heated, burnt scorched, dry Ja V 69 (°rūpa = sukkha-sarīra commentary).

Ātapa [ā + tapa]

1. sun-heat Snp 52; Ja I 336; Dhs 617; Dīp I 57; Vv-a 54; Pv-a 58.

2. glow, heat (in general) Pv I 7^04; Saddh 396.

3. (figurative) (cf. tapa^02) ardour, zeal, exertion Pv-a 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 Dāṭh I 28; V 35.

Ātapatā (feminine) [abstract of ātapa] glowing or burning state, heat Saddh 122.

Ātapati [ā + tap] to burn Ja III 447.

Ātappa (neuter) [Sanskrit °ātāpya, from ātāpa] ardour, zeal, exertion D I 13; III 30f., 104f., 238f.; M III 210; S II 132, 196f.; A I 153; III 249; IV 460f.; V 17f.; Snp 1062 (= ussāha ussoḷhi thāma etc. Nidd II §122); Ja III 447; Nidd I 378; Vibh 194 (= vāyāma); Sv I 104.

Ātāpa [ā + tāpa from tap; cf. tāpeti] glow, heat; figurative ardour, keen endeavour, or perhaps better “torturing, mortification” Miln 313 (cittassa ātāpo paritāpo); Pv-a 98 (viriya°). Cf. ātappa and ātāpana.

Ātāpana (neuter) [ā + tāpana] tormenting, torture, mortification M I 78; A I 296 (°paritāpana); II 207 (the same); Pp 55 (the same); Vism 3 (the same).

Ātāpin (adjective) [from ātāpa, cf. BHS ātāpin Avś I 233; II 194 = Divy 37; 618] ardent, zealous, strenuous, active D III 58, 76f., 141 (+ sampajāna), 221, 276; M I 22, 56, 116, 207, 349; II 11; III 89, 128, 156; S 113, 117f., 140, 165; II 21, 136f.; III 73f.; IV 37, 48, 54, 218; V 165, 187, 213; A II 13f.; III 38, 100f.; IV 29, 177f., 266f., 300, 457f.; V 343f.; Snp 926; Nidd I 378; It 41, 42; Vibh 193f.; Miln 34, 366; Vism 3 (= viriyavā); Dhp-a I 120; Pj II 157, 503. – Frequently in the formula of Arahantship “eko vūpakaṭṭho appamatto ātāpī pahitatto”: see Arahant II B. See also satipaṭṭhāna. – opposite anātāpin S II 195f.; A II 13; It 27 (+ anottappin).

Ātāpeti [ā + tāpeti] to burn, scorch; figurative to torment, inflict pain, torture M I 341 (+ paritāpeti); S IV 337; Miln 314, 315.

Ātitheyya (neuter) [from ati + theyya] great theft (?) A I 93; IV 63f. (v.l. ati° which is perhaps to be preferred).

Ātu [dialectical] father M 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 Pv IV 5^02 (= sabhāvo Pv-a 259), ātumā Nidd I 69 (ātumā vuccati attā), 296 (the same), and ātumāno Nidd I 351; accusative ātumānaṁ Snp 782 (= attānaṁ Pj II 521), 888, 918; locative ātume Pv II 13^11 (= attani commentary).

Ātura (adjective) [Sanskrit ātura, cf. BHS ātura, e.g. Jm 31^70] ill, sick, diseased; miserable, affected S III 1 (°kāya); A I 250; Snp 331; Vv 83^14 (°rūpa = abhitunna-kāya Vv-a 328); Ja 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-a I 31 (°rūpa); Pv-a 160, 161; Vv-a 77; Saddh 507. Used by commentators as synonym of aṭṭo, e.g. at Ja IV 293; Pj II 489. – anātura healthy, well, in good condition S III 1; Dhp 198.

Āthabbaṇa (neuter) [= athabbaṇa, q.v.] the Atharva Veda as a code of magic working formulas, witchcraft, sorcery Snp 927 (v.l. ath°, see interpretation at Nidd I 381; explained as āthabbaṇika-manta-p-payoga at Pj II 564).

Āthabbaṇika (adjective/noun) [from athabbaṇa] one conversant with magic, wonder-worker, medicine-man Nidd I 381; Pj II 564.

Ādapeti [causative of ādāti] to cause one to take, to accept, agree to M II 104; S I 132.

Ādara [Sanskrit ādara, probably ā + dara, cf. semantically German ehrfurcht awe] – consideration of, esteem, regard, respect, reverence, honour Ja V 493; Pj II 290; Sv I 30; As 61; Vv-a 36, 61, 101, 321; Pv-a 121, 123, 135, 278; Saddh 2, 21, 207, 560.

-anādara lack of reverence, disregard, disrespect; (adjective) disrespectful S I 96; Vin IV 218; Snp 247 (= ādara-virahita Pj II 290; Sv I 284; Vv-a 219; Pv-a 3, 5, 54, 67, 257).

Ādaratā (feminine) [abstract from ādara] = ādara, in negative an° want of consideration Ja IV 229; Dhs 1325 = Vibh 359 (in explanation of dovacassatā).

Ādariya (neuter) [abstract from ādara] showing respect or honour; negative an° disregard, disrespect Vin II 220; A V 146, 148; Pp 20; Vibh 371; miln 266.

Ādava [ā + dava^02?] is gloss at Vv-a 216 for maddava Vv 51^23; meaning: excitement, adjective exciting. The passage in Vv-a is somewhat corrupt, and therefore unclear.

Ādahati^01 [ā + dahati^01] to put down, put on, settle, fix Vism 289 (samaṁ ā. = samādahati). Cf. sam° and ādhiyati.

Ādahati^02 [ā + dahati^02] to set fire to, to burn Ja VI 201, 203.

Ādā [gerund of ādāti from reduced base °da of dadāti 1 (b)] taking up, taking to oneself Vin IV 120 (= anādiyitvā commentary; cf. the usual form ādāya).

Ādāti (ādadāti) [ā + dadāti of dadāti base 1 dā] to take up, accept, appropriate, grasp, seize; gerundive ādātabba Vin I 50; infinitive ādātuṁ D III 133 (adinnaṁ theyyasaṅkhātaṁ ā.). gerund ādā and ādāya (see separately); gerundive ādeyya, causative ādapeti (q.v.). – See also ādiyati and ādeti.

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 M III 133; Ja V 371 (and °esana).

2. getting, acquiring, taking, seizing S II 94; A IV 400 (daṇḍ°); Pv-a 27 (phal°); especially frequent in adinn° seizing what is not given, i.e. theft: see under adinna.

3. (figurative) attachment, clinging A V 233, 253 (°paṭinissagga); Dhp 89 (the same.; cf. Dhp-a II 163); Snp 1103 (°taṇhā), 1104 (°satta); Nidd I 98 (°gantha); Nidd II §§123, 124. – an° free from attachment S I 236 (sādānesu anādāno “not laying hold ‘mong them that grip” translation K.S. I 303); A II 10; It 109; Ja IV 354; Miln 342; Dhp-a IV 70 (= khandhādisu niggahaṇo). Cf. upa°, pari°.

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; Ja V 13; Vibh 245; Dhp-a II 74; Pj II 139; Pv-a 10, 13, 38, 61 etc. – At Vin 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 D I 4 (dinn°); A III 80; V 137 (sār°); Sv I 72.

Ādāsa [Sanskrit ādarśa, ā + dṛś, Pāli dass, of dassati^01 2] a mirror Vin II 107; D I 7, 11 (°pañha mirror-questioning, cf. Sv I 97: “ādāse devataṁ otaretvā pañha-pucchanaṁ”), 80; II 93 (dhammādāsaṁ nāma dhamma-pariyāyaṁ desessāmi); S V 357 (the same); A V 92, 97f., 103; Ja I 504; Dhs 617 (°maṇḍala); Vism 591 (in simile); Pj I 50 (°daṇḍa) 237; Dhp-a I 226.

-tala the surface of the mirror, in similes at Vism 450, 456, 489.

Ādāsaka = ādāsa Thig 411.

Ādi [Sanskrit ādi, etymology uncertain]

1. (masculine) starting-point, beginning Snp 358 (accusative ādiṁ = kāraṇaṁ Pj II 351); Dhp 375 (nominative ādi); Miln 10 (ādimhi); Ja 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. Ja I 150; amba-panasādīhi rukkehi sampanno (and similar kinds of fruit) Ja I 278; amba-labujādīnaṁ phalānaṁ anto Ja II 159; asi-satti-dhanu-ādīni āvudhāni (weapous, such as sword, knife, bow and the like) Ja I 150; kasi-gorakkhādīni karonte manusse Ja II 128; ... ti ādinā nayena in this and similar ways Ja I 81; Pv-a 30. Absolute as neuter plural ādinī with ti (evaṁ) (ādīni), closing a quotation, meaning “this and such like”, e.g. at Ja II 128, 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-a I 393 (rājānaṁ ādiṁ k. from the king down); Pv-a 20 (vihāraṁ ādikatvā), 21 (pañcavaggiye ādiṁ k.).

-kammika [cf. BHS ādikarmaka Divy 544] a beginner Vin 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. Sv I 175 (= ādimhi kalyāṇa etc.); Pj II 444; abstract °kalyāṇatā Vism 4;

-pubbaṅgama original Dīp IV 26;

-brahmacariyaka belonging to the principles or fundaments of moral life D I 189; III 284; M I 431; II 125, 211; III 192; S II 75, 223; IV 91; V 417, 438; feminine °ikā Vin I 64, 68; A I 231f.

-majjhapariyosāna beginning, middle and end Miln 10; cf. above ādikalyāṇa.

Ādika (adjective) [ādi + ka] from the beginning, initial (see adhika); instrumental ādikena in the beginning, at once, at the same time M I 395, 479; II 213; S II 224; Ja VI 567. Cf. ādiya^03.

Ādicca [Vedic āditya] the sun S I 15, 47; II 284; III 156; V 44, 101; A I 242; V 22, 263, 266f.; It 85; Snp 550, 569, 1097 (“ādicco vuccati suriyo” Nidd II §125); Dhp-a IV 143; Saddh 14, 17, 40.

-upaṭṭhānā sun-worship D I 11 (= jīvikatthāya ādicca-paricariyā Sv I 97); Ja II 72 (°jātaka; ādiccaṁ upatiṭṭhati page 73 = suriyaṁ namassamāno tiṭṭhati commentary);

-patha the path of the sun, i.e. the sky, the heavens Dhp 175 (= ākāsa Dhp-a III 177);

-bandhu “kinsman of the sun”, epithet of the Buddha Vin II 296; S I 186, 192; A II 54; Snp 54, 915, 1128; Nidd I 341; Nidd II §125 B; Vv 42^05, 78^10; Vv-a 116.

Ādiṇṇa [Sanskrit ādīrṇa, past participle of ā + dṛ, see ādiyati^02] broken, split open S IV 193 (= sipāṭṭiko with burst pod); cf. M I 306.

Ādiṇṇata (neuter) [abstract from ādiṇṇa] state of being broken or split Paṭis I 49.

Āditta [ā + ditta^01, Sanskrit ādīpta, past participle of ā + dīp] set on fire, blazing, burning Vin I 34; Kv 209 (sabbaṁ ādittaṁ); S III 71; IV 19, 108; A IV 320 (°cela); Snp 591; Ja IV 391; Pv I 8^05 (= paditta jalita Pv-a 41); Kv 209; Sv I 264; Pv-a 149; Saddh 599.

-pariyāya the discourse or sermon on the fire (literal being in fllames) S IV 168f.; Vin I 34; Dhp-a I 88.

Ādina only at D I 115 (Text reading ādīna, but vv.ll. ādina, abhinna) in phrase ādina-khattiya-kula primordial. See note in D.B. I 148.

Ādiya^01 (adjective) gerund of admi, ad, Sanskrit ādya] edible, eatable A III 45 (bhojanāni).

Ādiya^02 in °mukha is uncertain reading at A III 164f. (vv.ll. ādeyya° and ādheyya), meaning perhaps “grasp-mouth”, i.e. gossip; thus equal to gerund of ādiyati^01. Perhaps to be taken to ādiyati^02. The same phrase occurs at Pp 65 (Text ādheyya°, commentary has v.l. ādheyya°) where Pp-a 248 explains “ādito dheyyamukho, paṭhama-vacanasmiṁ yeva ṭhapita-mukho ti attho” (sticking to one’s word). See ādheyya.

Ādiya^03 = ādika, instrumental ādiyena in the beginning Ja VI 567 (= ādikena commentary).

Ādiya^04 gerund of ādiyati.

Ādiyati^01 [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 A IIJ.46; Snp 119, 156, 633, 785, Nidd I 67; Nidd II §§123, 124; Ja III 296: V 367. – potential ādiye Snp 400; imperative ādiya M III 133 (so read for ādissa ?). – preterit ādiyi D III 65; A III 209, ādiyāsi Pv IV 1^48 (sayaṁ daṇḍaṁ ā. = acchinditvā gaṇhasi sic Pv-a 241), and ādapayi (causative formation from ādāti?) to take heed S I 132 (v.l. ādiyi, translated “put this into thy mind” K.S. I 166). – gerund ādiyitvā Vin IV 120 (= ādā); Ja II 224 (commentary for ādiya Text); III 104; IV 352 (an° not heeding; v.l. anāditvā, cf. anādiyanto not attending Ja III 196); Dhp-a III 32 (the same); Pv-a 13 (Text anādayitva not heeding), 212 (vacanaṁ anādiyitvā not paying attention to his word), ādiya S III 26 (v.l. an° for anādīya); Ja II 223 (= ādiyitvā commentary); see also ādiya^02, and ādīya S III 26 (an°). See also upādiyati and pariyādiyati.

Ādiyati^02 [ā + diyati, Sanskrit ādīryate, passive of dṛ to split: see etymology under darī] – to split, go asunder, break Paṭis I 49. – past participle ādiṇṇa. See also avadīyati. Cf. also upādiṇṇa.

Ādiyanatā (feminine) [abstract formation ādiyana (from ādiya gerund of ādiyati) + ta] – in an° the fact of not taking up or heeding Pj II 516.

Ādisati [ā + disati] (a) to announce, tell, point out, refer to. – (b) to dedicate (a gift, dakkhiṇaṁ or dānaṁ). – present indicative ādisati D I 213 = A I 170 (tell or read one’s character); Snp 1112 (atītaṁ); Nidd I 382 (nakkhattaṁ set the horoscope); Miln 294 (dānaṁ); potential ādiseyya Thig 307 (dakkhiṇaṁ); Pv IV 1^30 (the same = uddiseyya Pv-a 228), and ādise Vin I 229 = D II 88 (dakkhiṇaṁ); imperative ādisa Pv-a 49. – future ādissati Thig 308 (dakkhiṇaṁ) Pv-a 88 (the same). – preterit ādisi Pv II 2^08; Pv-a 46 (dakkhiṇaṁ); plural ādisiṁsu ibid. 53 (the same) and ādisuṁ Pv I 10^06 (the same). – gerund ādissa Vin III 127; Snp 1018; Pv II 1^06 (dānaṁ), and ādisitvāna Thig 311. – gerundive ādissa (adjective) to be told or shown M I 12.

Ādiso (adverb) [original ablative of ādi, formed with °śaḥ°] from the beginning, i.e. thoroughly, absolutely D I 180; M III 208.

Ādissa^01 at M 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.

Ādissa^02 (adjective) blameworthy M I 12; Ps I 92 = gārayha.

Ādīna at D I 115 and S 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 Mvu III 297 (misery); Divy 329] – disadvantage, danger (in or through = locative) D I 38 (vedanānaṁ assādañ ca ādīnavañ ca etc.), 213 (iddhi-pāṭihāriye M I 318; S I 9 (ettha bhīyo); II 170f. (dhātūnaṁ); III 27, 62, 102 (rūpassa etc.); IV 7, 168; A I 57 (akaraṇīye kayiramāne) 258 (ko loke assādo); III 250f.; 267f. (duccarite), 270 (puggala-p-pasāde); IV 439f.; V 81; Ja I 146; IV 2; It 9 = A II 10 = Nidd II §172 A; Snp 36, 50 (cf. Nidd II §127), 69, 424, 732; Thig 17 (kāye ā. = dosa Thig-a 23), 485 (kāmesu ā. = dosa Thig-a 287); Pv III 10^07 (= dosa Pv-a 214); IV 6^07 (= dosa Pv-a 263); Paṭis I 192f.; II 9, 10; Pv-a 12, 208. – There are several sets of sources of evil or danger, viz. five dussīlassa sīla-vipattiyā ā. at D II 85 = III 235 = A III 252; five akkhantiyā ā. at Vibh 378; six of six each at D III 182f. – In phrase kāmānaṁ ā. okāro saṅkileso D I 110, 148; M I 115; Nett 42; Dhp-a 16.

-ānupassīn realising the danger or evil of S II 85 (upādāniyesu dhammesu) abstract °ānupassīnā Vism 647f., 695;

-dassāvin same as °ānupassīn D I 245 (an°); A V 178 (the same); D III 46; S II 194, 269; A III 146; V 181f.; Nidd II §141;

-pariyesanā search for danger in (–°) S II 171; III 29; IV 8 sq:

-saññā consciousness of danger D I 7); III 253, 283; A 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 S I 31 (loka; v.l. ādittaka) 108; Ja V 366; Dhp-a III 32 (v.l. āditta).

Ādu (indeclinable) [see also adu] emphatic (adversative) particle

1. of affirmation and emphasis: but, indeed, rather Ja III

499 = V 180; VI 443; VI 552.

2. as 2nd component of a disjunctive question, mostly in corresponsion udāhu ... ādu (= kiṁ ... udāhu Pj II 350), viz. “is it so ... or” Thag 1274 = Snp 354; Pv IV 3^17 = Dhp-a I 31; Ja V 384; VI 382; without udāhu at Ja V 460 (adu). The close connection with udāhu suggests an explanation of ādu as a somehow distorted abbreviation of udāhu.

Ādeti [a + deti, base^02 of dadāti (day° and de°), cf. also ādiyati] – to take, receive, get Snp 121 (= gaṇhāti Pj II 179), 954 (= upādiyati gaṇhāti Nidd I 444); Cp I 4, 3; Ja III 103, 296; V 366 (= gaṇhāti commentary; cf. ādiyati on page 367); Miln 336.

Ādeyya (adjective) [gerund of ādāti (q.v.)] to be taken up, acceptable, pleasant, welcome, only in phrase °vacana welcome or acceptable speech, glad words Vin II 158; Ja VI 243; Miln 110; Thig-a 42.

Ādeva ādevanā [ā + div devati] lamenting, deploring, crying etc. in stereotypical phrase (explaining parideva or pariddava) ādevo paridevo ādevanā pari ādevitattaṁ pari° Nidd I 370 = Nidd II §416 = Paṭis I 38.

Ādesa [from ādisati, cf. Sanskrit ādeśa] information, pointing out; as technical term gramatical characteristic, determination, substitute, e.g. kutonidānā is at Pj 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 Vin II 200; D I 212, 213; III 220; A I 170, 292; V 327; Paṭis II 227. For pāṭihāriya is subsiituted °vidhā (literal variety of, i.e. act or performance etc.) at D III 103.

Ādhāna (neuter) [ā + dhāna]

1. putting up, putting down, placing, laying A IV 41 (aggissa ādhānaṁ, v.l. of 6 mss ādānaṁ).

2. receptacle M 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 Vin II 89; M I 43, 96; A III 335 (v.l. ādāna°, commentary explains by daḷhagāhin); D III 247 (adhāna°).

Ādhāra [ā + dhāra]

1. a container, receptacle, basin, literally holder A III 27; Ja VI 257.

2. “holding up”, i.e. support, basis, prop. Especially a (round) stool or stand for the alms-bowl (patta) Vin II 113 (an° patto); M III 95; S V 21; Ja V 202. – figurative S V 20 (an° without a support, cittaṁ); Vism 8, 444.

3. (technical term gramatical) name for the locative case (“resting on”) Pj II 211.

Ādhāraka (masculine and neuter) [ā + dhāraka, or simply ādhāra + ka]

1. a stool or stand (as ādhāra^02) (always masculine, except at Ja I 33 where °āni plural neuter) Ja I 33; Dhp-a III 290 = Vv-a 220; Dhp-a III 120 = 186 (one of the four priceless things of a Tathāgata, viz.: setacchattaṁ, nisīdanapallaṅko, ādhārako pādapīṭhaṁ).

2. a reading desk, pulpit Ja III 235; IV 299.

Ādhāraṇatā (feminine) [ā + dhāraṇatā] concentration, attention, mindfullness Pj II 290 (+ daḷhīkaraṇa), 398 (the same).

Ādhārita [past participle of ā + dhāreti, cf. dhāreti 1] supported, held up Miln 68.

Ādhāvati [ā + dhavati 1] to run towards a goal, to run after M I 265 (where the same passage S II 26 has upadh°); Sv I 39. Frequently in combination ādhāvati paridhāvati to run about, e.g. Ja I 127, 134, 158; II 68.

Ādhāvana (neuter) [from ādhāvati] onrush, violent motion Miln 135.

Ādhipacca (and Ādhipateyya) (neuter) [from adhi + pati + ya “being over-lord”; see also adhipateyya] – supreme rule, lordship, sovereignty, power S V 342 (issariy°); A I 62 (the same), 147, 212; II 205 (the same); III 33, 76; IV 252 singular; Pv II 9^59 (one of the ṭhānas, cf. ṭhāna II 2b; see also D III 146, where spelt ādhipateyya; explained by issariya at Pv-a 137); Ja I 57; Dāṭh V 17; Vv-a 126 (gehe ā = issariya). The three (att°, lok°, dhamm°) at Vism 14.

Ādhuta [ā + dhuta 1] shaken, moved (by the wind, i.e. fanned Vv 39^04 (v.l. adhuta which is perhaps to be preferred, i.e. not shaken, cf. vātadhutaṁ Dāṭh V 49; Vv-a 178 explains by saṇikaṁ vidhūpayamāna, i.e. gently fanned).

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 ādiya^02]; neuter depository (= ādhātabbatā ṭhapetabbatā Pp-a 217) Pp 34 (°ṁ gacchati is deposited); Miln 359 (sabbe tass’ādheyya^02 honti they all become deposited in him, i.e. his deposits or his property).

-mukha see ādiya^02.

Ānaka [Sanskrit ānaka, cf. Morris JPTS 1893, 10] a kind of kettledrum, beaten only at one end S II 266; Ja II 344; Dīp XVI 14.

Ānañca see ākāsa° and viññāṇa°

Ānañja see ānejja

Ānaṇya (neuter) [Sanskrit ānṛṇya, so also BHS e.g. Jm 3118; from a + ṛṇa, Pāli iṇa but also aṇa in composition, thus an-aṇa as base of ānaṇya] freedom from debt D I 73; A III 354 (especially of Nibbāna, cf. anaṇa); Nidd I 160; Vism 44; Sv I 3.

Ānadati [ā + nadati] to trumpet (of elephants) Ja IV 233.

Ānana (neuter) [Vedic āna, later Sanskrit ānana from an to breathe] – the mouth; adjective (–°) having a mouth Saddh 103; Pañca-g 63 (vikaṭ°).

Ānantarika (and Ānantariya) [from an + antara + ika] without an interval, immediately following, successive Vin I 321; II 212; Pp 13; Dhs 1291.

-kamma “conduct that finds retribution without delay” (PtsC. 275 note 2) Vin II 193; Ja I 45; Kv 480; Miln 25 (cf. BMPE 245 note 2); Vism 177 (as prohibiting practice of kammaṭṭhāna).

Ānanda [Vedic Ānanda, from ā + nand, cf. BHS ānandī joy Divy 37] – joy, pleasure, bliss, delight D I 3; Snp 679, 687; Ja I 207 (°maccha Leviathan); VI 589 (°bheri festive drum); Sv I 53 (= pītiyā etaṁ adhivacanaṁ).

Ānandati [ā + nandati] to be pleased or delighted Ja 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 Thag 555; Ja IV 226.

Ānandiya (adjective-.) [gerund of Ānandati] enjoyable, neuter joy, feast Ja VI 589 (°ṁ acarati to celebrate the feast = ānandachaṇa commentary).

Ānandī (feminine) [ā + nandī, cf. ānanda] joy, happiness in compound ānandi-citta Ja VI 589 (so read probably for ānandi vitta: see ānandati).

Ānaya (adjective) [ā + naya] to be brought, in suvānaya easy to bring S I 124 = Ja I 80.

Ānayati see āneti.

Ānāpāna (neuter) [āna + apāna, compounds of an to breathe] in haled and exhaled breath, inspiration and respiration S V 132, 311f.; Ja I 58; Paṭis I 162 (-kathā); usually in compound °sati concentration by in-breathing and out-breathing (cf. Manual of a Mystic 70) M I 425 (cf. D II 291); III 82; Vin III 70; A I 30; It 80; Paṭis I 166, 172, 185 (-samādhi); Nidd II §466 B (the same); Miln 332; Vism 111, 197, 266f.; Pj II 165. See detail under sati. [apnia]

Ānāpeti see āneti.

Ānāmeti [ā + nāmeti, causative of namati, which is usually spelt nameti] – to make bend, to bend, to bring toward or under Ja V 154 (doubtful reading future ānāmayissasi, v.l. ānayissati, commentary ānessasi = lead to).

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 D 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. – D I 110, 143; III 132 (four), 236 (five); M I 204; S I 46, 52; III 8, 93 (mahā-); V 69 (seven), 73, 129, 133, 237 (seven), 267, 276; A 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; It 28, 29, 40 (sikkhā-); Snp 256 (phala°), 784, 952; Ja I 9, 94; V 491 (v.l. anu-); Nidd I 73, 104, 441; Kv 400; Miln 198; Vv-a 6, 113; Pv-a 9 (dāna°) 12, 64 (= phala), 208, 221 (= guṇa); Saddh 263. – Eleven ānisaṁsas of mettā (cf. Paṭis II 130) are given in detail at Vism 311 314; on another eight see past participle 644f.

Ānisada (neuter) [a + sad] “sit down”, bottom, behind M I 80 = 245; Ja III 435 (gloss asata) Vism 251 = Pj I 45 (°ttaca), 252 (°maṁsa).

Ānīta [past participle of ānetī] fetched, brought (here), brought back adduced Ja I 291; III 127; IV 1.

Ānuttariya (neuter) [see also anuttariya which as – probably represents ānutt°] incomparableness, excellency, supreme ideal D III 102f.; A V 37.

Ānupuṭṭha metri causā for anupuṭṭha (q.v.).

Ānupubba (neuter) [abstract from anupubba] rule, regularity, order Thag 727 (cf. Mvu II 224 ānupubbā).

Ānupubbatā (feminine) (or °ta neuter?) [from last] succession; only in technical term gramatical padānupubbatā word sequence, in explanation of iti Nidd I 140; Nidd II §137 (v.l. °ka).

Ānupubbikathā [for anupubbi° representing its isolated composition form, cf. ānubhāva and see also anupubbi°] – regulated exposition, graduated sermon D I 110; II 41f.; M I 379; Ja I 8; Miln 228; Sv I 277, 308; Dhp-a IV 199.

Ānubhāva [the dissociated composition form of anubhāva, q.v. for details. Only in later language] – greatness, magnificence, majesty, splendour Ja I 69 (mahanto); II 102 (of a jewel) V 491; Dhp-a II 58.

Āṇañja, Ānañja, 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 Pāli, referring it to a base with ṛ (probably Sanskrit ṛj, ṛñjati) in analogy to a form like Sanskrit ṛṇa = Pāli aṇa and iṇa, both a and i representing Sanskrit ṛ. The form añja would thus correspond to a Sanskrit añjya (*aṅgya). The third Pāli form ān-eñja is a direct (later, and probably re-instituted) formation from Sanskrit 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 Pāli form). The editions of Pāli texts show a great variance of spelling, based on mss vacillation, in part also due to confusion of derivation] – immovability, imperturbability, impassivebility. The word is noun but occurs as adjective at Vin III 109 (ānañja samādhi, with which cf. BHS ānijyā śāntiḥ at Avś I 199. – The term usually occurs in compound ānejja-p-patta (adjective) immovable literally having attained impassivebility, explained by Buddhaghosa at Sp 157 (on Vin III 4) as acala, niccala (v.l. 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 D I 76 (v.l. ānañja-p.) A II 184 (p.); III 93 (p.), 100 (p.), 377f. (p.); Nidd II §471 (v.l. aneja, ānañja) = Vibh 137 (āneñja); Nidd II §569a (v.l. ānañja), 601 (v.l. anejja and aneñja); Pp 60 (p.); Sv I 219 (v.l. āneñja).

2. ānañja Vin III 4 (p.) (v.l. ānañca°, anañja°, ānañja°; Buddhaghosa ānejja° Sp 157), 109; Ud 27 (samādhi, adjective v.l. ānañca); Dhp-a IV 46. See also below compound °kāraṇa. – A peculiarity of Trenckner a spelling is āṇañja at M II 229 (v.l. aṇañja, aneñja, āneñja), 253, 254.

3. āneñja S II 82. (v.l. āṇañje, or is it āṇeñja?); D III 217 (°ābhisaṅkhāra of imperturbable character, remaining static, cf. PtsC. 358); Nidd I 90 (the same), 206, 442; Paṭis II 206; Vibh 135, 340; Vism 377, 386 (sixteen- fold), 571; Nett 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) Ja I 415; II 325 (vv.ll. āṇañja, āneñca, ānañca); IV 308; V 273, 310.

Āneñjatā (feminine) [from āneñja] steadfastness Vism 330, 386.

Āneti [ā + neti] to bring, to bring towards, to fetch, procure, convey, bring back Snp 110; Pv-a 54, 92. potential 1st plural ānema (or imperative 2nd pl ānetha M I 371. future ānayissati S I 124; Pv II 6^05; Ja III 173; V 154 (v.l.), and ānessati Ja V 154. infinitive ānayituṁ Pv II 6^10, gerund ānetvā Pv-a 42, 74. preterit ānesi Pv-a 3, and ānayi Pv I 7^07 (sapatiṁ). – past participle ānīta (q.v.). – Medium passive ānīyati and āniyyati D II 245 (āniyyataṁ imperative shall be brought); M I 371 (present participle ānīyamāna). – causative II ānāpeti to cause to be fetched Ja III 391; V 225.

Āpa and Āpo (neuter) [Vedic ap and āp, feminine singular apā, plural āpaḥ, later Sanskrit also āpaḥ neuter – Indo-Germanic °ap and °ab, primarily to Lithuanian ùpé water, Old Prussian ape river, Greek Απία name of the Peloponnesus; further (as °ab) to Latin amnis river, Sanskrit abda cloud, and perhaps ambu water] – water; philosophically technical term for cohesion, representative of one of the 4 great elements (cf. mahābhūta), viz. paṭhavī, āpo, tejo, vāyo: see Cpd. 268 and BMPE 184 note 3, also below °dhātu. D II 259; M I 327; S II 103; III 54, 207; A IV 312, 375; Snp 307, 391 (°ṁ), 392 (locative āpe), 437 (the same); Ja IV 8 (paṭhavi-āpa-teja-); Dhs 652; Miln 363 (genitive āpassive, with paṭhavī etc.); Saddh 100.

-kasiṇa the water-device, i.e. meditation by (the element of) water (cf. Manual of a Mystic 75 note) D III 268; Ja I 313; Dhs 203; Vism 170; Dhp-a I 312; III 214;

-dhātu the fluid element, the essential element in water, i.e. element of cohesion (see Cpd. 155 note 2; Manual of a Mystic 9, note 2; BMPE 184, note 3, 222) D III 228, 247; M I 187, 422: Dhs 652; Nett 74. (See also dhātu);

-rasa the taste of water A I 32; Pj II 6;

-sama resembling water M I 423.

Āpakā (feminine) [= āpagā] river Ja V 452; VI 518.

Āpagā (feminine) [āpa + ga of gam] a river Thag 309; Snp 319; Ja V 454; Dāṭh I 32; Vv-a 41.

Āpajjati [Sanskrit āpadyate, ā + pad] to get into, to meet with (accusative); to undergo; to make, produce, exhibit Vin II 126 (saṁvaraṁ); D I 222 (pariyeṭṭhiṁ); It 113 (vuddhiṁ); Ja I 73; Pp 20, 33 (diṭṭhānugatiṁ); Pv-a 29 (present participle āpajjanto); Dhp-a II 71 – potential āpajjeyya D I 119 (musāvādaṁ). – preterit āpajji Ja V 349; Pv-a 124 (saṅkocaṁ) and

Āpādi S I 37; A II 34; It 85; Ja II 293; 3rd plural āpādu D II 273. – gerund āpajjitva Pv-a 22 (saṁvegaṁ), 151. – past participle āpanna (q.v.). – causative āpādeti (q.v.). – Note: The reading āpajja in āpajja naṁ It 86 is uncertain (vv.ll. āsajja and ālajja). The the same passage at Vin II 203 (CV VII 4, 8) has āsajjanaṁ, for which Sp 1277 has āpajjanaṁ. Cf. pariyāpajjati.

Āpaṇa [Sanskrit āpaṇa, ā + paṇ] a bazaar, shop Vin I 140; Ja I 55; V 445; Pv II 3^22; Miln 2, 341; Pj II 440; Dhp-a I 317; II 89; Vv-a 157; Pv-a 88, 333 (phal° fruit shop), 215.

Āpaṇika [from āpaṇa] a shopkeeper, tradesman Ja I 124; Miln 344; Vv-a 157; Dhp-a II 89.

Āpatacchika at Ja VI 17 is commentary reading for apatacchika in khārāpat° (q.v.).

Āpatati [ā + patati] to fall onto, to rush onto Ja V 349 (= upadhāvati commentary); VI 451 (= āgacchati commentary); Miln 371.

Āpatti (feminine) [Sanskrit āpatti, from ā + pad, cf. apajjati and BHS āpatti, e. g, Divy 330] – an ecclesiastical offence (cf. PtsC. 362 note 1), Vin 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; D III 212 (°kusalatā); A I 84 (the same), 87; II 240 (°bhaya); Dhs 1330f. (cf. BMPE 321).

-vuṭṭhānatā forgiveness of an offence Vin II 250.

– anāpatti Vin III 35.

Āpattika (adjective) [āpatti + ka, cf. BHS āpattika Divy 303] guilty of an offence M I 443; Vin IV 224. an- Vin I 127.

Āpatha in micchāpatha, dvedhāpatha as classified in Vibh Index page 441 should be grouped under patha as micchā-, dvedhā-.

Āpathaka in °jjhāyin Nidd II §342^02 is read āpādaka° at Nidd I 226, and āpātaka- at Vism 26.

Āpadā (feminine) [Sanskrit āpad, from ā + pad, cf. āpajjati and BHS āpad, e.g. in āpadgata Jm 31^33] – accident, misfortune, distress, D III 190; A II 68 (locative plural āpadāsu), 187; III 45; IV 31; Thag 371; Ja IV 163 (āpadatthā, a difficult form; vv.ll. Text aparattā, āpadatvā, commentary aparatthā; explained by āpadāya); V 340 (locative āpade), 368; Pv-a 130 (quotation); Saddh 312, 554. Note: For the contracted form in locative plural āpāsu (= °āpatsu) see °āpā.

Āpanna [past participle of āpajjati]

1. entered upon, fallen into, possessed of, having done Vin I 164 (āpattiṁ ā.); III 90; D I 4 (dayāpanna merciful); Nidd II §32 (taṇhāya).

2. unfortunate, miserable Ja I 19 (V 124). Cf. pari-.

Āpā *Āpā (and *Āvā) (feminine) [for āpadā, q.v.] misery, misfortune Ja II 317 (locative plural āpāsu, v.l. avāsu, commentary āpadāsu); III 12 (āvāsu); V 82 (avāgata gone into misery, v.l. apagata, commentary apagata parihīna), 445 (locative āvāsu, v.l. avāsu, commentary āpadāsu), 448 (āvāsu kiccesu; v.l. apassive, read āpāsu). Note: Since *āpā only occurs in locative plural, the form āpāsu is to be regarded as a direct contraction of Sanskrit āpatsu.

Āpāṇa [ā + pāṇa] life, literally breathing, only in compound

°koṭi the end of life Miln 397; Dāṭh III 93; adjective °koṭika M 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. BMPE 182 note 2), appearance A II 67; Ja I 336; Vibh 321; Miln 298; Vism 21, 548; Sv I 228; As 308, 333; Vv-a 232 (-kāla); Dhp-a IV 85; Saddh 356. Usually in phrase āpāthaṁ gacchati to come into focus, to become clear, to appear M I 190; S IV 160, or °ṁ āgacchati Vin I 184; A III 377f.; IV 404; Vism 125. Cf. °gata below.

-gata come into the sphere of, appearing, visible M I 174 = Nidd II jhāna (an° unapproached); Pv-a 23 (āpāthaṁ gata);

-gatatta abstract from last: appcarance Vism 617.

Āpāthaka (adjective) [from āpātha] belonging to the (perceptual) sphere of, visible, in °nisādin lying down, visible D III 44, 47. Cf. āpathaka.

Āpādaka (adjective/noun) [from ā + pad]

1. (adjective) producing, leading to (–°) Vv-a 4 (abhiññ° catuttha-jjhāna).

2. (noun) one who takes care of a child, a protector, guardian A I 62 = 132 = It 110 (+ posaka). – feminine āpādikā a nurse, foster mother Vin II 289 (+ posikā).

Āpādā (feminine) [short for āpādikā] a nursing woman, in an° not nursing unmarried Ja IV 178.

Āpādi preterit of āpajjati (q.v.).

Āpādeti [causative of āpajjati] to produce, make out, bring, bring into M I 78; III 248; S IV 110 (addhānaṁ to live one’s life, cf. addhānaṁ āpādi Ja II 293 = jīvitaddhānaṁ āpādi āyuṁ vindi commentary); Pj II 466. – Cf. pari°

Āpāna (neuter) [from ā + pā] drinking; drinking party, banquet; banqueting-hall, drinking-hall Ja I 52 (°maṇḍala); V 292 (°bhūmi); Vism 399 (the same); Dhp-a I 213 (the same, rañño).

Āpānaka (adjective) [āpāna + ka] drinking, one who is in the habit of drinking D I 167.

Āpānīya (adjective) [from āpāna, ā + pā] drinkable, fit for drinking or drinking with, in °kaṁsa drinking-bowl, goblet M I 316; S II 110.

Āpāyika (adjective/noun) [from apāya] one suffering in an apāya or state of misery after death Vin II 202 = It 85 (v.l. ap°); Vin II 205; D I 103; A I 265; It 42; Vism 16; Pv-a 60.

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 ask permission or leave; preterit āpucchi Ja I 140; Pv-a 110; gerundive āpucchitabba Dhp-a I 6; gerund āpucchitvā Vin IV 267 (apaloketvā + a.); Miln 29; Pv-a 111; āpucchitūna (cf. Geiger P.Gram §211) Thig 426; āpuccha Thig 416, and āpucchā [= āprcchya, cf. Vedic ācyā for ācya], only in negative form an° without asking Vin II 211, 219; IV 165, 226 (= anapaloketvā); Dhp-a I 81. – past participle āpucchita Vin IV 272.

Āpūrati [a + pūrati] to be filled, to become full, to increase Ja III 154 (cando ā. = pūrati commentary); IV 26, 99, 100.

Āpeti [causative of āp, see appoti and pāpuṇāti] to cause to reach or obtain Ja VI 46. Cf. vy°.

Āphusati [ā + phusati] to feel, realize, attain to, reach; preterit āphusi Vv 16^09 (= adhigacchi Vv-a 84).

Ābaddha [past participle of ābandhati] tied, bound, bound up Sv I 127; figurative bound to, attached to, in love with Dhp-a I 88; Pv-a 82 (Tissāya –°sineha); Saddh 372 (sineh’ °hadaya).

Ābandhaka (adjective) [ā + bandh, cf. Sanskrit ābandha tie, bond] – (being) tied to (locative) Pv-a 169 (sīse).

Ābandhati (ā + bandhati, Sanskrit ābadhnāti, bandh) to bind to, tie, fasten on to, hold fast; figurative to tie to, to attach to, Ja IV 132, 289; V 319, 338, 359. – past participle ābaddha.

Ābandhana (neuter) [from ā + bandh]

1. tie, bond Sv I 181 = Pp-a 236 (°atthena ñāti yeva ñāti-parivaṭṭo).

2. tying, binding Vism 351 (-lakkhaṇa, of āpodhātu).

3. reins (?) or harness (on a chariot) Ja V 319 (but cf. commentary explanation “hatthi-assa-rathesu ābandhitabbāni bhaṇḍakāni”, thus taking it as ā + bhaṇḍa + na, i.e. wares, loads etc.). With this cf. Sanskrit ābandha, according to Abhidh-r-m 2, 420 a thong of leather which fastens the oxen to the yoke of a plough.

Ābādha [ā + bādh to oppress, Vedic ābādha oppression] – affliction, illness, disease Vin IV 261; D I 72; II 13; A I 121; III 94, 143; IV 333, 415f., 440; Dhp 138; Pp 28; Vism 41 (udara-vāta°) 95; Vv-a 351 (an° safe and sound); Pj II 476; Saddh 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 Nidd II §304 I commentary, recurring with slight variations at S IV 230; A II 87; III 131; V 110; Nidd I 17, 47; Miln 112, cf. 135). – Another list of illnesses mentioned in the Vinaya is given in Index to Vin II, page 351. – Five ābādhas at Vin I 71, viz. kuṭṭhaṁ gaṇḍo kilāso soso apamāro said to be raging in Magadha cf. page 93. – Three ābādhas at D III 75, viz. icchā anasanaṁ jarā, cf. Snp 311. – See also compound appābādha (health) under appa.

Ābādhika (adjective/noun) [from ābādha] affected with illness, a sick person A III 189, 238; Nidd I 160; Miln 302; Sv 212; Dhp-a I 31; Pv-a 271. – feminine ābādhikinī a sick woman A II 144.

Ābādhita [past participle of ābādheti, causative of ā + bādh] afflicted, oppressed, molested Thag 185.

Ābādheti [ā + causative of bādh, cf. ābādha] to oppress, vex, annoy, harass S IV 329.

Ābila (adjective) [Sanskrit āvila; see also Pāli āvila] turbid, disturbed, soiled Ja V 90.

Ābhata [past participle of ā + bharati from bhṛ] brought (there or here), carried, conveyed, taken D I 142; S. I 65; A II 71, 83; It 12, 14 with phrase yathābhataṁ as he has been reared (cf. Ja V 330 evaṁ kicchā bhaṭo); Pv III 5 (ratt° = rattiyaṁ ā. Pv-a 199); Dhp-a II 57, 81; IV 89; Vv-a 65. Cf. yathābhata.

Ābhataka (adjective) = ābhata; Sv I 205 (v.l. ābhata).

Ābharaṇa (neuter) [Sanskrit ābharaṇa, ā + bhṛ] that which is taken up or put on, viz. ornament, decoration, trinkets D I 104; Vv 80^02; Ja III 11, 31; Dhp-a III 83; Vv-a 187.

Ābharati [ā + bhṛ] to bring, to carry; gerund ābhatvā Ja IV 351.

Ābhassara (adjective/noun) [etymology uncertain; one suggested in Cpd. 138 note 4 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 D I 17; Dhp 200; It 15; Dhp-a III 258 (°loka). In another context at Vism 414f.

Ābhā (feminine) [Sanskrit ābhā, from ā + bhā, see ābhāti] shine, splendour, lustre, light D II 12; M III 147 (adjective –); S II 150 (°dhātu); A II 130, 139; III 34; Mhv

II 11; Vv-a 234 (of a Vimāna, v.l. pabhā); Dhp-a IV 191; Saddh 286.

Ābhāti [ā + bhā] to shine, shine forth, radiate Dhp 387 (= virocati Dhp-a IV 144); Ja V 204. See also ābheti.

Ābhāveti [ā + bhāveti] to cultivate, pursue Pv II 13^19 (mettacittaṁ; gloss and v.l. abhāvetvā; explained as vaḍḍhetvā brūhetvā Pv-a 168).

Ābhāsa [Sanskrit ābhāsa, from ā + bhās] splendour, light, appearance M III 215.

Ābhicetasika (adjective) See abhicetasika. This spelling, with guṇa of the first syllable, is probably more correct; but the short a is the more frequent.

Ābhidosika (adjective) [abhidosa + ika] belonging to the evening before, of last night Vin III 15 (of food; stale); M I 170 (-kāḷakata died last night); Miln 291.

Ābhidhammika (adjective) [abhidhamma + ika] belonging to the specialised Dhamma, versed in or studying the Abhidhamma Miln 17, 341; Vism 93. As abhi° at Pj I 151; Ja IV 219.

Ābhindati [ā + bhindati] to split, cut, strike (with an axe) S IV 160 (v.l. a°).

Ābhisekika (adjective) [from abhiseka] belonging to the consecration (of a king) Vin V 129.

Ābhujati [ā + bhujati, bhuj^01] 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 Vin I 24; D I 71; M I 56 (v.l. ābhuñjitvā), 219; A III 320; Pp 68; Paṭis I 176; Ja I 71, 213; Miln 289; Sv I 58, 210. In other connections Ja I 18 (V 101; of the ocean “to recede”); Miln 253 (kāyaṁ).

Ābhujana (neuter) [from ābhujati] crouching, bending, turning in, in phrase pallaṅkābhujana sitting cross-legged Ja I 17 (V 91); Pv-a 219.

Ābhujī (feminine) [literally the one that bends, probably a poetic metaphor] name of a tree, the Bhūrja or Bhojpatra Ja V 195 (= bhūjapatta-vana commentary), 405 (= bhūjapatta commentary).

Ābhūñjati [ā + bhuj^02, Sanskrit bhunakti] to enjoy, partake of, take in, feel, experience Ja IV 456 (bhoge); As 333.

Ābhuñjana (neuter) [from ābhuñjati] partaking of, enjoying, experiencing As 333.

Ābheti [°ābhayati = ābhāti, q.v.] to shine Pv II 12^06 (present participle °entī); Vv 8^02 (°antī, v.l. °entī; = obhāsentī Vv-a 50).

Ābhoga [from ābhuñjati, bhuj^02 to enjoy etc. The translators of Kv derive it from bhuj^01 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 D I 37 (= manasikāro samannāhāro Sv I 122; cf. semantically āhāra = ābhoga, food); Vibh 320; Miln 97; Vism 164, 325, 354; Dāṭh 62; Pj I 42 (-paccavekkhana), 43 (the same) 68.

Āma^01 (indeclinable) [a specific Pāli 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. Avś I 36] – affirmative particle “yes, indeed, certainly” D I 192f. (as v.l..; Text has āmo); Ja 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-a I 10, 34; II 39, 44; Vv-a 69; Pv-a 12, 22, 56, 61, 75, 93 etc.

Āma^02 (adjective) [Vedic āma = Greek ὠμός, connected with Latin amārus. The more common Pāli 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 Mvu III 214) D II 242f.; A I 280; Snp 241, 242 (= vissagandha kuṇapagandha Pj II 286), 248, 251; Dhs 625; and

-giddha greedy after flesh (used as bait) Ja VI 416 (= āmasaṅkhāta āmisa commentary).

Āmaka (adjective) [= āma^02] raw, uncooked D I 5 = Pp 58 (°maṁsa raw flesh); M I 80 (titta-kalābu āmaka-cchinno).

-dhañña “raw” grain, corn in its natural, unprepared state D I 5 = Pp 58 (see Sv I 78 for definition); Vin IV 264; V 135;

-sāka raw vegetables Vism 70;

-susāna “cemetery of raw flesh” charnel ground (cf. āmagandha under ama^02), i.e. fetid smelling cremation ground Ja I 264, 489; IV 45f.; VI 10; Dhp-a I 176; Vv-a 76; Pv-a 196.

Āmaṭṭha [Sanskrit āmṛṣṭa, past participle of āmasati; cf. āmasita] touched, handled Ja I 98 (an°); Sv I 107 (= parāmaṭṭha); Saddh 333.

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 M I 225 (cf. Sanskrit āmaṇḍalikaroti).

Āmata in anāmata at Ja II 56 is metri causā for amata.

Āmattikā (feminine) [ā + mattikā] earthenware, crockery; in °āpaṇa a crockery shop, chandler’s shop Vin IV 243.

Āmaddana (neuter) [ā + maddana of mṛd] crushing Vv-a 311.

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 Vin I 254 (°cāra); A III 259 (the same).

Āmantaṇīya (adjective) [gerund of āmanteti] to be addressed Ja IV 371.

Āmantana (neuter) and °nā (feminine, also °ṇā) [from āmanteti] addressing calling; invitation, greeting Snp 40 (epithet Nidd II §128); °vacana the address-form of speech i.e. the vocative case (cf. Sanskrit āmantritaṁ the same) Pj II 435; Pj I 167.

Āmantanaka (adjective/noun) [from āmantana] addressing speaking to, conversing; feminine °ikā interlocutor, companion, favourite queen Vv 18^08 (= allāpa-sallāpa-yoggā kīḷanakāle vā tena (i.e. Sakkena) āmantetabbā Vv-a 96).

Āmantita [past participle of āmanteti] addressed, called, invited Pv II 3^13 (= nimantita Pv-a 86).

Āmanteti [denominative of ā + *mantra] to call, address, speak to, invite, consult Ja VI 265; Sv I 297; Pj II 487 (= ālapati and avhayati); Pv-a 75, 80, 127. – preterit āmantesi D II 16; Snp page 78 (= ālapi Pj II 394) and in poetry āmantayi Snp 997; Pv II 2^07; 3^07 (perhaps better with v.l. samantayi). – gerund āmanta (= Sanskrit āmantrya) Ja 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 D I 134 (v.l. āmanteti); Miln 149.

Āmaya [etymology? Cf. Sanskrit āmaya] affliction, illness, misery; only as an° (adjective) not afflicted, not decaying, healthy, well (cf. BHS nirāmaya Aśvaghoṣa II 9) Vin I 294; Vv 15^10 (= aroga Vv-a 74); 17^07; 36^08; Ja III 260, 528; IV 427; VI 23. Positive only very late, e.g. Saddh 397.

Āmalaka [cf. Sanskrit āmalaka] emblic myrobalaṁ, Phyllanthus Emblica Vin I 201, 278; II 149 (°vaṇṭika pīthu); S I 150; A V 170; Snp page 125 (°matti); Ja IV 363; V 380 (as v.l. for Text āmala); Miln 11; Dhp-a I 319; Vv-a 7.

Āmalakī (feminine) āmalaka Vin I 30; M I 456 (°vana).

Āmasati [ā + masati from mṛś] to touch (upon), to handle, to lay hold on Vin II 221; III 48 (kumbhiṁ); Ja III 319 (the same); A V 263, 266; Ja IV 67; Paṭis II 209; Miln 306; Pj II 400; As 302; Vv-a 17. – preterit āmasi Ja II 360; gerund āmasitvā Vin III 140 (udakapattaṁ) Ja II 330; gerundive āmassa Ja II 360 (an°) and āmasitabba the same (commentary). – past participle āmaṭṭha and āmasita (qq.v.).

Āmasana (neuter) [from āmasati] touching, handling; touch Vin IV 214. Cp III 11, 8; Miln 127, 306; Sv I 78.

Āmasita [past participle of āmasati] touched, taken hold of, occupied Vv-a 113 (an° khetta virgin land).

Āmāya (adjective) [to be considered either a derivation from amā (see amājāta in same meaning) or to be spelt 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 Ja VI 117 (= gehadāsiyā kucchismiṁ jātadasī commentary), 285 (= dāsassa dāsiyā kucchimhi jātadāsā).

Āmāsaya [āma^02 + āsaya, cf. Sanskrit āmāśaya and āmāśraya] receptacle of undigested food, i.e. the stomach Vism 260; Pj I 59. Opposite pakkṣaya.

Āmilāka (neuter?) [etymology?] a woollen cover into which a floral pattern is woven Sv I 87.

Āmisa (neuter) [derivation from āma raw, q.v. for etymology – Vedic āmis (masculine); later Sanskrit āmiṣa (neuter), both in literal and figurative meaning]

1. originally raw meat; hence prevailing notion of “raw, unprepared, uncultivated”; thus °khāra raw lye Vin 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 M I 12 (°dāyāda); It 101 (the same); A I 91 = It 98 (°dāna material gifts opposed to spiritual ones); Dhs 1344 (-paṭisanthāra hospitality towards bodily needs, cf. BMPE 325).

3. food, especially palatable food; food for enjoyment, dainties Vin II 269f.; Ja II 6; Miln 413 (lok°); Sv I 83 (°sannidhi),

4. bait S I 67; IV 158; Ja IV 57, 219; VI 416; Sv I 270.

5. gain, reward, money, douceur, gratuity, “tip” Pv-a 36, 46; especially in phrase °kiñcikkha-hetu for the sake of some (little) gain S II 234; A I 128; V 265, 283f., 293f.; Pp 29; Pv II 8^03 (= kiñci āmisaṁ patthento Pv-a 107); Miln 93; Vv-a 241 (= bhogahetu).

6. enjoyment Pv II 8^02 (= kāmāmise-laggacitto Pv-a 107).

7. greed, desire, lust Vin I 303 (°antara out of greed, selfish, opposite mettacitto); A III 144 (the same), 184 (the same); I 73 (°garū parisā); Ja V 91 (°cakkhu); Paṭis II 238 (mār°). See also compounds with nir° and sa°.

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 Divy 2, 3 etc., a meaning which might also be seen in the later Pāli passages, e.g. at Pv-a 134. Semantically cf. ābharaṇa] – having put on, clothed in, dressed with, adorned with (always °–) D I 104 (°mālābharaṇa); Vin II 156 = Vv 20^08 (°maṇi-kuṇḍala); S I 211; Ja IV 460; V 155; VI 492; Vv 72^01 (= paṭimukka); 80^02 (°hatthābharaṇa); Pv II 9^51 (°maṇi-kuṇḍala); Ja IV 183; Vv-a 182.

Āmeṇḍita (or āmeḍita) [Sanskrit āmreḍita fram ā + mreḍ, dialectical] – (neuter) sympathy in °ṁ karoti to show sympathy (? so Morris JPTS 1887, 106) Sv I 228 = Pj II 155 (v.l. at Sv āmeḍita).

Āmo = āma D I 192.

Āmoda [Sanskrit āmoda, from ā + mud] that which pleases; fragrance, perfume Dāṭh V 51.

Āmodanā (feminine) [from ā + mud] rejoicing Dhs 86, 285.

Āmodamāna (adjective) [present participle medium of āmodeti] rejoicing, glad S I 100 (v.l. anu°) = It 66; Vv 64^08 (= pamodamāna Vv-a 278); Ja V 45.

Āmodita [past participle from āmodeti] pleased, satisfied, glad Ja I 17 (V 80); V 45 (°pamodita highly pleased); Miln 346.

Āmodeti [Sanskrit āmodayati, causative of ā + mud] to please, gladden, satisfy Thag 649 (cittaṁ); Ja V 34. – past participle āmodita (q.v.).

Āya [Sanskrit āya; ā + i]

1. coming in, entrance M III 93.

2. tax Ja V 113.

3. income, earning, profit, gain (opposite vaya loss) A IV 282 = 323; Snp 978; Ja I 228; Pj I 38 (in explanation of kāya), 82 (in etymology of āyatana); Pv-a 130.

4. (āyā feminine?) a lucky dice (“the incomer”) Ja VI 281.

-kammika a treasurer Dhp-a I 184.

-kusala clever in earnings Nett 20;

-kṣalla proficiency in money making D III 220 (one of the three kṣallas); Vibh 325;

-pariccāga expediture of one’s income Pv-a 8;

-mukha (literal) entrance, inflow, going in D I 74 (= āgamana-magga Sv 1.78); M II 15; A II 166; (figurative) revenue income, money Pj II 173.

Āyata [Sanskrit āyata, past participle of ā + yam, cf. āyamati]

1. (adjective) outstretched, extended, long, in length (with numeral) D III 73 (ñātikkhaya, prolonged or heavy?); M I 178 (dīghato ā°; tiriyañ ca vitthata); Ja I 77, 273 (tettiṁs’-aṅgulāyato khaggo); III 438; Vv 84^15 (°aṁsa; cf. explained at Vv-a 339); Pj II 447; As 48; Pv-a 152 (dāṭhā fangs; lomā hair), 185 (°vaṭṭa); Saddh 257.

2. (noun) a bow Ja III 438.

-agga having its point (end) stretched forward, i.e. in the future (see āyati) It 15, 52;

-paṇhin having long eye-lashes (one of the signs of a Mahāpurisa) D II 17 = III 143;

-pamha a long eye-lash Thig 384 (= dīghapakhuma Thig-a 250).

Āyataka (adjective) [= āyata]

1. long. extended, prolonged, kept up, lasting Vin II 108 (gītassara); A III 251 (the same); Ja I 362.

2. sudden, abrupt, instrumental °ena abruptly Vin 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 S IV 70. – For full definition of term as seen by the Pāli commentators see Buddhaghosa’s explained at Sv I 124, 125, with which cf. the popular etymology at Pj 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 Sv I 124 as “samosaraṇa”) D III 241, 279 (vimutti°); S II 41, 269; IV 217; V 119f., 318.f.; A III 141 (ariya°); V 61 (abhibh°, q.v.) Snp 406 (rajass° “haunt of passion” = rāgādi-rajassa uppatti-deso Pj II 381); Ja I 80 (raj°). Frequently in phrase araññ° a lonely spot, a spot in the forest Ja I 173; Vv-a 301; Pv-a 42, 54.

2. exertion, doing, working, practice, performance (comprising Buddhaghosa’s definition at Sv I 124 as paññatti), usually –°, viz. kamm° Nidd I 505; Vibh 324, 353; kasiṇ° A V 46f., 60; Paṭis I 28; titth° A I 173, 175; Vibh 145, 367; sipp° (art, craft) D I 51; Nidd II §505; Vibh 324, 353; cf. an° non-exertion, indolence, sluggishness Ja V 121.

3. sphere of perception or sense in general, object of thought, sense-organ and object; relation, order. – Cpd. 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 BMPE introduction lixf. Cpd. 90 note 2; 254f. – Approximately covering this meaning (3) is Buddhaghosa’s definition of āyatana at Sv I 124 as sañjāti and as kāraṇa (origin and cause, i.e. mutually occasioning and conditioning relations or adaptations). See also Nidd II under rūpa for further classifications. – For the above mentioned 12 āyatanāni see the following passages: D II 302f.; III 102, 243; A III 400; V 52; Snp 373 (cf. Pj II 366); Paṭis I 7, 22, 101, 137; II 181, 225, 230; Dhs 1335; Vibh 401f.; Nett 57, 82; Vism 481; Thig-a 49, 285. Of these 6 are mentioned at S I 113, II 3; IV 100, 174f.; It 114; Vibh 135f., 294; Nett 13, 28, 30; Vism 565f. Other sets of 10 at Nett 69; of 4 at D II 112, 156; of 2 at D II 69. – Here also belongs ākāsānañcāyatana- ānañcaññ° etc. (see under ākāsa etc. and sub voce), e.g. at D I 34f., 183; A IV 451f.; Vibh 172, 189, 262f.; Vism 324f. – Unclassified passages: M I 61; II 233; III 32, 216, 273; S I 196; II 6, 8, 24, 72f.; III 228; IV 98; V 426; A I 113, 163, 225; III 17, 27, 82, 426; IV 146, 426; V 30, 321, 351, 359; Nidd I 109, 133, 171, 340; Ja I 381 (paripuṇṇa°); Vibh 412f. (the same).

-uppāda birth of the āyatanas (see above 3) Vin I 185;

-kusala skilled in the ā. M III 63;

-kusalatā skill in the spheres (of sense) D III 212; Dhs 1335;

-ṭṭha founded in the sense-organs Paṭis I 132; II 121.

Āyatanika (adjective) [from āyatana] belonging to the sphere of (some special sense, see āyatana 03) S IV 126 (phass° Niraya and sagga).

Āyati (feminine) [from ā + yam, cf. Sanskrit āyati] “stretching forth”, extension, length (of time), future. Only (?) in accusative āyatiṁ (adverb) in future Vin II 89, 185; III 3; Snp 49; It 115 (Text reads āyati but cf. page 94 where Text āyatiṁ, v.l. āyati); Ja I 89; V 431; Sv I 236.

Āyatika (adjective) [from last] future S I 142.

Āyatikā (feminine) [of āyataka] a tube, waterpipe Vin II 123.

Āyatta [Sanskrit āyatta, past participle of ā + yat].

1. striving, active, ready, exerted Ja V 395 (°mana = ussukkamana commentary).

2. striven after, pursued Ja I 341.

3. dependent on Vism 310 (assāsa-passāsa°); Nett 194; Saddh 477, 605.

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.

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” Vin II 200; D III 209; M I 354; S IV 184; Ja I 491. Besides this in commentaries e.g. Ja III 489 (mukhaṁ āyamituṁ).

Āyasa (adjective) [Sanskrit āyasa, of ayas iron] made of iron S II 182; A III 58; Dhp 345; Ja IV 416; V 81; Vv 84^05 (an°? Cf. the rather strange explained at Vv-a 335).

Āyasakya (neuter) dishonour, disgrace, bad repute A IV 96; Ja V 17; Vv-a 110; usually in phrase °ṁ pāpuṇāti to fall into disgrace Thag 292; Ja II 33 = 271; III 514. [Buddhaghosa on A IV 96 (Mp IV 48) explains it as ayasaka + ya with guṇa of the initial, cf. ārogya].

Āyasmant (adjective) [Sanskrit āyuṣmant, the Pāli 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). It occurs usually in nominative āyasmā and is explained in Nidd by typical formula “piya-vacanaṁ garu°, sagārava-sappaṭissādhivacanaṁ”, e.g. Nidd I 140, 445; Nidd II §130 on various Snp passages (e.g. 814, 1032, 1040, 1061, 1096). – Frequently in all texts, of later passages see Pj II 158; Pv-a 53, 54, 63, 78. – See also āvuso.

Āyāga [ā + yāga of yaj] sacrificial fee, gift; (masculine) recipient of a sacrifice or gift (deyyadhamma) Snp 486 (= deyyadhammānaṁ adhiṭṭhāna-bhūta Pj II 412); Thag 566; Ja VI 205 (°vatthu worthy objact of sacrificial fees).

Āyācaka (adjective/noun) [from ā + yāc] one who begs or prays, petitioner Miln 129.

Āyācati [ā + yāc, cf. BHS āyācate Divy 1.]

1. to request, beg, implore, pray to (accusative) Vin III 127; D I 240; Pv-a 160.

2. to make a vow, to vow, promise A I 88; Ja I 169 = V 472; I 260; II 117. – past participle āyācita (q.v.).

Āyācana (neuter) [from āyācati]

1. asking, exhortation, addressing (technical term in grammar in explanation of imperative) Pj II 43, 176, 412.

2. a vow, prayer A I 88; III 47; Ja I 169 = V 472.

Āyācita [past participle of āyācati] vowed, promised Ja I 169 (°bhattajātaka Name).

Āyāta [past participle of āyāti; cf. BHS āyāta in same meaning at Jm 210] – gone to, undertaken Saddh 407.

Āyāti [ā + yāti of yā] to come on or here, to come near, approach, get into S I 240; Snp 669; Snp page 116 (= gacchati Pj II 463); Ja IV 410; pv II 12^12 (= āgacchati Pv-a 158); Dhp-a I 93 (imperative āyāma let us go). – past participle āyāta.

Āyāna (neuter) [from ā + yā to go] coming, arrival: see āyanā.

Āyāma [from ā + yam, see āyamati]

1. (literal) stretching, stretching out, extension Vin I 349 = Ja 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 (–°): Ja I 7, 49 (°ato tīṇi yojanasatāni, vitthārato aḍḍhatiyāni); III 389; Miln 17 (ratanaṁ soḷasahatthaṁ āyāmena aṭṭhahatthaṁ vitthārena), 282 (ratanaṁ catuhatthāyāmaṁ); Vism 205 (+ vitth°); Pj I 133 (+ vitthāra and parikkhepa); Vv-a 188 (soḷasayojan°), 199 (°vitthārehi), 221 (°ato + vitth°); Pv-a 77 (+ vitth°), 113 (the same + ubbedha); Dhp-a I 17 (saṭṭhi-yojan°).

Āyāsa [cf. Sanskrit āyāsa, etymology?] trouble, sorrow, only negative an° (adjective) peaceful, free from trouble A IV 98; Thag 1008.

Āyu (neuter) [Vedic āyus; Avesta āyu, gradation form of same root as Greek αἰών “æon”, αἰέν always; Latin aevum, Gothic aiws. Old High German ewa, io always; German ewig eternal; Anglo-Saxon āe eternity, ā always (cf. ever and aye)] – life, vitality, duration of life, longevity D III 68, 69, 73, 77; S III 143 (usmā ca); IV 294; A I 155; II 63, 66 (addh°); III 47; IV 76, 139; Snp 694, 1019; It 89; Ja I 197 (dīgh°); Vv 55^05 (cf. Vv-a 247 with its definition of divine life as comprising 36,000,000 years); Vism 229 (length of man’s āyu = 100 years); Dhs 19, 82, 295, 644, 716; Saddh 234, 239, 258. – Long or divine life, dibbaṁ āyu is one of the 10 attributes of ādhipateyya or majesty (see ṭhāna), thus at Vin I 294; D III 146; S IV 275f.; A I 115; III 33; IV 242, 396; Pv II 9^59 (= jīvitaṁ Pv-a 136).

-ūhā see āyūhā;

-kappa duration of life Miln 141; Dhp-a I 250;

-khaya decay of life (cf. jīvita-k-khaya) D I 17 (cf. Sv I 110); III 29;

-pamāṇa span or measure of life time D II 3; A I 213, 267; II 126f.; IV 138, 252f., 261; V 172; Pp 16; Vibh 422f.; Pj II 476;

-pariyanta end of life It 99; Vism 422;

-saṅkhaya exhaustion of life or lifetime Dīp V 102;

-saṅkhāra (usually plural °ā) constituent of life, conditions or properties resulting in life, vital principle D II 106; M I 295f.; S II 266; A IV 311f.; Ud 64; Ja IV 215; Miln 285; Vism 292; Dhp-a I 129; Pv-a 210. Cf. BHS āyuḥ-saṁskāra Divy 203.

Āyuka (–°) (adjective) [from āyu] – being of life; having a life or age A IV 396 (niyat°); Vv-a 196 (yāvatāyukā dibbasampatti divine bliss lasting for a lifetime). Especially frequent in combination with dīgha (long) and appa (short) as dīghāyuka A IV 240; Pv-a 27; appāyuka A IV 247; Pv-a 103; both at Vism 422. In phrase vīsati-vassasahassāyukesu manussesu at the time when men lived 20,000 years D II 5-12 (see Table at D.B. II 6); Dhp-a II 9; Pv-a 135; dasa-vassasahassāyukesu manussesu (10,000 years) Pv-a 73; cattāḷīsa° Dhp-a I 103; catusaṭṭhi-kappāyukā subhakiṇhā Vism 422.

Āyukin (adjective) [from āyu] = āyuka; in appāyukin short lived Vv 41^06.

Āyuta (adjective) [Sanskrit ayuta, past participle of ā + yu, yuvati]

1. connected with, endowed, furnished with Thag 753 (dve pannarasāyuta due to twice fifteen); Snp 301 (nārī-varagaṇ° = °saṁyutta Pj II 320); Pv II 12^04 (nānā-saragaṇ° = °yutta Pv-a 157).

2. seized, conquered, in dur° hard to conquer, invincible Ja VI 271 (= paccatthikehi durāsada commentary).

Āyutta [Sanskrit āyukta; past participle of ā + yuj]

1. yoked, to connected with, full of Pv I 10^14 (tejasāyuta Text, but Pv-a 52 reads °āyutta and explains as samāyutta); Pv-a 157 (= ākiṇṇa of Pv II 12^04).

2. intent upon, devoted to S I 67.

Āyuttaka (adjective/noun) [āyutta + ka] one who is devoted to or entrusted with, a trustee, agent, superintendent, overseer Ja I 230 (°vesa); IV 492; Dhp-a I 101, 103, 180.

Āyudha is the Vedic form of the common Pāli form āvudha weapon, and occurs only spuriously at D I 9 (v.l. āvudha).

Āyuvant (adjective) [from āyu] advanced in years, old, of age Thag 234.

Āyusmant (adjective) [Sanskrit āyuṣmant; see also the regular Pāli form āyasmant] – having life or vitality Pv-a 63 (āyusmāviññāṇa feeling or sense of vitality; is reading correct?).

Āyussa (adjective) [Sanskrit āyuṣya] connected with life, bringing (long) life A III 145 dhamma).

Āyūhaka (adjective) [from āyūhati] keen, eager, active Miln 207 (+ viriyavā).

Āyūhati [ā + y + ūhati with euphonic y, from Vedic ūhati, ūh^01, a gradation of vah (see etymology under vahati). Kern’s etymology on Toev. 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 S I 1 (present participle anāyūhaṁ unstriving), 48; Ja VI 35 (= viriyaṁ karoti commentary), 283 (= vāyamati commentary).

2. to be keen on (with accusative), to cultivate, pursue, do Snp 210 (= karoti Pj II 258); Miln 108 (kammaṁ ūyūhitvā), 214 (kammaṁ āyūhi), 326 (maggaṁ). – past participle āyūhita (q.v.).

Āyūhana (adjective/noun) [from āyūhati]

1. endeavouring, striving, Paṭis I 10f., 32, 52; II 218; Vism 103, 212, 462, 579. feminine āyūhanī Dhs 1059 (“she who toils” translation) = Vibh 361 = Nidd II taṇhā 1. (has āyūhanā).

2. furTherance, pursuit Sv I 64 (bhavassa).

Āyūhā feminine [āyu + ūhā] life, lifetime, only in °pariyosāna at the end of (his) life Pv-a 136, 162; Vv-a 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.

Āyoga [Sanskrit āyoga, of ā + yuj; cf. āyutta]

1. binding, bandage Vin II 135; Vv 33^41; Vv-a 142 (°paṭṭa).

2. yoke Dhs 1061 (avijj°), 1162.

3. ornament, decoration Nidd I 226; Ja III 447 (°vatta, for v.l. °vanta?).

4. occupation, devotion to, pursuit, exertion D I 187; Dhp 185 (= payoga-karaṇa Dhp-a III 238).

5. (technical term) obligation, guarantee(?) Pj II 179. – Cf. sam°.

Ārakatta (neuter) [°ārakāt + tvaṁ] warding off, keeping away, holding aloof, being far from (with genitive); occurring only in popular etymology of Arahant at A IV 145; Dhp-a IV 228; Sv I 146 = Vv-a 105, 106 = Pv-a 7; cf. As 349.

Ārakā (adverb) [Sanskrit ārāt and ārakāt, ablative formation from *āraka, see ārā^02] – far off, far from, away from, also used as preposition with ablative and as adjective plural keeping away from, removed, far Vin II 239 = A IV 202 (saṅghamhā); D I 99, 102 (adjective) 167; M I 280 (adjective) S II 99; IV 43f.; A I 281; It 91; Ja I 272; III 525; V 451; Miln 243; Vv-a 72, 73 (adjective + viratā).

Ārakkha [ā + rakkha] watch, guard, protection, care D II 59; III 289; S IV 97, 175, 195; A II 120; III 38; IV 266, 270, 281 (°sampadā), 322 (the same), 400; V 29f.; Ja I 203; II 326; IV 29 (°purisa); V 212 (°ṭ-ṭhāna, i.e. harem), 374 (°parivāra); Pp 21 (an°), 24; Miln 154; Vism 19 °gocara preventive behaviour, cautiousness); Pj II 476 (°devatā); Pj I 120 (the same), 169; Dhp-a II 146; Pv-a 195; Saddh 357, 365.

Ārakkhika [from ārakkha] a guard, watchman Ja IV 29.

Ārakkheyya see arakkheyya.

[DPL]: has an entry for this spelling: That ought to be guarded against.

Āragga (neuter) [ārā + agga; Sanskrit ārāgra of ārā an awl, a prick] – the point of an awl, the head of certain arrows, having the shape of an awl, or an arrow of that kind (see Abhidh-r-m page 151) A I 65; Snp 625, 631; Dhp 401, 407; Vism 306; Dhp-a II 51; IV 181.

Āracayāracayā [ā + racayā a gerund or ablative formation from ā + *rac, in usual Sanskrit meaning “to produce”, but here as a sound-root for slashing noise, in reduplication for sake of intensification. Altogether problematic] – by means of hammering, slashing or beating (like beating a hide) Snp 673 (gloss ārajayārajayā from ā + *rañj or *raj). – Pj 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 (v.l. āvijjhitvā) āviñjitvā ti attho. – Cf. ārañjita.

Ārañjita [in form = Sanskrit ārañjita, ā + past participle of rañjayati, causative of rañj or raj, but in meaning different. Perhaps to rac (as *racita) to furnish with, prepare, or better still to be regarded as an idiomatic Pāli 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, slashed, torn (perhaps also “beaten”) M 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 spelt araññaka (q.v.). – Vin I 92 (bhikkhū); II 32, 197, 217 (bh.), 265 (bh.); M I 214; A III 100f., 219; IV 21; V 66; Ja III 174 (v.l. a°); Miln 342; Dhp-a II 94 (vihāra).

Āraññakatta (neuter) [abstract from āraññaka, see also araññakatta] – the habit of sequestration or living in solitude M I 214; III 40; A I 38.

Āraññika (adjective) = āraññaka Vin III 15; A I 24; Pp 69; Vism 61, 71 (where defined); Miln 341.

Ārata [Sanskrit ārata, past participle of ā + ram, cf. ārati] leaving off, keeping away from, abstaining Ja IV 372 (= virata); Nidd II §591 (+ virata paṭivirata).

Ārati (feminine) [Sanskrit ārati, ā + ram] leaving off, abstinence Vv 63^09 (= paṭivirati Vv-a 263); in exegetical style occurring in typical combination with virati paṭivirati veramaṇī, e.g. at Nidd II §462; Dhs 299.

Āratta (neuter?) [Sanskrit cf. ārakta, past participle of ā + raj] time, period (original affected, tinted with), only in compound vassāratta the rainy season, Ja IV 444; Dāṭh II 74.

Āraddha (adjective) [past participle of ā + rabh] begun, started, bent on, undertaking, holding on to, resolved, firm A I 148 (āraddhaṁ me viriyaṁ It 30; Pv-a 73 (ṭhapetuṁ began to place), 212 (gantuṁ). Cf. ārādhaka 1.

-citta concentrated of mind, decided, settled D I 176; M I 414; S II 21; Snp 102; Pj II 436. Cf. ārādheti 1;

-viriya (adjective) strenuous, energetic, resolute Vin I 182; D III 252, 268, 282, 285; A I 24; Snp 68, 344; It 71 (opposite hīna-viriya); Nidd II  §131; Paṭis I 171; Thig-a 95. Cf. viriyārambha; feminine abstract °viriyatā M I 19.

[BD]: Viraddho; neglected S 5.51.2.

Ārabbha (indeclinable) [gerund of ārabhati^02 in absolute function; cf. Sanskrit ārabhya meaning since, from]

1. beginning, undertaking etc., in compound °vatthu occasion for making an effort, concern, duty, obligation D III 256 = A IV 334 (eight such occasions enumerated).

2. (with accusative) literally beginning with, taking (into consideration), referring to, concerning, with reference to, about D I 180; A II 27 = It 103 (senāsanaṁ ā.); Snp 972 (upekhaṁ; v.l. ārambha; commentary uppādetvā); Pv I 4^01 (pubbe pete ā.); Dhp-a I 3; II 37; Pv-a 3 (seṭṭhiputta-petaṁ ā.), 16, and passim.

Ārabhati^01 [not with Morris JPTS 1889, 202 from rabh and identical with ārabhati^02, but with Kern, Toev. sub voce identical with Sanskrit ālabhate, ā + labh meaning to seize the sacrificial animal in order to kill it; cf. nirārambha] – to kill, destroy M I 371 (pāṇaṁ).

Ārabhati^02 and Ārabbhati [ā + rabhati, Sanskrit ārabhati and ārambhati, ā + rabh] to begin, start, undertake, attempt S I 156 (ārabbhatha “bestir yourselves”) = Miln 245 = Thag 256 (-bh-); Pp 64 (-bh-); viriyaṁ ārabhati to make an effort, to exert oneself (cf. ārambha) A IV 334. preterit ārabhi Dhp-a II 38 and ārabbhi Pv-a 35. – gerund ārabbha, see seperate – past participle āraddha (q.v.).

Ārambha [Sanskrit ārambha in meaning “beginning”, fr ā + rabh (rambh) cf. ārabhati]

1. attempt, effort, inception of energy (cf. BMPE 13 note 2 and K.S. I 318 giving commentary definition as kicca, karaṇīya, attha, i.e. 1. undertaking and duty, 2. object) S I 76 (mah°); V 66, 104f. (°dhātu); III 338 (the same), 166 (°ja; Text arabbhaja, v.l. ārambhaja to be preferred) = Pp 64; Miln 244; Net 41; As 145. – viriyārambha (cf. āraddha-viriya) zeal, resolution, energy Vin II 197; S IV 175; A I 12, 16.

2. support, ground, object, thing Nett 70f., 107; an° unsupported, independent Snp 743 (= Nibbāna Pj II 507). Cf. also nirambha, upārambha, sārambha.

Ārammaṇa (neuter) [cf. Sanskrit ālambana, lamb, but in meaning confused with rambh] – primary meaning “foundation”, from this applied in the following senses:

1. support, help, footing, expedient, anything to be depended upon as a means of achieving what is desired, i.e. basis of operation, chance Snp 1069 (= ālambana, nissaya, upanissaya Nidd II §132); Pv I 4^01 (yaṁ kiñcārammaṇaṁ katvā); ārammaṇaṁ labhati (+ otāraṁ labhati) to get the chance S 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 Nidd I 429), lust Snp 474 (= paccayā Pj II 410), 945 (= Nidd I 429); Pj I 23; Dhp-a I 288 (sappāy°); Pv-a 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. Cpd. 3 distinguishes a fivefold object, viz. citta, cetasika, pasāda-, and sukhuma-rūpa, paññatti, Nibbāna. See on term especially Cpd. 3, 14; BMPE xlix and 192 note 1. – A I 36; IV 385; Snp 506; Paṭis I 57f., 84 (four ā.); II 97, 118, 143; Dhs 1 (dhamm° object of ideation), 180, 584, 1186 et passivem; Vibh 12, 79, 92, 319, 332 (four); Nett 191 (six); Vism 87f., 375 (°saṅkantika), 430f. (in various sets with reference to various objects), 533; As 48, 127; Vv-a 11, 38. – rūpārammaṇa literally dependence on form, i.e. object of sight, visible form, especially striking appearance, visibility, sight D III 228; S III 53; A I 82; Ja I 304; II 439, 442; Pv-a 265. ārammaṇaṁ karoti to make it an object (of intellection or intention), to make it one’s concern (cf. Pv I 4^01, above 1).

-kusala clever in the objects (of meditation) S III 266;

-paccayatā relation of presentation (i.e. of subject and object) Nett 80.

4. (–°) (adjective) being supported by, depending on, centred in, concentrated upon Pv-a 8 (nissay°), 98 (ek°); Vv-a 119 (buddh° pīti rapture centred in the Buddha).

Āraha^01 (adjective) metri causā for araha deserving Ja VI 164.

Āraha^02 (neuter) only in plural gihīnaṁ ārahāni, things proper to laymen, D III 163

Ārā^01 (feminine) [Sanskrit ārā; °el “pointed”, as in Old High German āla = German ahle, Anglo-Saxon āel = E awl; Old-Icelandic alr] an awl; see cf. āragga. Perhaps a derivative of ārā is āḷakā (q.v.).

Ārā^02 (indeclinable) [Vedic ārād, ablative as adverb; originally a root derived from *ara remoteness, as in Sanskrit araṇa foreign and araṇya solitude q.v. under araṇa^01 and arañña] – far from, remote (from) (adverb as well as preposition with ablative) Snp 156 (pamādamhā), 736; Dhp 253 (āsavakkhayā; Dhp-a III 377 explains by dūragata); Ja II 449 (jhānabhūmiyā; = dūre ṭhita commentary); V 78 (saṁyame; = dūrato commentary). See also ārakā.

-cāra [in this combination by Kern, Toev. sub voce unecessarily explained as ārā = ārya; cf. similar phrases under ārakā] a life remote (from evil) A IV 389;

-cārin living far from evil leading a virtuous life D I 4; M I 179; III 33; A III 216, 348; IV 249; V 138, 205; Sv I 72 (= abrahmacariyato 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 Vin I 70 (an° one who fails); M I 491; II 197 = A I 69 = Miln 243; S V 19; A V 329 (in correlation with āraddhaviriya).

2. pleasing propitiating Miln 227; Vv-a 220 (°ikā feminine).

Ārādhana (neuter) and °ā (feminine) (either from ā + rādh or ā + rabh, cf. ārādhaka – satisfying, accomplishing; satisfaction, accomplishment D II 287 (opposite virādhanā failure); M I 479; II 199; A V 211f.; Ja IV 427.

Ārādhanīya (adjective) [gerundive from ārādheti] to be attained, to be won; successful Vin I 70 (an°); Ja II 233 (dur°).

Ārādhita [past participle of ārādheti; Sanskrit ārādhita, but BHS ārāgita, e.g. Divy 131, 233] – pleased Saddh 510.

Ārādheti [causative of ā + rādh, in meaning 2 confused with ārabhati. In BHS strangely distorted to ārāgayati; frequent in Divy as well as Avś]

1. to please, win favour, propitiate, convince Ja I 337 (dārake), 421, 452; II 72 (manusse); IV 274 (for ābhirādheti Text); Vism 73 (ārādhayanto Nāthassa vana-vāsena mānasaṁ); Dhp-a II 71; Dāṭh III 93 (ārādhayi sabbajanaṁ); Miln 352. In older literature only in phrase cittaṁ ārādheti to please one’s heart, to gladden, win over, propitiate D I 118f., 175 (but cf. āraddha-citta to ārabhati); M I 85, 341; S II 107; V 109; Ja II 372; Miln 25.

2. to attain, accomplish, fulfill, succeed S V 23 (maggaṁ), 82, 180, 294; It III (v.l. ārām°); Snp 488 = 509. Cf. ārādhaka 1. – past participle ārādhita (q.v.). – See also parābhetvā.

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) S I 235; IV 389f. (bhav°, upādān°); A I 35, 37, 130; II 28 (bhāvan°); It 82 (dhamm°); Snp 327 (the same.; explained by Pj II 333 as rati and “dhamme ārāmo assā ti”); Pp 53 (samagg°); Vibh 351.

2. a pleasure-ground, park, garden (literal sport, sporting); classified at Vin III 49 as pupph° and phal° a park with flowers or with fruit (i.e. orchard), definition at Dhp-a 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. Vin II 109; D I 106; Dhp 188; Vv 79^05 (amb° garden of mangoes); Vv-a 305 (the same); Pv II 7^08 (plural ārāmāni = ārāmūpavanāni Pv-a 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 Ja I 92-94) D I 178; Vin IV 69; others less frequently mentioned are e.g. the park of Ambapālī (Vin I 233); of Mallikā (D I 178), etc. – Vin I 39, 140, 283, 291; II 170; III 6, 45, 162; IV 85; A II 176; Dīp V 18.

-pāla keeper of a park or orchard, gardener Vin II 109; Vv-a 288;

-ropa, °ropana planter, planting of pleasure groves S I 33; Pv-a 151;

-vatthu the site of an ārāma Vin I 140; II 170; III 50, 90.

Ārāmatā (feminine) [abstract from ārāma 1] pleasure, satisfaction A II 28; III 116; Vibh 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 Vin I 207f.; II 177 (and °pesaka), 211; III 24; IV 40; V 204; A II 78 (°samaṇuddesa); III 109 (the same), 275 (°pesaka); Ja I 38 (°kicca) Vism 74 (°samaṇuddesa). – feminine ārāmakiṇī a female attendant or visitor of an ārāma Vin I 208.

Ārāmikinī (feminine) see ārāmika.

Ārāva [cf. Sanskrit ārāva, from ā + ru] cry, sound, noise Dāṭh IV 46.

Āriya in anāriya at Snp 815 is metri causā for anariya (q.v.).

Āruṇṇa (neuter) [originally past participle of ā + rud] weeping, crying, lamenting Miln 357.

Āruppa (noun and adjective) [from arūpa as ā (= a^02) – *rūpya] formless, incorporeal; neuter formless existence D III 275; M I 410, cf. 472; III 163; S I 131 (°ṭṭhāyin); II 123; A IV 316; It 61; Snp 754; Ja I 406; Dhs 1385 (cf. BMPE 57); Vism 338; Sv I 224; Pj II 488, 508; Saddh 5, 10; the four: Vism III, 326f.

Āruhati [ā + ruh] to climb, ascend, go up or on to Snp 1014 (preterit āruhaṁ); Saddh 188; gerund āruhitvā Snp 321 and āruyha Ja VI 452; Snp 139 (v.l. abhiruyha); It 71. causative āropeti (q.v.).

Ārūgya see ārogya.

Ārūḷha [past participle of āruhati]

1. ascended, mounted, gone up, gone on to IV 137; Ja VI 452 (Text āruḷha); Vism 135 (nekkhamma-paṭipadaṁ an°); Vv-a 64 (magga°); Pv-a 47 (°nāva), 56 (hatthi°).

2. come about, effected, made, done Pv-a 2, 144 (cf. BHS pratijñām ārūḍha having taken a vow Divy 26).

3. (of an ornament) put on (to), arrayed Ja VI 153, 488.

Ārūha see āroha.

Ārogatā (feminine) [abstract from ā + roga + tā] freedom from illness, health Miln 341.

Ārogya (neuter) [abstract from aroga, i.e. + ā (= a^02) + roga + ya] absence of illness, health D I 11; III 220 (°mada), 235 (°sampadā); M I 451 (Text ārūgya, v.l. ārogya), 508, 509; S II 109; A I 146 (°mada); II 143; III 72; V 135f.; Snp 749, 257 = Dhp 204 = Ja III 196; Nidd I 160; Vism 77 (°mada pride of health); Pv-a 129, 198; Saddh 234.

Ārocāpana (neuter) [from ārocāpeti, causative of āroceti] announcement Dhp-a II 167.

Ārocāpeti (causative II of āroceti) to make some one announce, to let somebody know, usually in phrase kālaṁ ā. Snp page 111; Ja I 115, 125; Dhp-a II 89; Pv-a 141.

Ārocita [past participle of āroceti] announced, called Vin II 213 (kāla).

Āroceti [ā + roceti, causative of ruc; cf. BHS ārocayati Avś I 9 etc.] – to relate, to tell, announce, speak to, address D I 109, 224; Pv II 8^09 (preterit, ārocayi); Pv-a 4, 13 (aññamaññaṁ anārocetvā not speaking to each other), 81, 274 and passim. – past participle ārocita; causative II ārocāpeti (q.v.).

Ārodana (neuter) [from ā + rud, cf. āruṇṇa] crying, lamenting A III 268f.; Ja I 34; Dhp-a I 184; II 100.

Āropana (neuter) [from āropeti] “putting onto”, impaling Miln 197 (sūl°), 290 (the same).

Āropita [past participle of āropeti]

1. produced, come forward, set up Pv-a 2.

2. effected, made S III 12; Pv-a 92, 257.

3. put on (to a stake), impaled Pv-a 220 (= āvuta).

Āropeti [causative of āruhati].

1. to make ascend, to lead up to (with accusative) Pv-a 76 (pāsādaṁ), 160 (the same)

2. to put on, take up to (with accusative or locative) Pv II 9^02 (yakkhaṁ yānaṁ āropayitvāna); Pv-a 62 (sarīraṁ citakaṁ ā.), 100 (bhaṇḍaṁ sakaṭesu ā.).

3. to put on, commit to the care of, entrust, give over to (with locative) Ja I 227; Pv-a 154 (rajjaṁ amaccesu ā.).

4. to bring about, get ready, make Pv-a 73, 257 (saṅgahaṁ ā. make a collection); Pj II 51, 142.

5. to exhibit, tell, show, give S I 160 (ovādaṁ); Miln 176 (dosaṁ); Dhp-a II 75 (the same)

6. vādaṁ āropeti to refute a person, to get the better of (genitive) Vin I 60; M II 122; S I 160. – past participle āropita (q.v.).

Āroha (–°) [from ā + ruh]

1. climbing up, growth, increase, extent, in compound °pariṇāha length and circumference S II 206; A I 288; II 250; IV 397; V 19; Ja III 192; V 299; VI 20; Vibh 345 (°māna + pariṇāha-māna); Pj II 382.

2. one who has climbed up, mounted on, a rider, usually in compound ass° and hatth° horse-rider and elephant rider S IV 310; A 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; ascent Ja I 70; VI 488; Miln 352; Vism 244; Pv-a 74.

Ālaka-manda [ālaya°?] at Vin II 152 is of uncertain reading and meaning (“open to view”? or “not having pegs” = āḷaka?) vv.ll. āḷakamanta and ālakamandāra; Buddhaghosa at Sp 1219 explains āḷakamandā ti ekaṅgaṇā manussābhikiṇṇā, i.e. full of a crowd of people, Childers quotes ālakamandā as “the city of Kuvera” (cf. Sanskrit alakā).

Ālaggeti [ā + causative of lag] to (make) hang onto (locative), to stick on, fasten to Vin II 110 (pattaṁ veḷagge ālaggetvā).

Ālapati [ā + lapati] to address S I 177, 212; Ja V 201; Pj II 42, 347, 383, 394 (= āmantayi of Snp 997), 487 ( avhayati); Pv-a 11, 13, 33, 69.

Ālapana (neuter) and °ā (feminine) [from ā + lap] talking to, addressing conversation Vin III 73 (with reference to exclamation “ambho”); Ja V 253 (°ā); Vism 23 (°ā); Pj II 396; Pv-a 131 (re ti ā.).

Ālapanatā (feminine) [abstract from ālapana] speaking to, conversing with, conversation M I 331) (an°).

Ālamba [Sanskrit ālamba, ā + lamb] anything to hang on, support S I 53 (an° without support); Snp 173 (the same + appatiṭṭha); Ja III 396; Miln 343; Saddh 245, 463.

Ālambati [ā + lamb] to hang on to or up, to take hold of, to fasten to Vin I 28, Ja I 57; VI 192; Vv 84^48; Thig-a 34. – ālambeti the same Vv-a 32.

Ālambana (adjective/noun) [from ā + lamb, cf. ālamba] (adjective) hanging down from, hanging up Ja III 396; IV 457; Pj II 214. – (neuter) support, balustrade (or screen?) Vin II 117, 152 (°bāha) Miln 126.

Ālambara and Āḷambara (neuter) [Sanskrit āḍambara] a drum Vin I 15 (-l-); Ja II 344 (-ḷ-); V 390 (-l-); Vv 54^18 (-ḷ-).

Ālaya (masculine and neuter) [cf. Sanskrit ālaya, ā + lī, līyate, cf. allīna and allīyati, also nirālaya]

1. originally roosting place, perch, i.e. abode settling place, house Ja I 10 (geh°); Miln 213; Dhp-a II 162 (an° = anoka), 170 (= oka).

2. “hanging on”, attachment, desire, clinging, lust S I 136 = Vin I 4 (°rāma “devoted to the things to which it clings” K.S. I 171); Vin III 20, 111; S IV 372 (an°); V 421f. (the same); A II 34, 131 (°rāma); III 35; It 88; Snp 177 (kām° = kāmesu taṇhā-diṭṭhi-vasena duvidho ālayo Pj II 216), 535 (+ āsavāni), 635; Nett 121, 123 (°samugghāta); Vism 293 (the same), 497; Miln 203 (Buddhālayaṁ akāsi?); Dhp-a I 121; IV 186 (= taṇhā); Pj II 468 (= anoka of Snp 366).

3. pretence, pretext, feint [cf. BHS ālaya Mvu III 314] Ja I 157 (gilān°), 438; III 533 (mat°); IV 37 (gabbhinī); VI 20, 262 (gilān°).

-rāmā [BD]: dwelling on delight,

-rāmā, [DPL]: delighting in lusts,

-ratā dwelling on pleasure,

-samuditā dwelling on pleasantries.

Ālayati for meanings see allīyati.

Ālassa (neuter) [Derived from alasa] sloth, idleness, laziness S I 43; D III 182; A IV 59; V 136; Saddh 567. Spelling also ālasya S I 43 (v.l.); Vibh 352; Miln 289, and ālasiya Ja I 427; Sv I 310; Dhp-a I 299; Vv-a 43.

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 Ja I 415; IV 308; Dhp-a I 126 (-ḷ-) where all mss have āḷāhana, perhaps correctly.

Āli^01 (masculine or feminine?) [Sanskrit āḷi] a certain kind of fish Ja V 405.

Āli^02 and Āḷi (feminine) [Sanskrit ālī] a dike, embankment Vin II 256; M III 96; A II 166 (°pabbheda); III 28; Ja I 336; III 533, 334.

Ālika in saccālika at S IV 306 is saccalika distortion of truth, falsehood S IV 306.

Ālikhati [ā + likhati] to draw, delineate, copy in writing or drawing Ja I 71; Miln 51.

Āliṅga [ā + liṅg] a small drum Ja V 156 (suvaṇṇ°-tala).

Āliṅgati [ā + liṅg] to embrace, enfold D I 230; III 73; Ja I 281; IV 21, 316, 438; V 8; Miln 7; Dhp-a I 101: Vv-a 260.

Ālitta [past participle of ālimpati; Sanskrit ālipta] besmeared, stained Thag 737.

Ālinda (and Āḷinda) [Sanskrit alinda] a terrace or verandah before the house door Vin I 248; II 153; D I 89; M II 119; S IV 290 (-ḷ-); A V 65 (-ḷ-); Ja VI 429; Sv I 252; Dhp-a I 26; IV 196; Pj II 55 (°ka-vāsin; v.l. alindaka); Mhv 35, 3. As ālindaka at Ja III 283.

Ālippati passive of ālimpeti (q.v.).

Ālimpana (neuter) [for āḷimp° = Sanskrit ādīpana, see ālimpeti^02] conflagration, burning, flame Miln 43.

Ālimpita [past participle of ālimpeti^02] ignited, literally A IV 102 (v.l. ālepita).

Ālimpeti^01 [Sanskrit ālimpayati or ālepayati. ā + lip or limp] to smear, anoint Vin II 107; S IV 177 (vaṇaṁ). – causative II ālimpāpeti Vin IV 316. – passive ālimpīyati Miln 74 and ālippati Dhp-a IV 166 (v.l. for lippati). – past participle ālitta (q.v.).

Ālimpeti^02 [for Sanskrit ādīpayati, with change of d to l rather than ḷ and substitution of limp for ḷīp after analogy of roots in °mp, like lup > lump, lip > limp] – to kindle, ignite, set fire to Vin II 138 (dāyo ālimpetabbo); III 85; D II 163 (citakaṁ); A I 257; Dhp-a I 177 (āvāsaṁ read āvāpaṁ), 225; Pv-a 62 (kaṭṭhāni). – past participle ālimpita (q.v.).

Ālu (neuter) [Sanskrit ālu and °ka; cognate with Latin ālum and alium, see Walde Latin Wtb. under alium] – a bulbous plant, Radix globosa esculenta or amorphophallus (Kern), Arum campanulatum (Hardy) Ja IV 371 = VI 578; IV 373.

Āluka^01 = ālu Ja IV 46 (commentary for ālupa).

Āluka^02 (adjective) [etymology?] susceptible to, longing for, affected with (–°) Vin I 288 (sīt°); Sv I 198 (the same); Ja II 278 (taṇh° greedy).

Ālupa (neuter) [etymology? Kern, Toev. sub voce suggests ālu-a > ālupa = āluka the edible root of Amorphophallus Campanulatus Ja IV 46 (= āluka-kaṇḍa commentary). The form āluva occurs at Ap 237.

Ālumpakāra [reading not sure, to ālumpati or ālopa] – breaking off, falling off (?) or forming into bits(?) Dhp-a II 55 (°gūtha).

Ālumpati [ā + lup or lump, cf. ālopa] to pull out, break off M I 324.

Āluḷa (adjective) [from ā + luḷ] being in motion, confusion or agitation, disturbed, agitated Ja VI 431.

Āluḷati [ā + luḷ; Sanskrit ālolati, cf. also Pāli āloḷeti] to move here and there, present participle medium āluḷamāna agitated, whirling about Dhp-a IV 47 (Text ālūl°; v.l. āḷul°) confuse As 375. causative āluḷeti to set in motion, agitate, confound Ja II 9, 33. – past participle āluḷita (q.v.).

Āluḷita [past participle of āluḷeti] agitated, confused Ja II 101; Miln 397 (+ khalita).

Ālepa [cf. Sanskrit ālepa, of ā + lip] ointment, salve, liniment Vin I 274; Miln 74; As 249.

Ālepana (neuter) [from ā + lip] anointing, application of salve D I 7 (mukkh°).

Āloka [ā + lok, Sanskrit āloka] seeing, sight (object and subject), i.e.

1. sight, view, look S IV 128 = Snp 763; A III 236 (āloke nikkhitta laid before one’s eye). anāloka without sight, blind Miln 296 (andha + a.).

2. light A I 164 (tamo vigato ā. uppanno) = It 100 (vihato); A II 139 (four lights, i.e. canda°, suriya°, agg°, paññ°, of the moon, sun, fire and wisdom); Ja II 34; Dhs 617 (opposite andhakāra); Vv-a 51 (dīp°).

3. (clear) sight, power of observation, intuition, in combination with vijjā knowledge D II 33 = S II 7 = 105, cf. Paṭis II 150f. (obhāsaṭṭhena, Spk II 22 on II 7).

4. splendour Vv-a 53; DvA 71.

-kara making light, bringing light, name light-bringer It 108;

-karaṇa making light, illumining It 108;

-da giving light or insight Thag 3;

-dassana seeing light, i.e. perceiving Thag 422;

-pharaṇa diffusing light or diffusion of light Vibh 334; Nett 89;

-bahula good in sight, figurative full of foresight A III 432;

-bhūta light Ja VI 459;

-saññā consciousness or faculty of sight or perception D III 223; A II 45; III 93

-saññin conscious of sight, i.e. susceptible to sight or insight D III 49; M III 3; A II 211; III 92, 323; IV 437; V 207; Pp 69;

-sandhi “break for the light”, a slit to look through, an opening, a crack or casement Vin I 48 = II 209 = 218; II 172; III 65; IV 47; Ja IV 310; Pv-a 24.

Ālokana (neuter) [from ā + lok] looking at, regarding Sv I 194.

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 D I 70 = e.g. A II 104, 106, 210; Pp 44, 45, 50; Vism 19; Vv-a 6; Sv I 193 (ālokitaṁ purato pekkhanaṁ vil° anudisā p.).

Āloketar [agent noun to āloketi] one who looks forward or before, a beholder Sv I 194 (opposite viloketar).

Āloketi [Sanskrit ālokayati, ā + lok] to look before, look at, regard, see Sv I 193, 194. – past participle ālokita (q.v.).

Ālopa [ā + lup, cf. ālumpati; BHS ālopa, e.g. Avś I 173, 341; Divy 290, 481] – a piece (cut off), a bit (of food) morsel, especially bits of food gathered by bhikkhus D I 5 = A V 206; III 176; A II 209; III 304; IV 318; Thag 1055; It 18; Pv II 1^07; Pp 58; Miln 231, 406; Vism 106; Sv I 80 (= vilopa-karaṇaṁ).

Ālopati [ālopeti? ā + lopeti, causative of ālumpati] to break in, plunder, violate Thag 743.

Ālopika (adjective) [ālopa + ika] getting or having, or consisting of pieces (of food) A I 295; II 206; Pp 55.

Āloḷa [from ā + luḷ, cf. āluḷati and āloḷeti] confusion, uproar, agitation Dhp-a I 38.

Āloḷī (feminine) [a + luḷ] that which is stirred up, mud, in compound sītāloḷī mud or loam from the furrow adhering to the plough Vin I 206.

Āloḷeti [causative of āluḷati, cf. āluḷeti] to confuse, mix, shake together, jumble S I 175; Ja II 272, 363; IV 333; VI 331; Vism 105.

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-a I 288; or (perhaps also for piece of bone, fishbone) in making up a comb Vv-a 349 (°sandhāpana = combined how Hardy got the meaning of “alum” in Index to Vv-a is incomprehensible).

2. a peg, spike, stake or post (to tie an elephant to, cf. ālāna). Cp II 1, 3.

Āḷamba = āḷambara Vv 18^09 = 50^24. See ālambara.

Āḷavaka (and Āḷavika) (adjective/noun) [= āṭavika] dwelling in forests, a forest-dweller S II 235. as proper name at Vism 208.

Āḷādvāraka (adjective) at Ja V 81, 82 is corrupt and should with v.l. perhaps better be read advāraka without doors. Cf. Kern, Toev. 29 (ālāraka?). Ja V 81 has āḷāraka only.

Āḷāra (adjective) [= aḷāra or uḷāra or = Sanskrit arāla?] thick, massed, dense or crooked, arched (?), only in compound °pamha with thick eyelashes Vv 64^11 (= gopakhuma Vv-a 279); Pv III 3^05 (= vellita-dīgha-nīla-pamukha). Cf. alāra.

Āḷārika and Āḷāriya (adjective/noun) [Sanskrit ārālika, of uncertain etymology] a cook D I 51 (= bhattakāraka Sv I 157); Ja V 296 (= bhattakāraka commentary); 307; VI 276 (°iya, commentary °ika = sūpika); Miln 331.

Āḷāhana (neuter) [from ā + ḍah or dah, see dahati^02] a place of cremation, cemetery D I 55; Ja I 287 (here meaning the funereal fire) 402; III 505; Pv II 12^02; Vism 76; Miln 350; Sv I 166; Dhp-a I 26; III 276; Pv-a 92, 161, 163 (= sarīrassa daḍḍha-ṭṭhāna). – Note: For āḷāhana in meaning “peg, stake” see ālāna.

Āḷika at A III 352, 384 (an°) is preferably to be read āḷhika, see āḷhaka.

Āḷha (neuter) = āḷhaka; only at A III 52 (udak°), where perhaps better with v.l. to be read as āḷhaka. The the same passage at A 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 Pj II 476 as follows: “cattāro patthā āḷhakāni doṇaṁ etc.” – udakāḷhaka S V 400; A II 55 = III 337; Vv-a 155. – In other connections at Ja I 419 (aḍḍh°); III 541 (mitaṁ āḷhakena = dhañña-māpaka-kammaṁ kataṁ commentary); Miln 229 (patt°); Dhp-a III 367 (aḍḍh°).

-thālikā a bowl of the capacity of an āḷhaka Vin I 240; A III 369; Dhp-a III 370 (v.l. bhatta-thālikā).

Āḷhiya (and Āḷhika) (adjective) [from °āḷha, Sanskrit āḍhya, originally possessing grain, rich in grain, i.e. wealth; semantically cf. dhañña^02] – rich, happy, fortunate; only in negative anāḷhiya poor, unlucky, miserable M I 450; II 178 (+ daḷidda); A III 352f. (so read with v.l. °āḷhika for Text °āḷika; combined with daḷidda; v.l. anaddhika); Ja V 96, 97 (+ daḷidda; commentary na āḷhika).

Āvajati [ā + vajati, vraj]

1. to go into, to or towards Ja III 434; IV 49, 107.

2. to return, come back Ja V 24, 479.

Āvajjati [not with Senart Mvu 377 = ava + dhyā, but = Sanskrit āvṛṇakti ā + vṛj, with present active āvajjeti = Sanskrit āvarjayati]

1. to reflect upon, notice, take in, advert to, catch (a sound), listen Ja I 81; II 423; V 3; Miln 106.

2. to remove, upset (a vessel), pour out Vin I 286 (kumbhiṁ); Ja II 102 (gloss āsiñcati). – causative āvajjeti (q.v.).

Āvajjana (neuter) [from āvajjati, cf. BHS āvarjana in different meaning] – turning to, paying attention, apprehending; adverting the mind – See discussion of term at Cpd. 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 PtsC. 221 note 4 (on Kv 380 which has āvaṭṭanā), 282 note 2 (on Kv 491 āvaṭṭanā). – Paṭis II 5, 120; Ja II 243; Vibh 320; Miln 102f.; Vism 432; Sv I 271.

Āvajjita [past participle of āvajjeti cf. BHS āvarjita, e.g. Divy 171; Jtm 221] – bent, turned to, inclined; noticed, observed Miln 297; Vism 432 (citta); Saddh 433.

Āvajjitatta (neuter) [abstract from āvajjita] inclination of mind, observation, paying attention Paṭis II 27f.

Āvajjeti [causative of āvajjati]

1. to turn over, incline, bend M III 96; Ja IV 56 (so read for āvijjhanto); Sv I 10 (kāyaṁ).

2. to incline (the mind); observe, reflect, muse, think, heed, listen for. According to Cpd. 227 often paraphrased in commentary by pariṇāmeti. – Ja I 69, 74, 81, 89, 108, 200; Miln 297; Dhp-a II 96; Pv-a 181 (= manasikaroti).

3. to cause to yield A III 27 (perhaps better āvaṭṭ°). past participle āvajjita (q.v.).

Āvaṭa [Sanskrit āvṛta, past participle of ā + vṛ] covered, veiled, shut off against, prohibited D I 97, 246; M I 381 (°dvāra); Ja VI 267. – anāvaṭa uncovered, unveiled, exposed, open D I 137 (°dvāra); III 191 (°dvāratā); S I 55; Ja V 213; Pv III 6^04; Miln 283. Cf. āvuta^02 and vy°.

Āvaṭṭa (adjective/noun) [Sanskrit āvarta, ā + vṛt]

1. turning round, winding, twisting M I 382; S I 32 (dvi-r-ā° turning twice); Ja II 217; Pj II 439 (°gaṅgā).

2. turned, brought round, changed, enticed M I 381; Dhp-a II 153.

3. an eddy, whirlpool, vortex M I 461 = A II 123 (°bhaya); Miln 122, 196, 377.

4. circumference Ja V 337; Dāṭh V 24; Dhp-a III 184.

Āvaṭṭati [= āvattati] in phrase ā. vivaṭṭati to turn forward and backward Vism 504.

Āvaṭṭana (neuter) [from ā + vṛt, cf. āvaṭṭa 2 and āvaṭṭanin] turning, twisting; enticement, snare, temptation Ja III 494; Dhp-a II 153.

Āvaṭṭanā (feminine) [most likely for āvajjana. q.v. and see also PtsC. 221, 282] – turning to (of the mind), adverting, apprehending Kv 380, 491.

Āvaṭṭanin (adjective) [from āvaṭṭana] turning (away or towards), changing, tempting, enticing M I 375, 381; A II 190; Ja II 330 = IV 471; Sv I 250. – Cf. etymologically the same, but semantically different āvattanin.

Āvaṭṭin (adjective/noun) [from āvaṭṭa instead of āvaṭṭana] only at M I 91 in negative an° not enticed by (locative), i.e. kāmesu. Cf. āvattin.

Āvaṭṭeti [ā + vatteti, causative of vṛt, cf. BHS āvartayati to employ spells Divy 438] – to turn round, entice, change, convert, bring or win over M I 375, 381, 383, 505; A III 27; Sv I 272.

Āvatta^01 (adjective) [past participle of āvattati] gone away to, fallen back to, in phrase hīnāy’āvatta (see same phrase under āvattati) M I 460; S II 50; Ja I 206.

Āvatta^02 (neuter) [Sanskrit āvarta, of ā + vṛt, cf. āvaṭṭa] winding, turn, bent Ja I 70 (in a river); Nett 81 (v.l. āvaṭṭa°), 105 (°hārasampāta).

Āvattaka (adjective) [āvatta + ka] turning, in dakkhiṇ° turning to the right, dextrorsal D II 18; cf. dakkhiṇāvatta at Sv I 259.

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 Vin I 17; M I 460; S II 231; IV 191; Snp page 92 (= osakkati Pj II 423); Ud 21; Pp 66; Miln 246. past participle āvatta (q.v.). Cf. āvaṭṭati.

Āvattana (adjective/noun) [Sanskrit āvartana] turning; turn, return Nett 113; Miln 251.

Āvattanin (adjective) [from āvattana] turning round or back Thag 16 (cf. āvaṭṭanin).

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 D I 156; III 132; S V 346, 357, 376, 406; M I 91; Sv I 313.

Āvatthika (adjective) [ā + vatthika] befitting, original, inherent (one of the 4 kinds of nomenclature) Vism 210 = Pj I 107.

Āvapati [a + vap] to give away, to offer, to deposit as a pledge Miln 279.

Āvapana (neuter) [from āvapati] sowing, dispersing, offering, depositing, scattering Ja I 321.

Āvara (adjective) [from ā + vṛ] obstructing, keeping off from Ja V 325 (so to be read in ariya-magg-āvara).

Āvaraṇa (adjective/noun) [from ā + vṛ, cf. āvarati; BHS āvaraṇa in pañcāvaraṇāni Divy 378] – shutting off, barring out, withstanding; neuter hindrance, obstruction, bar Vin I 84 (°ṁ karoti to prohibit, hinder); II 262 (the same); D I 246 (synonym of pañca nīvaraṇāni); S V 93f.; A III 63; Ja I 78 (an°); V 412 (nadiṁ °ena bandhāpeti to obstruct or dam off the river); Snp 66 (pahāya pañcāvaraṇāni cetaso, cf. Nidd II §379), 1005 (an°-dassāviṇ); Paṭis I 131f.; II 158 (an°); Pp 13; Dhs 1059, 1136; Vibh 341, 342; Miln 21 (dur° hard to withstand or oppose). – dant° “screen of the teeth”, lip Ja IV 188; VI 590.

Āvaraṇatā (feminine) [abstract from āvaraṇa] keeping away from, withholding from A III 436.

Āvaraṇīya (adjective) [gerundive from āvarati], M I 273; an° not to be obstructed, impossible to obstruct M III 3; Miln 157.

Āvarati [ā + vṛ, cf. āvuṇāti] to shut out from (ablative), hold back from, refuse, withhold, obstruct M I 380 (dvāraṁ); Snp 922 (potential °aye, cf. Nidd I 368); Sv I 235 (dvāraṁ); Dīp I 38. – past participle āvaṭa and āvuta^02 (q.v.).

Āvalī (feminine) [cf. Sanskrit āvalī and see valī] a row, range Ja V 69; Sv I 140.

Āvasati [ā + vas] to live at or in, to inhabit, reside, stay M II 72; S I 42; Snp 43, 805, 1134; Nidd I 123, 127; Nidd II §133; Ja VI 317. – past participle āvuttha (q.v.).

Āvasatha [Sanskrit āvasatha, from ā + vas] dwelling-place, habitation; abode, house, dwelling Vin I 226 (°āgāra resting-house); IV 304 (= kavāṭabaddha); S I 94, 229; IV 329; Snp 287, 672; Ja IV 396; VI 425; Pp 51; Miln 279.

Āvaha (adjective) (–°) [from ā + vah] bringing, going, causing Pv II 9^24 (sukh°); Vv 22^11 (the same); Dāṭh II 37; Pv-a 86 (upakār°), 116 (anatth°); Saddh 15, 98, 206.

Āvahati [ā + vahati] to bring, cause, entail, give S I 42 = Snp 181, 182 (āvahāti sukhaṁ metri causā ); Ja III 169; V 80; Snp 823; Nidd I 302; Pv-a 6. – passive āvuyhati Vv-a 237 (present participle °amāna).

Āvahana (adjective) (–°) [= āvaha] bringing, causing Thag, 519; Snp 256.

Āvahanaka (adjective/noun) [= āvahana] one who brings Vv-a 114 (sukhassa).

Āva (misery, misfortune) see avā.

Āvāṭa [etymology?] a hole dug in the ground, a pit, a well D I 142 (yaññ°); Ja I 99, 264; II 406; III 286; IV 46 (caturassa); VI 10; Dhp-a I 223; Vv-a 63; Pv-a 225.

Āvāpa [if correct, from ā + vā^02 to blow with causative – Cf. JRAS 1898, pp. 750f,] – a potter’s furnace Dhp-a I 177 (read for āvāsa?), 178.

Āvāra [Sanskrit āvāra, from ā + vṛ] warding off, protection, guard Ja 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, S IV 298; Nett 99.

Āvāsa [Sanskrit āvāsa; ā + vas] sojourn, stay, dwelling, living; dwelling-place, residence Vin I 92; D III 234; S IV 91; A II 68, 168; III 46, 262; Snp 406; Dhp 73 (cf. Dhp-a II 77); Nidd I 128; Ja VI 105; Dhs 1122; Pp 15, 19, 57; Pj I 40; Dhp-a I 177 (āvāsaṁ ālimpeti: read āvāpaṁ); Pv-a 13, 14, 36; Vv-a 113; Saddh 247. – anāvāsa (noun and adjective) uninhabited, without a home; an uninhabited place A IV 345; Ja II 77; Pv II 3^33; Pv-a 80 (= anāgāra); Vv-a 46.

-kappa the practice of (holding Uposatha in different) residence (within the same boundary) Vin II 294, 300, 306; Dīp IV 47, cf. V 18;

-palibodha the obstruction of having a home (in set of 10 Pālibodhas) Pj 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) Vin I 128f.; II 15, 170; III 65; V 203f.; M I 473; A I 236; III 261f., 366; Ja IV 310; Pv IV 8^04 (= nibaddha-vasanaka Pv-a 267).

Āvāha [ā + vah] taking in marriage, literally carrying away to oneself, marriage D I 99; Ja VI 363; Pj II 273, 448; Dhp-a IV 7. Often in compound ā° vivāha(ka) literally leading to (one’s home) and leading away (from the bride’s home), wedding feast D III 183 (°ka); Ja I 452; Vv-a 109, 157. (v.l. °ka).

Āvāhana (neuter) [ā + vāhana, of vah]

1. = āvāha, i.e. marriage, taking a wife D I 11 (= āvāha-karaṇa Sv I 96).

2. “getting up, bringing together”, i.e. a mass, a group or formation, in senā° a contingent of an army Ja IV 91.

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 A V 350, 353; Pv II 7^16 = Dhp-a IV 21 (āvī v.l.), explained at Pv-a 103 by pakāsanaṁ paresaṁ pākaṭavasana. Otherwise in following compounds (with kar and bhū):

-kamma making clear, evidence, explanation Vin II 88; III 24; Pp 19, 23;

-karoti to make clear, show, explain D III 121; Snp 84, 85, 349; Ja V 457; Pp 57; Vv-a 79, 150;

-bhavati (°bhoti) to become visible or evident, to be explained, to get clear Ja I 136; Vism 287 (future āvibhavissati); Dhp-a II 51, 82;

-bhāva appearance, manifestation D I 78; A III 17; Ja II 50, 111; Vism 390f. (revelation, opposite tirobhāva). Cf. pātur.

Āvijjhati (āviñjati, āviñchati) [ā + vijjhati of vyadh to pierce; thus recognised by Morris JPTS 1884, 72, against Trenckner, “Notes” 59 (to piñj) and Hardy Nett Index = vicchāy]

1. to encircle, encompass comprise, go round, usually in gerund āvijjhitvā (with accusative) used as preposition round about, near Ja I 153 (khettaṁ), 170 (pokkharaṇiṁ); Sv I 245 (nagaraṁ bahi avijjhitvā round the outer circle of the town). Ordinarily = go round (accusative) at Ja IV 59 (chārika-puñjaṁ).

2. [as in literal Sanskrit] to swing round, brandish, twirl, whirl round Vin III 127 (daṇḍaṁ āviñji); M III 141 (matthena āviñjati to churn); Ja I 313; V 291 (cakkaṁ, of a potter’s wheel); Pj II 481 (Text āviñj°, v.l. āvijjh°; see āracaya°); Dhp-a II 277 (āviñchamāna Text; v.l. āsiñciy°, āvajiy°, āgañch°).

3. to resort to, go to, approach, incline to S IV 199 (Text āviñch°; v.l. avicch° and āviñj°); Nett 13.

4. to arrange, set in order Ja II 406.

5. to pull (?) A IV 86 (kaṇṇasotani āvijjeyyāsi, v.l. āvijj°, āviñj°, āvicc°, āviñch°; cf. Trenckner, “Notes” 59 āviñjati “to pull”). – past participle āviddha (q.v.).

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-a II 143 (Text āviñch° (v.l. āvijj°) = III 97, 98 (where āviñjanaṭṭhāna for °rajju). Otherwise a rope used in connection with the opening and shutting of a door (pulling rope?) Vin II 120, 148; Ja V 298, 299 (Text āviñj°, v.l. āvicch° and āvij°).

2. (cf. āvijjhati 3) going to, approach, contact with As 312 (°rasa, Text āviñj°, v.l. āviñch°; or is it “encompassing ? = āvijjhati 1?); Vism 444 (āviñjanarasa).

3. (cf. āvijjhati 5) pulling, drawing along Vin 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-a II 146 (Text āviñch°).

Āviddha [past participle of āvijjhati 2, cf. BHS āviddha in meaning curved, crooked Avś I 87 Lal 207] – whirling or spinning round, revolving; swung round, set into whirling motion Ja IV 6 (cakkaṁ = kumbhakāra-cakkam iva bhamati commentary); V 291. What does an-āviddha at Pv-a 135 mean?

Āvila (adjective) [is it a haplological contraction from ā + vi + lul to roll about?] stirred up, agitated, disturbed, stained, soiled, dirty A I 9; III 233; Ja V 16, 90 (ābila); Nidd I 488 (+ luḷita), 489; Thig-a 251; Sv I 226. More frequent as anāvila undisturbed, clean, pure, serene D I 76; S III 83; IV, 118; A I 9; III 236; Snp 160; Dhp 82, 413; Ja III 157; Miln 35; Vv-a 29, 30; Thig-a 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; Nidd I 488.

Āvisati [ā + vīś] to approach, to enter Vin IV 334; Snp 936 (preterit āvisi); Ja IV 410, 496; Vism 42.

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 Ja I 430; III 35; V 145; VI 105. – causative II āvuṇāpeti Ja III 218 (sūle). – past participle āvuta^01 (q.v.), whereas the other past participle āvaṭa is the true derivative of ā + vṛ.

Āvuta^01 [past participle of āvuṇāti in meaning of Sanskrit āvayati, the corresponding Sanskrit form being ā + uta = ota]

1. strung upon, tied on, fixed onto D I 76 (suttaṁ); II 13 (the same); A I 286 (tantāvutaṁ web); Ja III 52 (valliyā); VI 346 (suttakena); Sv I 94 (°sutta).

2. impaled, stuck on (sūle on the pale) Ja I 430; III 35; V 497; VI 105; Pv-a 217, 220.

Āvuta^02 = āvaṭa (see āvuṇāti and āvuta^01) covered, obstructed, hindered It 8 (mohena); also in phrase āvuta nivuta ophuta etc. Nidd I 24 (-ṭ-) = Nidd II §365 = Sv I 59.

Āvuttha [past participle of āvasati] inhabited D II 50 (an°); S I 33.

Āvudha (neuter) [Vedic āyudha, from ā + yudh to fight] an instrument to fight with, a weapon, stick etc. D III 219; M II 100; A IV 107, 110; Snp 1008; Ja I 150; II 110; III 467; IV 160, 283, 437; Nidd II on Snp 72; Miln 8, 339; Dhp-a II 2; IV 207; Pj II 225, 466 (°jīvika = issattha). See also āyudha.

Āvuyhamāna present participle of āvuyhati (passive of āvahati), being conveyed or brought Vv-a 237 (reading uncertain).

Āvuso (vocative plural masculine) [a contracted form of āyusmanto plural of āyusman, of which the regular Pāli form is āyasmant, with v for y as frequently in Pāli, 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. – Vin II 302; D I 151, 157; II 8; Pj II 227; Dhp-a I 9; II 93; Pv-a 12, 13, 38, 208.

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 Ja IV 383f. (v.l. āvedhita and āveḷita, commentary explains by parivattita).

Āveṇi (adjective) (–°) [according to Trenckner, “Notes” 75 from ā + vinā “Sine quā non”, but very doubtful] – special, peculiar, separate Vin II 204 (°uposatha etc.); Ja I 490 (°saṅgha-kammāni).

Āveṇika (adjective) [from āveṇi; cf. BHS āveṇika Avś I 14, 108; Divy 2, 182, 268, 302] special, extraordinary, exceptional S IV 239; A V 74f.; Vism 268; Vv-a 112 (°bhāva peculiarity, specialty), Pj I 23, 35.

Āveṇiya (adjective) = āveṇika Vin I 71; Ja IV 358; VI 128.

Āvedha [cf. Sanskrit āviddha, ā + past participle of vyadh] piercing, hole, wound Ja II 276 (v.l. 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 Ja II 9 (+ nibbedhikā, v.l. for both ṭh).

Āvelita (-ḷ-?) [past participle of ā + vell, cf. āveḷa and BHS āviddha curved, crooked Avś I 87, Lal 207] – turned round, wound, curved Ja VI 354 (°siṅgika with curved horns, v.l. āvellita).

Āveḷa (adjective and °ā feminine) [not with Müller P.Gram. 10, 30, 37 = Sanskrit āpīḍa, but from ā + veṣṭh to wind or turn round, which in Pāli 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 Ja I 12, 95, 501.

2. (feminine) a garland or other ornament slung round and worn over the head Vv 36^02 (kañcan°; = āveḷa-pilandhana Vv-a 167). See āveḷin.

Āveḷin (adjective) [from āveḷā] wearing garlands or other head ornaments, usually in feminine °inī Ja V 409 (= kaṇṇālaṅkārehi yuttā commentary); Vv 30^02 (vocative āvelinī, but Vv 48^02 āveḷine), 323; Vv-a 125 (on Vv 30^02 explains as ratana-maya-pupphāveḷavatī).

Āvesana (neuter) [from āvisati] entrance; workshop; living-place, house Vin II 117 (°vitthaka, meaning?); M II 53; Pv II 9^15.

Āsa^01 contracted form of aṁsa in compound koṭṭhāsa particle, portion etc.: see aṁsa^01. Can we compare BHS āsapātrī (see next).

Āsa^02 [Sanskrit āśa] food, only in compound pātarāsa morning food, breakfast Snp 387 (pāto asitabbo ti pātar-āso piṇḍapātass’etaṁ nāmaṁ Pj II 374); Dhp-a IV 211; see further reference under pātar; and pacchā-āsa aftermath S I 74. Can we compare BHS āsa-pātrī (vessel) Divy 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.

Āsa^03 the adjective form of āsā (feminine), wish, hope. See under āsā.

Āsa^04 archaic 3rd singular perfect of atthi to be, only in compound itihāsa = iti ha āsa “thus it has been”.

Āsaṁsa (adjective) [of *āśaṁsā, see next] hoping, expecting something, longing for A I 108 = Pp 27 (explained by Pp-a 208 as “so hi Arahattaṁ āsaṁsati patthetī ti āsaṁso”); Pj II 321, 336. Cf. nir°.

Āsaṁsati [for the usual āsiṁsati, ā + śaṁs] to expect, hope for, wish Pp-a 208 (= pattheti). See also āsamāna.

Āsaṁsā (feminine) [from ā + śaṁs] wish, desire, expectation, hope Ja IV 92. – Cf. nirāsaṁsa.

Āsaṁsuka (adjective) [from āsaṁsā] full of expectation, longing, hankering after, Thig 273 (= āsiṁsanaka Thig-a 217; translated “cadging”).

Āsaka (adjective) [of āsa^02] belonging to food, having food, only in negative an° fasting S IV 118; Dhp 141 (feminine ā fasting = bhatta-paṭikkhepa Dhp-a III 77); Ja V 17; VI 63.

Āsakatta (neuter) [abstract from āsaka] having food, feeding, in an° fasting Snp 249 (= abhojana Pj II 292).

Āsaṅkati [ā + śaṅk] to be doubtful or afraid, to suspect, distrust, Ja I 151 (preterit āsaṅkittha), 163 (preterit āsaṅki); II 203; Pj II 298. – past participle āsaṅkita (q.v.),

Āsaṅkā (feminine) [Sanskrit āśaṅkā from ā + śaṅk] fear, apprehension, doubt, suspicion Ja I 338; II 383; III 533; VI 350, 370; Dhp-a III 485; Vv-a 110. – Cf. sāsaṅka and nirāsaṅka.

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-a I 223; Vv-a 110. – Cf. ussaṅkita and parisaṅkita.

Āsaṅkin (–°) (adjective) [from āsaṅkā] fearing, anxious, apprehensive Snp 255 (bhedā°); Ja III 192 (the same).

Āsaṅga [ā + saṅga from sañj to hang on, cf. Sanskrit āsaṅga and āsakti]

1. adhering, clinging to, attachment, pursuit Ja 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. Vin I 289; S IV 290; Pv-a 73; Vv-a 33 (suddh°), 51 (the same).

Āsaṅgin (adjective) [from āsaṅga] hanging on, attached to Ja IV 11.

Āsajja (indeclinable) [gerund of āsādeti, causative of āsīdati, ā + sad; Sanskrit āsādya]

1. sitting on, going to, approaching; allocated, belonging to; sometimes merely as preposition accusative “near” (cf. āsanna) Snp 418 (āsajja naṁ upāvisi he came up near to him), 448 (kāko va selaṁ ā. nibbijjāpema Gotamaṁ); Ja II 95; VI 194; Miln 271.

2. put on to (literal sitting or sticking on), hitting, striking S 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” K.S. 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 D I 107 (ā. ā. avocāsi = ghaṭṭetvā Sv I 276); A III 373 (tādisaṁ bhikkhuṁ ā.); Ja V 267 (isiṁ ā. Gotamaṁ; commentary page 272 āsādetvā); Pv IV 7^10 (isiṁ ā. = āsādetvā Pv-a 266).

4. “sitting on”, i.e. attending constantly to, persevering, energetically, with energy or emphasis, willingly, spontaneously M I 250; D III 258 = A IV 236 (dānaṁ deti); Vv 10^06 (dānaṁ adāsiṁ; cf. Vv-a 55 samāgantvā). See āsada, āsādeti, āsīdeti, āsajjana.

Āsajjana (neuter) [from āsajja in meaning of no. 3] “knocking against”, setting on, insult, offence Vin II 203 (°ṁ Tathāgataṁ an insult to the Tathāgata; quoted as such at Vv-a 55, where two meanings of ā. are given, corresponding to āsajja 1 and 3, viz. samāgama and ghaṭṭana, the latter in this quotation) = It 86 (so to be read with v.l.; Text has āpajja naṁ); S I 114 (apuññaṁ pasavi Māro āsajjanaṁ Tathāgataṁ; translated “in seeking the Tathāgatat to assail”); Ja V 208.

Āsati [from as] to sit Sv I 208; 2nd singular āsi S I 130. past participle āsīna (q.v.).

Āsatta^01 [past participle of ā + sañj] (a) literally hanging on, in phrase kaṇṭhe āsatto kuṇapo a corpse hanging round one’s neck M I 120; Ja I 5. – (b) figurative attached to, clinging to Ja I 377 (+ satta lagga); Thig-a 259 (an°).

Āsatta^02 [past participle of ā + śap] accursed, cursed Ja V 446 (an°).

Āsatti (feminine) [ā + sañj] attachment, hanging on (with locative), dependence, clinging Vin II 156 = A I 138; S I 212; Snp 777 (bhavesu); Nidd I 51, 221; Nett 12, 128. – Cf. nirāsattin.

Āsada [ā + sad; cf. āsajja and āsādeti]

1. approach, dealing with, business with (accusative), concern, affair, means of acting or getting Vin II 195 = Ja V 336 (mā kuñjara nāgam āsado); M I 326 (m’etaṁ āsado = mā etaṁ āsado do not meddle with this, literally, be not this any affair); Ja 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. Pj II 451); Ja VI 272; Vv 50^16 (= anupagamanīyato kenaci pi anāsādanīyato ca durāsado Vv-a 213); Miln 21; Dīp V 21; VI 38; Saddh 384.

Āsana^01 (neuter) [from āsati] sitting, sitting down; a seat, throne M I 469; Vin I 272 (= pallaṅkassa okāsa); S I 46 (ek° sitting alone, a solitary seat); A III 389 (an° without a seat); Snp 338, 718, 810, 981; Nidd I 131; Ja IV 435 (āsānūdaka-dāyin giving seat and drink); V 403 (the same); VI 413; Dhp-a II 31 (dhamm° the preacher’s seat or throne); Pj II 401; Pv-a 16, 23, 141.

-ābhihara gift or distinction of the seat Ja I 81;

-ūpagata endowed with a seat, sitting down Snp 708 (= nisinna Pj II 495);

-paññāpaka one who appoints seats Vin II 305;

-paṭikkhitta one who rejects all seats, or objects to sitting down D I 167; A I 296; II 206; Pp 55;

-sālā a hall with seating accommodation Vism 69; Dhp-a II 65; IV 46.

Āsana^02 (?) eating Vism 116 (visam°, cf. visam-āsita Miln 302). See, however, māsana.

Āsanaka (neuter) [āsana + ka] a small seat Vv 1^05.

Āsanika (adjective) [from āsana] having a seat; in ek° sitting by oneself Vism 69.

Āsandi (feminine) [from ā + sad] an extra long chair, a deck-chair Vin I 192; II 142, 163, 169, 170; D I 7 (= pamāṇātikkantāsanaṁ Sv I 86), 55 = M I 515 = S III 307 (used as a bier) A I 181; Ja I 108. See note at D.B. I 11.

Āsandikā (feminine) from āsandi] a small chair Vin II 149; Pj I 44.

Āsanna (adjective) [past participle of ā + sad, see āsīdati] near (cf. āsajja 1), opposite dūra Ja II 154; Dhp-a II 91; Pv-a 42, 243.

Āsappanā (from) [from + sṛp] literally “creeping onto”, doubt, mistrust, always combined with parisappanā Nidd II §1; Dhs 1004 (translation “evasion”, cf. BMPE p 107 note 4), 1118, 1235; Sv I 69.

Āsabha [the guṇa- and compound form of usabha, corresponding to Sanskrit ārṣabha < ṛṣabha, see usabha] (in compounds) a bull, peculiar to a bull, bull-like, figurative a man of strong and eminent qualities, a hero or great man, a leader, thus in tār° Snp 687; nar° Snp 684, 696; āsabha-camma bull’s hide Ja VI 453 (v.l. usabha°).

-ṭṭhāna (as āsabhaṇṭhāna) “bull’s place”, first place, distinguished position, leadership M I 69; S II 27; A II 8 (commentary seṭṭha-ṭṭhāna uttama-ṭṭhāna); III 9; V 33f.; Sv I 31; Pj 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” D II 15, 82; M III 123j Ja I 53; Sv I 91; cf. Dāṭh I 28 (nicchārayi vācaṁ āsabhiṁ).

Āsamāna (adjective) [present participle of āsaṁsati or āsiṁsati, for the usual earlier āsasāna] – wishing, desiring, hoping, expecting Vv 84^06 (kiṁ ā = kiṁ paccāsiṁ santo Vv-a 336); Pv IV 1^24 (= āsiṁsamāna patthayamana Pv-a 226).

Āsaya [ā + śī, cf. in similar meaning and derivation anusaya. The semantically related Sanskrit āśraya from ā + śri is in Pāli represented by assaya. Cf. also BHS āśayataḥ intentionally, in earnest Divy 281; Avś II 161]

1. abode, haunt, receptacle; dependence on, refuge, support, condition S I 38; Vin III 151; Ja II 99; Miln 257; Vv-a 60; Pv-a 210; jal° river Vv-a 47; Pañca-g 80; adjective depending on, living in (–°) Miln 317; Nidd I 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 Paṭis I 133; II 158; Vibh 340; Vism 140 (°posana); Pv-a 197. Pj II 182 (°vipatti), 314 (°suddhi), Pj I 103 (°sampatti). Cf. nirāsaya.

3. outflow, excretion Pv III 5^03 (gabbh° = gabbha-mala Pv-a 198); Vism 344.

Āsayati [ā + śī; literally “lie on”, cf. German anliegen and Sanskrit āshaya = German Angelegenheit] – to wish, desire, hope, intend Ja IV 291 (gerundive āsāyana, gloss esamāna). See āsaya.

Āsava [from ā + sru, would correspond to a Sanskrit āsrava, cf. Sanskrit āsrāva. The BHS āśrava is a (wrong) Saṅkritisation of the Pāli āsava, cf. Divy 391 and kṣīṇāśrava] – that which flows (out or onto) outflow and influx.

1. spirit, the intoxicating extract or secretion of a tree or flower, word analysis in Vin IV 110 (four kinds); Buddhaghosa on D III 182 (five kinds) As 48; Pj I 26; Ja IV 222; VI 9.

2. discharge from a sore, A I 124, 127 = Pp 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 Cpd. 227. See also discussion of term āsava (= āsavantī ti āsavā) at As 48 (cf. Expositor pages 63 sq). See also Cpd. 227f., and especially BMPE 268f. – The 4 āsavas are kām°, bhav°, diṭṭh°, avijj°, i.e. sensuality, rebirth (lust of life), speculation and ignorance. – They are mentioned as such at D II 81, 84, 91, 94, 98, 123, 126; A I 165f., 196; II 211; III 93, 414; IV 79; Paṭis I 94, 117; Dhs 1099, 1448; Nidd II §134; Nett 31, 114f. – The set of 3, which is probably older (kāma°, bhava°, avijjā°) occurs at M I 55; A I 165; III 414; S IV 256; V 56, 189; It 49; Vibh 364. For other connections see Vin I 14 (anupādāya āsavehi cittani vimucciṁsu), 17, 20, 182; II 202; III 5 (°samudaya, °nirodha etc.); D I 83, 167; III 78, 108, 130, 220, 223, 230, 240, 283; M I 7f., 23, 35, 76, 219, 279, 445 (°ṭhāniya); II 22; III 72, 277; S II 187f. (°ehi cittaṁ vimucci); III 45 (the same); IV 107 (the same), 20; V 8, 28, 410; A 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; Thig 4, 99, 101 (pahāsi āsave sabbe); Snp 162, 374, 535 (plural āsavāni), 546, 749, 915, 1100; Dhp 93, 253, 292; Nidd I 331 (pubb°); Vibh 42, 64, 426; Pp 11, 13, 27, 30f.; Miln 419; As 48; Thig-a 94, 173; Pj I 26; Sv I 224; Saddh 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 D I 156; S II 29, 214; III 57, 96 sq, 152 sq; IV 105, 175; V 92, 203, 220, 271, 284; A 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.; It 49; Pp 27, 62; Vibh 334, 344; Vism 9; Sv I 224; cf. °parikkhaya A V 343f. See also Arahatta formula commentary

2. khīṇāsava (adjective) one whose āsavas are destroyed (see khīṇa) S I 13, 48, 53, 146; II 83, 239; III 199, 128, 178; IV 217; A I 77, 109, 241, 266; IV 120, 224, 370f.; V 40, 253f.; Paṭis II 173; cf. parikkhīṇā āsavā A IV 418, 434, 451f.; āsavakhīṇa Snp 370.

3. anāsava (adjective) one who is free from the āsavas, an Arahant Vin II 148 = 164; D III 112; S I 130; II 214, 222; III 83; IV 128; A I 81, 107 sq, 123f., 273, 291; II 6, 36, 87, 146; III 19, 29, 114, 166; IV 98, 140f., 314f., 400; A V 10 sqQ, 36, 242, 340; Snp 1105, 1133; Dhp 94, 126, 386; Thag 100; It 75; Nidd II §44; Pv II 6^15; Pp 27; Vibh 426; Dhs 1101, 1451; Vv-a 9. Cf. nirāsava Thig-a 148. – Opposite sāsava S III 47; V 232; A I 81 V 242; Dhs 990; Nett 10; Vism 13, 438.

Āsavati [ā + sru, cf. Sanskrit āsravati; its doublet is assavati] to flow towards, come to, occur, happen Nett 116.

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°; Pj II 365 however reads āsayāna), 1090; Thag 528; Ja IV 18 (= āsiṁsanto commentary), 381; V 391 (= āsiṁsanto commentary). See anāsasāna, āsaṁsati and āsamāna.

Āsā (feminine) [cf. Sanskrit āśaḥ feminine] expectation, hope, wish, longing, desire; adjective āsa (–°) longing for, anticipating, desirous of Vin I 255 (°avacchedika hope-destroying), 259; D II 206; III 88; M III 138 (āsaṁ karoti); A I 86 (dve āsā), 107 (vigatāso one whose longings have gone); Snp 474, 634, 794, 864; Ja I 267, 285; V 401; VI 452 (°chinna = chinnāsa commentary); Nidd I 99, 261, 213 sq; Vv 37^13 (perhaps better to be read with v.l. ahaṁ, cf. Vv-a 172); Pp 27 (vigat° = arahattāsāya vigatattā vigatāso Pp-a 208); Dhs 1059 (+ āsiṁsanā etc.), 1136; Pv-a 22 (chinn° disappointed), 29 (°ābhibhūta), 105; Dāṭh V 13; Saddh 78, 111, 498, 609.

Āsāṭikā (feminine) [cf. Mārāṭhi āsāḍī] a fly’s egg, a nit M I 220f.; A V 347f., 351, 359; Nett 59; Ja III 176.

Āsādeti [causative of āsīdati, ā + sad; cf. āsajja and āsanna]

1. to lay hand on, to touch, strike; figurative to offend, assail, insult M I 371; Ja I 481; V 197; preterit āsādesi Thag 280 (mā ā. Tathāgate); gerund āsādetvā Ja V 272; Miln 100, 205 (°ayitvā); Pv-a 266 (isiṁ), āsādiya Ja V 154 (āsādiya metri causa; isiṁ, cf. āsajja 3), and āsajja (q.v.); infinitive āsāduṁ Ja V 154 and āsādituṁ ibid.; gerundive āsādanīya Miln 205; Vv-a 213 (an°).

2. to come near to (with accusative), approach, get Ja 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 Ja I 50; Pj II 208; °puṇṇamā Ja I 63; Dhp-a I 87; Pj II 199; Vv-a 66; Pv-a 137; –°māsa Pj II 378 (= vassūpanāyikāya purimabhāge Ā.); Vv-a 307 (= gimhānaṁ pacchimo māso).

Āsāvati (feminine) name of a creeper (growing at the celestial grove Cittalatā) Ja III 250, 251.

Āsāsati [cf. Sanskrit āśāsati and āśāsti, ā + śās] to pray for, expect, hope; confused with śaṁs in āsaṁsati and āsiṁsati (q.v.) and their derivations. – past participle āsiṭṭha (q.v.).

Āsi and Āsiṁ 3rd and 1st singular preterit of atthi (q.v.).

Āsiṁsaka (adjective) [from ā + siṁsati, cf. āsaṁsā] wishing, aspiring after, praying for Miln 342.

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) S I 34, 62; Snp 779, 1044, 1046 (see Nidd II §135); Ja I 267; III 251; IV 18; V 435; VI 43; Nidd I 60; Mhv 30, 100; Vv-a 337; Pv-a 226 (present participle āsiṁsamāna for āsamāna, q.v.).

Āsiṁsanaka (adjective) [from āsiṁsanā] hoping for something, literally praising somebody for the sake of gain, cadging Thig-a 217 (for āsaṁsuka Thig 273).

Āsiṁsanā (feminine) [abstract from ā + śaṁs, cf. āsiṁsati] desire, wish, craving Ja V 28; Dhs 1059, 1136 (+ āsiṁsitatta). As āsīsanā at Nett 53.

Āsiṁsaniya (adjective) [gerund of āsiṁsati] to be wished for, desirable Miln 2 (°ratana).

Āsikkhita [past participle of ā + śikṣ, Sanskrit āśikṣita] sohooled, instructed Pv-a 67, 68.

Āsiñcati [ā + sic, cf. abhisiñcati] to sprinkle, besprinkle Vin I 44; II 208; Ja IV 376; Vv 79^06 (= siñcati Vv-a 307); Pv-a 41 (udakena), 104, 213 (gerund °itvā). past participle āsitta (q.v.). Cf. vy°.

Āsiṭṭha [past participle of āsāsati, Sanskrit āśiṣṭa] wished or longed for Pv-a 104.

Āsita^01 *Āsita [= asita^01?] “having eaten”, but probably māsita (past participle of mṛś to touch, cf. Sanskrit mṛśita, which normally becomes massita), since it only occurs in combinations where m precedes, viz. Ja II 446 (dumapakkani-m-asita, where commentary reading is māsita and explains khāditvā asita (v.l. āsita) dhāta); Miln 302 (visam-āsita affected with poison = visamāsita). Cf. also the form māsi(n) touching, eating at Ja VI 354 (tiṇa°, explained by commentary as khādaka). – āsita at Ja V 70 is very doubtful, v.l. āsina and asita; commentary explains by dhāta suhita page 73.

Āsita^02 *Āsita [registered as such with meaning “performed” by Hardy in Nett Index] – at Vv-a 276 is better read with v.l. bhāsita (°vādana etc.).

Āsitta [past participle of āsiñcati, Sanskrit āsikta] sprinkled, poured out, anointed Ja V 87; Pp 31; Miln 286; As 307; Dhp-a I 10; Vv-a 69.

Āsittaka (adjective) [āsitta + ka] mixed, mingled, adulterated Vin II 123 (°ūpadhāna “decorated divan”?); Thig-a 61, 168 (an° for asecanaka, q.v.).

Āsītika (adjective) [from asīti] 80 years old M II 124; Ja III 395; Pj II 172.

Āsītika (masculine) [etymology? Cf. BHS āsītakī Lal 319] a certain plant M I 80 = 245 (°pabba).

Āsīdati [cf. Sanskrit āsīdati, ā + sad]

1. to come together, literally to sit by D I 248 (v.l. ādisitvā for āsīditvā, to be preferred?).

2. to come or go near, to approach (with accusative), to get (to) A III 69 (āsīvisaṁ), 373 (na sādhurūpaṁ āsīde, should perhaps be read without the na); Ja IV 56.

3. to knock against, insult, offend, attack Ja 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 S I 195 = Nidd II §136; Snp 1105, 1136; Dhp 227, 386; Ja I 390; III 95; V 340; VI 297; Dāṭh II 17.

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 P.Gram. 40 same with meaning “cool oneself”; Morris’ JPTS 1884, 72 as ā + śrā or śrī to become ripe, come to perfection, evidently at fault because of śrā etc. not found in Sanskrit More likely as a passive formation to be referred to ā + śī as in āsaya, i.e. to abide etc.] – to have one’s home, one’s abode or support in (locative), to live in, thrive by means of, to depend on 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).

Āsīvisa [derivation uncertain. The BHS āsīviṣa (e.g. Jm 31^61) is a Sanskritization of the Pāli. 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 Vin IV 108; S IV 172; A II 110; III 69; Ja I 245; II 274; IV 30, 496; V 82, 267; Pp 48; Vism 470 (in comparison); Dhp-a I 139; II 8, 38; Pj II 334, 458, 465; Vv-a 308.

Āsīsanā see āsiṁsanā.

Āsu expletive particle = assu^03 Ja V 241 (v.l. assu; nipātamattaṁ commentary page 243).

Āsuṁ 3rd plural preterit of atthi.

Āsumbhati (and Āsumhati) [ā + śumbh to glide] to bring to fall, throw down or round, sling round Vin IV 263, 265; Vv 50^11 (°itvāna); Ja III 435 (preterit āsumhi, gloss khipi).

Āsevati [ā + sev] to frequent, visit; to practise, pursue, indulge, enjoy A I 10; Snp 73 (cf. Nidd II §94); Paṭis II 93 (maggaṁ). – past participle āsevita.

Āsevana (neuter) and āsevanā (feminine) [from āsevati]

1. practice, pursuit, indulgence in Vin II 117; Pv-a 45.

2. succession, repetition Dhs 1367; Kv 510 (cf. PtsC. 294, 362); Vism 538.

Āsevita [past participle of āsevati] frequented, indulged, practised, enjoyed Ja I 21 (V 141; āsevita-nisevita); II 60; Saddh 93, 237.

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 Ja I 197 (culla-lohitaṁ āha). Usually in 3rd person, very rarely used of 2nd person, as at Snp 839, 840 (= kathesi bhaṇasi Nidd 188, 191). – 3rd singular āha Vin II 191; Snp 790 (= bhaṇati Nidd I 87), 888; Ja I 280; III 53 and passim; 3rd plural āhu Snp 87, 181; Dhp 345; Ja I 59; Pj II 377, and āhaṁsu Ja I 222; III 278 and frequent.

Āhacca^01 gerund of āhanati.

Āhacca^02 (adjective) [gerund of āharati, corresponding to a Sanskrit āhṛtya]

1. (cf. āharati 1) to be removed, removable, in °pādaka-pīṭha and °mañca a collapsible bed or chair, i e. whose legs or feet can be put on and taken away at pleasure (by drawing out a pin) Vin 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 M 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 Nett 21 (in definition of suttaṁ).

Āhaṭa [past participle of āharati] brought, carried, obtained Vin I 121; III 53; D II 180 (spelt āhata); Ja III 512 (gloss ānīta); Dāṭh I 58.

Āhata [past participle of āhanati] struck, beaten, stamped; afflicted, affected with (–°) Vin IV 236 = D III 238 (kupito anattamano āhata-citto); Vin I 75, 76; S I 170 (tilak°, so read for tilakā-hata, affected with freckles, commentary kāḷa-setādi vaṇṇehi tilakehi āhatagatta, K.S. I 318); Ja III 456; Saddh 187, 401.

Āhataka [from āhata] “one who is beaten”, a slave, a worker (of low grade) Vin IV 224 (in definition of kammakāra, as bhaṭaka + ā).

Āhanati [ā + han] to beat, strike, press against, touch; 1st singular future āhañhi Vin I 8; D II 72, where probably to be read as āhañh’ (= āhañhaṁ) (See Geiger, Pāli Grammar §153, note 3); present participle āhananto Mil 21 (dhamma-bheriṁ); Dāṭh IV 50, gerund āhacca touching M I 493; Ja I 330; VI 2, 200; Sn 716 = uppīḷetvā Pj II 498; Vism 420. – past participle āhata (q.v.).

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).

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; Khp VIII 9; Pj I 224; Saddh 589.

Āharaṇaka [āharaṇa + ka] one who has to take or bring, a messenger Ja II 199; III 328.

Āharati [ā + hṛ]

1. to take, take up, take hold of, take out, take away M I 429 (sallaṁ); S I 121; III 123; Ja I 40 (gerund āharitvā “with”), 293 (te hatthaṁ); Nidd II §540 C^03 (puttamaṁsaṁ, read āhāreyya?); Pv II 3^10; Sv I 186, 188

2. to bring, bring down, fetch D II 245; Ja IV 159 (nāvaṁ; v.l. āhāhitvā); V 466; Vv-a 63 (bhattaṁ); Pv-a 75.

3. to get, acquire, bring upon oneself Ja V 433 (padosaṁ); Dhp-a II 89.

4. to bring onto, put into (with locative); figurative and intransitive to hold onto, put oneself to, touch, resort to M I 395 (kaṭhalaṁ mukhe ā.; also infinitive āhattuṁ); Thag 1156 (pāpacitte ā.; Mrs. Rh.D. Ps.B. verse 1156, not as “accost” page 419, note).

5. to assault, strike, offend (for pāhari?) Thag 1173.

6. (figurative) to take up, fall or go back on (with accusative), recite, quote, repeat (usually with desanaṁ and dasseti of an instructive story or sermon or homily) Ja III 383 (desanaṁ), 401; V 462 (vatthuṁ āharitvā dassesi told a story for example); Pj II 376; Pv-a 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 ask for Ja III 88, 342; V 466; Pv-a 215.

Āharima (adjective) [from āharati] “fetching”, fascinating, captivating, charming Vin IV 299; Thig 299; Thig-a 227; Vv-a 14, 15, 77.

Āhariya [gerund of āharati] one who is to bring something Ja III 328.

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 Sp on S II 11f.),

(4) viññāṇ° of consciousness. Thus at M I 261; D III 228, 276; Dhs 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 Pv-a 25. A synonym with mūla, hetu, etc. for cause, Yamaka, I 3; Yam-a (JPTS, 1910-12) 54. See on term also BMPE 28 note 1. – Vin I 84; D I 166; S I 172; II 11, 13, 98f. (the 4 kinds, in detail); III 54 (sa°); V 64, 391; A 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; Nidd I 25; Paṭis I 22 (the four) 122 (the same), 55, 76 sq; Kv 508; Pp 21, 55; Vibh 2, 13, 72, 89, 320, 383, 401f. (the four); Dhs 58, 121, 358, 646; Nett 31, 114, 124; As 153, 401; Dhp-a I 183 (°ṁ pacchindati to bring up food, to vomit); II 87; Vv-a 118; Pv-a 14, 35, 112, 148 (utu° physical nutriment); Saddh 100, 395, 406; A V 136 gives ten āhāra opposed to ten paripanthā. – an° without food, unfed M I 487 (aggi); S III 126; V 105; Snp 985.

-ūpahāra consumption of food, feeding, eating Vin III 136;

-ṭhitika subsisting or living on food D III 211, 273; A V 50, 55; Paṭis 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 Ja III 523;

-lolatā greed after food Pj II 35;

-samudaya origin of nutriment S III 59.

Āhāratthaṁ [āhāra + tta] the state of being food. In the idiom āhārattaṁ pharati; Vin 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 (Vin 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 S II 13; III 240; IV 104; A I 114, 295; II 40, 145, 206; IV 167; Nidd II §540 C^02 (āhāraṁ and puttamaṁsaṁ cf. S II 98).

Āhika (–°) (adjective) [derivation from aha^02] only in pañcāhika every five days (cf. pañcāhaṁ and sattāhaṁ) M III 157.

Āhiṇḍati [ā + hiṇḍ, cf. BHS āhiṇḍate Divy 165 etc.] to wander about, to roam, to be on an errand, to be engaged in (with accusative) Vin I 203 (senāsana-cārikaṁ), 217; II 132 (na Sakkoti vinā daṇḍena āhiṇḍituṁ); IV 62; Ja I 48, 108, 239; Nidd II §540 B; Pv III 2^29 (= vicarati Pv-a 185); Vism 38, 284 (aṭaviṁ); Vv-a 238 (tattha tattha); Pv-a 143.

Āhita [past participle of ā + dhā] put up, heaped; provided with fuel (of a fire), blazing Snp 18 (gini = ābhato jalito vā Pj II 28). See sam°.

Āhu 3rd plural of āha (q.v.).

Āhuti (feminine) [Vedic āhuti, ā + hu] oblation, sacrifice; veneration, adoration M III 167; S I 141; Thag 566 (°īnaṁ paṭiggaho recipient of sacrificial gifts); Ja I 15; V 70 (the same); Vv 64^33 (paramāhutiṁ gato deserving the highest adoration); Snp 249, 458; Kv 530; Pj II 175; Vv-a 285.

Āhuna = āhuti, in āhuna-pāhuna giving oblations and sacrificing Vv-a 155; by itself at Vism 219.

Āhuneyya (adjective) [a gerundive formation from ā + hu, cf. āhuti] sacrificial, worthy of offerings or of sacrifice, venerable, adorable, worshipful D III 5, 217 (aggi); A II 56, 70 (sāhuneyyaka), 145f. (the same); IV 13, 41 (aggi); It 88 (+ pāhuneyya); Vv 64^33 (cf. Vv-a 285). See definition at Vism 219 where explained by “āhavanīya” and “āhavanaṁ arahati” deserving of offerings.

Āhundarika (adjective) [doubtful or āhuṇḍ°?] according to Morris JPTS 1884, 73 “crowded up, blocked up, impassable” Vin I 79; IV 297; Vism 413 (°ṁ andha-tamaṁ).

I-Ī.

I in i-kāra the letter or sound i Pj II 12 (°lopa), 508 (the same).

Ikka [Sanskrit ṛkṣa, of which the regular representation is Pāli accha^02] – a bear Ja VI 538 [= accha commentary].

Ikkāsa (?) [uncertain as regards meaning and etymology] at Vin II 151 (+ kasāva) is translated by “slime of trees”, according to Buddhaghosa’s explanation Sp 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 Vin III 107; S II 260; Ja I 456, 457; VI 504.

Ikkhati [from īkṣ] to look Ja V 153; Thig-a 147; As 172.

Imā

imaṁ,

ime, see Ayaṁ

Iṅgita (neuter) [past participle of iṅgati = iñjati] movement, gesture, sign Ja II 195, 408; VI 368, 459.

Iṅgha (indeclinable) [Sanskrit aṅga probably after Pāli 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; Ja V 148; Pv IV 5^07; Vv 53^09 (= codanatthe nipāto Vv-a 237); Vv-a 47; Dhp-a IV 62.

Iṅghāḷa [according to Morris JPTS 1884, 74 = aṅgāra, cf. Marāthī iṅgala live coal] – coal, embers, in iṅghāḷakhu Thig 386 a pit of glowing embers (= aṅgāra-kāsu Thig-a 256). The whole compound is doubtful.

Icc see iti.

Iccha (–°) (adjective) [the adjective form of icchā] wishing, longing, having desires, only in pāp° having evil desires S I 50; II 156; an° without desires S 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 M III 97; A III 28.

Icchatā (–°) (feminine) [abstract from icchā] wishfullness, wishing: only in aticchatā too greatly wish for, covetousness, greed Vibh 350 (cf. aticchati which is probably the primary basis of the word); mah° and pāp° Vibh 351, 370.

Icchati^01 [Sanskrit icchati, iṣ, cf. Avesta isaiti, Old-bulgarian iskati, Old High German eiscon, Anglo-Saxon āscian = English ask; all of same meaning “seek, wish”] to wish, desire, ask for (with accusative), expect S I 210 (dhammaṁ sotuṁ i.); Snp 127, 345, 512, 813, 836; Dhp 162, 291; Nidd I 3, 138, 164; Nidd II sub voce; Pv II 6^03; Pp 19; Miln 269, 327; Pj II 16, 23, 321; Pj I 17; Pv-a 20, 71, 74; potential icche Dhp 84; Snp 835 Pv II 6^06 and iccheyya D II 2, 10; Snp 35; Dhp 73, 88; present participle icchaṁ Snp 826, 831, 937; Dhp 334 (phalaṁ) preterit icchi Pv-a 31. – gerundive icchitabba Pv-a 8. – past participle iṭṭha and icchita (q.v.). Note: In preposition-compounds the root iṣ^02 (icchati) is confused with root iṣ^01 (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.

Icchati^02 [Sanskrit ṛcchati of ṛ, concerning which see appeti] see aticchati and cf. icchatā.

Icchana (neuter) [from iṣ^02, cf. Sanskrit īpsana] desiring, wish Ja IV 5; VI 244.

Icchā (feminine) [from icchati, iṣ^02] wish, longing, desire D II 243; III 75; S I 40 (°dhūpāyito loko), 44 (naraṁ parikassati); A II 143; IV 293f.; 325f.; V 40, 42f.; Snp 773, 872; Dhp 74, 264 (°lobha-samāpanna); Nidd I 29, 30; Pp 19; Dhs 1059, 1136; Vibh 101, 357, 361, 370; Nett 18, 23, 24; As 363; As 250 (read icchā for issā? See BMPE 92, note 1); Pj II 108; Pv-a 65, 155; Saddh 242, 320.

-āvacara moving in desires M I 27 (pāpaka); Nett 27;

-āvatiṇṇa affected with desire, overcome by covetousness Snp 306;

-pakata same Vin I 97; A III 119, 191, 219f.; Pp 69; Miln 357; Vism 24 (where Buddhaghosa however takes it as “icchāya apakata” and puts apakata = upadduta);

-vinaya discipline of one’s wishes D III 252, A IV 15; V 165f.

Icchita [past participle of icchati] wished, desired, longed for Ja I 208; As 364; Pv-a 3, 53, 64 (read anicchita for anijjhiṭṭha, which may be a contamination of icchita and iṭṭha), 113, 127 (twice).

Ijjhati [Vedic ṛdhyate and ṛdhnoti; Greek ἄλϧομαι to thrive, Latin alo to nourish, also Vedic iḍā refreshment and Pāli iddhi power] – to have a good result, turn out a blessings succeed, prosper, be successful S I 175 (“work effectively” translation; = samijjhati mahapphalaṁ hoti commentary); IV 303; Snp 461, 485; Ja V 393; Pv II 1^11; II 9^13 (= samijjhati Pv-a 120); potential ijjhe Snp 458, 459; preterit ijjhittha (= Sanskrit ṛdhyiṣṭha) Vv 20^06 (= nippajjittha mahapphalo ahuvattha Vv-a 103). past participle iddha. See also aḍḍha^02 and aḍḍhaka. Cf. sam°.

Ijjhana (neuter) and °ā (feminine) [from ijjhati] success, carrying out successfully Paṭis I 17f., 74, 181; II 125, 143f., 161, 174; Vibh 217f.; Vism 266, 383 (°aṭṭhena iddhi); As 91, 118, 237.

Iñjati [Vedic ṛñjati (cf. Pāli ajjati). Also found as iṅgati (so Veda), and as aṅg in Sanskrit aṅga = Pāli añja and iṅgha and Vedic pali-aṅgati to turn about. See also ānejja and añjati^01] – to shake, move, turn about, stir D I 56; S I 107, 132, 181 (aniñjamāna present participle medium “impassive”); III 211; Thag 42; Thig 231; Nidd II sub voce (+ calati vedhati); Vism 377; Sv I 167. – past participle iñjita (q.v.).

Iñjanā (feminine) and °a (neuter) [from iñj, see iñjati] shaking, movement, motion Snp 193 (= calanā phandanā Pj II 245); Nett 88 (= phandanā [Nett-a Be, Ee, page 228 omits]). an° immobility, steadfastness Paṭis I 15; II 118.

Iñjita [past participle of iñjati] shaken, moved Thag 386 (an°). Usually as neuter iñjitaṁ shaking, turning about, movement, vacillation M I 454; S I 109; IV 202; A II 45; Snp 750, 1040 (plural iñjitā), 1048 (see Nidd II §140); Dhp 255; Vibh 390. On the 7 iñjitas see JPTS 1884, 58.

Iñjitatta (neuter) [abstract from iñjita neuter] state of vacillation, wavering, motion S V 315 (kāyassa).

Iṭṭha (adjective) [past participle of icchati] pleasing welcome, agreeable, pleasant, often in the idiomatic group iṭṭha kanta manāpa (of objects pleasing to the senses) D I 245; II 192; M I 85; S IV 60, 158, 235f.; V 22, 60, 147; A II 66f.; V 135 (dasa, dhammā etc., ten objects affording pleasure); Snp 759; It. 15; Vibh 2, 100, 337. – Alone as neuter meaning welfare, good state, pleasure, happiness at Snp 154 (+ aniṭṭha); Nett 28 (+ aniṭṭha); Vism 167 (the same); Pv-a 116 (= bhadraṁ), 140. – aniṭṭha unpleasant, disagreeable Pv-a 32, 52, 60, 116. – See also pariy°, in which iṭṭha stands for eṭṭha.

Iṭṭhakā (Itthakā) (feminine) [BHS iṣṭakā, e.g. Divy 221; from the Indo-Germanic root °idh > °aidh to burn, cf. Sanskrit idhma firewood, inddhe to kindle (idh or indh), edhah. fuel; Greek ἀίϧω burn, αἶϧος fire-brand; Latin aedes, aestas and aestus; more especially Avesta iśtya tile, brick]

1. a burnt brick, a tile Vin II 121 (°pākara a brick wall, distinguished from silāpakāra and dāru°); Ja III 435, 446 (pākār-iṭṭhikā read °aṭṭhakā); V 213 (rattiṭṭhikā); Vism 355 (°dārugomaya); Pv-a 4 (°cuṇṇa-makkhita-sīsa the head rubbed with brick powder, i.e. plaster a ceremony performed on one to be executed, cf. Mṛcchakaṭika X 5 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-a III 29, 61; Vv-a 157.

Iṭṭhi- in °khagga-dhāra at Ja VI 223 should be read iddha.

Iṇa (neuter) [Sanskrit ṛṇa, see also Pāli an-aṇa] debt D I 71, 73; A III 352; V 324 (enumerated with baddha, jāni and kali); Snp 120; Ja I 307; II 388, 423; III 66; IV 184 (iṇagga for nagga?); 256; V 253 (where enumerated as one of the 4 paribhogas, viz. theyya°, iṇa°, dāya°, sāmi°); VI 69, 193; Miln 375; Pv-a 273, 276, iṇaṁ gaṇhāti to borrow money or take up a loan Vism 556; Pj II 289; Pv-a 3. – iṇaṁ muñcati to discharge a debt Ja IV 280; V 238; °ṁ sodheti same Pv-a 276; labhati same Pv-a 3.

-apagama absence of debt Thig-a 245;

-gāhaka a borrower Miln 364;

-ghāta stricken by debt Snp 246 (= iṇaṁ gahetva tassa appadānena iṇaghāta);

-ṭṭha (with iṇaṭṭa as v.l. at all passages, see aṭṭa) fallen into or being in debt M I 463 = S III 93 = It 89 = Miln 279;

-paṇṇa promissory note Ja I 230; IV 256;

-mokkha release from debt Ja IV 280; V 239;

-sādhaka negotiator of a loan Miln 365.

Iṇāyika [from iṇa] one connected with a debt, viz.

1. a creditor S I 170; Ja IV 159, 256; VI 178; Thig-a 271 see also dhanika); Pv-a 3.

2. a debtor Vin I 76; Nidd I 160.

Ita [past participle of eti, i] gone, only in compound dur-ita gone badly, as neuter evil, wrong Dāṭh I 61; otherwise in compounds with preposition, as peta, vīta etc.

Itara^01 (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; Ja II 3; III 26; IV 4; Pv-a 13, 14, 42, 83, 117. In repetition compound itarītara one or the other, whatsoever, any Snp 42; Ja V 425; Nidd II §141; Miln 395; Pj I 145, 147; accusative itarītaraṁ and instrumental itarītarena used as adverb of one kind or another, in every way, anyhow [cf. BHS itaretara Mvu III 348 and see Wackernagel Altindicative Gram. II §121 c.] Ja VI 448 (°ṁ); Dhp 331 (°ena); Vv 84^01 (text reads itaritarena, v.l. itarītarena, explained by itaritaraṁ Vv-a 333).

Itara^02 (adjective) frequent spelling for ittara (q.v.).

Iti (ti) (indeclinable) [Vedic iti, of pronoun base *i, cf. Sanskrit itthaṁ thus, itthā here, there; Avesta iϸa so; Latin ita and item thus. Cf. also Pāli 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 Pāli 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.” Nidd I 123 = Nidd II §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 maman ti iti naṁ vijaññā), 805; It 123 (ito devā ... taṁ namassanti); Dhp 74 (iti bālassa saṅkappo thus think the foolish), 286 (iti bālo vicinteti); Vv 79^10 (= evaṁ Vv-a 307); Vv-a 5.

(b) referring to what follows D I 63 (iti paṭisañcikkhati); A 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. ... D I 151.

2. in indirect speech:

(a) as statement of a fact “so it is that” (cf. English “viz.”, German “und zwar”), mostly untranslated Khp IV (arahā ti pavuccati); Ja I 253 (tasmā pesanaka-corā t’eva vuccanti); III 51 (tayo sahāyā ahesuṁ makkaṭo sigālo uddo ti); Pv-a 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 (“saṁgo eso” iti ñatvā knowing “this is defilement”), 253 (“n’eso maman” 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-a 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 Pv I 11^09 (= evam eva Pv-a 59); t’eva Ja I 253; Miin 114; tv eva Ja I 203; II 2. – iti kira thus now, perhaps, I should say D I 228, 229, 240. – iti kho thus, therefore D I 98, 103; III 135. – iti vā and so on (?), thus and such (similar cases) Nidd I 13 = Nidd II §420 A^01. – itiha thus surely, indeed Snp 934, 1084 (see below under ītihītiha; cf. Pj II Index 669: itiha? and itikirā); It 76; Sv I 247, as iti’haṁ at Snp 783 (same explained at Nidd I 71 as for iti). – kin ti how Ja II 159.

-kirā (feminine) [a substantivised iti kira] hearsay, literally “so I guess” or “I have heard” A I 189 = II 191f. = Nidd II §151. Cf. itiha;

-bhava becoming so and so (opposite abhava not becoming) Vin II 184 (°abhava); D I 8 (the same passage = iti bhavo iti abhavo Sv I 91); A II 248; It 109 (the same); see also under ittha;

-vāda “speaking so and so”, talk, gossip M I 133; S V 73; A II 26; It 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) Vin III 8; M I 133; A II 7, 103; III 86, 177, 361f.; Pp 43, 62; Pj I 12. Kern, Toev. 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. D I 88 = (see Sv I 247); A I 163; III 223; Snp 447, 1020. Cf. also Mvu I 556;

-hītiha [itiha + itiha] “so and so” talk, gossip, oral tradition, belief by hearsay etc. (cf. itikirā and anītiha. Nidd II spells ītihītiha) M I 520; S I 154; Snp 1084; Nidd II §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) It 77; Snp 271 (°ja. °nidāna caused or founded in or by this existence = attabhāvaṁ sandhāy’āha Pj II 303), 774 (cutāse), 870 (°nidāna), 1062 (from this source, i.e. from me), 1101; Pv I 5^07 (ito dinnaṁ what is given in this world); I 6^02 (i.e. manussalokato Pv-a 33); I 12^03 (= idhalokato Pv-a 64); Nett 93 (ito bahiddhā); Pv-a 46 (ito dukkhato mutti).

(b) here (with implication of movement), in phrases ito c’ito here and there Pv-a 4, 6; and ito vā etto vā here and there Dhp-a 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 D II 2 (ito so ekanavuto kappo 91 kappas ago); Snp 570 (ito aṭṭhame, scilicet divase 8 days ago Pj II 457; Text reads atthami); Vv-a 319 (ito kira tiṁsa-kappa-sahasse); Pv-a 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 Vv-a 138; ito paraṁ further, after this Pj II 160, 178, 412, 549; Pv-a 83; ito paṭthāya from now on, henceforward Ja I 63 (ito dāni p.); Pv-a 41.

Ittara (sometimes spelt itara) (adjective) [Vedic itvara in meaning “going”, going along, hence developed meaning “passing ; from i]

1. passing changeable, short, temporary, brief, unstable M I 318 (opposite dīgha-rattaṁ); A II 187; Ja I 393; III 83 (°dassana = khaṇika° commentary), IV 112 (°vāsa temporary abode); Pv I 11^11 (= na cira-kāla-ṭṭhāyin anicca vipariṇāma-dhamma Pv-a 60); Sv I 195; Pv-a 60 (= paritta khaṇika).

2. small, inferior, poor, unreliable, mean M II 47 (°jacca of inferior birth); A II 34; Snp 757 (= paritta paccupaṭṭhāna Pj II 509); Miln 93, 114 (°pañña of small wisdom). This meaning (2) also in BHS itvara, e.g. Divy 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 Pāli form is ettha] – here, in this world (or “thus, in such a way”), 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; It 9 (v.l. itthi° for iti°) = A II 10 = Nidd II §172 A; It 94 (v.l. ittha°). There is likely to have been a confusion between ittha = Sanskrit itthā and itthaṁ = Sanskrit ittham (see next).

Itthaṁ (indeclinable) [adverb from pronoun base °i, as also iti in same meaning] – thus, in this way D I 53, 213; Dāṭh IV 35; V 18.

-nāma (itthan°) having such As name, called thus, so-called Vin I 56; IV 136; Ja I 297; Miln 115; Dhp-a 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 Pj II 441; Vv-a 162, 174; Pv-a 150.

Itthatta^01 (neuter) [ittha + *tvaṁ, abstract from ittha. The curious BHS distortion of this word is icchatta Mvu 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. Rh.D. in K.S. I 177; although a confusion between ittha and itthaṁ seems to exist, see ittha); “life in these conditions” K.S. II 17; explained by itthabhāva Spk I on S I 140 (see K.S. I 318). – See also frequent formula A of Arahatta. – D I 18, 84; A I 63; II 82, 159, 203; Snp 158; Dhs 633; Pp 70, 71; Sv I 112.

Itthatta^02 (neuter) [itthi + *tvaṁ abstract from itthi] state or condition of femininity, womanhood, muliebrity Dhs 633 (= itthi-sabhāva As 321).

Itthi and Itthī (feminine) [Vedic strī, Avesta strī woman, perhaps with Sanskrit sātuḥ uterus from Indo-Germanic °sī to sow or produce, Latin sero, Gothic saian, Old High German sāen, Anglo-Saxon sāwan etc., cf. also Cymr. hīl progeny, Old-Irish sīl seed; see J. Schmidt, KZ XXV 29. The regular representative of Vedic strī is Pāli 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 Ja V 72, 398; Nett 93; Dhp-a I 390; Pv-a 153). – S I 33 (Nibbānass’eva santike), 42, 125 (majjhim°, mah°), 185; A I 28, 138; II 115, 209; III 68, 90, 156; IV 196 (purisaṁ bandhati); Snp 112, 769 (nominative plural thiyo = itthi-saññikā thiyo Pj II 513); Ja 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); Vibh 336, 337; Sv I 147; Pv-a 5, 44, 46, 67, 154 (amanuss° of petīs); Saddh 64, 79. – anitthi a woman lacking the characteristics of womanhood, an unfaithful wife Ja II 126 (= ucchiṭṭh° commentary); kulitthi a wife of good descent Vin II 10; A III 76; IV 16, 19; dahar° a young wife Ja I 291; dur° a poor woman Ja IV 38. Some general characterizations of womanhood: 10 kinds of women enumerated at Vin III 139 = A V 264 = Vv-a 72, viz. mātu-rakkhitā, pitu°, mātāpitu° bhātu°, bhaginī°, ñāti°, gotta°, dhamma°, sarakkhā, saparidaṇḍā; see Vin III 139 for explanation – S I 38 (malaṁ brahmacariyassa), 43 (the same); Ja 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 S I 43 (bhaṇḍānaṁ uttamaṁ); Dhp-a I 390 (itthiyo vikkiṇiya-bhaṇḍaṁ).

-agāra (-āgāra) as itthāgāra women’s apartment, seraglio Vin I 72; IV 158; S I 58, 89; Ja I 90; also collective for womenfolk, women (cf. German Frauenzimmer) D II 249; Ja V 188;

-indriya the female principle or sex, femininity (opposite puris’indriya) S V 204; A IV 57f.; Vism 447, 492; Dhs 585, 633, 653 et passivem;

-kathā talk about women D I 7 (cf. Sv I 90);

-kāma the craving for a woman S IV 343;

-kutta a woman’s behaviour, woman’s wiles, charming behaviour, coquetry A IV 57 = Dhs 633; Ja I 296, 433; II 127, 329; IV 219, 472; Dhp-a IV 197;

-ghātaka a woman-killer Ja V 398;

-dhana wife’s treasure, dowry Vin III 16;

-dhutta a rogue in the matter of women, one who indulges in women Snp 106; Ja III 260; Pv-a 5;

-nimitta characteristic of a woman Dhs 633, 713, 836;

-pariggaha a woman’s company, a woman Nidd I 11;

-bhāva existence as woman, womanhood S I 129; Thig 216 (referring to a yakkhinī, cf. Thig-a 178; Dhs 633; Pv-a 168;

-rūpa womanly beauty A I 1; III 68; Thig 294;

-lakkhaṇa fortune-telling regarding a woman D I 9 (cf. Dhp-a I 94, + purisa°); Ja VI 135;

-liṅga “sign of a woman”, feminine quality, female sex Vism 184; Dhs 633, 713, 836; As 321 sq;

-sadda the sound (or word) “woman” Dhp-a I 15;

-soṇḍī a woman addicted to drink Snp 112.

Itthikā (feminine) [from itthi] a woman Vin III 16; D II 14; Ja I 336; Vv 18^07; Saddh 79. As adjective itthika in bahutthika having many women, plentiful in women Vin II 256 (kulāni bahutthikāni appapurisakāni rich in women and lacking in men); S II 264 (the same and appitthikāni).

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 Vin I 5 = S I 136; D I 185; Dhs 1004, 1061; Vibh 340, 362, 365; Vism 518; etc.

2. now, then which idha is more frequent) D II 267, 270, almost synonymous with kira.

3. just (this), even so, only: idam-atthika just sufficient, proper, right Thag 984 (cīvara); Pp 69 (read so for °maṭṭhika, see Pp-a 250); as idam-atthitā “being satisfied with what is sufficient” at Vism 81: explained as atthika-bhāva at Pp-a 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 Dhs 1135 and BMPE 281); D III 230; S V 59; Nidd I 98; Nett 115f.

Idāni (indeclinable) [Vedic idānīṁ] now Dhp 235, 237; Pj I 247.

Iddha^01 [past participle of iddhe to idh or indh, cf. indhana and idhuma] – in flames, burning, flaming bright, clear Ja VI 223 (°khaggadharā balī; so read for Text iṭṭhi-khagga°); Dīp VI 42.

Iddha^02 [past participle of ijjhati; cf. Sanskrit ṛddha]

(a) prosperous, opulent, wealthy D I 211 (in idiomatic phrase iddha phīta bahujana, of a prosperous town); A III 215 (the same); Ja VI 227, 361 (= issara commentary), 517; Dāṭh I 11.

(b) successful, satisfactory, sufficient Vin I 212 (bhattaṁ); IV 313 (ovādo).

Iddhi [Vedic ṛddhi from ardh, to prosper; Pāli 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 (D II 177; M III 176, cf. Ja 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, A I 145.

At M I 152 the Iddhi of a hunter, is the craft and skill with which he captures game; but at page 155 other 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 D 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 (D I 77, 212; II 87, 213; III 112, 281; S II 121; V 264, 303; A I 170, 255; III 17, 28, 82, 425; V 199; Paṭis I 111; II 207; Vism 378f., 384; Sv I 122). For other such powers see S I 144; IV 290; V 263; A III 340.

3. The Buddhist theory of Iddhi. At D 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 M I 34; A 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 (D II 213; M I 103; A I 39, 297; II 256; III 82; Paṭis I 111; II 154, 164, 205; Vibh 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 (Vin II 112). And falsely to claim the possession of such powers involved expulsion from the Order (Vin 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 (D III 112; A I 93; Vin II 183). There is no valid evidence that any one of the ten Iddhis in the above list actually took place. A few instances are given, but all are in texts more than a century later than the recorded wonder. And now for nearly two thousand years we have no further instances. Various points on Iddhi discussed at D.B. I 272, 3; Cpd. 60ff.; Expositor 121. Also at Kv 55; Paṭis II 150; Vism XII; Dhp-a I 91; Ja I 47, 360.

-ānubhāva (iddhīnu°) power or majesty of thaumaturgy Vin 31, 209, 240; III 67; S I 147; IV 290; Pv-a 53;

-ābhisaṅkhāra (iddhībhi°) exercise of any of the psychic powers Vin I 16, 17, 25; D I 106; S III 92; IV 289; V 270; Sn page 107; Pv-a 57, 172 212;

-pāṭihāriya a wonder of psychic power Vin I 25, 28, 180, 209; II 76, 112, 200; D I 211, 212; III 3, 4, 9, 12f., 27; S IV 290; A I 170, 292; Paṭis II 227;

-pāda constituent or basis of psychic power Vin II 240; D II 103, 115f., 120; III 77, 102, 127, 221; M II 11; III 296; S I 116, 132; III 96, 153; IV 360; V 254, 255, 259f., 264f., 269f., 275, 285; A IV 128f., 203, 463; V 175; Nidd I 14, 45 (°dhīra), 340 (°pucchā); Paṭis I 17, 21, 84; II 56, 85f., 120, 166, 174; Ud 62; Dhs 358, 528, 552; Nett 16, 31, 83; As 237; Dhp-a III 177; IV 32;

-bala the power of working wonders Vv-a 4; Pv-a 171;

-yāna the carriage (figurative) of psychic faculties Miln 276;

-vikubbanā the practice of psychic powers Vism 373f.

-vidhā kinds of iddhi D I 77, 212; II 213; III 112, 281; S II 121; V 264f., 303; A I 170f., 255; III 17, 28, 82f., 425f.; V 199; Paṭis I 111; II 207; Vism 384; Sv I 222;

-visaya range or extent of psychic power Vin III 67; Nett 23.

Iddhika^01 (–°) (adjective) the compound form of addhika in compound kapaṇ-iddhika tramps and wayfarers (see kapaṇa), e.g. at Ja I 6; IV 15; Pv-a 78.

Iddhika^02 (–°) (adjective) [iddhi + ka] possessed of power, only in compound mah-iddhika of great power, always combined with mahānubhāva, e.g. at Vin I 31; II 193; III 101; S II 155; M I 34; Thag 429. As mahiddhiya at Ja V 149. See mahiddhika.

Iddhimant (adjective) [from iddhi]

1. (literal) successful, proficient, only in negative an° unfortunate, miserable, poor Ja VI 361.

2. (figurative) possessing psychic powers Vin III 67; IV 108; A I 23, 25; II 185; III 340; IV 312; Snp 179; Nett 23; Saddh 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; It 99 (idhūpapanna reborn in this existence); Dhp 5, 15, 267, 343, 392; Nidd I 40, 109, 156; Nidd II §§145, 146; Pj II 147; Pv-a 45, 60, 71. – idhaloka this world, the world of men Snp 1043 (= manussaloka Nidd II §552 commentary); Pv-a 64; in this religion, Vibh 245. On different meanings of idha see As 348.

Idhuma [Sanskrit idhma, see etymology under iṭṭhakā] firewood Tel., page 53.

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 KZ XXXI 316f. connects Indra with Latin neriosus strong and Nero).]

1. The Vedic god Indra D I 244; II 261, 274; Snp 310, 316, 679, 1024; Nidd I 177.

2. lord, chief, king. Sakko devānaṁ indo D I 216, 217; II 221, 275; S I 219. Vepacitti asurindo S I 221f. manussinda, S 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 D.B. II 294-298. The idiom sa-Indā devā, D II 261, 274; A V 325, means “the gods about Indra, Indra’s retinue”, this being a Vedic story. But Devā Tāvatiṁsā sahindakā means the T. gods together with their leader (D II 208-212; S III 90; cf. Vv 30^01) this being a Buddhist story].

-aggi (ind’aggi) Indra’s fire, i.e. lightning Pv-a 56;

-gajjita (neuter) Indra’s thunder Miln 22;

-jāla deception Sv I 85;

-jālika a juggler, conjurer Miln 331;

-dhanu the rainbow Sv I 40;

-bhavana the realm of Indra Nidd I 448 (cf. Tāvatiṁsa-bhavana);

-liṅga the characteristic of Indra Vism 491;

-sāla name of tree Ja IV 92.

Indaka [diminutive from inda]

1. Personal name (see DPPN), e.g. at Pv II 9^57; Pv-a 136f.

2. (–°) see inda 2.

Indakhīla [inda + khīla, cf. BHS indrakīla Divy 250, 365, 544; Avś 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 D II 254 (°ṁ ūhacca, cf. Dhp-a II 181); Vin IV 160 (explained ibid. as sayani-gharassa ummāro, i.e. threshold); S V 444 (ayokhīlo + ā.); Dhp 95 (°ūpama, cf. Dhp-a II 181); Thag 663; Ja I 89; Miln 364; Vism 72, 466; Pj II 201; Sv I 209 (nikkhamitvā bahi °ā); Dhp-a II 180 (°sadisaṁ Sāriputtassa cittaṁ), 181 (nagara-dvāre nikhataṁ °ṁ).

Indagū see hindagū.

Indagopaka [inda + gopaka, cf. Vedic indragopā having Indra as protector] – a sort of insect (“cochineal, a red beetle”, BR), observed to come out of the ground after rain Thag 13; Vin III 42; Ja IV 258; V 168; Dhp-a I 20; Ps.B. page 18, n.

Indanīla [inda + nīla “Indra’s blue”] a sapphire Ja I 80; Miln 118; Vv-a 111 (+ mahānīla).

Indavāruṇī (feminine) [inda + vāruṇa] the Coloquintida plant Ja IV 8 (°ka-rukkha).

Indīvara (neuter) [etymology?] the blue water lily, Nymphaea Stellata or Cassia Fistula Ja V 92 (°ī-samā ratti); VI 536; Vv 45^01 (= uddālaka-puppha Vv-a 197).

Indriya (neuter) [Vedic indriya adjective only in meaning “belonging to Indra”; neuter strength, might (cf. inda), but in specific Pāli 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; BMPE lxv; Cpd. 228, 229.

B. Classifications and groups of indriyāni. An exhaustive list comprises the indriyāni enumerated under A a-e, thus establishing a canonical scheme of 22 Controlling Powers (bāvīsati indriyāni), running thus at Vibh 122f. (see translated at Cpd. 175, 176); and discussed in detail at Vism 491f.

(a. sensorial)

(1) cakkhu° (“the eye which is a power”, Cpd. 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 Paṭis I 7, 137. – From this list are detached several groups, mentioned frequently and in various connections, no. 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 Paṭis I 137; 10 (pañca rūpīni and pañca arūpīni) at Nett 69; three groups of five (nos. 1-5, 10-14, 15-19) at D III 239, cf. 278; four (group d without paññā, i.e. nos. 15-18) at A II 141; three (saddh°, samādh°, paññ°, i.e. nos. 15, 18, 19) at A I 118f. Under aṭṭhavidhaṁ indriya-rūpaṁ (Cpd. 159) or rūpaṁ as indriyaṁ “form which is faculty” Dhs 661 (cf. BMPE 187) are understood the 5 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 Dhs 709-717, 971-973. – It is often to be guessed from the context only, which of the sets of 5 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 10 elements, 10 indriyāni, and the isolated position of manas.

C. Material in detail (grouped according to A a-e)

(a) sensorial: (mentioned or referred to as set of 5 viz B. nos. 1-5): M I 295: S III 46 (pañcannaṁ °ānaṁ avakkanti), 225; IV 168; A II 151 (as set of 6, viz. B. nos. 1-6): M I 9; S IV 176; V 74, 205, 230; A 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 S II 231, 271; IV 112; pañcasu °esu saṁvuto Snp 340 (= lakkhaṇato pana chaṭṭhaṁ pi vuttaṁ yeva hoti, i.e. the 6th as manas included, Pj II 343); °esu susaṁvuta Thig 196 (= mana-chaṭṭhesu i° suṭṭhu saṁvutā Thig-a 168) indriyesu guttadvāra and guttadvāratā D III 107; S II 218; IV 103, 112, 175; A I 25, 94, 113; II 39; III 70, 138, 173, 199, 449f.; IV 25, 166; V 134; It 23, 24; Nidd I 14; Vibh 248, 360; Sv I 182 (= manachaṭṭesu indriyesu pihita-dvāro hoti), i. vippasannāni S II 275; III 2, 235; IV 294; V 301; A I 181; III 380. °ānaṁ samatā (v.l. samatha) A III 375f. (see also feminine below) °āni bhāvitāni Snp 516 (= cakkh’ādīni cha i. Pj II 426); Nidd II §475 B^08. – Various: S I 26 (rakkhati), 48 (°ūpasame rato); IV 40, 140 (°sampanna); V 216, 217f. (independent in function, mano as referee); Paṭis I 190 (man°); Vibh 13 (rūpa), 341 (mud° and tikkh°) 384 (ahīn°).

(b) physical: (above B 7-9) all three: S V 204; Vism 447; itthi° and purisa° A IV 57; Vibh 122, 415f.; puris° A III 404; jīvit° Vibh 123, 137; Vism 230 (°upaccheda = maraṇa). See also under itthi, jīvita and purisa.

(c) sensational (above B 10-14): S V 207f. (see Cpd. III and cf. page 15), 211f.; Vibh 15, 71; Nett 88.

(d) moral (above B 15-19): S 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), A IV 125f., 203, 225; V 56, 175; Paṭis II 49, 51f., 86; Nidd I 14; Nidd II §628 (sat° + satibala); Kv 589; Vibh 341; Nett 15, 28, 47, 54. Often in standard combination with satipaṭṭhāna, sammappadhāna, iddhipāda, indriya, bala, bojjhaṅga, magga (see Nidd II sub voce page 263) D II 120; Vin III 93, Paṭis II 166 and passivem. As set of 4 indriyāni (nos. 16-19) at Nett 83.

(e) cognitional (above B 20-22) D III 219 = S V 204 (as peculiar to Arahantship); It 53; Paṭis I 115; II 30.

(f) collectively, either two or more of groups a-e, also various peculiar uses: personal; especially physical faculties. S I 61 (pākat°), 204 (the same); III 207 (ākāsaṁ °āni saṅkamanti); IV 294 (vipari-bhinnāni); A III 441 (°ānaṁ avekallatā). magic power A IV 264f. (okkhipati °āni). indriyānaṁ paripāko (moral or physical) over-ripeness of faculties S II 2, 42; A V 203; Nidd II §252 (in definition of jarā); Vibh 137. moral forces Vin I 183 (°ānaṁ samatā, + viriyānaṁ s. as sign of Arahant); II 240 (pañc°). principle of life ekindriyaṁ jīvaṁ Vin III 156; Miln 259. heart or seat of feeling in phrase °āni paricāreti to satisfy one’s heart Pv-a 16, 58, 77. obligation, duty, vow in phrase °āni bhinditvā breaking one’s vow Ja II 274; IV 190.

D. Unclassified material D I 77 (ahīn°); III 239 (domanass° and somanass°) M I 437 (vemattatā), 453 (the same); II 11, 106; III 296; S III 225; V 209 (dukkh°, domanass°); A I 39, 42f., 297; II 38 (sant°), 149f.; III 277, 282; Paṭis I 16, 21, 88, 180; II 1 sq, 13, 84, 110, 119, 132, 143, 145, 223; Nidd I 45 (°dhīra), 171 (°kusala), 341 (pucchā); Dhs 58, 121, 528, 556 (dukkh°), 560, 644. 736; Nett 18 (sotāpannassa), 28 (°vavaṭṭhāna), 162 (lokuttara); Vism 350 (°vekallatā); Saddh 280, 342, 364, 371, 449, 473.

E. As adjective (–°) having one’s senses, mind or heart as such and such S I 138 (tikkh° and mud°); III 93 (pākat°); V 269 (the same); A I 70 (the same) and passim (the same); A I 70 (saṁvut°) 266 (the same), 236 (gutt°); II 6 (samāhit°); Sn 214 (susamāhit° his senses well-composed); Pv-a 70 (pīṇit° joyful or gladdened of heart).

F. Some compounds:

-gutta one who restrains and watches his senses S I 154; Dhp 375;

-gutti keeping watch over the senses, self-restraint Dhp-a 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 Vin I 294 (+ balabhāvanā); M III 298;

-saṁvara restraint or subjugation of the senses D II 281; M I 269, 346; S I 54; A III 360; IV 99; V 113f., 136, 206; Nidd I 483; Nett 27, 121f.; Vism 20f.

Indhana (neuter) [Vedic indhana, of idh or indh to kindle, cf. iddha^01] – firewood, fuel Ja IV 27 (adjective an° without fuel, aggi); V 447; Thig-a 256; Vv-a 335; Saddh 608. Cf. idhuma.

Ibbha (adjective) [Vedic ibhya belonging to the servants] menial; a retainer, in the phrase muṇḍakā samaṇakā ibbhā kaṇhā (kiṇhā) bandhupādāpaccā D I 90 (vv.ll. imbha, kaṇhā; Text kiṇhā, v.l. kaṇhā), 91, 103; M I 334 (kiṇhā, v.l. kaṇhā). Also at Ja VI 214. Explained by Buddhaghosa as gahapatika at Sv I 254, (also at Ja VI 215).

Iriṇa (neuter) [Vedic iriṇa, on etymology see Walde, Latin Wtb. under rarus] – barren soil, desert Ja VI 560 (= niroja commentary). Cf. īriṇa.

Iriyati [from īr to set in motion, to stir, Sanskrit īrte, but present formation influenced by iriyā and also by Sanskrit iyarti of ṛ (see appeti and icchati^02); cf. causative īrayati (= Pāli 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 M I 74, 75; S I 53 (dukkhaṁ aticca iriyati); IV 71; A III 451; V 41; Snp 947, 1063, 1097; Thag 76; Ja III 498 (= viharati); Nidd I 431; Nidd II §147 (= carati etc.); Vism 16; Sv I 70.

Iriyanā (feminine) [from iriyati] way of moving on, progress, Dhs 19, 82, 295, 380, 441, 716.

Iriyā (feminine) [cf. from iriyati, BHS īryā Divy 485] movement, posture, deportment M I 81; Snp 1038 (= cariyā vatti vihāro Nidd II §148); It 31; Vism 145 (+ vutti pālana yapana).

-patha way of deportment; mode of movement; good behaviour. There are 4 iriyāpathas or postures, viz. walking, standing, sitting, lying down (see Paṭis II 225 and Sv I 183). Cf. BHS īryāpatha Divy 37. – Vin I 39; II 146 (°sampanna); Vin I 91 (chinn° a cripple); S V 78 (cattāro i.); Snp 385; Nidd I 225, 226; Nidd II sub voce; Ja I 22 (of a lion), 66, 506; Miln 17; Vism 104, 128, 290, 396; Dhp-a I 9; IV 17; Vv-a 6; Pv-a 141; Saddh 604.

Irubbeda the ṚV Dīp V 62 (iruveda); Miln 178; Sv I 247; Pj II 447.

Illiyā (feminine) [from illī, cf. Sanskrit °īlikā] = illī Ja V 259; VI 50.

Illī (feminine) [cf. Vedic ilībiśa personal name of a demon] a sort of weapon, a short one-edged sword Ja V 259.

Illīyituṁ v.l. for allīyituṁ at Ja V 154.

Iva (indeclinable) [Vedic iva and va] particle of comparison: like, as Dhp 1, 2, 7, 8, 287, 334; Ja I 295; Pj II 12 (= opamma-vacanaṁ). Elided to ‘va, diæretic-metathetic form viya (q.v.).

Isi [Vedic ṛśi from ṛś – Vocative ise Snp 1025; plural nominative isayo, genitive isinaṁ S II 280 and isīnaṁ S I 192; etc. instrumental isibhi Thag 1065]

1. a holy man, one gifted with special powers of insight and inspiration, an anchorite, a seer, sage, saint, “master” D I 96 (kaṇho isi ahosi); S I 33, 35, 65, 128, 191, 192, 226f., 236 (ācāro isīnaṁ); II 280 (dhammo isinaṁ dhajo); A II 24, 51; Vin IV 15 = 22 (°bhāsito dhammo); It 123; Snp 284, 458, 979, 689, 691, 1008, 1025, 1043, 1044, 1116 (dev° divine Seer), 1126, Nidd II §149 (isi-nāmakā ye keci isi-pabbajjaṁ pabbajitā ājīvikā nigaṇṭhā jaṭilā tāpasā); Dhp 281; Ja I 17 (V 90: isayo n’atthi me samā of Buddha); Ja V 140 (°gaṇa), 266, 267 (isi Gotamo); Pv II 6^14 (= yama-niyamādīnaṁ esanatthena isayo Pv-a 98); II 133 (= jhānādīnaṁ guṇānaṁ esanatthena isi Pv-a 163); IV 73 (= asekkhānaṁ sīlakkhandhādīnaṁ esanatthena isiṁ Pv-a 265); Miln 19 (°vāta) 248 (°bhattika); Sv I 266 (genitive isino); Saddh 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 Vin I 245; D I 104, 238; A 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; Vv 16^07 (cf. Vv-a 82);

-pabbajjā the (holy) life of an anchorite Vism 123; Dhp-a I 105; IV 55; Pv-a 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) M I 386; S I 192; Snp 356; Thag 1240 (= Bhagavā isi ca sattamo ca uttamaṭṭhena Pj II 351); Vv 21^01 (= Buddha-isinaṁ Vipassī-ādīnaṁ sattamo Vv-a 105).

Isikā (isīkā) (feminine) [Sanskrit iṣīkā] a reed D I 77, cf. Sv I 222; Ja VI 67 (isikā).

Isitta (neuter) [abstract from isi] rishi-ship D I 104 (= isi-bhāva Sv I 274).

Issati [denominative from issā. Avesta areṣyeiti to be jealous, Greek ἔραται to desire; connected also with Sanskrit arṣati from ṛṣ to flow, Latin erro; and Sanskrit irasyati to be angry = Greek Αρης God of war, ἄρὴ; Anglo-Saxon eorsian to be angry] to bear ill will, to be angry, to envy Ja III 7; present participle medium issamānaka Saddh 89, feminine °ikā A II 203. – past participle issita (q.v.).

Issattha (neuter masculine) [cf. Sanskrit iṣvastra neuter bow, from iṣu (= Pāli usu) an arrow + as to throw. Cf. Pāli issāsa. – Buddhaghosa in a strange way dissects it as “usuñ ca satthañ cā ti vuttaṁ hoti” (i.e. usu arrow + sattha sword, knife) Pj II 466]

1. (neuter) archery (as means of livelihood and occupation) M I 85; III 1; S I 100 (so read with v.l.; Text has issatta, commentary explains by usu-sippaṁ K.S. I page 318); Snp 617 (°ṁ upajīvati = āvudha jīvikaṁ Pj II 466); Ja VI 81; Saddh 390.

2. (masculine) an archer Miln 250, 305, 352, 418.

Issatthaka [issattha + ka] an archer Miln 419.

Issara [Vedic īśvara, from īś to have power, cf. also Pāli īsa]

1. lord, ruler, mastery chief A IV 90; Snp 552; Ja I 89 (°jana), 100, 283 (°bheri); IV 132 (°jana); Pv IV 6^07 (°mada); Miln 253 (an° without a ruler); As 141; Sv I 111; Pv-a 31 (gehassa issarā); Saddh 348, 431.

2. creative deity, Brahmā, D III 28; M II 222 = A I 173; Vism 598.

Issariya [from issara] rulership, mastership, supremacy, dominion (synonym ādhipacca) D III 190; S I 43, 100 (°mada); V 342 (issariy-ādhipacca); A I 62 (°ādhipacca); II 205, 249; III 38; IV 263; Snp 112; Dhp 73; Ud 18; Paṭis II 171, 176; Ja I 156; V 443; Dhp-a II 73; Vv-a 126 (for ādhipacca) Pv-a 42, 117, 137 (for ādhipacca); Saddh 418, 583.

Issariyatā (feminine) [from issariya] mastership, lordship Saddh 422.

Issā^01 (feminine) [Sanskrit īrṣyā to Sanskrit irin forceful, irasyati to be angry, Latin īra anger, Greek Αρμϛ God of war; Anglo-Saxon eorsian to be angry. See also issati] ire, jealousy, anger, envy, ill-will D II 277 (°macchariya); III 44 (the same); M I 15; S II 260; A I 95, 105 (°mala), 299; II 203; IV 8 (°saṁyojana), 148, 349, 465; V 42f., 156, 310; Snp 110; Ja V 90 (°āvatiṇṇa); Pv II 37; Vv 15^05; Pp 19, 23; Vibh 380, 391; Dhs 1121, 1131, 1460; Vism 470 (definition); Pv-a 24, 46, 87; Dhp-a II 76; Miln 155; Saddh 313, 510.

-pakata overcome by envy, of an envious nature S II 260; Miln 155; Pv-a 31. See remarks under apakata and pakata.

Issā^02 (feminine) [cf. Sanskrit ṛśya-mṛga] in issammiga (= issāmiga) Ja V 410, and issāmiga Ja V 431, a species of antelope, cf. Ja V 425 issāsiṅga the antlers of this antelope.

Issāyanā (and Issāyitatta) [abstract formations from issā] = issā Pp 19, 23; Dhs 1121; Vism 470.

Issāsa [Sanskrit iṣvāsa, see issattha] an archer Vin IV 124; M III 1; A IV 423 (issāso vā issāsantevāsī vā); Ja II 87; IV 494; Miln 232; Sv I 156.

Issāsin [Sanskrit iṣvāsa in meaning “bow” + in] an archer, literally one having a bow Ja IV 494 (= issāsa commentary).

[BD]: bowman

Issita [past participle of īrṣ (see issati); Sanskrit īrṣita] being envied or scolded, giving offence or causing anger Ja V 44.

Issukin (adjective) [from issā, Sanskrit īrṣyu + ka + in] envious, jealous Vin II 89 (+ maccharin); D III 45, 246; M I 43, 96; S IV 241; A III 140, 335; IV 2; Dhp 262; Ja III 259; Pv II 3^04; Pp 19, 23; Dhp-a III 389; Pv-a 174. See also an°.

Iha (indeclinable) [Sanskrit iha; form iha is rare in Pāli, the usual form is idha (q.v.)] – adverb of place “here” Snp 460.

Īgha (?) [doubtful as to origin and etymology since only found in compound anīgha and absolute only in exegetical literature. If genuine, it should belong to ṛgh Sanskrit ṛghāyati to tremble, rage etc. See discussion under nigha^01] – confusion, rage, badness Pj II 590 (in explanation of anigha). Usually as an° (or anigha), e.g. Ja III 343 (= niddukkha commentary); V 343.

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) Divy 119. – Snp 51; Ja I 27 (V 189); V 401 = upaddava; Nidd I 381; Nidd II §§48, 636 (+ upaddava = santāpa); Miln 152, 274, 418. – anīti sound condition, health, safety A IV 238; Miln 323.

Ītika (adjective) [from īti] connected or affected with ill or harm, only in negative an°.

Ītiha a doublet of itiha, only found in negative an°.

Īdisa (adjective) [Sanskrit īdṛś, ī + dṛś, literally so-looking] such like, such As 400 (feminine °ī); Pv-a 50, 51.

Īriṇa (neuter) [= iriṇa, q.v. and cf. Sanskrit īriṇa] barren soil, desert D I 248; A V 156f.; Ja V 70 (= sukkha-kantāra commentary); VI 560; Vv-a 334.

Īrita [past participle of īreti, causative of īr, see iriyati]

1. set in motion, stirred, moved, shaken Vv 39^04 (vāterita moved by the wind); Ja I 32 (the same); Vv 64^20 (hadayerita); Pv II 12^03 (maluterita); Pv-a 156 (has erita for ī°); Vv-a 177 (= calita).

2. uttered, proclaimed, said Dāṭh V 12.

Īsa [from iś to have power, perfect īśe = Gothic aih; cf. Sanskrit īshvara = Pāli issara, and BHS īśa, e.g. Jm 3181] – lord, owner, ruler Ja IV 209 (of a black lion = kāḷa-sīha commentary); Vv-a 168. feminine īsī see mahesī a chief queen. Cf. also mahesakkha.

Īsaka [diminutive of īsā] a pole Ja II 152; VI 456 (°agga the top of a pole).

Īsakaṁ (adverb) [neuter of īsaka] a little, slightly, easily M I 450; Ja I 77; VI 456; Sv I 252, 310; Vv-a 36; Vism 136, 137, 231, īsakam pi even a little Vism 106; Saddh 586.

Īsā (feminine) [Vedic īṣā] the pole of a plough or of a carriage S I 104 (naṅgalīsā read with v.l. for naṅgala-sīsā Text), 172, 224 (°mukha): A IV 191 (rath°); Snp 77; Ja I 203 (°mukha); IV 209; Ud 42; Miln 27; Pj II 146; Vv-a 269 (°mūlaṁ = rathassa uro).

-danta having teeth (tusks) as long as a plough-pole (of an elephant) Vin I 352; M I 414; Vv 20^09 = 43^09 (= ratha-īsā-sadisa-danto); Ja VI 490 = 515.

Īsāka (adjective) [from īsā] having a pole (said of a carriage) Ja VI 252.

Īhati [Vedic īh, cf. Avesta īžā ardour, eagerness, āziś greed] to endeavour, attempt, strive after Vin III 268 (Buddhaghosa) Ja VI 518 (cf. Kern, Toev. page 112); Sv I 139; Vv-a 35.

Īhā (feminine) [from īh] exertion, endeavour, activity, only in adjective nir-īha void of activity Miln 413.

U-Ū.

U The sound or syllable u, explained by Buddhaghosa at Vism 495 as expressing origin (= ud).

Ukkaṁsa [from ud + kṛṣ see ukkassati] exaltation, excellence, superiority (opposite avakkaṁsa) D I 54 (ukkaṁs-āvakkaṁsa = hāyana-vaḍḍhana Sv I 165); M I 518; Vism 563 (the same); Vv-a 146 (°gata excellent), 335 (instrumental ukkaṁsena par excellence, exceedingly); Pv-a 228 (°vasena, with reference to devatās; v.l. okk°).

Ukkaṁsaka (adjective) [from ukkaṁsa] raising exalting (oneself), extolling M I 19 (att°; opposite para-vambhin); Ja II 152. Cf. sāmukkaṁsika.

Ukkaṁsati [ud + kṛṣ, karṣati, literally draw or up, raise] to exalt, praise M I 498; Ja IV 108. – past participle ukkaṭṭha, ukkaṁseti in same meaning M I 402f. (attānaṁ u. paraṁ vambheti); A II 27; Nidd II §141.

Ukkaṁsanā (feminine) [abstract of ukkaṁsati] raising, extolling, exaltation, in att° self-exaltation, self-praise M I 402 (opposite para-vambhanā); Nidd II §505 (the same).

Ukkaṭṭha (adjective) [past participle of ukkaṁsati]

1. exalted, high, prominent, glorious, excellent, most frequent opposed to hīna, in phrase hīna-m-ukkaṭṭha-majjhime Vin IV 7; Ja 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); Pj II 160 (dvipadā sabbasattānaṁ ukkaṭṭhā); Vv-a 105 (superlative ukkaṭṭhatama with reference to Gotama as the most exalted of the 7 Rishis); Saddh 506 (opposite lāmaka).

2. large, comprehensive, great, in ukkaṭṭho patto a bowl of great capacity (as different from majjhima and omaka p.) Vin 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 Pj II 181.

4. arrogant, insolent Ja V 16.

5. used as noun at Ja I 387 in meaning “battle, conflict”. – an° Vism 64 (°cīvara).

-niddesa exhaustive exposition, special designation, term par excellence As 70; Vv-a 231; Pv-a 7;

-pariccheda comprehensive connotation Pj II 229, 231, 376.

Ukkaṭṭhatā (feminine) [abstract from ukkaṭṭha] superiority, eminence, exalted state Ja IV 303 (opposite hīnatā).

Ukkaṭṭhita [for ukkaṭhita, ud + past participle of kvath, see kaṭhati and kuthati] – boiled up, boiling, seething A III 231 and 234 (udapatto agginā santatto ukkaṭṭhito, v.l. ukkuṭṭhito); Ja IV 118 (v.l. pakkudhita = pakkuṭhita, as gloss).

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 Ja I 386 (°māna); III 143 (°itvā); IV 3, 160; V 10 (anukkhaṇṭhanto); As 407; Pv-a 162 (mā ukkaṇṭhi, v.l. ukkaṇhi, so read for Text mā khuṇḍali). – past participle ukkaṇṭhita (q.v.). Cf. pari°.

Ukkaṇṭhanā (feminine) [from ukkaṇṭhati] emotion, commotion D II 239.

Ukkaṇṭhā (feminine) [from ukkanṭḥ°] longing, desire; distress, regret Nett 88; Pv-a 55 (spelt °kkh-), 60, 145, 152.

Ukkaṇṭhi (feminine) [from ukkanṭḥ°] longing, dissatisfaction Thig-a 239 (= arati).

Ukkaṇṭhikā (feminine) [abstract from ukkaṇṭhita] = ukkaṇṭhi, i.e. longing, state of distress, pain Ja III 643.

Ukkaṇṭhita [past participle of ukkaṇṭhati] dissatisfied, regretting, longing, fretting Ja I 196; II 92, 115; III 185; Miln 281; Dhp-a IV 66, 225; Pv-a 13 (an°), 55, 187.

Ukkaṇṇa (adjective) [ud + kaṇṇa] having the ears erect (?) Ja VI 559.

Ukkaṇṇaka (adverb) [ut + kaṇṇa + ka literally “with ears out” or is it ukkandaka?] a certain disease (° mange) of jackals, S II 230, 271; Sp “the fur falls off from the whole body”.

Ukkantati [ud + kantati] to cut out, tear out, skin Vin I 217 (°itva); Ja I 164; IV 210 (v.l. for okk°); V 10 (gerund ukkacca); Pv III 9^04 (ukkantvā, v.l. ukkacca); Pv-a 210 (v.l. ni°), 211 (= chinditvā).

Ukkantikaṁ (neuter adverb), in jhān° and kasiṇ°, after the method of stepping away from or skipping Vism 374.

Ukkapiṇḍaka [etymology unknown] only in plural; vermin, Vin I 211 = 239. See comment at Vinaya Texts II 70.

Ukkamati (or okk° which is v.l. at all passages quoted) [ud + kamati from kṛam] – to step aside, step out from (with ablative), depart from A III 301 (maggā); Ja III 531; IV 101 (maggā); Ud 13 (the same); Sv I 185 (the same). causative ukkāmeti; causative II ukkamāpeti Ja II 3.

Ukkamana (neuter) [from ukkamati] stepping away from Vism 374.

Ukkala in phrase ukkala-vassa-bhañña S III 73 = A II 31 = Kv 141 is translated as “the folk of Ukkala, Lenten speakers of old” (see PtsC. 95 with note 2). Another interpretation is ukkalāvassa°, i.e. ukkalā + avassa° [*avaśya°], one who speaks of, or like, a porter (ukkala = Sanskrit utkala porter, one who carries a load) and bondsman M III 78 reads Okkalā-(v.l. Ukkalā)-Vassa-Bhaññā, all as personal Name.

Ukkalāpa see uklāpa.

Ukkalissati [= ukkilissati? ud + kilissati] to become depraved, to revoke(?) Miln 143.

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 D I 49, 108; S II 264; Thig 488 (°ūpama); Ja I 34 (dhamm-okkā); II 401; IV 291; V 322; Vism 428; Thig-a 287; Sv I 148; Dhp-a I 42, 205; Pv-a 154. Especially as tiṇ° firebrand of dry grass M I 128, 365; Nidd II §40 I.e; Dhp-a I 126; Saddh 573.

2. a furnace or forge of a smith A I 210, 257; Ja VI 437; see also below °mukha.

3. a meteor: see below °pāta.

-dhāra a torch-bearer Snp 335; It 108; Miln 1;

-pāta “falling of a firebrand”, a meteor D I 10 (= ākāsato ukkānaṁ patanaṁ Sv I 95); Ja I 374; VI 476; Miln 178;

-mukha the opening or receiver of a furnace, a goldsmith’s smelting pot A I 257; Ja VI 217 (= kammāruddhana commentary), 574; Snp 686; Dhp-a II 250.

Ukkācanā (feminine) [from ukkāceti, ud + *kāc, see ukkācita] enlightening, clearing up, instruction Vibh 352 (in definition of lapanā, v.l. °kāpanā). Note Kern, Toev. sub voce compares Vism page 115 and Sanskrit uddīpana in same sense. Definition at Vism 27 (= uddīpanā).

Ukkācita [past participle either to *kāc to shine or to kāceti denominative from kāca^01] – enlightened, made bright (figurative) or cleaned, cleared up A I 72, 286 (°vinīta parisā enlightened and trained).

Ukkāceti [according to Morris JPTS 1884, 112 a denominative from kāca^02 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 Ja II 70 (v.l. 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.

Ukkāmeti [causative of ukkamati] to cause to step aside Ja VI 11.

Ukkāra [from ud + kṛ “do out”] dung, excrement Ja IV 485, otherwise only in compound ukkāra-bhūmi dung-hill Ja I 5, 146 (so read for ukkar°), II 40; III 16, 75, 377; IV 72, 305; Vism 196 (°ūpama kuṇapa); Dhp-a III 208. Cf. uccāra.

Ukkāsati [ud + kāsati of kas to cough] to “ahem!”, to cough, to clear one’s throat Vin II 222; IV 16; M II 4; A V 65; preterit ukkāsi Ja I 161, 217. – past participle ukkāsita.

Ukkāsikā (feminine?) [doubtful] at Vin II 106 is not clear. Vinaya Texts III 68 leave it untranslated Buddhaghosa’s explanation is vattavaṭṭi (patta°? a leaf° cf. S 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 D I 89; Bv I 52 (+ khipita) °sadda the noise of clearing the throat D I 50; Ja I 119; Dhp-a I 250 (+ khipita°).

Ukkiṇṇa [past participle of ud + kṛ^02 dig] dug up or out D I 105; Ja IV 106; Miln 330; Sv I 274 (= khāta).

Ukkiledeti [causative of ud + klid, see kilijjati] to take the dirt out, to clean out Sv I 255 (dosaṁ); Pj II 274 (rāgaṁ; v.l. uggileti).

Ukkujja (adjective) [ud + kujja] set up, upright, opposite either nikkujja or avakujja A I 131; S V 89 (ukkujjāvakujja); Pp 32 (= uparimukho ṭhapito commentary 214).

Ukkujjati (°eti) [denominative from ukkujja] to bend up, turn up, set upright Vin I 181; II 126 (pattaṁ), 269 (bhikkhuṁ); mostly in phrase nikkujjitaṁ ukkujjeyya “(like) one might raise up one who has fallen” D I 85, 110; II 132, 152; Snp page 15 (= uparimukhaṁ karoti Sv I 228 = Pj II 155).

Ukkujjana (neuter) [from ukkujjati] raising up, setting up again Vin II 126 (patt°).

Ukkuṭika [from ud + *kuṭ = *kuñc, as in kuṭila and kuñcita; literally “bending up”. The BHS form is ukkuṭuka, e.g. Avś 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 D.B. I 231 note 4. – Vin I 45 (°ṁ nisīdati); III 228; A I 296; II 206; Pp 55; Vism 62, 104, 105 (quotation from Ps) 426; Dhp-a I 201, 217; II 61 (as posture of humility); III 195; IV 223.

-padhāna [in BHS distorted to utkuṭuka-prahāṇa Divy 339 = Dhp 141] exertion when squatting (an ascetic habit) D I 167; M I 78, 515; A I 296; II 206; Ja I 493; III 235; IV 299; Dhp 141 (= ukkuṭika-bhāvena āraddha-viriyo Dhp-a III 78).

Ukkuṭṭhi (feminine) [from ud + kruś, cf. *kruñc as in Pāli kuñca and Sanskrit krośati] – shouting out, acclamation Ja II 367; VI 41; Bv I 35; Miln 21; Vism 245; Dhp-a II 43; Vv-a 132 (°sadda).

Ukkusa [see ukkuṭṭhi and cf. BHS utkrośa watchman (?) Divy 453] – an osprey Ja IV 291 (°rāja), 392.

Ukkūla (adjective) [ud + kūla] sloping up, steep, high (opposite vikkūla) A I 35f.; Vism 153 (nadi); Pj II 42. Cf. utkūlanikūla-sama Lal 340.

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) D I 5; III 176; S V 473; A II 209, V 206; Sv I 79 = Pp-a 240 (“assāmike sāmike kātuṁ lañcagahaṇaṁ”).

Ukkoṭanaka (adjective) [from ukkoṭana] belonging to the perversion of justice Vin II 94.

Ukkoṭeti [denominative from *ukkoṭ-ana] to disturb what is settled, to open up again a legal question that has been adjudged, Vin II 94, 303; IV 126; Ja II 387; Sv I 5.

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) Ja I 68, 235; V 389, 471; Pp 33; Vism 346 (°mukhavaṭṭi), 356 (°kapāla, in compound); Dhp-a I 136; II 5; III 371; IV 130; Pp-a 231; Vv-a 100. Cf. next.

Ukkhalikā (feminine) = ukkhali. Thig 23 (= bhatta-pacanabhājanaṁ Thig-a 29); Dhp-a 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?) S II 264 (v.l. ukkā). Or is it to be read ukhāsataṁ d. i.e. consisting of 100 pots (of rice = mahā danaṁ?). Spk II 224: paṇītabhojana-bharitānaṁ mahā-ukkhalīnaṁ sataṁ dānaṁ. Cf. ukhā cooking vessel Thig-a 71 (Ap verse 38). Kern, Toev. under ukkhā translated “zeker muntstuck”, i.e. kind of gift.

Ukkhita [past participle of ukṣ sprinkle] besmeared, besprinkled Ja 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” Vin IV 218; Ja III 487.

-°āsika with drawn sword M I 377; S IV 173; Ja I 393; As 329; Vism 230 (vadhaka), 479;

-paligha having the obstacles removed M I 139; A III 84; Dhp 398 = Snp 622 (= avijjā-palighassa ukkhittatāya u. Pj II 467 = Dhp-a IV 161);

-sira with uplifted head Vism 162.

Ukkhittaka (adjective/noun) [from ukkhitta] a bhikkbu who has been suspended Vin I 97, 121; II 61, 173, 213.

Ukkhipati [ut + khipati, kṣip]. To hold up, to take up Ja I 213; IV 391: VI 350; Vism 4 (satthaṁ); Pv-a 265. A technical term of canon law, to suspend (a bhikkhu for breach of rules) Vin IV 309; Pp 33. – ukkhipiyati to be suspended Vin II 61. causative II ukkhipāpeti to cause to be supported Ja I 52; II 15, 38; III 285, 436. – past participle ukkhitta, gerund ukkhipitvā as adverb “upright” Vism 126.

Ukkhipana (neuter) [from ud + kṣip]

1. pushing upwards Ja I 163.

2. throwing up, sneering Vism 29 (vācāya).

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. Vin III 97 = IV 27.

Ukkhepa (adjective/noun) [from ud + kṣip] (adjective) throwing away Dhp-a IV 59 (°dāya a throw-away donation, tip). – (masculine) lifting up raising Ja I 394 (cel°); VI 508; Sv I 273; dur° hard to lift or raise Saddh 347.

Ukkhepaka (adjective) [from ukkhepa] throwing (up); °ṁ (accusative) in the manner of throwing Vin II 214 = IV 195 (piṇḍ°).

Ukkhepana (neuter) [from ud + kṣip] suspension Ja III 487.

Ukkhepanā (feminine) [= last] throwing up, provocation, sneering Vibh 352 = Vism 23, explained at page 29.

Ukkhepaniya (adjective) [ukkhepana + iya, cf. BHS utkṣepanīyaṁ karma Divy 329] referring to the suspension (of a bhikkhu), °kamma act or resolution of suspension Vin I 49, 53, 98, 143, 168; II 27, 226, 230, 298: A I 99.

Uklāpa (ukkalāpa) (adjective) [cf. Sanskrit ut-kalāpaya to take leave of, bid farewell]

1. deserted Ja II 275 (ukkalāpa Text; vv.ll. uklāpa and ullāpa).

2. dirtied, soiled Vin II 154, 208, 222; Vism 128; Dhp-a III 168 (ukkalāpa).

Ugga^01 (adjective) [Vedic ugra, from ukṣati, weak base of vakṣ as in vakṣana, vakṣayati = Greek ἀϝέξω, Gothic wahsjan “to wax”, also Latin augeo and Pāli oja] – mighty, huge, strong, fierce, grave, masculine a mighty or great person, noble lord D I 103; S I 51 = Vv-a 116 (uggateja “the fiery heat”); Ja IV 496; V 452 (°teja); VI 490 (+ rājaputtā, explained with etymologising effort as uggatā paññātā by commentary); Miln 331; Dhp-a II 57 (°tapa); Saddh 286 (°daṇḍa), 304 (the same). Cf. sam°. as proper name at Vism 233 and Ja I 94.

-putta a nobleman, mighty lord S I 185 (“high born warrior” translation); Ja VI 353 (= amacca-putta commentary); Thag 1210.

Ugga^02 = uggamana, in aruṇ-ugga sunrise Vin IV 272.

Uggacchati [ud + gam] to rise, get up out of (literal and figurative) Thag 181; aruṇe uggacchante at sunrise Vv-a 75; Pv IV 8; Vism 43, gerund uggañchitvāna Miln 376. – past participle uggata (q.v.).

Uggajjati [ud + gajjati] to shout out Nidd I 172.

Uggaṇhāti [ud + gṛh, see gaṇhāti] to take up, acquire, learn [cf. BHS udgṛhṇāti in same sense, e.g. Divy 18, 77 etc.] Snp 912 (uggahaṇanta = uggahaṇanti = uggaṇhanti Pj II 561); imperative uggaṇha Ja II 30 (sippaṁ) and uggaṇhāhi Miln 10 (mantāni); gerund uggayha Snp 832, 845; Nidd I 173. – causative uggaheti in same meaning Saddh 520; preterit uggahesi Pv III 5^04 (nakkhatta-yogaṁ = akari Pv-a 198); gerund uggahetvā Ja V 282, Vv-a 98 (vipassanākammaṭṭhānaṁ); infinitive uggahetuṁ Vv-a 138 (sippaṁ to study a craft). – causative II uggaṇhāpeti to instruct Ja V 217; VI 353. – past participle uggahita (q.v.). See also uggahāyati. – A peculiar present participle medium is uggāhamāna going or wanting to learn Sv I 32 (cf. uggāhaka).

Uggata [past participle of uggacchati] come out, risen; high, lofty, exalted Ja IV 213 (suriya), 296 (°atta), 490; V 244; Pv IV 1^04 (°atta one who has risen = uggata-sabhāva samiddha Pv-a 220); Vv-a 217 (°mānasa); Sv I 248; Pv-a 68 (°phāsuka with ribs come out or showing, i.e. emaciated, for upphāsulika). Cf. acc°.

Uggatta in all Pv readings is to be read uttatta°, thus at Pv III 3^02; Pv-a 10, 188.

Uggatthana at Ja VI 590 means a kind of ornament or trinket, it should probably be read ugghaṭṭana [from ghaṭṭeti] literally “tinkling”, i.e. a bangle.

Uggama [from ud + gam; Sanskrit udgama] rising up Saddh 594.

Uggamana (neuter) [from ud + gam] going up, rising ; rise (of sun and stars) D I 10, 240; S II 268 (suriy°); Ja IV 321 (an°), 388; Pv II 9^41 (suriy°); Sv I 95 (= udayana); Dhp-a I 165 (aruṇ°); II 6 (the same); Vv-a 326 (oggaman°); Pv-a 109 (aruṇ°). Cf. ugga^02 and uggama.

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 Nidd I 330). Cf. dhanuggaha.

Uggahaṇa (neuter) [from uggaṇhāti] learning, taking up, studying Pv-a 3 (sipp°). As uggaṇhana at Vism 277.

Uggahāyati [poetic form of uggaheti (see uggaṇhati), but according to Kern, Toev. sub voce representing Vedic udgṛbhāyati] – to take hold of, to take up Snp 791 (= gaṇhāti Nidd I 91). – gerund uggahāya Snp 837.

Uggahita [past participle of uggaṇhāti] taken up, taken, acquired Vin I 212; Ja III 168 (°sippa, adjective), 325; IV 220; VI 76; Vism 241. The metri causā form is uggahīta at Snp 795, 833, 1098; Nidd I 175 = Nidd II §152 (= gahita parāmaṭṭha).

Uggahetar [agent noun to ugganhāti, causative uggaheti] one who takes up, acquires or learns A IV 196.

Uggāra [ud + gṛ or *gḷ to swallow, see gala and gilati; literally to swallow up] – spitting out, vomiting, ejection Vism 54; Sv I 41; Pj I 61.

Uggāhaka (adjective/noun) [from ud + gṛh, see uggaṇhāti] one who is eager to learn Ja V 148 [cf. Mvu III 373 ogrāhaka in same context].

Uggāhamāna see uggaṇhāti.

Uggirati^01 [Sanskrit udgirati, ud + gṛ^01; but BHS udgirati in meaning to sing, chant, utter, formation from gṛ^02 instead of g^01, present gṛṇāti; in giraṁ udgirati Jm 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 Ud 14 (uggiritvāna); Sv I 41 (uggāraṁ uggiranto). Cf. BHS prodgīrṇa cast out Divy 589.

Uggirati^02 [cf. Sanskrit udgurate, ud + gur] to lift up, carry Vin IV 147 = Dhp-a III 50 (talasattikaṁ explained by uccāreti); Ja I 150 (āvudhāni); VI 460, 472. Cf. sam°.

Uggilati = uggirati^01, i.e. to spit out (opposite ogilati) M I 393; S IV 323; Ja III 529; Miln 5; Pv-a 283.

Uggīva (neuter) [ud + gīva] a neckband to hold a basket hanging down Ja VI 562 (uggīvañ cāpi aṁsato = aṁsakūṭe pacchi-lagganakaṁ commentary).

Ugghaṁseti [ud + ghṛṣ, see ghaṁsati^01] to rub Vin II 106. past participle ugghaṭṭa (q.v.).

Ugghaṭita (adjective) [past participle of ud + ghaṭati; cf. BHS udghaṭaka skilled Divy 3, 26 and phrase at Mvu III 260 udghaṭitajña] striving, exerting oneself; keen, eager in compound °ññū of quick understanding A II 135; Pp 41; Nett 7-9, 125; Sv I 291.

Ugghaṭeti [ud + ghaṭati] to open, reveal (? so Hardy in Index to Nett) Nett 9; ugghaṭiyati and ugghaṭanā ibid.

Ugghaṭṭa (Ugghaṭṭha°) [should be past participle of ugghaṁsati = Sanskrit udghṛṣṭa, see ghaṁsati^01, 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. Pj II 582); Ja IV 20 (-ṭṭh-; explained by uṇha-vālukāya ghaṭṭapāda); V 69 (= rajokiṇṇa-pāda commentary not to the point).

Uggharati [ud + kṣar] to ooze Thag 394 = Dhp-a III 117.

Ugghāṭana (neuter?) [from ugghāṭeti] that which can be removed, in °kiṭikā a curtain to be drawn aside Vin II 153 (cf. Vinaya Texts III 174, 176). Childers sub voce gives “rope and bucket of a well” as meaning (kavāṭaṁ anugghāṭeti). Cf. ugghaṭanā.

Ugghāṭita [past participle of ugghāṭeti] opened Miln 55; Dhp-a I 134.

Ugghāṭeti [for ugghaṭṭeti, ud + ghaṭṭ but BHS udghāṭayati Divy 130] – to remove, take away, unfasten, abolish, put an end to Vin II 148 (tālāni), 208 (ghaṭikaṁ); IV 37; Ja II 31; VI 68; Miln 140 (bhava-paṭisandhiṁ), 371; Vism 374. – causative II ugghāṭāpeti to have opened Ja V 381.

Ugghāta [ud + ghāta] shaking, jolting; jolt, jerk Vin II 276 (yān°); Ja VI 253 (an°); Dhp-a III 283 (yān°).

Ugghāti (feminine) [from ud + ghāta]

1. shaking, shock Vv-a 36.

2. striking, conquering; victory, combined with nighāti Snp 828; Nidd I 167; Pj II 541; Nett 110 (Text reads ugghāta°).

Ugghātita [past participle of ugghāteti, denominative from udghāta] struck, killed A III 68.

Ugghosanā (feminine) [abstract from ugghoseti, cf. ghosanā] proclamation Sv I 310.

Ugghoseti [ud + ghoseti] to shout out, announce, proclaim Ja I 75; Dhp-a II 94; Pv-a 127.

Ucca (adjective) [formation from preposition ud above, up] – high (opposite avaca low) D I 194; M II 213; A V 82 (°ṭhāniyaṁ nīce ṭhāne ṭhapeti puts on a low place which ought to be placed high); Pv IV 7^04 (uccaṁ paggayha lifting high up = uccataraṁ katvā Pv-a 265); Pp 52, 58; Sv I 135; Pv-a 176.

-āvaca high and low, various, manifold Vin I 70, 203; Ja IV 115, 363 (= mahaggha-samaggha commentary page 366); Snp 703, 714, 792, 959; Dhp 83; Nidd I 93, 467; Vv 12^01 (= vividha Vv-a 60); 31^01;

-kulīnatā high birth A III 48 (cf. uccā°).

Uccaka (adjective) [from ucca] high Vin II 149 (āsandikā a kind of high chair).

Uccatta (neuter) [from ucca = Sanskrit uccatvaṁ] height Ja III 318.

Uccaya [from ud + ci, see cināti; Sanskrit uccaya] heaping up, heap, pile, accumulation Dhp 115, 191, 192; Vv 47^11; 82^07 (= cetiya Vv-a 321); Dhp-a III 5, 9; As 41 (pāpassa). – siluccaya a mountain Thag 692; Ja I 29 (V 209); VI 272, 278; Dāṭh V 63.

Uccā (°-) (adverb) [cf. Sanskrit uccā, instrumental singular of uccaṁ, cf. paścā behind, as well as uccaiḥ instrumental plural – In BHS we find ucca° (uccakulīna Avś III 117) as well as uccaṁ (uccaṁgama Divy 476). It is in all cases restricted to compounds] – high (literal and figurative), raised, in following compounds

-kaṇerukā a tall female elephant M I 178;

-kāḷārikā the same M I 178 (v.l. °kaḷārikā to be preferred);

-kula a high, noble family Pv III 1^16 (= uccā khattiya-kul-ādino Pv-a 176);

-kulīnatā birth in a high-class family, high rank M III 37; Vv-a 32;

-sadda a loud noise D I 143, 178; A III 30;

-sayana a high bed (+ mahāsayana) Vin I 192; D I 5, 7; cf. Sv I 78.

Uccāra [ud + car] discharge, excrement, fæces Vin III 36 (°ṁ gacchati to go to stool); IV 265, 266 (uccāro nāma gūtho vuccati); Dhp-a II 56 (°karaṇa defecation); uccārapassāva fæces and urine D I 70; M I 83; Ja I 5; II 19.

Uccāranā (feminine) [from uccāreti] lifting up, raising Vin III 121.

Uccārita [past participle of uccāreti]

1. uttered, let out Pv-a 280 (akkharāni).

2. lifted, raised Thig-a 255.

Uccāreti [ud + cāreti, causative of car] to lift up, raise aloft Vin III 81; IV 147 = Dhp-a III 50; M I 135. – past participle uccārita (q.v.).

Uccāliṅga [etymology?] a maw-worm Vin III 38, 112; Ja II 146.

Uccināti [ud + cināti] to select, choose, search, gather, pick out or up Vin I 73; II 285 (preterit uccini); Ja IV 9; Pv III 2^04 (nantake = gavesana-vasena gahetvāna Pv-a 185); Dīp IV 2.

Ucchaṅga [Sanskrit utsaṅga, ts > cch like Sanskrit utsahate > BHS ucchahate see ussahati] – the hip, the lap Vin I 225; M I 366; A I 130 (°pañña); Ja I 5, 308; II 412; III 22; IV 38, 151; Pp 31; Vism 279; Dhp-a II 72.

Ucchādana (neuter) [ut + sād, causative of sad, sīdati, cf. ussada] rubbing the limbs, anointing the body with perfumes shampooing D 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 D.B. I 87); thus in same formula at M I 500; S IV 83; Ja I 146 and passim; A I 62; II 70 (+ nahāpana); IV 54, 386; It 111; Thig 89 (nahāpan°); Miln 241 (°parimaddana) 315 (+ nahāpana); Sv I 88.

Ucchādeti [from ut + sād, see ucchādana] to rub the body with perfumes Ja VI 298; Miln 241 (+ parimaddati nahāpeti); Sv I 88.

Ucchiṭṭha [past participle of ud + śiṣ] left, left over, rejected, thrown out; impure, vile Vin II 115 (°odakaṁ); IV 266 (the same); Ja II 83 (bhattaṁ ucchiṭṭhaṁ akatvā), 126 (°nadī impure; also itthi outcast), 363; IV 386 (°ṁ piṇḍaṁ), 388; VI 508; Miln 315; Dhp-a I 52; II 85; III 208; Pv-a 80 (= chaḍḍita), 173 (°bhattaṁ). At Ja IV 433 read ucch° for ucciṭṭha. – an° not touched or thrown away (of food) Ja III 257; Dhp-a II 3. – See also uttiṭṭha and ucchepaka.

Ucchiṭṭhaka (from ucchiṭṭha) = ucchiṭṭha Ja IV 386; VI 63, 509.

Ucchindati [ud + chid, see chindati] to break up, destroy, anniḥlate S V 432 (bhavataṇhaṁ), A IV 17 (future ucchecchāmi to be read with v.l. for Text ucchejjissāmi); Snp 2 (preterit udacchida), 208 (gerund ucchijja); Ja V 383; Dhp 285. passive ucchijjati to be destroyed or anniḥlated, to cease to exist S IV 309; Ja V 242, 467; Miln 192; Pv-a 63, 130 (= na pavattati), 253 (= n’atthi). – past participle ucchinna (q.v.).

Ucchinna [past participle of ucchindati] broken up, destroyed S III 10; A V 32; Snp 746. Cf. sam°.

Ucchu [Sanskrit cf. Vedic proper name Ikṣvāku from ikṣu] sugarcane Vin IV 35; A III 76; IV 279; Miln 46; Dhp-a IV 199 (°ūnaṁ yanta sugarcane mill), Pv-a 257, 260; Vv-a 124.

-agga (ucch°) top of sugarcane with Vism 172;

-khaṇḍikā a bit of sugarcane Vv 33^26;

-khādana eating sugarcane with Vism 70;

-khetta sugarcane field Ja I 339; Vv-a 256;

-gaṇṭhikā a kind of sugarcane, Batatas Paniculata Ja I 339; VI 114 (so read for °ghaṭika);

-pāla watchman of sugarcane Vv-a 256;

-pīḷana, cane-pressing As 274;

-puṭa sugarcane basket Ja IV 363;

-bīja seed of sugarcane A I 32; V 213;

-yanta a sugar-mill Ja I 339;

-rasa sugarcane juice Vin I 246; Vism 489; Vv-a 180

-vāta, As 274;

-sālā, As 274.

Uccheda [from ud + chid, chind, see ucchindati and cf. cheda] – breaking up, disintegration, perishing (of the soul) Vin III 2 (either after this life, or after kāmadeva life, or after brahmadeva life) D I 34, 55; S IV 323; Nidd I 324; Miln 413; Nett 95, 112, 160; Sv 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) S II 20; III 99, 110 sq; Paṭis I 150, 158; Nd I 248 (opposite sassati°); Dhs 1316; Nett 40, 127; Pj II 523 (opposite atta°);

-vāda (adjective) one who professes the Doctrine of annihilation (ucchedadiṭṭhi) Vin I 235; III 2; D I 34, 55; S II 18; IV 401; A IV 174, 182f.; Nidd I 282; Pp 38;

-vādin =

-vāda Nett 111; Ja V 244.

Ucchedana (adjective) [from ud + chid] cutting off, destroying; feminine °anī Ja V 16 (surā).

Ucchedin (adjective) an adherent of the ucchedavāda Ja V 241.

Ucchepaka (neuter) [= ucchiṭṭhaka in sense of ucchiṭṭhabhatta] leavings of food M II 7 (v.l. 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).

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 Pāli ajjava] – straight, direct; straightforward, honest, upright D III 150 Text ujja), 352 (the same) 422, 550; Vv 18^07 (= sabba-jimha-vaṅka-kuṭilabhāvāpagama-hetutāya u. Vv-a 96); Pp 59; Vibh 244 (ujuṁ kāyaṁ paṇidhāya); Vism 219 (uju avaṅka akuṭila); Sv I 210 (the same), Pj I 236; Dhp-a I 288 (cittaṁ ujuṁ akuṭilaṁ nibbisevanaṁ karoti); Vv-a 281 (°koṭi-vaṅka); Pv-a 123 (an°).

-aṅgin (ujjaṅgin) having straight limbs, negative an° not having straight limbs, i.e. pliable, skilful, nimble, graceful Ja V 40 (= kañcana-sannibha-sarīra commentary); VI 500 (Text anuccaṅgin = anindita-agarahitaṅgin commentary);

-gata walking straight, of upright life M I 46; A III 285f. (°citta); V 290f.; Snp 350 (ujju°), 477 (the same); Dhp 108 (ujju°, see Dhp-a II 234 for interpretation);

-gāmin, negative an° going crooked, a snake Ja IV 330;

-cittatā straightness, unwieldiness of heart Vibh 350;

-diṭṭhitā the fact of having a straightforward view or theory (of life) Miln 257;

-paṭipanna living uprightly D I 192; S IV 304; V 343; Vism 219;

-magga the straight road D I 235; Vin V 149; It 104; Ja I 344; VI 252; Dhp-a II 192;

-bhāva straightness, uprightness Pj II 292, 317; Pv-a 51;

-bhūta straight, upright S I 100, 170; II 279; V 384, 404; A II 57; IV 292; Ja I 94; V 293 (an°); Vv 34^23 (see Vv-a 155); Pv I 10^10 (= citta-jimha-vaṅka-kutīla-bhāva-karānaṁ kilesānaṁ abhāvena ujubhāvappatta Pv-a 51);

-vaṁsa straight lineage, direct descendency Ja V 251;

-vāta a soft wind Miln 283;

-vipaccanīka in direct opposition D I 1; M I 402; Sv I 38.

Ujuka and Ujjuka (adjective) [uju + ka] straight, direct, upright M I 124; S I 33 (ujuko so maggo, the road to Nibbāna), 260 (citta); IV 298; V 143, 165; Ja I 163; V 297 (opposite khujja); Dhp-a I 18 (°magga); Saddh 321. – anujjuka crooked, not straight S IV 299; Ja III 318.

Ujukatā (feminine) [abstract from ujuka] straightness, rectitude Dhs 50, 51 (kāyassa, cittassa); Vism 436f.

Ujutā (feminine) [abstract of uju] straight(forward)ness, rectitude Dhs 50, 51.

Ujjagghati [ud + jagghati] to laugh at, deride, mock, make fun of Vin III 128; Thig 74 (spelt jjh = hasati Thig-a 78); A III 91 (ujjh°, v.l. ujj°) = Pp 67 (= pāṇiṁ paharitvā mahāhasitaṁ hasati Pp-a 249).

Ujjaṅgala [ud + jaṅgala] hard, barren soil; a very sandy and deserted place D II 146 (°nagaraka, translated “town in the midst of a jungle”, cf. D.B. II 161); Ja I 391; Vv 85^05 (= ukkaṁsena jaṅgala i.e. exceedingly dusty or sandy, dry); Pv II 9^70 (spelt ujjhaṅgala, explained by ativiya-thaddhabhūmibhāga at Pv-a 139); Vism 107. Also in BHS ujjaṅgala, e.g. Mvu II 207.

Ujjala (adjective) [ud + jval, see jalati] blazing, flashing; bright, beautiful Ja I 220; Dāṭh II 63.

Ujjalati [ud + jalati, jval] to blaze up, shine forth Vin I 31; Vv-a 161 (+ jotati). – causative ujjāleti to make shine, to kindle Vin I 31; Miln 259; Vism 428; Thig-a 69 (Ap verse 14, read dīpāṁ ujjālayiṁ); Vv-a 51 (padīpaṁ).

Ujjava (adjective) [ud + java] “running up”, in compound ujjav-ujjava a certain term in the art of spinning or weaving Sp 935, explained by “yattakaṁ hatthena añjitaṁ hoti tasmiṁ takkamhi veṭhite”.

Ujjavati [ud + javati] to go upstream Vin II 301.

Ujjavanikāya instrumental feminine of ujjavanaka used as adverb [ud + javanaka, q.v.] upstream, literally “running up” Vin II 290; IV 65 (in explanation of uddhaṁgāmin, opposite ojavanikāya).

Ujjahati [ud + jahati] to give up, let go; imperative ujjaha S I 188; Thig 19; Snp 342.

Ujju and Ujjuka see uju and ujuka.

Ujjota [ud + *jot of jotati, Sanskrit uddyotate] light, lustre Ja I 183 (°kara); Miln 321.

Ujjotita [past participle of ujjoteti, ud + joteti] illumined Dāṭh V 53.

Ujjhaggati see ujjagghati.

Ujjhaggikā (feminine) [from ujjagghati, spelling varies] loud laughter Vin II 213, Cp IV 187.

Ujjhati [Sanskrit ujjhati, ujjh]

1. to forsake, leave, give up Ja VI 138; Dāṭh II 86.

2. to sweep or brush away Ja VI 296. – past participle ujjhita (q.v.).

Ujjhatti (feminine) [from ud + jhāyati1, corresponding to a Sanskrit ud-dhyāti] – irritation, discontent A IV 223, 467 (v.l. ujj°); cf. ujjhāna.

Ujjhāna (neuter) [ud + jhāna^01 or jhāna^02?]

1. taking offence, captiousness Dhp 253 (= paresaṁ randha-gavesitāya Dhp-a III 377); Miln 352 (an°-bahula).

2. complaining, wailing Ja IV 287.

-saññin, °saññika irritable S I 23; Thag 958; Vin II 214, Cp IV 194; Dīp II 6; Dhp-a III 376 (°saññitā irritability).

Ujjhāpana (neuter) [from ud + jhāyati^01 or jhāyati^02 to burn, to which jhāpeti to bring to ruin etc.? Cf. ujjhāna] – stirring up, provoking Ja V 91 (devat°), 94 (°kamma).

Ujjhāpanaka (adjective) [from ujjhāpana] one who stirs up another to discontent Vin IV 38.

Ujjhāpeti [causative of ujjhāyati] to harass, vex, irritate M I 126; S I 209 (“give occasion for offence”); Vin IV 38 (cf. page 356); Ja V 286; Pv-a 266.

Ujjhāyati [ud + jhāyati^01 or perhaps more likely jhāyati^02 to burn, figurative to be consumed. According to Müller P.Gram pages 12, 42 = Sanskrit ava-dhyā, but that is doubtful phonetically as well as semantically] – to be irritated, to be annoyed or offended, to get angry, grumble; often in phrase ujjhāyati khīyati vipāceti expressing great annoyance Vin I 53, 62, 73; II 207; IV 226; S I 232 and passim. – S I 232 (mā ujjhāyittha); Ja II 15; Dhp-a II 20; preterit ujjhāyi Ja I 475; Dhp-a II 88; infinitive ujjhātuṁ Ja II 355. causative ujjhāpeti (q.v.).

Ujjhita [past participle of ujjhati] destitute, forsaken; thrown out, cast away M I 296 (+ avakkhitta); Thag 315 (itthi); Thig 386 (cf. Thig-a 256 vātakkhitto viya yo koci dahano); Dhp 58 (= chaḍḍita of sweepings Dhp-a I 445); Ja III 499; V 302; VI 51.

Uñcha and Uñchā (feminine) [Sanskrit uñcha and uñchana, to uñch Neumann’s etymology uñchā = English ounce, German unze (Majjhima translation2 II 682) is incorrect, see Walde Latin Wtb. under uncia] – anything gathered for sustenance, gleaning S II 281; A I 36; III 66f., 104; Vin III 87; Snp 977; Thig 329, 349; Ja III 389; IV 23, 28, 434, 471 (°ya, dative = phalāphalatthāya commentary); Thig-a 235, 242. Cf. samuñchaka. – aññāt°, marked off as discarded [goods] S II 281, so Spk II 240.

-cariyā wandering for, or on search for gleaning, Ja II 272; III 37, 515; V 3; Sv I 270; Vv-a 103; Thig-a 208;

-cārika (adjective) going about after gleanings, one of 8 kinds of tāpasā Pj II 295 (cf. Sv I 270, 271).

-patta the gleaning-bowl, in phrase uñchāpattāgate rato  “fond of that which has come into the gleaning-bowl “ Thag 155 = Pv IV 7 (= uñchena bhikkhācārena laddhe pattagate āhāre rato Pv-a 265; translated in Ps.B. “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 Vin IV 241; Vibh 353f. (att°).

Uññātabba (adjective) [gerundive from ava + jñā (?)] to be despised, contemptible, only in stock-phrase “daharo na uṇṇātabbo na paribhotabbo” S I 69; Snp page 93; Pj II 424 (= na avajānitabbo, na nīcaṁ katvā jānitabbo ti). In same connection at Ja V 63 mā naṁ daharo [ti] uññāsi (v.l. maññāsi) apucchitvāna (v.l. ā°).

Uṭṭitvā at Vin II 131 is wrong reading (see page 318, v.l. uḍḍhetvā), and should be read uḍḍitvā or uḍḍetvā (= oḍḍetva, see uḍḍeti), meaning “putting into a sling, tying or binding up”.

Uṭṭepaka one who scares away (or catches?) crows (kāk°) Vin 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 Vin 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.

Uṭṭhapana and Uṭṭhāpana (noun) [Sanskrit utthāpana] causing to rise; causing to come forth; letting rise.

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 Pp 51. – potential uṭṭhaheyya S I 217; as imperative uttiṭṭhe Dhp 168 (explained by uttiṭṭhitvā paresaṁ gharadvāre ṭhatvā Dhp-a III 165, cf. Vinaya Texts I 152). – imperative 2nd plural uṭṭhahatha Snp 331; 2nd singular uṭṭhehi Pv II 6^01; Ja IV 433. – present participle uṭṭhahanto M I 86; S I 217; Ja I 476. – preterit uṭṭhahi Ja I 117; Pv-a 75. – gerund uṭṭhahitvā Pv-a 4, 43, 55, 152, and uṭṭhāya Snp 401. – infinitive uṭṭhātuṁ Ja I 187. Note: When uṭṭh° follows a word ending in a vowel, and without a pause in the sense, a v is generally prefixed for euphony, e.g. gabbho vuṭṭhāsi an embryo was produced or arose Vin 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-a III 409); cf. anuṭṭhahaṁ S I 217.

Uṭṭhātar [agent noun of ut + ṣṭhā, see uṭṭhahati] one who gets up or rouses himself, one who shows energy S I 214; A IV 285, 288, 322; Snp 187; Ja VI 297. – an° one who is without energy S I 217; Snp 96.

Uṭṭhāna (neuter) [from ut + ṣṭhā]

1. rising rise, getting up, standing (opposite sayana and nisīdana lying or sitting down) D II 134 (sīha-seyyaṁ kappesi uṭṭhāna-saññaṁ manasikaritvā); Dhp 280 (°kāla); Ja I 392 (an°-seyyā a bed from which one cannot get up); Vism 73 (aruṇ-uṭṭhānavelā time of sunrise) Dhp-a I 17.

2. rise, origin, occasion or oppertunity for; as adjective (–°) producing Ja I 47 (kapp°); VI 459; Miln 326 (dhaññ° khettaṁ atthi).

3. “rousing, exertion, energy, zeal, activity, manly vigour, industry, often synonymous with viriya M I 86; A I 94; II 135 (°phala); III 45 (°viriya), 311; IV 281 (°sampadā); It 66 (°adhigataṁ dhanaṁ earned by industry); Pv IV 3^24; Pp 51 (°phala); Miln 344, 416; Thig-a 267 (°viriya); Pv-a 129 (+ viriya). – an° want of energy, sluggishness A 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 Ja I 114. See also vuṭṭh°, and cf. pariy°.

Uṭṭhānaka (–°) (adjective) [from uṭṭhāna]

1. giving rise to yielding (revenue), producing Ja I 377, 420 (satasahass°); III 229 (the same); V 44 (the same). Cf. uṭṭhāyika.

2. energetic Ja 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 Ja I 318; VI 330; Vism 71, 73 (aruṇaṁ).

2. to raise Ja VI 32 (paṭhaviṁ).

3. to fit up Ja VI 445 (nāvaṁ).

4. to exalt, praise Sv I 256.

5. to turn a person out Dhp-a IV 69. – See also vuṭṭhāpeti sub voce vuṭṭhahati.

Uṭṭhāyaka (adjective) [adjective formation from uṭṭhāya, gerund of uṭṭhahati] – “getting-up-ish”, i.e. ready to get up, quick, alert, active, industrious; feminine °ikā Thig 413 (= uṭṭhāna-viriyasampannā Thig-a 267; v.l. uṭṭhāhikā)

Uṭṭhāyika (adjective) [= uṭṭhānaka] yielding, producing Ja II 403 (satasahass°).

Uṭṭhāyin (adjective) [adjective formation from uṭṭhāya, cf. uṭṭhāyaka] getting up D I 60 (pubb° + pacchā-nipātin rising early and lying down late).

Uṭṭhāhaka (adjective) [for uṭṭhāyaka after analogy of gāhaka etc.] = uṭṭhāyaka Ja V 448; feminine °ikā A III 38 (v.l. °āyikā); IV 266f.

Uṭṭhita [past participle of uṭṭhahati]

1. risen, got up Pv II 9^41 (kāl°); Vism 73.

2. arisen, produced Ja I 36; Miln 155.

3. striving, exerting oneself, active Ja II 61; Dhp 168; Miln 213. °an° S II 264; Paṭis 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 D II 9; pāto vuṭṭhito risen early Pv-a 128.

Uḍḍayhana (neuter) [from uḍḍayhati, see uddahati] burning up, conflagration Pp 13 (°velā = jhāyana-kālo Pp-a 187); Pj I 181 (Text uḍḍahanavelā v.l. preferable uḍḍayh°).

Uḍḍahati [ud + ḍahati] to burn up (intransitive) Pj I 181 (uḍḍaheyya vith v.l. uḍḍayheyya, the latter preferable). Usually in passive uḍḍayhati to be burnt, to burn up (intransitive) S III 149, 150 (v.l. for ḍayhati); Ja III 22 (udayhate) V 194. future uḍḍayhissati Ja I 48.

Uḍḍita [past participle of uḍḍeti^02] ensnared (?), bound, tied up S I 40 (= taṇhāya ullaṅghita commentary; translated “the world is all strung up”).

Uḍḍeti^01 [ud + ḍeti to fly. The etymology is doubtful, Müller P.Gram 99 identifies uḍḍeti^01 and uḍḍeti^02 both as causatives to ḍī. Of uḍḍeti^02 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 uḍḍeti^02 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 Pāli phenomenon. Another causative II of the same root (ḍī?) is uṭṭepeti] – to fly up M I 364 (kāko maṁsapesin ādāya uḍḍayeyya; Vv.l1. ubbaḍaheyya, uyya, dayeyya); Ja V 256, 368, 417.

Uḍḍeti^02 [see discussion under uḍḍetil]

(a) to bind up, tie up to string up Vin II l31 (so read for uṭṭitvā, v.l. uḍḍhetvā).

(b) to throw away, reject Pv-a 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 (cp. diyaḍḍha 1½ and aḍḍha-teyya 2½) Ja V 417f. (°āni itthisahassāni); Mhv 12 53.

Uṇṇa (neuter) and Uṇṇā (feminine) [Sanskrit ūrṇa and ūrṇā; Latin lāna wool; Gothic wulla; Old High German wolla = English wool; Lithuanian vilna; Cymr. gwlan (= English flannel); Greek λῆνος, also οὖλος = Latin vellus (fleece) = Anglo-Saxon wil-mod]

1. wool A III 37 = IV 265 (+ kappāsā cotton) Ja II 147; Pj II 263 (patt°).

2. hair between the eyebrows Snp 1022, and in stock phrase, describing one of the 32 signs of a Mahāpurisa, bhamukantare jātā uṇṇā odātā etc. D II 18 = III 144 = 170 = Pj II 285. Also at Vism 552 in jāti-uṇṇāya.

-ja in uṇṇaja mukha Ja VI 218, meaning “rounded, swelling” (commentary explains by kañcanādāso viya paripuṇṇaṁ mukhaṁ);

-nābhi (either uṇṇa° or uṇṇā°, cf. Vedic ūrṇavābhi, ūrṇa + vābhi from Indo-Germanic °ebh to weave as in Latin vespa = wasp, of which shorter root in Sanskrit vā) a spider, literally “wool- i.e. thread-weaver”, only in combination with sarabū and mūsikā at Vin II 110 = A II 73 = Ja II 147 (= makkaṭaka commentary).

Uṇṇata (adjective) [past participle of uṇṇamati, Sanskrit unnata] raised, high, figurative haughty (opposite oṇata) A II 86; Snp 702 (an° care = uddhaccaṁ nāpajjeyya Pj II 492); Pp 52 (= ucca uggata Pp-a 229). Cf. unnata.

Uṇṇati (feminine) [from uṇṇamati] haughtiness Snp 830; Nidd I 158, 170; Dhs 1116, 1233. Cf. unnati.

Uṇṇama [from uṇṇamati] loftiness, height, haughtiness Dhs 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; Nidd I 169; Ja VI 346 infinitive uṇṇametave Snp 206. Cf. unnamati.

Uṇṇī (feminine) [Sanskrit aurṇī from aurṇa woollen, derivative of ūrṇa] a woollen dress Vin II 108.

Uṇha (adjective/noun) [Vedic uṣṇā feminine to oṣati to burn, past participle uṣṭa burnt, Sanskrit uṣṇa = Latin ustus; cf. Greek εὔω, Latin uro to burn, Anglo-Saxon ysla glowing cinders, Lithuanian usnis nettle] – hot, as adjective only in phrase uṇhaṁ lohitaṁ chaḍḍeti to spill hot blood, i.e. to kill oneself Dhp-a I 95; otherwise in compounds; absolute only as neuter “heat” and always in contrast to sītaṁ “cold” Vin II 117 (sītena pi uṇhena pi); D II 15 (opposite sīta); M I 85; A I 145 = 170 = Ja V 417 (sītaṁ vā uṇhaṁ vā tiṇaṁ vā rajo vā ussāvo vā); Snp 52, 966 (acc°); Nidd I 486 = Nidd II §677 (same as under sīta); Ja I 17 (V 93); Miln 410 (megho uṇhaṁ nibbāpeti); Pv-a 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. Ja I 330; V 92; Dhp-a I 17, and passim;

-odaka hot water Vv-a 68;

-kalla glowing-hot embers or ashes Ja II 94 (so read for °kalala); IV 389 (°vassa, rain of hot ashes, v.l. °kukkuḷavassa);

-kāla hot weather Vin II 209.

Uṇhatta (neuter) [abstract from uṇha] hot state, heat Vism 171.

Uṇhīsa [Sanskrit uṣṇīṣa] a turban D I 7; II 19 = III 145 (°sīsa cf. D.B. II 16); Ja II 88; Miln 330; Sv I 89; As 198.

Utaṇḍa, Uttaṇḍa see uddaṇḍa.

Utu (masculine and neuter) [Vedic ṛtu special or proper time, with adjective ṛta straight, right, rite, ṛti manner to Latin ars “art”, Greek δαμαρ(τ), further Latin rītus (rite), Anglo-Saxon rīm number; of °ar to fit in, adjust etc. q.v. under appeti]

1. (literal)

(a) (good or proper) time, season: aruṇa-utu occasion or time of the sun(-rise) Dhp-a 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. Ja III 527; Sv 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 A IV 138; Pj II 317. Six seasons (in connection with nakkhatta) at Ja V 330 and VI 524. Often utu is to be understood, as in hemantikena (scilicet utunā) in the wintry season S V 51.

(c) the menses Pj II 317; Ja 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.; D.B., II, 8, n.; PtsC. 207; cf. Mrs. Rh.D. Buddhism, page 119f., Cpd. 161, BMPE introduction xxiii; and cf. compounds So in connection with kamma at Vism 451, 614; Ja VI 105 (kamma-paccayena utunā samuṭṭhitā Vetaraṇī); perhaps also at Miln 410 (megha ututo samuṭṭhahitvā).

-āhāra physical nutriment (cf. BMPE. 174) Pv-a 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 Pj II 291);

-kāla seasonable, favourable time (of the year) Vin 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 Vin I 95;

-pariṇāma change (adversity) of the season (as cause of disease) S IV 230; A II 87; III 131; V 110; Miln 112, 304; Vism 31;

-parissaya danger or risk of the seasons A III 388;

-pubba festival on the eve of each of the (6) seasons Ja VI 524;

-vāra time of the season, °vārena °vārena according to the turn of the season Ja I 58;

-vikāra change of season Vism 262;

-veramanī abstinence during the time of menstruaīion Snp 291 (cf. Pj II 317);

-saṁvacchara the year or cycle of the seasons, plural °ā the seasons D III 85 = A II 75; S V 442. The phrase utusaṁvaccharāni at Pv II 9^55 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 Pv-a 135. Similarly at Ja V 330 (with commentary);

-sappāya suitable to the season, seasonable Dhp-a 327;

-samaya time of the menses Pj II 317.

Utuka (–°) (adjective) [utu + ka] seasonable, only in compound sabbotuka belonging to all seasons, perennial D II 179; Pv IV 12^02 (= pupphupaga-rukkhādīhi sabbesu utūsu sukkhāvaha Pv-a 275); Saddh 248.

Utunī (feminine) [formed from utu like bhikkhunī from bhikkhu] a menstruating woman Vin III 18; IV 303; S IV 239; A III 221, 229; Miln 127. an° A III 221, 226.

Utta [past participle of vac, Sanskrit ukta; for which the usual form is vutta] only as dur° speaking badly or spoken of badly, i.e. of bad repute A II 117, 143; III 163; Khp VIII 2; Pj I 218.

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) Ja I 340; III 383 (the same); IV 44 (the same).

Uttatta [ud + tatta^01, past participle of ud + tap, Sanskrit uttapta] heated; of metals: molten, refined; shining, splendid, pure Ja VI 574 (hemaṁ uttattaṁ agginā); Vv 84^17; Pv III 3^02 (°rūpa, so read for uggata°, reading correct at Pv-a 188 °siṅgī); Pv-a 10 (°kanaka, Text uggatta°); Mhbv 25 (the same).

Uttanta [= utrasta, is reading correct?] frightened, faint Vin III 84. See uttasta and utrasta.

Uttapati to be ashamed, distressed Ja V 219, 224. Causative uttāpeti, past participle uttatta.

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. Nidd II §317); Dhp 56; Nidd I 211; Nidd II §502 (in paraphrase of mahā combined with pavara); Pj 124; Dhp-a I 430: Pv-a 1, 50. – dum-uttama a splendid tree Vv 39^03; nar° the best of men Snp 1021 (= narāsabha of 996); pur° the most magnificent town Snp 1012; puris° the noblest man Thag 629, 1084; neuter uttamaṁ the highest ideal, i.e. Arahantship Ja I 96.

-aṅga the best or most important limb or part of the body, viz. (a) the head Vin II 256 = M I 32 = A IV 278 (in phrase uttamaṅge sirasmiṁ); Ja II 163; also in compound °bhūta the hair of the head Thig 253 (= kāsa-kalāpa Thig-a 209, 210) and °ruha the same Ja I 138 = VI 96 (= kesā commentary); (b) the eye Ja IV 403; (c) the penis Ja V 197;

-attha the highest gain or good (i.e. Arahantship Pj II 332) Snp 324; Dhp 386, 403; Dhp-a IV 142; Thig-a 160;

-adhama most contemptible Ja V 394, 437;

-guṇā (plural) loftiest virtues Ja I 96;

-purisa It 97 and °porisa the greatest man (= Mahāpurisa) Dhp 97 (see Dhp-a II 188);

-bhāva the highest condition, state or place Dhp-a II 188 (°ṁ patto = purisuttamo).

Uttamatā (feminine) [abstract from uttama] highest amount, climax, limit Sv I 169 (for paramatā).

Uttara^01 (adjective) comparative of ud°, q.v. for etymology; the superlative is uttama]

1. higher, high, superior, upper, only in compounds, Ja II 420 (musal° with the club on top of him? commentary not clear, perhaps to uttara^02); see also below.

2. northern (with disā region or point of compass D I 153; M I 123; S I 224; Pv-a 75. uttarāmukha (for uttaraṁmukha) turning north, facing north Snp 1010.

3. subsequent, following, second (–°) Ja I 63 (°āsāḷha-nakkhatta).

4. over, beyond (–°): aṭṭhutara-sata eight over a hundred, i.e. 108; Dhp-a I 388. – sa-uttara having something above or higher, having a superior i.e. inferior D I 80 (citta), II 299; M I 59; S V 265; Vibh 324 (paññā); Dhs 1292, 1596; As 50. – anuttara without a superior, unrivalled, unparalleled D I 40; S I 124; II 278; III 84; Snp 179. See also under anuttara.

-attharaṇa upper cover Ja VI 253;

-ābhimukha facing North D II 15;

-āsaṅga an upper robe Vin I 289; II 126; S I 81; IV 290; A I 67, 145; II 146; Dhp-a I 218; Pv-a 73; Vv-a 33 = 51;

-itara something higher, superior D I 45, 156, 174; S I 81; Ja I 364; Dhp-a II 60; IV 4;

-oṭṭha the upper lip (opposite adhar°) Ja II 420; III 26; IV 184;

-chada a cover, coverlet, awning (sa° a carpet with awnings or canopy above it) D I 7; A I 181; III 50;

-chadana = °chada D II 187; Dhp-a I 87;

-dvāra the northern gate Ja VI 364;

-dhamma the higher norm of the world (lok°), higher righteousness D II 188 (paṭividdha-lokuttara-dhammatāya uttama-bhāvaṁ patta);

-pāsaka the (upper) lintel (of a door) Vin II 120 = 148;

-pubba north-eastern Ja VI 518;

-sse (v.l. °suve) on the day after tomorrow A I 240.

Uttara^02 (adjective) [from uttarati] crossing over, to be crossed, in dur° difficult to cross or to get out of S 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 Thag 418; Ja I 195. In BHS uttaraṇa only in sense of crossing overcoming, e.g. Jm 31 (°setu). Cf. uttara.

Uttarati [ud + tarati^01]

1. to come out of (water) Vin II 221 (opposite otarati); Ja 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 M I 135; preterit udatāri Snp 471 (oghaṁ).

4. to go over, to overspread Ja 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: D I 71; M I 83; III 148; S IV 15; Snp 796 (uttariṁ kurute = uttariṁ karoti Nidd II §102, i.e. to do more than anything, to do best, to esteem especially); Ja II 23; III 324; Miln 10 (ito uttariṁ anything beyond this, any more) Dhp-a IV 109 (bhaveti to cultivate especially; see vuttari); Vv-a 152. – uttariṁ appaṭivijjhanto not going further in comprehension, i.e. reaching the highest degree of comprehension, Vism 314, referring to Paṭis II 131, which is quoted at Miln 198, as the last of the 11 blessings of mettā.

2. uttari° in following compounds

-karaṇīya an additional duty, higher obligation S II 99; III 168; A V 157 = 164; It 118;

-bhaṅga an extra portion, titbit, dainties, additional or after-meal bits Vin II 214; III 160; IV 259; Ja II 419; Dhp-a I 214 sa-uttaribhaṅga together with dainty bits Ja I 186, cf. 196 (yāgu);

-bhaṅgika serving as dainties Ja 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 Vin I 209; II 112; III 105; IV 24; D I 211; III 3, 12, 18; M I 68; II 200; S IV 290, 300, 337; A III 430; V 88; Dhp-a III 480;

-sāṭaka a further, i.e. upper or outer garment, cloak, mantle Ja II 246; Dhp-a IV 200; Pv-a 48, 49 (= uttarīyaṁ).

Uttarika (adjective) [from uttara] transcending, superior, superhuman Nett 50.

Uttariya (neuter) [abstract from uttara; uttara + ya = Sanskrit uttarya]

1. state of being higher. Cp III 3, 5; negative an° state of being unsurpassed (literal with nothing higher), preeminence; see anuttariya.

2. an answer, rejoinder Dhp-a I 44 (karaṇ°-karaṇa).

Uttarīya (neuter) [from uttara] an outer garment, cloak PvI 10^03 (= uparivasanaṁ uparihāraṁ uttarisāṭakaṁ Pv-a 49); Dāṭh III 30; Thig-a 253.

Uttasati^01 [identical in form with next] only in causative uttāseti to impale, q.v.

Uttasati^02 [ut + tasati^02]

1. to frighten Ja I 47 (V 267).

2. to be alarmed or terrified Vin I 74 (ubbijjati u. palāyati); III 145 (the same); Ja II 384; VI 79; present participle uttasaṁ Thag 863; and uttasanto Pv II 2^03. Causative uttāseti (q.v.). past participle uttasta and utrasta (q.v.). Cf. also uttanta.

Uttasana (adjective-neuter) [from ud + tras, cf. uttāsana] frightening, fear Ja I 414 (v.l. for uttasta).

Uttasta [past participle of uttasati^02; usual form utrasta (q.v.)] frightened, terrified, faint-hearted Ja I 414 (°bhikkhu; v.l. uttasana°).

Uttāna (adjective) [from ut + tan, see tanoti and tanta]

1. streched out (flat), lying on one’s back, supine Vin I 271 (mañcake uttānaṁ nipajjāpetvā making her lie back on the couch); II 215; Ja I 205; Pv IV 10^08 (opposite avakujja); Pv-a 178 (the same), 265.

2. clear, manifest, open, evident [cf. BHS uttāna in same sense at Avś II 106] D I 116; S II 28 (dhammo uttāno vivaṭo pakāsito); Ja II 168 (= pākaṭa); V 460; Pv-a 66, 89, 140, 168. – anuttāna unclear, not explained Ja VI 247. – The compound form (°-) of uttāna in combination with kṛ and bhū is uttānī° (q.v.).

3. superficial, “flat”, shallow A I 70 (parisa); Pp 46.

-mukha “clear mouthed”, speaking plainly, easily understood D I 116 (see Sv I 287); Dhp-a IV 8;

-seyyaka “lying on one’s back”, i.e. an infant M I 432; A III 6; Thag 935; Miln 40; Vism 97 (°dāraka).

Uttānaka (adjective) [from uttāna]

1. (= uttāna^01) lying on one’s back Ja VI 38 (°ṁ pātetvā); Dhp-a I 184.

2. (= uttāna^02) clear, open D II 55; M I 340 = Dhp-a I 173.

Uttānī (°-) [the compound form of uttāna in compounds with kṛ and bhū cf. BHS uttānī-karoti Mvu III 408; uttānī-kṛta Avś I 287; II 151] open, manifest etc., in °kamma (uttāni°) declaration, exposition, manifestation S V 443; Pp 19; Vibh 259, 358; Nett 5, 8, 9, 38. – °karaṇa the same Pj II 445. – °karoti to make clear or open, to declare, show up, confess (a sin) Vin I 103; S II 25, 154; III 132, 139; IV 166; V 261; A I 286; III 361f.

Uttāpeti [causative of uttapati] to heat, to cause pain, torment Ja VI 161.

Uttāra [from ud + tṛ as in uttarati] crossing passing over, °setu a bridge for crossing (a river) S IV 174 = M I 134; cf. uttara^02.

Uttārita [past participle of uttāreti] pulled out, brought or moved out Ja I 194.

Uttāritatta (neuter) [abstract from uttārita] the fact of having or being brought or moved out Ja I 195.

Uttāreti [causative of uttarati] to make come out, to move or pull out Ja I 194; Pj II 349. – past participle uttārita (q.v.).

Uttāsa [Sanskrit uttrāsa, from ud + tras] terror, fear, fright D III 148; S V 386; Miln 170; Pv-a 180.

Uttāsana (neuter) [from uttāseti^02] impalement Ja II 444; Pj II 61 (sūle).

Uttāsavant (adjective) [uttāsa + vant] showing fear or fright, fearful S III 16f.

Uttāsita [past participle of uttāseti^02] impaled Pv IV 1^06 (= āvuta āropita Vv-a 220); Ja I 499; IV 29.

Uttāseti^01 [caus of uttasati, ud + tras, of which taṁs is uttāseti^02 is a variant] – to frighten, terrify Ja I 230, 385; II 117.

Uttāseti^02 [cf. Sanskrit uttaṁsayati in meaning to adorn with a wreath; ud + taṁs to shake, a variation of tars to shake, tremble] – to impale A I 48; Ja I 230, 326; II 443; III 34; IV 29. – past participle uttāsita (q.v.). Cf. uttāsana.

Uttiṭṭha [= ucchiṭṭha? Cf. ucchepaka. By Pāli commentaries referred to uṭṭhahati “alms which one stands up for, or expects”] – left over, thrown out Vin I 44 (°patta); Thag 1057 (°piṇḍa); Thig 349 (°piṇḍa = vivaṭadvāre ghare ghare patiṭṭhitvā labhanaka-piṇḍa Thig-a 242); Ja IV 380 (°piṇḍa; commentary similarly as at Thig-a; not to the point); 386 (°piṇḍa = ucchiṭṭhaka piṇḍa commentary); Miln 213, 214.

Uttiṭṭhe see uṭṭhahati.

Uttiṇa (adjective) [ud + tiṇa] in uttiṇaṁ karoti to take the straw off, literally to make off-straw; to deprive of the roof M II 53. Cf. next.

Uttiṇṇa [past participle of uttarati] drawn out, pulled out, neuter outlet, passage Ja II 72 (paṇṇasālāya uttiṇṇāni karoti make entrances in the hut). Or should it be uttiṇa?

Utrasati see Uttasati^02

Utrasta [past participle of uttasati, also cf. uttasta] frightened, terrified, alarmed Vin II 184; S I 53, 54 (an°); Snp 986; Miln 23; Dhp-a II 6 (°mānasa); Pv-a 243 (°citta), 250 (°sabhāva).

Utrāsa [= uttāsa] terror Ja II 8 (citt°).

Utrāsin (adjective) [from Sanskrit uttrāsa = Pāli uttāsa] terrified, frightened, fearful, anxious S I 99, 219. – Usually negative an° in phrase abhīru anutrāsin apalāyin without fear, steadfast and not running away S I 99; Thag 864; Nidd II §13; Ja IV 296; V 4; Miln 339. See also apalāyin.

Ud- [Vedic ud-; Gothic ūt = Old High German ūz = English out, Old-Irish ud-; cf. Latin ūsque “from-unto” and Greek ὓστερος = Sanskrit uttara] – prefix in verbal and nominal combinations. One half of all the words beginning with u° are combinations with ud°, which in compounds appears modified according to the rules of assimilation as prevailing in Pāli.

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. D.B.ectical 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.

Uda^01 (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; Ja V 478 (v.l. udāhu); Nidd I 445 (explained as “padasandhi” with same formula as iti, q.v.); Pv II 12^16 (kāyena uda cetasā); or combined with other synonymous particles, as uda vā at Snp 193, 842, 1075; It 82 = 117 (caraṁ vā yadi vā tiṭṭhaṁ nisinno uda vā sayaṁ walking or standing, sitting or lying down); Pj I 191. – See also udāhu.

Uda^02 (°-) [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).

Udaka (neuter) [Vedic udaka, uda + ka (see uda^02), of Indo-Germanic seed, °ud, fuller form °e°ed (as in Sanskrit odatī, odman flood, odana gruel, q.v.); cf. Sanskrit unatti, undati to water, udra = Avesta udra = Anglo-Saxon otor = English otter (“water-animal”); Greek ὔδυρ water (“hydro”), ὔδρα hydra (“water-animal”); Latin unda wave; Gothic wato = Old High German wazzar = English water; Old-bulgarian voda water, vydra otter] – water Vin II 120, 213; D II 15 (°assa dhārā gushes or showers of w.); Dhp 80, 145; Ja I 212; Pv I 5^07; Pp 31, 32; Miln 318; Vv-a 20 (aggimhe tāpanaṁ udake temanaṁ); Dhp-a I 289; Dhp-a III 176, 256; Pv-a 39, 70. – Synonyms ambu, ela, jala etc. The compound form (–°) is either ūdaka (āsanūdaka–dāyin J IV 435) or °odaka (pādodaka water for the feet Pv-a 78). odaka occurs also in absolute form (q.v.), cf. also oka. Buddhaghosa’s kaṁ = udakaṁ, tena dāritan: kandaran ti is a false etymology; Sv I 209.

-aṇṇava water-flood M I 134;

-āyatika a water-pipe Vin II 123;

-āḷhaka a certain measure of water, an āḷhaka of w. S V 400; A II 55 = III 337; Vv-a 155;

-ūpama resembling water, like water A IV 11 (puggala);

-ogāhana plunging into water Ja III 235;

-ogha a water flood Vv-a 48;

-orohaka descending into water, bathing; name of a class of ascetics, literally “bather” M I 281; S IV 312; A V 263;

-orohaṇa plunging into water, taking a bath, bathing D I 167; S I 182; A I 296; II 206; Ja IV 299; Pp 55;

-kalaha the “water dispute” Dhp-a III 256;

-kāka a water crow Ja II 441;

-kicca libation of water, literally water-performance; cleansing washing D II 15;

-kīḷā sporting in the w. Ja VI 420;

-gahaṇasāṭaka bathing-gown Ja V 477;

-ghaṭa a water pitcher Pv-a 66;

-cāṭi a water jar Dhp-a I 52;

-ṭṭhāna a stand for water Vin II 120;

-tumba a water vessel Ja II 441; Sv I 202; Dhp-a II 193;

-teḷaka an oily preparation mixed with water Vin II 107;

-dantapoṇa water for rinsing the mouth and tooth-cleaner Vin III 51; IV 90, 92, 233; Ja IV 69;

-daha a lake (of water) D I 45;

-doṇikā a water-tub or trough Vin II 220;

-dhārā a shower of water Paṭis I 125; Ja IV 351;

-niddhamana a water spout or drain Vin II 120, 123; Dhp-a II 37;

-nibbāhana an aquaduct Miln 295;

-paṭiggaha receiving or accepting water Vin II 213;

-patta a waterbowl Vin II 107; D I 80; S III 105;

-puñchanī a towel Vin II 122;

-posita fed or nourished by water Vv-a 173;

-phusita a drop of water S II 135;

-bindu a drop of w. It 84 (v.l. for udabindu); Pv-a 99;

-bubbula a w. bubble A IV 137; Vism 109, 479 (in compound);

-bhasta devoid of water Thig-a 212 (for anodaka Thig 265);

-maṇika a water-pot Vin I 227; M I 354; A III 27; Miln 28; Dhp-a I 79;

-mallaka a cup for w. A I 250;

-rakkhasa a water-sprite Dhp-a III 74;

-rahada a lake (of w.) D I 74, 84; A I 9; II 105; III 25; Snp 467; Pp 47;

-rūha a water plant Vv 3^05;

-lekhā writing on w. A I 283 = Pp 32 (in simile °ūpama like writing on w.; cf. Pp-a 215);

-vāra “waterturn”, i.e. fetching water Dhp-a I 49;

-vāraka bucket S II 118;

-vāha a flow of water, flowing w. Ja VI 162;

-vāhaka rise or swelling (literal carrying or pulling along (of water), overflowing, flood A I 178;

-vāhana pulling up water Vin II 122 (°rajju);

-sadda sound of water Dhs 621;

-sarāvaka a saucer for w. Vin II 120;

-sāṭaka = sāṭikā Ja II 13;

-sāṭikā “water-cloak”, a bathing-mantle Vin I 292; II 272; IV 279 (= yāya nivatthā nhāyati commentary); Dhp-a II 61 (Text °sāṭaka);

-suddhika ablution with water (after passing urine) Vin IV 262 (= mutta-karaṇassa dhovanā commentary).

Udakaccha [uda + kaccha] watery soil, swamp Ja V 137.

Udakumbha [uda + kumbha] a water jug Ja I 20; Dhp 121, 122; Pv I 12^09.

Udagga (adjective) [ud + agga, literally “out-top”, cf. Sanskrit udagra] – topmost, high, lofty Thag 110; figurative elated, exalted, exultant, joyful, happy D I 110 (°citta); Snp 689 (+ sumana), 1028 (the same); Pv IV 1^55 (attamana + u.); IV 58 (haṭṭha + u.); Miln 248; Dhp-a II 42 (haṭṭha-pahaṭṭha udagg-udagga in high glee and jubilant); Vism 346 (the same); Saddh 323. See also derivative odagya.

Udaggatā (feminine) [abstract from udagga] exaltation, jubilation, glee Saddh 298.

Udaggi° in udaggihuttaṁ [= ud + aggi + hutta, cf. Vedic agnihotra] the fire prepared (for sacrifice) Ja V 396 (= uda-aggihuttaṁ commentary wrongly), literally “the sacrifice (being) out”

Udaṅgaṇa (neuter) [ud + aṅgaṇa^01; Kern unnecessarily changes it to uttaṅkana “a place for digging for water” see Toev. page 96] – an open place Ja I 109.

Udacchidā 3rd singular preterit of ucchindati to break up Snp 2, 3 (°ā metri causā).

Udañcana (neuter) [from ud + añc, see añchati] a bucket for drawing water out of a well Dhp-a I 94.

Udañcanin (adjective/noun) [ud + añcanin to añc see añchati] – draining, pulling up water feminine °ī a bucket or pail Ja I 417 (feminine °ī).

Udañjala [udan + jala see uda^02] in °ṁ kīḷati a water-game: playing with drops of water (?) Vin III 118 (Buddhaghosa: udañjalan ti udaka-cikkhallo vuccati Sp 531)

Udaññavant (adjective) [udan = uda(ka) + vant] rich in water, well-watered Ja V 405 (= udaka-sampanna commentary).

Udaṇha [ud + aṇha] day-break, dawn, sunrise Ja V 155.

Udatāri 3rd singular preterit of uttarati to cross over Snp 471 (oghaṁ).

Udatta (adjective) [Sanskrit udātta] elevated, high, lofty, clever Nett 7, 118, 123 (= uḷārapañña commentary).

Udadhi [uda + dhi, literally water-container] the sea, ocean S I 67; It 86; Snp 720; Ja V 326; VI 526; Thig-a 289; Vv-a 155 (“udakaṁ ettha dhīyatī ti udadhi”); Saddh 322, 577.

Udapatta^01 [uda for ud, and patta, past participle of pat, for patita? Kern, Toev. sub voce takes it as udak-prāpta] risen, flying up, sprung up Ja III 484 (= uppatita commentary); V 71 (= uṭṭhita commentary).

Udapatta^02 [uda + patta; Sanskrit udapātra] a bowl of water, a water-jug, ewer M I 100; S V 121; A III 230f., 236; V 92, 94, 97f.

Udapādi 3rd singular preterit of uppajjati to arise, originate, become D I 110, 180, 185; S II 273; It 52, 99; Pj II 346, 462.

Udapāna [uda + pāna literally “(place for) drinking water”; cf. opāna, which in the incorrect opinion of Pāli commentators represents a contracted udapāna] – a well, a cistern Vin I 139; II 122; M I 80; A IV 171; Ja III 216; Ud 78; Pv II 7^08; II 925; Miln 411; Vism 244 (in simile); Sv I 298; Vv-a 40; Pv-a 78.

Udappatta see udapatta.

Udabindu [uda + bindu] a drop of water M I 78; Snp 812; Dhp 121, 122, 336; It 84 (v.l. udaka°); Nidd I 135; Pj II 114; Dhp-a II 51.

Udabbhadhi preterit 3rd singular of ubbadhati [ud + vadh] to destroy, kill Snp 4 (= ucchindanto vadhati Pj II 18).

Udabbahe 3rd singular potential of ubbahati [ud + bṛh^01, see also abbahati] – to draw out, tear out, remove Thag 158; Snp 583 (= ubbaheyya dhāreyya (?) Pj II 460); Ja II 223 (= udabbaheyya commentary); VI 587 (= hareyya commentary); preterit udabbahi Vin IV 5.

Udaya [from ud + i, cf. udeti] rise, growth; increment, increase; income, revenue, interest A II 199; Paṭis I 34; Vv 84^07 (dhanatthika uddayaṁ patthayāna = ānisaṁsaṁ atirekalābhaṁ Vv-a 336); 84^52; Dhp-a II 270; Pv-a 146 (uḷār° vipāka), 273 (°bhūtāni pañca kahāpaṇa-satāni labhitvā, with interest); Saddh 40, 230, 258. – See also uddaya.

-attha rise and fall, birth and death (to attha^02) M I 356; S V 197f., 395; A III 152f.; IV 111, 289, 352; V 15, 25;

-atthika desirous of increase, interest or wealth (cf. above Vv 84^07 dhanatthika) A II 199;

-bbaya (ud-aya + vy-aya) increase and decrease, rise and fall, birth and death, up and down D III 223; S I 46 = 52 (lokassa); III 130; A II 90; III 32; IV 153; It 120; Vism 287; Paṭis I 54; Thig-a 90;

-vyaya = °bbaya S IV 140; A II 15 (khandhānaṁ); Dhp 113, 374 (khandhānaṁ, see Dhp-a IV 110).

Udayaṁ and Udayanto present participle of udeti (q.v.).

Udayana (neuter) [from ud + i] going up, rise Sv I 95.

Udara (neuter) [Vedic udara, A V udara belly, Greek ὓστερος = Latin uterus belly, womb; Lithuanian vedaras stomach, See also Walde, Latin Wtb. under vensica]

1 the belly, stomach D II 266; Snp 78, 604, 609, 716; Ja I 146, 164, 265; Miln 213; Pv-a 283; Pj I 57, 58; Dhp-a I 47 (pregnant); Saddh 102.

2. cavity, interior, inside Dāṭh I 56 (mandir-odare). – ūnūdara with empty belly Thag 982; Miln 406, 407; cf. ūna.

-aggi the fire of the belly or stomach (i.e. of digestion) Pj I 59; Pj II 462; Pv-a 33;

-āvadehakaṁ (adverb) bhunjati to eat to fill the stomach, eat to satiety, to be gluttonous M I 102; A V 18; Thag 935; Vism 33;

-paṭala the mucous membrane of the stomach Vism 359 (= sarīr°abbhantara 261); Pj II 248; Pj I 55, 61;

-pūra stomach filling Vism 108;

-vaṭṭi “belly-sack”, belly Vin III 39, 117; Vism 262 where Pj I reads ud. paṭala);

-vāta the wind of the belly, stomach-ache Ja I 33, 433; Vism 41 (°ābādha); Dhp-a IV 129.

Udariya (neuter) [from udara] the stomach Khp III (cf. Pj I 57); Vism 258, 358. Cf. sodariya.

Udassaye 2nd singular potential of ud + assayati [ā + śri, cf. assaya] – Ja V 26 (meaning to instal, raise?), explained by commentary as ussayāpesi (?) Reading may be faulty for udāsase (?).

Udahāraka [uda + hāraka] a water-carrier Ja II 80.

Udahāriya (adjective) [from udahāra fetching of water, uda + hṛ] going for water Vv 50^09.

Udāgacchati [ud + ā + gacchati] to come to completion Sv I 288. Cf. sam°.

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. K.S. I 29 note 2) D I 50, 92; S I 20, 27, 82, 160; A I 67; Ja I 76; Pp 43, 62; Nett 174; Pv-a 67; Saddh 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 Divy 99 etc.], e.g. at Vin I 2f., 12, 230, 353; D I 47; II 107 (udāna of triumph); S III 55; Mhv 19, 29; Sv I 140; Ud. 1 passim; Pj II 354 (“the familiar quotation about the Sakyas”). Occasionally (later) we find other phrases, as e.g. udānaṁ pavatti Ja I 61; abhāsi Vin IV 54; kathesi Ja VI 38.

2. one of the aṅgas or categories of the Buddhist scriptures: see under nava and aṅga. – Cf. vodāna.

Udānita [past participle of udāneti] uttered, breathed forth, said Dhp-a IV 55.

Udāneti [denominative feminine udāna, cf. BHS udānayati] to breathe out or forth, usually in phrase udānaṁ udānesi: see under udāna^01. Absolutely only at Ja III 218.

Udāpatvā at Ja V 255 is uncertain reading (v.l. udapatvā, commentary explains reading udapatvā by uppatitvā = flying up), perhaps we should read udapatta flew up, preterit of ud + pat = Sanskrit °udapaptat (so Kern, Toev. sub voce).

Udāyati at Sv I 266 (udāyissati future) is hardly correct; D 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. Sv I 266 explains udāyissati with bhijjhissati. The difficulty is removed by reading udrīyissati. To v.l. 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).

Udāra (adjective) [Sanskrit udāra, of which the usual Pāli form is uḷāra (q.v.). Cf. BHS audāra and audārika] – raised, sublime, noble, excellent Dāṭh III 4 (samussit-odāra-sitātapattaṁ); Sv I 50 (°issariya); Saddh 429, 591.

Udāvatta [past participle of udāvattate, ud + ā-vattati] retired, desisting Ja V 158 (= udāvattitva nivattitva commentary).

Udāsīna (adjective) [ud + āsīna, past participle of ās to sit; literally sit apart, be indifferent] – indifferent, passive, neutral As 129.

Udāhaṭa [past participle of udāharati] uttered, spoken; called, quoted Pp 41.

Udāharaṇa (neuter) [from udāharati] example, instance Ja III 401 (°ṁ āharitvā dassento), 510; Miln 345; Pj II 445; Vv-a 297.

Udāharati [ud + ā + hṛ] to utter, recite, speak. Snp 389; Ja III 289; Sv I 140 (see udāhāra). – past participle udāhaṭa (q.v.). Cf. pariy°.

Udāhāra [from udāharati] utterance, speech Sv I 140 (°ṁ udāhari = udānaṁ udānesi); Pp-a 223,

Udāhu (indeclinable) [uta + āho, cf. Pāli uda and aho and Sanskrit utāro] – disjunctive-adversative particle “or”, in direct questions D I 157; II 8; Snp 599, 875, 885; Ja I 20, 83; Vv-a 258 (= ādu); Pv-a 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 Vv-a 63; kiṁ amhehi saddhiṁ āgamissasi udāhu pacchā will you come with us or later? Dhp-a 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) D I 152; (ayaṁ) na kho ... udāhu (ayaṁ) is it (this) ... (this) Vism 313.

Udi (or udī) is artificial adjective formation from udeti, meaning “rising excelling”, in explanation of ekodi at Vism 156 (udayatī ti udi uṭṭhapetī ti attho).

Udikkhati [ud + īkṣ, Sanskrit udīkāṣate]

1. to look at, to survey. to perceive Vin I 25 (udiccare, 3rd plural present medium); Ja V 71, 296; Vv 81^21 (preterit udikkhisaṁ = ullokesiṁ Vv-a 316); Dāṭh II 109; Saddh 308.

2. to look out for, to expect Ja I 344; Vv-a 118.

3. to envy Miln 338.

Udikkhitar [agent noun of udikkhati] one who looks for or after D III 167.

Udicca (adjective) [apparently an adjectivised gerund of udeti but distorted from and in meaning = Sanskrit udañc, feminine udīcī northern, the north] – “rising , used in a geographical sense of the N. W. country, i.e. north-westerny, of north-western origin (cf. Ps.B. 79, Q.K.M. II 45 note 1) Ja I 140, 324, 343, 373; Miln 236. – See also uddiya.

Udiccare 3rd. plural present medium of udikkhati (q.v.).

Udita^01 [past participle of ud-i, see udeti] risen, high, elevated Miln 222; (°odita); Dāṭh IV 42; Saddh 14 (of the sun) 442 (°odita).

Udita^02 [past participle of vad, see vadati] spoken, proclaimed, uttered Vutt 2 (quoted by Childers in Khp editor 1869, page 22).

Udīraṇa (neuter) [from udīreti] utterance, saying Ja V 237; Dhs 637, 720; Miln 145.

Udīrita [past participle of udīreti] uttered Ja III 339; V 394 = 407.

Udīreti [ud + īreti, cf. in meaning īrita]

1. to set in motion, stir up, cause Ja III 441 (dukkhaṁ udīraye potential = udīreyya commentary); V 395 (kalahaṁ to begin a quarrel).

2. to utter, proclaim, speak, say S I 190; Snp 632 (potential °raye = bhāseyya Pj II 468); Dhp 408 (giraṁ udīraye = bhāseyya Dhp-a IV 182); Ja V 78 (vākyaṁ); passive udīyati (uddiyyati = Sanskrit udīryate) Thag 1232 (nigghoso).

Udu (adjective) [= *rtu? Cf. utu and uju] straight, upright, in °mano straight-minded D III 167, 168 (= uju° in v.l. and explained by commentary).

Udukkhala (masculine and neuter) [Sanskrit ulūkhala] a mortar Vin I 202 (+ musala pestle); Ja I 502; II 428; V 49; II 161, 335; Ud 69 (m.; + musaḷa); Dhp-a 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 Sv 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?) Vin II 148 (+ uttara-pasaka lintel of a door).

Udumbara [Sanskrit udumbara] the glomerous fig tree, Ficus Glomerata D II 4; Vin IV 35; A IV 283 (°khādika), 283 (the same), 324 (the same); Snp 5; Dhp-a I 284; Pj II 19; Pj I 46, 56; Vv-a 213. Cf. odumbara.

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); Ja II 33; III 324; present participle udayaṁ It 85 (ādicco), and udayanto Pv-a 154 (udayante suriye = sole surgente). – past participle udita (see udita^01). Cf. udicca and udi.

Udda^01 [Vedic udra, to uda^02 water, literally living in water; cf. Greek ὕδρος “hydra”; Old High German ottar = Anglo-Saxon otor = English otter; Lithuanian ūdra = Old-bulgarian vydra otter] – an aquatic animal, the otter (?) Childers sub voce doubts the identity of this creature with the regular otter, since it lives in the jungle. Is it a beaver? – Vin I 186 (°camma otter-skin, used for sandals); Cp I 10, 2 (°pota); Ja III 51f., 335. The names of two otters at Ja III 333 are Gambhīra-cārin and Anutīra-cārin.

Udda^02 [for uda^02?] water, in passage amakkhito uddena, amakkhito semhena, a. ruhirena i.e. not stained by any kind of (dirty) fluid D II 14; M III 122.

Uddaṇḍa [ud + daṇḍa] a kind of building (or hut), in which the sticks stand out (?) Nidd I 226 = Nidd II §976 (uṭanda) = Vism 25 (v.l. uṭṭanda).

Uddaya^01 [a variant metri causā of udaya] gain, advantage, profit Vv 84^07 (see udaya); Ja V 39 (satt°-mahāpaduma of profit to beings?).

Uddaya^02 in compounds dukkh° and sukh°. see udraya.

Uddalomī [= udda + lomin beaver-hair-y ] a woollen coverlet with a fringe at each end D I 7 (= ubhato dasaṁ uṇṇā-mayattharaṇaṁ; keci ubhato uggata-pupphaṁ ti vadanti Sv I 87); A I 181. See however uddha-lomin under uddhaṁ.

Uddasseti [ud + dasseti, causative of dassati^01] to show, reveal, point out, order, inform, instruct D II 321f.; M I 480 (read uddassessāmi for conjectured reading uddisissāmi?); II 60 (v.l. uddiset°) A IV 66.

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 Ja II 425; Dhp-a II 132). It then means a group of fish placed apart 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. D III 101; S V 194 = also at Ja VI 276 (= pākāra-vatthu commentary). Kern, Toev. sub voce refers it to Sanskrit ud-vapati to dig out, and translates “moat, ditch”. The meaning “wall” or “mound” however harmonises quite well with the derivation from “digging”, cf. English dike > German Teich. See also uddāma 2.

Uddāpavant (adjective) [from uddāpa] having a wall or embankment S II 106 (v.l. uddhā°); commentary explains as apato uggatattā Ja IV 536 (so read with v.l. for Text uddhā pavatta; commentary explains as tīra-mariyādā-bandhana).

Uddāma [from ud + dā as in uddāna, see dāma]

1. (adjective) “out of bounds”, unrestrained, restless Dāṭh 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-a III 488.

Uddāraka [?] some wild animal Ja V 416 (reading uncertain, explanation ditto).

Uddāla = uddālaka, only as proper name Ja IV 298f.

Uddālaka [from ud + dal, see dalati] the Uddāla tree, Cassia Fistula (also known as indīvara), or Cordia Myxa, literally “uprooter” Vv 6^07 (= vātaghātako yo rājarukkho ti pi vuccati Vv-a 43); Ja IV 301 (°rukkha), 440; V 199 (= vātaghātaka commentary), 405; VI 530 (so read for uddh°); Vv-a 197 (°puppha = indīvara); Pv-a 169.

Uddālanaka (adjective) [from uddālana > ud + dāleti] referring to destruction or vandalism, tearing out Vin IV 169.

Uddāleti [ud + dāleti, causative of dal, see dalati] to tear out or off Vin IV 170; S IV 178.

Uddiṭṭha [past participle of uddisati]

1. pointed out, appointed, set out, put forth, proposed, set down, codified M I 480 (pañha); Snp 91 (the same = uddesa-matten’eva vutta, na vibhaṅgena Pj II 422); Pj II 372.

2. appointed, dedicated Ja V 393 (an °ṁ pupphaṁ = asukassa nāma dassāmī ti); Pv-a 50; Pj I 138.

Uddiya (adjective) [Sanskrit udīcya?] northern, north-western (i.e. Nepalese) Ja IV 352 (°kambala) in explanation of uddiyāna [Sanskrit udīcīna?]. See udicca and cf. Morris in JPTS 1889, 202, and last not least Lüders in KZ 1920 (vol. 49), 233f. The word is not sufficiently cleared up yet.

Uddisati [ud + disati]

1. to propose, point out, appoint, allot Dhp 353, cf. Dhp-a IV 72; Miln 94 (satihāraṁ); future uddisissati M I 480 (is probably to be changed to conjectured reading uddassessati, q.v.).

2. to specify Pv-a 22 (preterit uddisi), 25 (= nīyādeti, dadāti), 27. – passive uddissati to show oneself, to be seen Pv III 2^12, and uddissiyati Pv-a 46. – past participle uddiṭṭha (q.v.). – causative II uddisāpeti (q.v.). – gerund uddissa (q.v.)

Uddisāpeti [causative II of uddisati]

1. to make recite Vin I 47 = II 224; IV 290.

2. to dedicate Pv-a 35 (v.l. ādisati).

Uddissa (indeclinable) [original gerund of uddisati]

1. indicating, with signs or indications Ja III 354 = Miln 230.

2. prep with accusative:

(a) (literal) pointing to, tending towards, towards, to Pv-a 250 Suraṭṭha-visayaṁ).

(b) (applied) with reference to, on account of, for, concerning Pv-a 8 (pete), 17 (= ārabbha), 49 (ratanattayaṁ), 70 (maṁ), 146.

-kata allotted to, specified as, meant for (cf. odissa and odissaka) Vin I 237 (maṁsa); II 163; D I 166 = A I 295 = Pp 55 (viz. bhikkhā); M I 77; Pj I 222; Ja II 262, 263 (bhatta).

[BD]: 1. signifying

Uddissana (neuter) [from uddissa] dedication Pv-a 27, 80.

Uddīpanā (feminine) [from ud + dīpeti] explanation, reasoning, argument Vism 27 (for ukkācanā).

Uddīyati Uddīyana ete. see udrī°.

Uddeka [Sanskrit udreka, ud + ric] vomit, spouting out, eruption Vism 261 (where the same passage at Pj I 61 reads uggāra); °ṁ dadāti to vomit Vin I 277.

Uddekanika (adjective) [uddeka + ana + ika] spouting, ejecting M II 39 (maṇika; perhaps better to be read with v.l. as udañjanika = udañcanika fit for drawing up water).

Uddesa [from uddisati]

1. pointing out, setting forth, proposition, exposition, indication, programme M III 223 (u. uddiṭṭha), 239; S IV 299; Pj II 422.

2. explanation S V 110f.; sa-uddesa (adjective) with (the necessary) explanation, point by point, in detail, D I 13, 81; III 111; A III 418; It 99; Nidd II §617 I.

3. samaṇuddesa one marked as a samaṇa, a novice (cf. sāmaṇera) D I 151; M III 128; A IV 343; uddesa-bhatta special or specified food Vin I 58 = 96, Cp II 175, propounding, recitation, repetition Vin I 50 = II 228 (uddesena paripucchāya ovādena by recitation, questioning and advice); II 219 (°ṁ dadāti to hold a recitation + paripucchaṁ d.); A IV 114 (+ paripucchā); V 50f. (pañho, u. veyyākaraṇaṁ); Nidd II §385^02 (+ paripucchā); Ja I 116; Miln 257 (+ paripucchā). ekuddesa a single repetition Vin III 47; A III 67, 180; Miln 10, 18.

Uddesaka (adjective) [from uddesa] assigning, defining, determining, in bhatt° one who sorts out the food Vv-a 92.

Uddesika (adjective neuter) [from uddesa]

1. indicating, referring to, respecting, defining; (neuter) indication, definition D II 100 (mam °bhikkhu-saṅgho); Miln 159 (the same); Pj 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 8 Pv-a 67; soḷasa-vass° M I 88; Ja I 456; Vv-a 259. In the same application padesika (q.v.).

2. memorial Ja IV 228 (cetiya).

Uddehaka (adjective) [from ud + dih, see deha] “bubbling up”, only adverb °ṁ in compound pheṇ° (paccamāna) boiling, giving rise to bubbles, rising with scum M III 167; A I 141; Ja III 46; Miln 357.

Uddosita [derivation uncertain. Cf. Müller P.Gram. 42] shed, stable (?) Vin I 140; II 278; III 200; IV 223.

Uddha (adjective) [possibly a combination of aḍḍha^02 and uddhaṁ; or should we read aḍḍh° or vuḍḍh°?] – in phrase uddhehi vatthehi in rich, lofty clothes Ja IV 154 (of a devatā; passage may be corrupt).

Uddhaṁ (and Uddha°) (indeclinable) [neuter of adjective *uddha = Sanskrit ūrdhva high; to Indo-Germanic °ared(h) as in Latin arduus steep, or °ured as in Sanskrit vardhate to raise, Greek ὀρθόσ straight] – high up, on top, above (adverb and preposition). – On uddhaṁ in spatial, temporal, ethical and psychological application see in detail Nidd II §155.

I. (adverb).

A. (of space) up, aloft, on top, above (opposite adho) Vin III 121; Pj I 248 (= upari). – In contrast with adho (above > below) D I 23, 153, 251; Vism 176 (u. adho tiriyaṁ explained); Sv I 98 (see also adho). – Especially with reference to the points of the compassas “in zenith” (opposite adho “in nadir”), e.g. at D I 222 (“straight up”); It 120; Ja I 20.

B. (of time) in future, ahead, hence Snp 894; Nidd I 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) D II 293, 294; III 104; A III 323; V 109.

B. (of time) after, hence Pv I 10^12 (u. catūhi māsehi after 4 months = catunnaṁ māsānaṁ upari Pv-a 52); Pv-a 147 (sattahi vassa satehi u., meaning here 700 years ago, cf. ito in similar application, meaning both past and future), 148 (sattāhato u. after a week; uttari v.l..). – In compounds uddha° and uddhaṁ° (see below). The reading udhogalaṁ at Pv-a 104 is to corrected to adho°.

III. Note (cf. Trenckner, “Notes” 60). In certain cases we find ubbhaṁ for uddhaṁ. Notice the following: ubbhaṁ yojanaṁ uggato Ja V 269; ubbhaṭṭhako hoti “standing erect” D I 167; M I 78; ubbhamukhu “mouth (face) upwards”, turned upwards S III 238; Miln 122.

(1) uddha° in:

-gāmin going upwards S V 370f.

-cchiddaka (-vātapānā) (windows) having openings above Dhp-a I 211.

-pāda heels upwards either with adhosira (head down) A IV 133, or avaṁsira Vv 52^25 (v.l.); Ja 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) Vin 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) D I 12 (= uddhaṁ dosānaṁ nīharaṇaṁ Sv I 98); Dhp-a III 126; Pj II 86.

-suddha clean on top Vin II 152.

(2) uddhaṁ° in:

-āghātanika an after-deather, a teacher who maintains that the soul exists after death D I 31, cf. Sv I 119.

-pāda feet up (and head down) Vv 52^25 (v.l. uddha°).

-bhāgiya belonging to the upper part (opposite oram°): see saṁyojana.

-virecana v.l. at Pj II 86 for uddha°.

-sara(ṁ) (adverb) with raised or lofty voice, literally “high-sounding” Snp 901, see Nidd I 315.

-sota (adjective) one who is going upwards in the stream of life [cf. BHS ūrdhvasrotaḥ Mahāvy §46] D III 237; S V 69, 201, 205, 237, 285, 314, 378; A I 233; II 134; IV 14f., 73f., 146, 380; V 120; Dhp 218; Thig 12; Pp 17; Nett 190; Dhp-a III 289; literally upstream at Ja III 371.

Uddhaṁsati [ud + dhaṁsati, in literal meaning of dhvaṁs, see dhaṁsati] to fly out or up (of dust) Vv 78^04 na tatth’uddhaṁsati rajo; explained by uggacchati Vv-a 304. – past participle uddhasta (q.v.).

Uddhagga (adjective) [uddha + agga]

1. standing on end (literal with raised point). bristling, of the hair of a Mahāpurisa D II 18 = III 144, 154.

2. prominent, conspicuous Ja IV 345 (°rājin having prominent stripes, of a lion).

3. pointing upwards (of the lower teeth, opposite adhagga point-downwards) Ja V 156 (= heṭṭhima-danta commentary).

4. lofty, beneficial (of gifts) A 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) D I 51 = III 66; S I 90; A III 259; Sv I 158.

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 D.B. I 82; BMPE 110 note 1; Cpd. 18, 45, 83). A I 256, 282; III 375, 421, 449; IV 87; V 142, 145, 148; D III 234; S V 277f.; As 260; Pj II 492 (in sense of “haughtiness”? for Snp 702 uṇṇata); Nidd I 220, 501; Paṭis I 81, 83; II 9, 97f.; 119, 142, 145, 169, 176; Pp 18, 59; Dhs 427, 429 (cittassa), 1159, 1229, 1426, 1482; Vibh 168, 369, 372, 377; Vism 137, 469 (= uddhata-bhāva); Saddh 459. Together with kukkucca “flurry or worry” u. is enumerated as the 4th of the 5th nīvaraṇas and as the 9th of the 10 saṁyojanas (q.v.), e.g. at D I 71, 246; III 49, 234, 269, 278; S I 99; A I 3; III 16; V 30; Nidd II §379; Dhs 1486.

Uddhaja (adjective) [uddhaṁ + ja] upright, honest M I 386 (v.l. for pannadhaja).

Uddhaṭa [past participle of uddharati 2; see also uddhata, uddhita and uddhacca]

1. pulled out Ja II 26.

2. pulled out, destroyed, extirpated, in phrase °dāṭha with its fangs removed (of a snake) Ja I 505; II 259; VI 6.

3. cut off or out Miln 231 (uddhaṭ-uddhaṭe ālope whenever a piece is cut off).

4. drawn out, lifted out, raised Ja I 143; sass°kāle at the time of lifting the corn; V 49 (°paṁsu). Cf. uddhaṭa-bīja castrated Ja II 237.

Uddhata [past participle of uddharati^01; 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) Vin II 236; Ud 27 (vv.ll. uggata and uddhasta).

2. unbalanced, disturbed, agitated, shaken S I 61 (+ unnaḷa “muddled in mind and puffed up” translation), 204 (the same) V 112 (līnaṁ cittaṁ uddhataṁ commentary), 114 = Vism 133, 269; A II 23; III 391; V 93f., 142, 163; It 72; Thig 77 (so read with v.l., Text has uddhaṭa; Thig-a 80 explains as nānārammaṇe vikkhitta-citta asamāhita); Nidd II §433 (+ avūpasanta-citto); Pp 35 (= uddhaccena samannāgata Pp-a 217). – an° well balanced, not shaken, calm, subdued M I 470; A II 211; V 93f., 104; Snp 850 (= uddhaccavirahita Pj II 549); Dhp 363 (= nibbutacitto Dhp-a IV 93); Ja V 203; Vv 64^08. – See also ubbhata.

Uddhana (neuter) [*ud-dhvana, from ud + dhvan instead of dhmā, for uddhamana (*uddhmāna Sanskrit), see dhamati] – an oven Ja 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-a I 52, 224; II 3; III 219 (°panti); IV 176.

Uddhamma [ud + dhamma] false doctrine Dīp V 19.

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); Sv I 192.

2. pulling or drawing out (cf. uddharati^02) Vin III 29. See also ubbahati^02.

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. ubbahati^01).

(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 D I 135 (baliṁ uddhareyya raise a tax); M I 306 (hiyaṁ); Ja I 193 (preterit poetic udaddhari = uddharitvā kaḍḍhitvā pavaṭṭesi commentary); Vv-a 157. – causative uddharāpeti Vin II 180, 181; Ja VI 95.

2. to pull out, draw out (synonymous with abbahati, q.v. for comparison) D I 77 (ahiṁ karaṇḍā uddhareyya, further on ahi k. ubbhato) Pv-a 115 (= abbahati); imperative uddharatha Ja II 95 (for abbaha); Dhp 327 (attānaṁ duggā); preterit uddhari Ja III 190 (aṅkena); conditional uddhare Thag 756; gerund uddharitvā D I 234; Nidd I 419; Pj II 567; Dhp-a IV 26; Pv-a 139, and (poetry) uddhatvā Ja 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 A 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.

Uddhāra (Ubbhāra) (and ubbhāra in Vin.; e.g. II 255, cf. 256 where ubbhata unterchanges with uddhāra) [from uddharati^01]

1. taking away, withdrawal, suspension, in kaṭhin° (q.v.) Vin 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 Ja II 341; III 106; IV 45, 247. uddhāra-sodhana (v.l. sādh°) the clearance of a debt Ja II 341.

3. synopsis or abstract Dīp V 37 (atth° of the meaning of the Vin.); Pj II 237 (atth° + pad°).

Uddhālaka at Ja VI 530 is to be read uddālaka.

Uddhita [a by-form of uddhaṭa] pulled out, destroyed, extirpated, removed Ja VI 237 (°pphala = uddhaṭa-bīja commentary).

Uddhunāti [ud + dhunāti] to shake Vv-a 279.

Uddhumāta (adjective) [past participle of uddhumāyati] swollen, bloated, risen (of flour) A I 140; Snp 200 (of a corpse); Pj II 100f., 171; Sv I 114. Cf. next.

Uddhumātaka (adjective) [preceding + ka] swollen, bloated, puffed up M I 88 (of a corpse; + vinīlaka); Vism 178, 193 (the same); Ja I 164 (udaraṁ °ṁ katvā), 420 (°nimitta appearance of being blown up); Miln 332; Dhp-a I 307. See also subha and asubha.

-saññā the perception of a bloated corpse A II 17; Dhs 263; Miln 331; cf. BMPE. 63.

Uddhumātatta (neuter) [abstract from uddhumāta] swollen condition Vism 178.

Uddhumāyati [ud + dhmā, see dhamati and remarks on uddhacca] – to be blown up, to swell up, rise; preterit °āyi Ja III 26; Vv-a 76; gerund °ājitvā Ja II 18; Dhp-a I 126. – past participle uddhumāta and °āyita (q.v.).

Uddhumāyana (neuter) [from uddhumāyati] puffing, blowing or swelling up Ja IV 37.

Uddhumāyika (adjective) [cf. uddhumāyita] like blowing or swelling up, of blown-up appearance M I 142f.

Uddhumāyita [past participle of uddhumāyati] swollen, bloated, puffed up Vv-a 218.

Udrabhati [? doubtful in form and etymology] to eat M 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 Pāli dd by dr. If so, then equal to adaya and uddaya^01] – coming forth, result, consequence. Usually in following two phrases: dukkh° (yielding pain) and sukh° (giving pleasure); e.g. as dukkh° at M I 415; Ja IV 398; V 119 (v.l. °indriya); Pv I 11^10 (so read for Text °andriya, cf. undriyati as v.l. for udāyati); Paṭis II 79 (kammaṁ); as sukh° at Ja V 389 (v.l. °indriya); Dhp-a II 47 (°uddaya). Both dukkh° and sukh° at Paṭis I 80. Besides these in following combinations: kaṭuk° causing bitterness Ja V 241; sa° with (good or evil) consequences S II 29; M I 271.

Udrīyati (and Uddīyati) [cf. Sanskrit ud-dīryate, passive of ud + dṛ, dṛṇoti, and Pāli darati and dalati; see also avadīyati which may be a Sanskritised oddīyati for uddīyati] – to burst, split open, break, fall to pieces Vin I 148 (vihāro udriyati); II 174 (the same); IV 254 (the same); D I 96 (°īyissati = bhijjhissati Sv I 96, so read for udāyati); S I 113, 119.

Udrīyana and Uddīyana (neuter) [from udrīyati] breaking or splitting open, bursting Ja I 72; Dhp-a II 7 (°sadda), 100 (paṭhavī-uddīyana-sadda; vv.ll. uddri°, udri°).

Undura [etymology ?] a rat Vin I 209; II 148, 152; III 151; Ja I 120; Miln 23, 363. Spelt 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 Mhv 19, 29 (explained by uggatacitta i.e. lofty, exalted commentary). – It may however be better and more in keeping with Pāli 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.

Unnaka [etymology?] a species of perfume Ja VI 537 (gloss kuṭantaja).

Unnaṅgala (adjective) [ud + naṅgala, on meaning of ud 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 Ja 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; Ja I 228; II 296, 367; III 129, 414; IV 355; VI 328; Dhp-a 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) Pv IV 6^06 (= sāmin Pv-a 262); Ja I 71; II 369; VI 487; Miln 146, 387; Sv I 45. See also unnaḷa.

Unnati (feminine) [from unnamati; cf. uṇṇati] rising lifting up, elevation Miln 387 (°avanati).

Unnadati [ud + nadati] to resound, shout out, roar Ja I 110; II 90; III 271, 325; Miln 18; preterit unnadi Ja I 74; Miln 13. – causative unnādeti (q.v.).

Unnama [from ud + nam; cf. also uṇṇama in figurative meaning] rising ground, elevation, plateau Khp VII 7 = Pv I 5^07 (= thala unnata-padesa Pv-a 29); Miln 349; Sv 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.).

Unnala and Unnaḷa (adjective) [Buddhaghosa has ud + nala; but it is either a dissimilated form for *ullala (n < l change frequent, cf. Pāli naṅgala < lāṅgala; nalāṭa < lalaṭa) from ud + lal to sport, thus meaning “sporting, sporty, wild” etc.; or (still more likely) with Kern, Toev. sub voce a dialect form of unnata Pāli uṇṇata, although the Pāli commentators never thought of that. Cf. with this the BHS unnata in same stock phrase uddhata unnata capala Mvu I 305, and the Marāṭhīc Prākrit maḷa = Sanskrit mṛta, Pischel, Pkt Gr. §244. To these may be added Pāli celakedu > cetakedu Ja VI 538] – showing off, insolent, arrogant, proud, haughty, in phrase uddhata unnaḷa capala M I 32; S I 61 = 204 (translated as “muddled in mind, puffed up, vain”, explained as uggata-nala uddhaṭa-tuccha-māna K.S. 318); A I 70, 266; II 26; III 199, 355, 391; It 113 (+ asamāhita); Dhp 292 (+ pamatta; explained as “māna-naḷaṁ ukkhipitvā caraṇena unnala” Dhp-a III 452); Thag 634; Pp 35 (= uggatanaḷo tuccha-mānaṁ ukkhipitvā ti attho Pp-a 217).

Unnahanā (feminine) [ud + nah, see nayhati] flattering, tying or pushing oneself onto somebody, begging Vism 27.

Unnāda [from ud + nad] shout, shouting Ja II 405.

Unnādin (adjective) [from ud + nad] shouting out; resounding, noisy, loud, tumultuous Vin III 336; D I 95, 143, 178; Ja II 216.

Unnādeti [causative of unnadati] to make resound Ja I 408 (paṭhaviṁ), II 34.

Unnāmin (adjective) [ud + nam in causative form] raising or rising in combination with ninnāmin raised and bent, high and low A IV 237 (of cultivated land).

Unnāmeti (unn°) [causative of unnamati] to raise As 5; written uṇṇameti (with a for ā before mutes and liquids) at Snp 206 (infinitive uṇṇametave).

Upa° [Vedic upa; Avesta upa on, up; Greek ὑπό under, ὑπέρ over; Latin sub from °(e)ks-upo; Gothic uf under and on; Old High German ūf = Anglo-Saxon up = English up; Old-Irish fo under. See also upari] – prefix denoting nearness or close touch (cf. similarly ā), usually with the idea of approach from below or rest on top, on, upon, up, by. – In compounds °a-upa is always contracted to °upa, e.g. devūpaṭṭhāna, lokūpaga, puññūpatthambhita.

Meanings:

1. (Rest): on, upon, up:

°kiṇṇa covered over;

°cita heaped up, ac-cumulated;

°jīvati live on (cf. anu°);

°tthambhita propped up, sup-ported;

°dhāreti hold or take up;

°nata bent on;

°nissaya foundation;

°nissita depending on etc.

2. (Aim): (out) up to (the speaker or hearer); cf. the meanings developed out of this as “higher, above” in upara, upari, upama = Latin superus, supremus E.g.

°kaḍḍhati drag on to;

°kappati come to, accrue;

°kappana ad-ministerng;

°kāra service to;

°kkhata administerd;

°gacchati go to, ap-proach (cf. upātigacchati);

°disati ad-vise;

°dhāvati run up to:

°nadati to sound out;

°nikkhamati come out up to;

°nisevita gone onto or after;

°neti bring onto; etc.

3. (Nearness): close by, close to, near, “ad-”; e.g.

°kaṇṇaka close to the ear;

°cāra ap-plication;

°ṭṭhāna at-tending;

°ṭṭhita ap-proached;

°tiṭṭhati stand by, look after;

°dduta urged;

°nāmeti place close to;

°nibandhati tie close to;

°nisīdati sit close to or down by.

4. (Intensive use): quite, altogether, “up”; e.g.

°antika quite near;

°chindati cut up.

5. (Diminutive use as in Latin subabsurdus; Greek ὑπόλευκος whitish; Old-Irish fo-dord; Cymr. 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 semantic affinity of upa is ā°.

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 Vin I 192, 208; III 84; S II 200f.; A III 258f.; Nidd II §385^01; Pv III 8^05; Pv-a 266. – feminine kulūpikā (bhikkhunī) Vin II 268; IV 66. – Sporadic in gayhūpaka (for °ūpaga) at Ja IV 219.

Upakaccha (°-) [upa + kacchā^02] only in combination with °antare literally “in between the hips or loins or arm-pits”, in 3 phrases (cf. Kern, Toev. II 140 sub voce), viz. upakacchantare katvā taking (it) between the legs Ja I 63, 425, khipitvā throwing (it) into the armpits Ja V 211 and ṭhapetvā the same Ja V 46.

Upakacchaka [upa + kacchā + ka, cf. Sanskrit upakakāṣa in different meaning]

1. [= upa + kaccha^01 + ka] like an enclosure, adjective in the form of a hollow or a shelter Ja I 158.

2. [= upa + kacchā^02 + ka] like the armpit, a hollow, usually the armpit, but occasionally it seems to be applied to the hip or waist Vin III 39; IV 260 (female sexual organ pudendum muliebre); Miln 293; Ja V 437 (= kaccha^02).

Upakaṭṭha (adjective) [past participle of upa + karṣ to draw up or near to] approaehing, near Ja 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 Vin IV 175; Vv-a 6, 294; and upakaṭṭhāya vassūpanāyikāya as The Rains was approaching Vin I 253; Pv-a 42; Vv-a 44. Cf. vūpakaṭṭha. – locative upakaṭṭhe as adverb or preposition “near, in the neighbourhood of” Nidd II §639 (= santike); Dāṭh V 41 (so read for upakaṇṭhe).

Upakaḍḍhati [upa + kaḍḍhati, cf. upakaṭṭha] to drag or pull onto (with dative), or down to D I 180 (+ apakaḍḍhati); III 127 (the same); M I 365; S I 49; II 99; Dhp 311 (Nirayāya = Niraye nibbattāpeti Dhp-a III 484).

Upakaṇṭha at Dāṭh V 41 is to be corrected to upakaṭṭha.

Upakaṇḍakin (Pv II 1^13) see under uppaṇḍukin.

Upakaṇṇa (°-) [upa + kaṇṇa] literally (spot) near the ear, only in oblique cases or in derivative °ka (q.v.) Thag 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 Vin I 237; II 99; IV 20, 271; S I 86; A III 57; Pj II 186; and in compound

°jappin one who whispers into the ear (of another), spreader of reports A III 136. Cf. kaṇṇajappaka and kaṇṇajappana.

Upakappati [upa + kappati] (intransitive) to be beneficial to (with dative), to serve, to accrue S I 85; Pv I 4^04 (= nippajjati Pv-a 19); I 5^07 (petānaṁ); I 10^04 (= viniyujjati Pv-a 49); Ja V 350; Pv-a 8, 29 (petānaṁ), 27 (the same), 241; Saddh 501, 504.

Upakappana (neuter) [from upakappati] profit Pv-a 29 (dān°), 49 (an°).

Upakappanaka (adjective) [from upakappana] profitable Ja I 398; Dhp-a II 133.

Upakaraṇa (neuter) [from upa + kṛ] help, service, support; means of existence, livelihood D II 340; A II 86; Ja I 7; Pv-a 60 (commodities), 133 (°manussa, adjective suitable, fit); Saddh 69. In general any instrument or means of achieving a purpose, viz. apparatus of a ship Ja IV 165; tunnavaya° a weaver’s outfit Ja II 364; dabb° fit to be used as wood Vism 120; dān° materials for a gift Pv-a 105 (so read and cf. upakkhaṭa); nahān° bathing requisites Vv-a 248; vitt° luxuries A V 264f., 283, 290f.; Pv-a 71.

Upakaroti [upa + karoti] to do a service, serve, help, support Thig 89 (preterit upakāsiṁ = anugaṇhiṁ santappesiṁ Thig-a 88). – past participle upakkhaṭa (q.v.).

Upakāra [from upa + kṛ, cf. upakaraṇa] service, help, benefit, obligation, favour D III 187f.; Vv-a 68; Pv-a 8, 18 (°āya hoti is good for); Saddh 283, 447, 530. – bahūpakāra (adjective) of great help, very serviceable or helpful S IV 295; Pv-a 114. upakāraṁ karoti to do a favour, to oblige Pv-a 42, 88, 159 (kata); katūpakāra one to whom a service has been rendered Pv-a 116.

-āvaha useful, serviceable, doing good Pv-a 86.

Upakāraka (adjective) [from upakāra] serviceable, helping, effective Ja V 99; Vism 534. – feminine upakārikā

1. benefactress, helper Ja III 437.

2. fortification (strengthening of the defence) on a city wall D I 105, see Sv I 274 and cf. parikkhāra; M I 86 (= Nidd II §199^06).

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 Jm 31^42] – a benefactor Ja III 11; Sv I 187; Saddh 540, 546.

Upakiṇṇa [past participle of upakirati] strewn over with (–°), covered Vv 35^01 (rucak°, so read for rājak°; explained by okiṇṇa Vv-a 160).

Upakiriyā (feminine) [from upa + kṛ] implement, ornament Ja V 408.

Upakūjati [upa + kūjati] to sing to (of birds) Ja 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) Ja IV 359; Pv-a 154.

Upakūla [upa + kūla] embankment, a river’s bank, riverside Ja VI 26 (rukkhūpakūlaje the trees sprung up at its bank).

Upakūlita [derivation uncertain] used of the nose in old age Thig 258 (jarāya paṭisedhikā viya says the commentary. Morris JPTS 1884, 74 translates obstructed; Mrs. Rh.D. in Ps.S. takes it for upakūḷita and translates seared and shrivelled. So also Ed. Müller JRAS 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 Ja I 405 (“half-roasted” = aḍḍhajjhāmaka commentary). See also upakūsita.

Upakūsita at Ja II 134 is perhaps faulty for °kūḷita, which is suggested by commentary’s explanation “kukkule jhāmo” and also by v.l. °kuṭhita (for kuṭṭhita boiled, sweltering, hot). The variant (gloss) °kūjita may have the same origin, viz. °kūḷita, was however interpreted (v.l..) by °kupita (meaning “shaken, disturbed by fire”).

Upakka see uppakka.

Upakkanta [past participle of upakkamati]

1. attacked by (–°) Miln 112.

2. attacking, intriguing or plotting against (locative) Sv I 140.

Upakkama [from upa + kram]

1. literally

(a) going to, nearing, approach (–°) Vv-a 72.

(b) attack Vin II 195; Miln 157; Sv I 69, 71.

2. applied

(a) in general: doing, acting, undertaking, act S 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 Thag 143; Ja IV 115 (punishment); Miln 135, 176.

Upakkamati [upa + kamati of kram] to go onto, i e.

1. to attack M I 86 = Ud 71.

2. to undertake Vin III 110, 111.

3. to begin Vin IV 316; Sv I 318.

Upakkamana (neuter) [from upa + kram] going near to, attacking Ja IV 12.

Upakkitaka [from upa + kṛ to buy] a buyer, hawker, dealer combined with bhataka Dhp-a I 119 = Ud 23 (commentary explains by “yo kahāpaṇādīhi kiñci kināti so upakkitako ti vuccati”); Paṭis II 196 (? Text upakkhittaka).

Upakkiliṭṭha [past participle of upa + klid or kliś, cf. kilesa and next] soiled, stained, depraved, impure S I 179; A I 207 (citta); Vism 13.

Upakkilesa [from upa + kliś] anything that spoils or obstructs, a minor stain, impurity, defilement, depravity, Vin II 295 (cf. Pj II 487 and Vv-a 134 and see abbha); M I 36, 91; D III 42f., 49f., 201; S V 92f. (pañca cittassa upakkilesā), 108, 115; A 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; Paṭis I 164 (eighteen); Pp 60; Dhs 1059, 1136; Nett 86f., 94, 114f.; Saddh 216, 225 (as upaklesa). Ten stains at Vism 633.

Upakkuṭṭha [past participle of upakkosati] blamed, reproached, censured, faulty D I 113 (an°); Snp page 115 (the same); Ja III 523; Sv I 211.

Upakkosa [from upa + kruś] censure, reproach Ja VI 489.

Upakkosati [upa + kosati] to scold, reprove, blame D I 161; Ja III 436, 523; IV 81, 317, 409.

Upakkhaṭa and Upakkhata [past participle of upakaroti] done as a favour or service, given, prepared, administerd D I 127 (= sajjita Sv I 294); Pv II 8^04 (= sajjita Pv-a 107); Ja VI 139; Miln 156.

Upakkhalati [upa + khalati] to stumble, trip D II 250; M II 209; A III 101; Ja III 433.

Upakkhalana (neuter) [from preceding] stumbling, tripping Vism 500.

Upakkhittaka at Paṭis II 196 see upakk°.

Upakhandha [upa + khandha] literally upper (side of the) trunk, back, shoulder Ja IV 210 (= khandha commentary).

Upaga (always as °ūpaga) (adjective) [upa + ga]

1. going to, getting to, reaching, in phrases kāy°, S II 24; ākāsānañcāyatan° etc. Paṭis I 84; kāy° S II 24; brahmalok° Pv II 13^19; yathākamm° D I 82.

2. coming into, experiencing, having, as vikappan° according to option Vin IV 283; phal° bearing fruit, and pupph° having flowers, in flower Pv-a 275.

3. attached to, belonging to, being at Ja I 51 (hatth°); Vv-a 12 (the same + pādūpaga).

4. in phrase gayh° literally “accessible to the grip”, acquisition of property, theft Ja IV 219 (Text gayhūpaka); Miln 325; Dhp-a II 29; Pv-a 4.

Upagacchati [upa + gacchati]

1. to come to, go to, approach, flow to (of water) D II 12; Pv-a 12 (vasanaṭṭhānaṁ), 29, 32 (vāsaṁ) 132; gerund °gantvā Pv-a 70 (attano santikaṁ), and °gamma S II 17, 20.

2. to undergo, go (in) to, to begin, undertake Snp 152 (diṭṭhiṁ anupagamma); Ja I 106 (vassaṁ); Pv-a 42 (the same); Ja I 200; niddaṁ upagacchati to drop off into sleep Pv-a 43 (preterit upagacchi, mss °gañchi), 105, 128. – past participle upagata (q.v.).

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 Pj II 495); Pv-a 77 (santikaṁ), 78, 79 (petalokaṁ), 123.

2. undergoing, coming or come under, overpowered, suffering Nidd II under asita (= ajjhupagata in same connection at A V 187); Pv I 11^10 (khuppipās°); Pv-a 60 (= abhibhūta).

Upagamana (neuter) [from upa + gam] approaching, going or coming to, undergoing, undertaking Vin II 97 (+ ajjhupag°); Nett 27; Vism 600; Pv-a 42 (vass°).

Upagamanaka (adjective) [from upagamana] going to, one who goes to (with accusative) Pv-a 168 (= °upaga).

Upagaḷita [past participle of upagaḷati] flowing out, spat or slobbered out Ja V 471 (°khelo; v.l. paggharita).

Upagāmin (adjective) [from upa + gam, cf. °upaga] going to, undergoing, experiencing A II 6 (jāti jar°).

Upagūhati [upa + gūhati] to embrace Ja I 346, 349; II 424; III 437; V 157, 328, 384. – gerund upaguyha Ja VI 300.

Upagghāta [past participle of next] scented, smelled, kissed Ja VI 543 (commentary sīsamhi upasiṅghita).

Upagghāyati [upa + ghrā, see ghāyati^01] to smell at, in sense of “to kiss” Ja V 328 (also infinitive upagghātuṁ).

Upaghaṭṭita [past participle of upaghaṭṭeti] knocked or knocking against Ja I 26 (V 179).

Upaghāta [from upa + (g)han, cf. ghāta] hurting, injuring, injury M III 237; S II 218; IV 323f.; A III 173; Thag 583; Miln 274, 307, 347; Sv I 273. – an° not hurting others, kindness Dhp 185.

Upaghātana (neuter) [from upaghāta] hurting Dhp-a III 237 (an°).

Upaghātika (adjective) [from upaghāta] injuring, offending Vin II 13.

Upaghātin (adjective) [from upaghāta] hurting, injuring Ja III 523.

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 Cpd. 253; BMPE 179, note 2). D I 76 (= odana = kummās’ūpacayo, see under kāya); Dhs 582, 642 (rūpassa u. = āyatanānaṁ ācayo), 864; Vibh 147, 151f.; Kv 520; Nett 113; Vism 449; Sv I 220; Pv-a 198 (but v.l. paccayassa preferable).

Upacarati [upa + carati] to deal with, handle, use Ja VI 180. – past participle upaciṇṇa and upacarita (q.v.).

Upacarita [past participle of upacarati] practised, served, enacted, performed Miln 359, 360.

Upacāra [from upa + car]

1. approach, access Vin II 120, 152; IV 304; Ja I 83, 172; As 328 (phal°).

2. habit, practice, conduct Vin II 20 (dassan°); Pj II 140 (the same); Ja III 280.

3. way, means application, use of (especially of spells etc.) Ja III 280 (mantassa); VI 180; Miln 153, 154 (dur° an evil spell); Vv-a 127 (grammatical technical term kāraṇ°).

4. entrance, access, i.e. immediate vicinity or neighbourhood of (–°) Ja IV 182 (nagar°); usually as gām° Vin I 109; III 46; IV 230; Pj I 77; Pj II 83, 179.

5. attention, attendance Vin IV 272; Ja VI 180; Miln 154.

6. civility, polite behaviour Ja II 56; VI 102.

7. On upacāra as philosophical technical term and its relation to appanā see BMPE. 49 note 1; Cpd. 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.

Upacikā (feminine) [connected with Sanskrit upadīkā, although the relation is not quite clear. Attempts at explained by Trencker “Notes” 62 (*utpādikā > upatikā > upacikā) and Kern, Toev. 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 Vin II 113, 148, 152; III 151; M I 306; Ja III 320; IV 331; Miln 363, 392; Vism 62, Dhp-a II 25; III 15.

Upaciṇṇa [past participle of upacarati] used, frequented, known (as value) Ja VI 180.

Upacita [past participle of upacināti]

1. heaped up, accumulated, collected, produced (usually of puñña merit, and kamma karma) Snp 697; Pj I 132; Pj II 492; Vv-a 7, 271, 342; Pv-a 30, 150.

2. built up, conserved (of the body) Miln 232; Sv I 220.

Upacitatta (neuter) [abstract from upacita] storing up, accumulation Dhs 431.

Upacināti [upa + ci]

1. to collect heap up, accumulate (puññaṁ or pāpaṁ) Vv-a 254; Pv-a 8, 241.

2. to concentrate, pay attention Thag 199 (commentary upacetuṁ for ocetuṁ Text); Ja V 339 (= oloketi). – passive upaciyyati Thag 807. – past participle upacita (q.v.).

Upacca = uppacca (q.v.) “flying up” (= uppatitvā Pv-a 103) at Thig 248 (= Thig-a 205, where v.l. and gloss upecca and upacca, explained by upanetvā (wrong reading for uppatitvā)), as well as at Pv II 7^17 (= Pv-a 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 Pj II 339) = Thig 5 (= mā atikkami Thig-a 12); Snp 636, 641, 827 (= accagā atikkanta Nidd I 167); Dhp 315, 412, 417 (= atikkanta Dhp-a IV 225); Bv II 43. – plural upaccaguṁ S I 35; A III 311.

Upaccati (?) in phrase “akkhīni upacciṁsu” at Ja 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.

Upacchindati [upa + chindati] to break up or off, to destroy, interrupt, to stop Snp 972 (potential °chinde); Ja IV 127; Nidd I 502; Thig-a 267; Pv-a 31 (kulavaṁso upacchijji preterit passive); Vism 164, 676 (bhavaṅgaṁ).

Upacchinna [past participle of upacchindati] cut off, interrupted Ja I 477; Miln 306.

Upacchubhati [upa + chubhati from kṣubh or chubh, see chuddha, khobha, nicchubhati, nicchodeti] – to throw at M I 364 (vv.ll. °chumbh°, °cubh°).

Upaccheda [from upa + chid] breaking or cutting off, destruction, stoppage, interruption M I 245, 327 (pāṇ° murder); Ja I 67; Miln 134 (paveṇ° break of tradition) Pv-a 82 (kulavaṁs°); Dhp-a I 152 (āhār’°ṁ karoti to prevent from taking food); Sv I 136, 159.

Upacchedaka (adjective/noun) [from upaccheda] destroying, breaking off, stopping, interrupting Ja I 418 (vacan°); IV 357; Sv I 69 (jīvit° indriy°); Vv-a 72 (the same).

Upajānāti [upa + jānāti] to learn, acquire or have knowledge of (with genitive or instrumental), to know Vin I 272 (saṁyamassa); II 181 (gharāvāsatthena); A I 50 (dvinnaṁ dhammānaṁ upaññāsiṁ). – future upaññissati (and upaññassati Snp 716) Snp 701, 716 (= upaññayissati kathayissati Pj II 498); Ja 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) D I 228; S I 217; Snp 612f.; Thag 943; Ja III 309, 338; IV 271 (= anujīvati); Pv II 9^50 (ankuraṁ u. ti taṁ nissāya jīvanti Pv-a 134); Miln 231.

Upajīvika (adjective) [= upajīvin] Saddh 501 (see next).

Upajīvin (–°) (adjective/noun) [from upa + jīv] living on, subsisting by A II 135 (phal°); Snp 217 (para-datt°), Ja I 227 (vohār°); IV 380; Pp 51; Miln 160 (Satth°); Vv-a 141 (sipp°). feminine upajīvinī in rūp° (itthi) a woman earning her living by her beauty (i.e. a courtesan) Miln 122; Pv-a 46; cf. kiliṭṭha-kamm° gaṇikā Pv-a 195.

Upajūta (neuter) [upa + jūta] stake at game Ja VI 192.

Upajjha see next.

Upajjhāya [Vedic upādhyāya, upa + adhi + i, literally “one who is gone close up to”] – a spiritual teacher or preceptor, mastereotypical Often combined with ācariya e.g. Vin I 119; Nidd I 350; the ācariya being only the deputy or substitute of the upajjhāya. Vin I 45, 53, 62, 120; IV 130; S I 185; A II 66, 78; III 69; Pj II 346; Dhp-a II 93; Pv-a 55, 60, 230. – A short form of upajjhāya is upajjha, found in the Vinaya, e.g. at Vin I 94; III 35; with feminine upajjhā Vin IV 326.

Upaññāta [past participle of upajānāti] found out, learnt, known Vin I 40; Ja V 325, 368; A I 61.

Upaṭṭita [upa + aṭṭita, from ard, see aṭṭita] pained, terrified; overcome, overwhelmed Ja VI 82 (visavegena).

Upaṭṭhapeti and Upaṭṭhāpeti [causative II of upaṭṭhahati]

1. to provide, procure, get ready, put forth, give Vin II 210; D II 19; M I 429; Ja I 266; IV 2; V 218; Pp 59, 68; Miln 15, 257, 366 (pānīyaṁ paribhojanīyaṁ), 397; Sv I 270; Saddh 356.

2. to cause to be present Vin I 45; S I 170; Pv IV 1^70.

3. to cause to be waited on or to be nursed A V 72 (gilānaṁ upaṭṭhātuṁ vā upaṭṭhāpetuṁ vā).

4. to keep (a servant) for hire Vin II 267.

5. to ordain Vin I 62, 83.

Upaṭṭhahati and Upaṭṭhāti [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) Vin I 50, 302; IV 326; M III 25; S I 167; A III 94; V 72; Snp 82 = 481 (imperative °ṭṭhahassu); Ja I 67 (present participle °ṭṭhahamāna), 262 (present participle °ṭṭhahanto); IV 131; V 396; Dīp II 16; Pv-a 19, 20. – preterit upaṭṭhahi Pv-a 14, 42, 82. – infinitive upaṭṭhātuṁ A V 72; Pv-a 20. – gerund upaṭṭhahitvā Pv-a 76. – gerundive upaṭṭhātabba Vin I 302; Pv-a 20. – past participle upaṭṭhita (q.v.).

2. (intransitive) to stand out or forth, to appear, to arise, occur, to be present M I 104f.; A IV 32; Ja IV 203 (mante anupaṭṭhahante since the spell did not occur to him); V 207; Miln 64; Thig-a 258. preterit upaṭṭhāsi Ja I 61; IV 3; Pv-a 42. – causative I upaṭṭheti; causative II upaṭṭhapeti and °ṭṭhāpeti (q.v.). – passive upaṭṭhīyati Ja IV 131 (present participle °ṭṭhiyamāna), and upaṭṭhahīyati A III 94 (present participle °ṭṭhahiyamāna).

Upaṭṭhāka [from upa + sthā, cf. BHS upasthāka Mvu I 251, and upasthāyaka Divy 426; Avś I 214; II 85, 112.] – a servitor, personal attendant, servant, “famulus”. Ānanda was the last u. of Gotama Buddha (see D I 206; Thag 1041f.; Thig-a in Ps.B loc. cit.; Vin I 179 (Sāgato u.), 194; II 186; III 66; IV 47; D I 150 (Nāgita); S III 113; A I 121; III 31, 189; Ja I 15, 100 (a merchant’s); II 416; Pp 28; Dhp-a II 93; Vv-a 149; Pv-a 211. – agg° main follower, chief attendant D II 6; gilān° an attendant in sickness, nurse Vin I 303; A I 26; saṅgh° one who looks after the community of Bhikkhus Vin I 216; A I 26; III 39. – dupaṭṭhāka and supaṭṭhāka a bad (and good) attendant Vin I 302.

-kula a family entertaining (or ministerng to) a Thera or a bhikkhu, a family devoted to the service of (genitive) Vin I 83 (Sāriputtassa), 213; III 62, 66, 67; IV 283, 286; Vv-a 120.

Upaṭṭhāna (neuter) [from upa + sthā]

1. attendance, waiting on, looking after, service, care, ministerng A I 151, 225; Snp 138; Ja I 226, 237, 291; II 101; IV 138; VI 351. Paṭis I 107; II 7f., 28, 230; Pv-a 104, 145 (paccekabuddhassa), 176; Vv-a 75 (ther°); Saddh 560.

2. worship, (divine) service D III 188f. (°ṁ gacchati); Pv-a 122. Buddh° attendance on a Buddha Pv-a 93; Thig-a 18.

3. a state room Ja III 257.

-sambhāra means of catering, provisions Pv-a 20;

-sālā hall for attendance, assembly room, chapel [cf. BHS upasthāna-śālā Divy 207] Vin I 49, 139; II 153, 208; III 70 (at Vesālī); IV 15, 42; D II 119 (at Vesālī); S II 280; V 321; A II 51, 197; III 298; Dhp-a I 37, 38; III 413

[-sāra, attended by excellence; practiced with dilligence].

Upaṭṭhāpana (neuter) [from upa + sthā] attendance, service Vin IV 291.

Upaṭṭhita [past participle of upaṭṭhahati or upatiṭṭhāti, cf. BHS upasthita Divy 281, 342]

1. furnished provided, served, got ready, honoured with Snp 295 (°asmiṁ yaññasmiṁ); Ja V 173 (annena pānena); Pv I 5^02 (= sajjita paṭiyatta Pv-a 25); II 98 (= payirupāsita Pv-a 116); Pv-a 132.

2. come, come about, appeared, arrived; present, existing Snp 130 (bhattakāle upaṭṭhite when mealtime has come), 898; Dhp 235; Miln 274; Pv-a 124 (dānakāle °e).

3. standing up (ready), keeping in readiness M I 77; A II 206; Snp 708 (= ṭhito commentary); Pv II 9^53 (ready for service, serving, waiting upon cf. Pv-a 135.

-sati with ready attention, one whose attention is fixed, concentrated Vin I 63; D III 252, 282; S IV 186; A III 251; Pp 25).

Upaṭṭheti [causative of upaṭṭhahati] to make serve or attend; sakkaccaṁ u. (with accusative) to bestow respect (upon) Vin IV 275. future °essati Vin IV 291. to place, fix (parimukhaṁ satiṁ upaṭṭhapetvā) Vibh. 244.

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 Divy 86, 144, 514; Avś I 211, 240] – half Vin I 281 (°kāsina); II 200 (°āsana); Ja III 11 (°rajja); Vism 320 (°gāma); Dhp-a I 15, 205 (°uposathakamma); II 85; Pj I 239 (°gāthā); Pj II 298; Vv-a 38, 61, 120; Pv-a 209, 276.

Upatappati [upa + tappati^01)] to be vexed or tormented Ja V 90; As 42.

Upatāpa [from upa + tap] vexation, trouble Vism 166.

Upatāpana (neuter) [upa + tāpana] vexation, tormenting, torture Ja IV 13; Thig-a 243.

Upatāpika (adjective) [from upatāpa] causing pain, molesting Ja II 224.

Upatāpeti [upa + tāpeti] to cause pain, to vex, torment, harass Ja II 178, 224; IV 11; As 42 (vibādhati + u.).

Upatiṭṭhati [upa + sthā, cf. upaṭṭhahati, °ṭṭhāti etc.] literally “to stand by”, to look after, to worship Pv III 1^18; Ja II 73 (ādiccaṁ = namassamāno tiṭṭhati commentary); Miln 231 (gerund °tiṭṭhitvā); Ja V 173 (°tiṭṭhate). past participle upaṭṭhita (q.v.).

Upatta [upa + akta, past participle of añj] smeared, spread over M I 343; Ja I 399.

Upatthaddha [upa + thaddha, past participle of upatthambhati]

1. stiff Vin III 37 (aṅgāni).

2. supported or held up by resting on, founded on, relying on Thag 1058, 1194; Thig 72 (yobbanena); Ja I 47 (V 267: mettābalena); V 121, 301; Kv 251 (cakkhu dhamm° “when it is the medium of an idea”); Nett 117; Miln 110 (kāruññabal°).

Upatthambha [from upa + stambh]

1. a support, prop, stay Miln 355, 415, 417; Saddh 565.

2. relief, ease Vin III 112.

3. encouragement Ja V 270; Dhp-a I 279.

Upatthambhaka (adjective neuter) [from upatthambha] holding up, supporting, sustaining As 153.

Upatthambhana (neuter) = upatthambha Miln 36; Ja I 447; Sv I 124; Thig-a 258; Vism 279.

Upatthambhita [past participle of upatthambheti] propped up, supported, sustained Ja I 107; Miln 36; Sv I 234; Pv-a 117 (puñña-phal°), 148 (utu-āhārehi u.).

Upatthambheti [upa + thambheti, causative of thambhati] to make firm, shore up, support, prop up Ja I 127 (present participle °ayamāna), 447; Sv I 113; Dhp-a III 73 (°ayamāna present participle). past participle upatthambhita.

Upatthara [from upa + stṛ] a (floor) covering, carpet, rug D I 103 (rath°); Ja II 126 (pabbat°); II 534.

Upatheyya [for upadheyya, see Trenckner, “Notes” 62^16] – a cushion Ja VI 490, 513.

Upadaṁsitar [agent noun from upadaṁseti] one who shows Pp 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, Toev. sub voce keeps to the reading upadh°, tries to connect it with Sanskrit dharśati and translates “one who confirms”. The Pp-a leaves the word unexplained).

Upadaṁseti [= upadasseti with °aṁs° for °ass° like dhaṁseti = Sanskrit dharṣayati, haṁsa = harśa etc. only in poetical passages] – to cause to appear, to manifest M II 120; S I 64, 65 (of gods, to become resplendent, to show divers colour-tones); A II 84 = III 139 = 264 = Pp 49 (to show pleasure); Thag 335, to bring forth (a goad, and so incite, urge on); Vin IV 309.

Upadasseti (upa + dasseti, causative of dṛś, cf. also upadaṁseti) to make manifest, to show Miln 276, 316, 347.

Upadahati [upa + dahati^01] to put down, supply, furnish, put on; give, cause, make Vin IV 149; D II 135 (vippaṭisāraṁ); A I 203 (dukkhaṁ); Miln 109, 139, 164, 286, 383. gerundive °dahātabba to be given or caused Vin II 250 = A III 197 (vippaṭisāra). Cf. upadhi.

Upadāyaka (adjective) (–°) [from upa + dā] giving, bestowing Saddh 319.

Upadiṭṭha [past participle of upadisati] pointed out, put forth, specified Miln 144 (pañha).

Upadisati [upa + disati] to point out, show, advise, specify Ja 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 Pj II 192).

Upadeva [upa + deva, on use of upa in this meaning see upa 5] – a secondary, lesser, minor god Pv-a 136.

Upadesa [from upadisati] pointing out, indication, instruction, advice Pv-a 26 (tadupadesena read for tadupād°; Pj I 208 differs at the same passage); Pj I 100; Saddh 227.

Upaddava [upa + dava^02 of dru] literally rushing on; accident, misfortune, distress, oppression S II 210; A I 101; Snp 51; Dhp 338 (an°); Dhp-a I 16; Saddh 267, 398.

Upaddavati [from upa + dru] to annoy, trouble Sv I 213. – past participle upadduta (q.v.).

Upadduta [past participle of upaddavati] overrun, oppressed, annoyed, overcome, distressed Vin II 170; III 144, 283; S II 210; IV 29; Ja I 26, 61, 339; II 102; IV 324, 494; Pv II 10^08; Vism 24 (= apakata); Miln 279; Vv-a 311 (aṭṭita + u.); Pv-a 61. an° unmolested Pv-a 195; anupaddutatta state of not being molested Vv-a 95.

Upadhaṁsitar and Upadhaṁseti at Pp 49 is to be read upad° (q.v.).

Upadhāna (adjective neuter) [from upa + dhā, cf. upadahati] “putting under”, i.e.

1. a pillow, cushion D I 7; S II 267 = Miln 366 (kaḷiṅgar°); S III 145; A I 137, 181; III 50, Ja IV 201; V 506 (tamb° = ratt° commentary);

2. imposing giving, causing Dhp 291 dukkh°).

Upadhāneti [feminine upa + dhā] to suppose, think, reflect Dhp-a I 239 (should be corrected to upadhāreti).

Upadhāraṇā (neuter) [from upa + dhṛ] “receptacle”, milk-pail D II 192; A IV 393; Ja VI 503. See kaṁs°. Kern, Toev. I 142 proposes corruption from kaṁs’ūpadohana, which latter however does not occur in Pāli.

Upadhāraṇā (feminine) [cf. upadhāraṇa] calculation Vv-a 7.

Upadhārita [past participle of upadhāreti] considered, reflected upon Dhp I 28; sūpadh° Miln 10; dūpadh° Vin IV 275.

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 Ja I 338; Dhp-a I 28, 41; II 15, 20, 37, 96; IV 197 (an°); Vv-a 48, 200 (an°), 234, 260 (an°), 324; Pv-a 119 (for jānāti).

2. to look out for (accusative) Ja III 65; VI 2.

Upadhāvati [upa + dhāvati 1] to run up to or after, fall upon, surround Vin II 207; IV 260 (past participle °dhāvita); S I 185; S II 26 (aparantaṁ); Thag 1209; Miln 209; Vv-a 256; Pv-a 154, 168, 173 (for padhāvitā).

Upadhi [from upa + dhā, cf. upadahati and BHS upadhi Divy 50, 224, 534]

1. putting down or under, foundation, basis, ground, substratum (of rebirth) S I 117, 124, 134, 186; A II 24 (°saṅkhaya); III 382 (the same); IV 150 (°kkhaya); It 21, 69; Snp 364, 728 (upadhī-nidānā dukkha = vaṭṭa-dukkhaṁ Pj II 505), 789, 992; Nidd I 27, 141; Nidd II §157; Vibh 338; Nett 29; Dhp-a 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, S II 108. At M I 162 (cf. Snp 33 = S I 6 = I 107) wife and children, flocks and herds, silver and gold are called upadhayo. upadhi is the root of sorrow S II 108; Snp 728 = 1051 = Thag 152 and the rejection of all upadhis is Nibbāna D II 36. (cf. S I 136; III 133; V 226; A I 80; M I 107 = II 93; Vin I 5, 36 = Ja I 83 = Mvu II 444; It 46, 62); D III 112 calls that which has upadhi ignoble (= non-Aryan). At S I 117 = Divy 224 upadhi is called a bond (saṁgo). Cf. opadhika. – The upadhis were later systematized into a set of 10, which are given at Nidd II §157 as follows: 5 taṇh’upadhis (taṇhā, diṭṭhi, kilesa, kamma, duccarita), āhār-upadhi, paṭigh°, catasso upādinnā dhātuyo u. (viz. kāma, diṭṭhi, sīlabbata, attavāda; see D III 230), cha ajjhattikāni āyatanāni u., cha viññāṇa-kāyā u. Another modified classification see at Ps.B. page 398.

Upadhika (Upadhīka) (adjective) (–°) [from upadhi] having a substratum, showing attachment to rebirth, only in compounds an° free from clinging Vin I 36; Snp 1057, and nir° the same S I 141.

Upadheyya (neuter) [cf. upadhāna] a cushion Ja VI 490 (for upatheyya, q.v.).

Upanaccati [upa + naccati] to perform a dance D II 268.

Upanata [past participle of upanamati] inclined, bent, prone Pv-a 190.

Upanadati [upa + nadati] to resound (with song) Pv III 3^04 (= vikūjati Pv-a 189).

Upanandha [past participle of upanayhati, see naddha and nandhati] scorned, grumbled at Vin II 118.

Upanandhati [a secondary derivative from upanandha, past participle of upanayhati] – to bear enmity towards, to grumble at (with locative); preterit upanandhi Vin II 118 (tasmiṁ); IV 83; Mhv 36, 117.

Upanamati [upa + namati] to be bent on, strive after Ja III 324 (= upagacchati commentary). – past participle upanata; causative upanāmeti (q.v.).

Upanayana (neuter) [from upa + ni; cf. naya and nayana] technical term for the minor premiss, subsumption (see PtsC. 11) Miln 154; Nett 63; As 329 (so read with v.l. for °najana).

Upanayhati [upa + nayhati]

1. to come into touch with It 68 = Ja IV 435 (pūtimacchaṁ kusaggena, cf. Dhp-a I 45).

2. to bear enmity towards (locative), to grudge, scorn Dhp 3, 4. – past participle upanandha (for °naddha). – See also upanandhati.

Upanayhanā (feminine) and °nayhitatta (neuter) are synonyms for upanāha (grudge, ill-will) in exegesis at Pp 18 = 22, whereas the same passage at Vibh 357 reads upanahanā upanahitattaṁ (with v.l. upanayihanā and upanayihitattaṁ).

Upanāmita [past participle of upanāmeti] brought up to, placed against D II 134.

Upanāmeti [causative of upanamati]

1. to bend over to, to place against or close to, to approach, bring near D II 134; S I 207; Thag 1055; Snp page 48 (= attano kāyaṁ Bhagavato upanāmeti); Ja I 62; V 215; Pj II 151.

2. to offer, to present Ja IV 386; II 5; Miln 210, 373; Pv-a 274. – past participle upanāmita (q.v.). [cf. BHS upanāmayati to hand over Divy 13, 14, 22].

Upanāyika (–°) (adjective) [from upa + nī]

1. referring to, belonging to in compound att° with reference to oneself Vin 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 Divy 18, 489 and see also upakaṭṭha and vassa) Vin I 253; A I 51 (divided into 2 parts, first and second, or purimikā and pacchimikā); Ja III 332; Sv I 8; Dhp-a I 203; III 438; Vv-a 44; Pv-a 42.

Upanāha [from upa + nah, see upanayhati, same in BHS; e.g. at Mvu II 56.] – ill-will, grudge, enmity M I 15; A I 91, 95, 299; IV 148, 349, 456; V 39, 41f., 209, 310; Pp 18 = Vibh 357 (pubbakālaṁ kodho aparakālaṁ upanāho Miln 289).

Upanāhin (adjective/noun) [from upanāha] one who bears ill-will, grudging, grumbling, finding fault Vin II 89; M I 95; D III 45; S II 206; IV 241; A III 260, 334; V 123, 156; Snp 116; Thag 502; Ja III 260 (kodhana +); Pp 18; Vibh 357. – Opposite an° not being angry (locative) D III 47; S II 207; IV 244; A V 124f.; Ja IV 463.

Upanikkhamati [upa + nikkhamati] to go out, to come out (up to somebody) Thig 37; 169; Ja III 244; Pv I 10^01 (preterit °nikkhami; imperative °nikkhamassu).

Upanikkhitta [upa + n°] laid down (secretly), placed by or on top S V 457; Ja VI 390; Miln 80. – masculine a spy Ja VI 394 (°purisa).

Upanikkhittaka [= preceding] a spy Ja VI 409 (°manussa), 431 (the same), 450 (the same).

Upanikkhipati (upa + n°] to deposit near, to lay up Vin I 312; S II 136f.; Miln 78, 80; Nett 21, 22; Sv I 125. – past participle upanikkhitta (q.v.).

Upanikkhipana (neuter) [from °nikkhipati] putting down (near somebody), putting in the way, trap Vin III 77.

Upanikkhepa [from upa + nis + kṣip] “putting near”, depositing;

1. applied to the course of memory, association of ideas Miln 78, 80; cf. °nikkhepana S II 276.

2. deposit, pledge Ja VI 192, 193 (= upajūta).

Upanighaṁsati [upa + ni + ghaṁsati^01] to rub up against, to crush (close) up to Dhp-a I 58.

Upanijjhāna (neuter) [upa + nijjhāna^01] meditation, reflection, consideration only in two phrases: ārammaṇa° and lakkhaṇa°, with reference to jhāna Ja V 251; Dhp-a I 230; III 276; Vv-a 38, 213. Cf. nijjhāyana.

Upanijjhāyati [upa + nijjhāyati] to meditate upon, consider, look at, reflect on Vin I 193 (“covet”); II 269; III 118; D I 20; A IV 55; Miln 124; Vism 418. – past participle upanijjhāyita (q.v.).

Upanijjhāyana [for °nijjhāna] meditation, reflection Miln 127; Vism 418.

Upanijjhāyita [past participle of °nijjhāyati] considered, looked at, thought over or about Snp page 147 (= diṭṭha, ālokita Pj II 508).

Upanidhā (feminine) [abstracted from upanidhāya or direct formation from upa + ni + dhā?] – comparison Nidd II §158 (= upamā; should we read upanidhāya?).

Upanidhāya (indeclinable) [gerund of upa + nidahati of dhā] comparing, in comparison, as preposition with accusative “compared with” M I 374; III 177 (Himavantaṁ pabbatarājānaṁ); S II 133 (mahāpaṭhaviṁ), 262; V 457 (Sineru-pabbata-rājānaṁ); A III 181f.; IV 253f. (dibbasukhaṁ); Thag 496 (kammaṁ); Ja II 93; Sv I 29, 59, 283.

Upanidhi (feminine) [upa + ni + dhā, cf. nidhi]

1. deposit, pledge Vin III 51.

2. comparison, in phrase upanidhiṁ na upeti “does not come into comparison, cannot be compared with” M III 177; S II 263; V 457 (so read for upanidhañ); Ud 23.

Upanipajjati [upa + ni + pad] to lie down close to or on top of (accusative) Vism 269; Ja V 231.

Upanibajjhati see upanibandhati.

Upanibaddha [past participle of °nibandhāti]

1. tied onto Miln 253, 254.

2. closely connected with, close to Sp I 55.

3. attached to Sv I 128.

Upanibandha [upa + ni + bandh]

1. close connection, dependence Vism 19 (°gocara).

2. (adjective –°) connected with, dependent on Vism 235 (jīvitaṁ assāsa-passāsa° etc).

Upanibandhati [upa + n°] to tie close to, to bind on to, attach M III 132; Miln 254, 412. – passive upanibajjhati to be attached to Snp 218. – past participle °nibaddha (q.v.).

Upanibandhana (adjective neuter) [upa + n°] (adjective) closely connected with D I 46; Sv I 128; (neuter) tie, fetter, leash Miln 253.

Upanibbatta [upa + nibbatta] come out, produced Sv I 247.

Upanibha (adjective) [upa + nibha] somewhat like (–°) M I 58 = A III 324 (saṅkha-vaṇṇa°); Ja I 207 (= sadisa commentary); V 302 (tāla°).

Upanivattati [upa + n°] to return Snp 712; Ja IV 417; V 126.

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, Toev. sub voce and Divy 530 svopaniṣad]

1. cause, means D II 217, 259; M III 71 (samādhiṁ sa-upanisaṁ); S II 30-32 (Spk II 53 = kāraṇa, paccaya); V 25; A I 198; III 20, 200f., 360; IV 99, 336, 351; V 4f., 313f.; Snp 322 (= upanissaya Pj II 331); page 140 (= kāraṇa, payojana Pj II 503); Dhp 75 (cf. Dhp-a II 102 aññā Nibbāna-gāminī paṭipadā).

2. likeness, counterfeit [= Sanskrit upaniṣad = aupamye Pāṇini I 4, 79] Ja VI 470 (= paṭirūpaka commentary).

Upanisīdati [upa + nisīdati of sad] to sit close to or down by D I 95; A IV 10; Ja II 347; Pv IV 1^63 (gerund °sajja = °sīditvā Pv-a 242); Vism 269.

Upanisevati [upa + n°] to pursue, follow, go up after, cling to (acc) M I 306. – past participle upanisevita (q.v.).

Upanisevana (adjective) [from upanisevati] going close after, following Ja V 399 [feminine °ī.].

Upanisevita [past participle of upanisevati] gone on to, furnished with, sticking or clinging to, full of Ja V 302 (kakka°).

Upanissaya [upa + ni°] basis, reliance, support, foundation, assurance, certainty; especially sufficing condition or qualification for Arahantship (see long article in Childers sub voce); number 9 in the 24 paccayas, Tikapatthāṇa, I 1, a term only found in the Paṭṭhāna, the Jātaka and later exegetical literature Ja I 78, 508; IV 96; VI 70; Nett 80; Vism 19 (°gocara), 535 (°paccaya); As 315 (the same); Dhp-a II 33; Vv-a 98; Pv-a 38 (Sotāpatti-phalassa), 55 (°sampatti); Saddh 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) M II 3; S II 269; Snp 867 (taṁ), 901 (tāpa°), 978, Pv-a 9 (Rājagahaṁ), 67 (the same); Vv-a 63 (Rājagaha-seṭṭhiṁ “with”). Cf. BHS upaniśritya also a gerund formation, in same meaning, e.g. at Divy 54, 207, 505.

Upanissita [upa + ni°] dependent or relying on Snp 877; Nidd I 283, Miln 245.

Upanīta [past participle of upaneti]

1. brought up to or into (mostly –°) Thig 498; Snp 677 (Niraye), 774 (dukkha°), 898 (bhava°); Ja III 45 (thūṇa°); IV 271 (dukkh°); Nidd I 38; Dhp 237 (°vaya = atikkantavayo Dhp-a III 337, advanced in age); Pv IV 1^10 (dukkha° made to suffer). an° Snp 846.

2. offered, presented Ja I 88; Pv-a 274, 286.

3. brought to conclusion, brought to an end (of life) Ja V 375 (= maraṇa-santikaṁ u. commentary).

4. bringing up (for trial), charging M I 251 (vacanapatha, cf. upanīya).

Upanīya (°īyya, °eyya) [gerund of upaneti] “bringing up” (for trial), charging, accusing D I 107 (vadati, cf. Sv I 276); A I 172 (°vācā); cf. upanīta 3.

Upanīla (adjective) [upa + nīla] somewhat dark-blue Ja V 168.

Upaneti [upa + neti] to bring up to, conduce, adduce; to present, give Ja I 200; Miln 396; Sv I 276; Pv-a 39, 43, 49, 53, 74. – passive upanīyati (°niyyati)

1. to be brought (up to) Ja IV 398; present participle °nīyamāna Ja I 200; Pv-a 5.

2. to be brought to conclusion, or to an end (of life) M II 68; S I 2.

3. to be carried along or away A I 155. – past participle upanīta (q.v.). – gerund upanīya (q.v.).

Upanti (adverb) [upa + anti] near, before, in presence of Ja IV 337.

Upantika (adjective) [upa + antika] neuter accusative °ṁ near Ja IV 337; V 58 (with genitive); VI 418 (so read for °ā); locative °e near or quite near Pv II 9^15 (= samīpe gehassa Pv-a 120).

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 v.l. 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 Vin III 20 (Nirayaṁ); A III 415; V 292f.; Snp 584; It 13 (Nirayaṁ), 14 (sugatiṁ; v.l. upp°), 67 (saggaṁ lokaṁ; v.l. upp°); 43 = Dhp 307 (Nirayaṁ); Dhp 126, 140; Pv I 10^07 (v.l. udapajjatha = uppajja Pv-a 50); Pp 16, 51, 60; Nett 37, 99, cf. Kv 611f. – past participle upapannā (q.v.). – causative upapādeti and past participle upapādita (q.v.).

Upapatti [from upa + pad, cf. uppatti]

1. birth, rebirth, (literally attainment) M I 82; S III 53; IV 398; A V 289f.; Snp 139, 643, 836; Dhp 419 (sattānaṁ); in various specifications as: deva° rebirth among gods Pv-a 6, 81; devaloka° A I 115; kāma° existence in the sensuous universe D III 218; It 94; arūpa° in the formless spheres Vibh 172, 267, 296; rūpa°, in the world of form Vibh 171f., 263f.; 299; Niraya° in Hell Pv-a 53.

2. occasion, opportunity (literally “coming to”); object for, in dāna° objects suitable for gifts A IV 239 (where 8 enumerated, see dāna).

-deva a god by birth (or rebirth) Vv-a 18; also given as uppatti-deva, e.g. at Pj I 123. See detail under deva.

Upapattika (–°) (adjective) [from upapatti] belonging to a birth or rebirth; in peta° born as a Peta Pv-a 119. – Cf. upapātika.

Upapanna [past participle of upapajjati]

1. (–°) possessed of, having attained, being furnished with Snp 68 (thāma-bala), 212, 322, 1077 (ñāṇa°, cf. Nidd II §266 B and uppanna-ñāṇa).

2. reborn, come to existence in (with accusative) S 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?) A V 68.

Upaparikkhaṇa (neuter) = upaparikkhā Vv-a 232.

Upaparikkhati [upa + pari + īkṣ; cf. BHS upaparīkṣate Divy 5, 230] – to investigate, ascertain, test, examine M I 133, 292, 443; S II 216; III 42, 140; IV 174; Ja I 489; II 400; V 235; Miln 91, 293; Dāṭh V 27; Saddh 539; Pv-a 60 (paññāya u. = ñatvā), 140 (= viceyya).

Upaparikkhā (feminine) [from upaparikkhati, cf. BHS upaparīkṣā Divy 3 etc.] – investigation, examination Vin III 314; M II 175 (attha°); A III 381f.; IV 221; V 126; Dhs 16, 20, 292; Pp 25; Nett 8, 42; Sv I 171.

Upaparikkhin (adjective) [from upaparikkhati] investigating, reflecting, testing S III 61; A IV 221f., 296, 328. Cf. BHS upaparīkṣaka Divy 212.

Upapāta = upapatti [but derived from pat (cf. uppāda^01 = ud + pat but uppāda^02 = ud + pad) with the meaning of the casual and unusual] rebirth Vin III 4; S IV 59 (cut°); Pp 50.

Upapātika (adjective) [from upapāta but evidently mixed with uppāda^01 and uppāda^02, cf. upapajjati, upapatti and BHS upapāduka Avś II 94, 95; Divy 523] = opapātika i.e. rebirth without parents, as a deva Sv III 1025 on D III 230; Thig-a 207.

Upapādita [past participle of upapādeti, causative of upapajjati] accomplished Ja II 236.

Upapādeti [causative of upapajjati] to execute, perform Ja V 346.

Upapāramī (feminine) [upa + pāramī, cf. upa 5] minor perfection Bv I 77 (opposite paramattha-pāramī); Dhp-a I 84.

Upapisana [upa + piṣ] grinding, powder, in añjan° powdered ointment (for the eyes) Vin I 203; II 112.

Upapīḷa at D I 135 read uppīḷa (q.v.).

Upapurohita [upa + purohita, see upa 5] a minor or assistant priest Ja IV 304.

Upapphusati [upa + phusati, of spṛś] to touch; preterit upapphusi Ja V 417, 420.

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 Pj II 606 uppalaviṁ and upallaviṁ; all mss of Nidd II 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 Nidd II §160 by samupallaviṁ.

Upabbajati [upa + vṛaj] to go to, resort to, visit Thag 1052; Ja IV 270, 295; V 495 (= upagacchati commentary); VI 43.

Upabbūḷha see sam°.

Upabrūhaṇa (neuter) [from upa + bṛh^02, cf. BHS upabṛṁhita Jm 31^95] – expansion, increase, augmentation Vism 145; As 117.

Upabhuñjaka (adjective) [from next] one who eats or enjoys Vism 555.

Upabhuñjati [upa + bhuj] to enjoy Ja III 495; V 350 (infinitive °bhottuṁ) – gerundive upabhogga. – past participle upabhuttu (q.v.).

Upabhutta [past participle of upabhuñjati] enjoyed Dāṭh III 65.

Upabhoga [from upa + bhuj cf. upabhuñjati] enjoyment, profit Vin IV 267; Ja II 431; IV 219 (v.l. paribhoga); VI 361; Miln 201, 403; Pv-a 49, 220 (°paribhoga); Dhp-a IV 7 (the same); Saddh 268, 341, 547.

Upabhogin (adjective) [from upabhuñjati] enjoying Miln 267.

Upabhogga (adjective) [Sanskrit upabhogya, gerund of upabhuñjati] to be enjoyed, enjoyable Miln 201.

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 D I 239 (andha-veṇ°); M I 432 (taruṇ° a young looking fellow); A IV 11 udak° puggala a man like water); Pv I 1^01 (khett° like a well cultivated field; = sadisa Pv-a 7); Pv-a 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; M I 148); Snp 705 (cf. Dhp 129, 130), 1137 (= upanidhā sadisaṁ paṭibhāgo Nidd II §158); It 114; Vism 341, 478, 512, 582f., 591f.; Pv-a 29, 112 (dhen°); Pj II 329, 384; Saddh 29, 44, 259.

-vacana expression of comparison (usually applied to particle evaṁ) Pj II 13, 472; Pj I 185, 195, 208, 212; Pv-a 25.

Upamāna (neuter) [from upa + mā] comparison, the 2nd part of the comparison Ja V 341; Vv-a 13.

Upamānita [past participle of causative upa + mā] measured out, likened, like, comparable Thig 382 (= sadisa Thig-a 255).

Upameti [upa + mā] to measure one thing by another, to compare Ja 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 Vv-a 13.

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 S I 141, 181; II 284; Snp 786, 787, 897 (cf. Pj II 558); and in rūpūpaya (vv.ll. rūpupaya and rūpupāya) “clinging to form” (etc.) S III 53 = Nidd I 25 = Nidd II §570 (+ rupārammaṇa).

Upayācati [upa + yācati] to beg, entreat, pray to Ja VI 150 (divyaṁ).

Upayācitaka (neuter) [of adjective upa + yācita + ka; past participle of yācati] begging, asking, praying, propitiation Ja VI 150 (= devatānaṁ āyācana).

Upayāti [upa + yāti of yā] to go to, to approach S I 76; II 118 (also causative °yāpeti); Dīp VI 69; Saddh 579.

Upayāna (neuter) [from upa + yā, cf. BHS upayāna Jm 31^63] nearing, approach, arrival D I 10; Sv I 94.

Upayānaka [from upayāna] a crab Ja VI 530.

Upayuñjati [upa + yuj] to combine, connect with; to use, apply; present participle medium upayujjamāna Vv-a 245 (preferably be read as °bhuñjamāna, with reference to enjoying drink and food).

Upayoga [from upa + yuj] connection, combination; employment, application Ja VI 432 (nagare upayogaṁ netvā for use in the town? v.l. upabhogaṁ). Usually in compound °vacana as technical term gramatical meaning either combined or condensed expression, ellipsis Pj II 386; Pj I 236; Pv-a 73, 135; or the accusative case, which is frequently substituted for the following cases: sāmi-vacana Pj II 127; Pv-a 102; bhumma° Pj II 140; Pj I 116; karaṇa° Pj II 148; sampadāna° Ja V 214; Pj II 317; itthambhūta° Pj II 441; nissakka° Ja V 498.

Uparacita [past participle of upa + rac] formed Thig-a 211; Saddh 616.

Uparajja (neuter) [upa + rajja, cf. uparājā] viceroyalty A III 154 (v.l. opa°); Ja I 511; IV 176; Sv I 134.

Uparata [past participle of uparamati] having ceased, desisting from (–°), restraining oneself (cf. orata) Vin I 245 (ratt-ūparata abstaining from food at night = ratti-bhojanato uparata Sv I 77); D I 5 (the same); M I 319 (bhaya°); Snp 914 (= virata etc. Nidd I 337); Miln 96, 307; As 403 (vihiṁs°).

Uparati (feminine) [from upa + ram] ceasing resting; cessation M I 10; S IV 104; Miln 274.

Uparamati [upa + ram] to cease, desist, to be quiet Ja III 489; V 391 (v.l. for upāramati, also in commentary); Miln 152.

Uparamā (feminine) [cf. literally Sanskrit uparama, to uparamati] cessation Miln 41, 44 (an°).

Uparava [from upa + ru] noise Ja II 2.

Uparājā [upa + rājā; see upa 5] a secondary or deputy king, a viceroy Ja I 504; II 316; Dhp-a I 392.

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) Vin IV 46 (opposite heṭṭhā); Ja VI 432; Pj I 248 (= uddhaṁ; opposite adho); Pj II 392 (abhimukho u. gacchati explaining paccuggacchati of Snp 442); Pv-a 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-a I 41; attano u. patati falls upon himself Pv-a 45; etissā upari kodho anger on her, i.e. against her Vv-a 68; or to time = on top of, after, later, as in catunnaṁ māsānaṁ upari after 4 months Pv-a 52 (= uddhaṁ catūhi māsehi of Pv I 10^12); sattannaṁ vassa-satānaṁ upari after 700 years Pv-a 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 Ja III 454;

-pāsāda the upper story of a palace, locative on the terrace D I 112 (locative); Pv-a 105, 279;

-piṭṭhi top side, platform Vin II 207 (locative);

-bhaddaka name of a tree [either Sanskrit bhadraka Pinus Deodara, or bhadra Nauclea Cadamba, after Kern, Toev. sub voce] Ja VI 269;

-bhāga the upper part; used in instrumental, locative or preterit in sense of “above, over, beyond” Ja IV 232 (instrumental);

-bhāva higher state or condition M I 45 (opposite adh°);

-mukha face upwards Sv I 228; Pp-a 214;

-vasana upper garment Pv-a 49;

-vāta higher than the wind, locative on the wind Ja II 11; or in  °passive (locative) on the upper (wind-)side Dhp-a II 17;

-visāla extended on top, i.e. of great width, very wide Ja 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 Vin 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 Pv-a 66 (so read for upari sacca).

Upariṭṭha (adjective) [superlative formation from upari in analogy to seṭṭha] – highest, topmost, most excellent Thag 910. Cf. next.

Upariṭṭhima (adjective) [double-superlative formation after analogy of seṭṭha, pacchima and heṭṭhima: heṭṭhā] = upariṭṭha and uparima Dhs 1016, 1300, 1401; Pp 16, 17 (sañyojanāni = uddhaṁbhāgiya-sañyojanāni Pp-a 198).

Uparima (adjective) [upari + ma, superlative formation] uppermost, above, overhead D III 189 (disā); Nett 88. Cf. upariṭṭhima.

Upariya (adverb) [from upari] above, on top, in compound heṭṭh° below and above Vism 1.

Uparujjhati [Sanskrit uparudhyate, passive of uparundhati] to be stopped, broken, anniḥlated, destroyed D I 223; Thag 145; It 106; Snp 724, 1036, 1110; Nidd II §159 (= nirujjhati vūpasammati atthaṅgacchati); Miln 151; Saddh 280. past participle uparuddha.

Uparuddha [past participle of uparujjhati] stopped, ceased Miln 151 (°jīvita).

Uparundhati [upa + rudh] to break up, hinder, stop, keep in check M I 243; Ja I 358; Thag 143, 1117; Snp 118, 916 (potential uparundhe, but uparuddhe Nidd I 346 = uparuddheyya, etc.); Miln 151, 245, 313. – gerund uparundhiya Thag 525; Snp 751; preterit uparundhi Ja IV 133; Pv-a 271. – passive uparujjhati (q.v.).

Uparūḷha [upa + rūḷha, past participle of ruh] grown again, recovered Ja IV 408 (cakkhu).

Uparocati [upa + ruc] to please (intransitive) Ja VI 64.

Uparodati [upa + rud]

1. to lament Ja VI 551 (fut °rucchati)

2. to sing in a whining tone Ja V 304.

Uparodha [from upa + rudh] obstacle; breaking up, destruction, end Ja III 210, 252; Pv IV 1^05; 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 Vin III 73.

Uparopa [upa + ropa, cf. upa 5] “little plant”, sapling Vin II 154. See also next.

Uparopaka = uparopa, sapling Ja II 345; IV 359.

Upala [Sanskrit upala, etymology uncertain] a stone Dāṭh III 87.

Upalakkhaṇā (feminine) and °aṁ (neuter) [upa + lakkhaṇa] discrimination S III 261 (an°); Dhs 16, 20, 292, 1057; Pp 25; Vv-a 240.

Upalakkheti [upa + lakāsay] to distinguish, discriminate Vism 172.

Upaladdha [past participle of upalabhati] acquired, got, found Ja VI 211 (°bāla; v.l. paluddha°); Saddh 4, 386.

Upaladdhi (feminine) [from upa + labh] acquisition; knowledge Miln 268; Vv-a 279.

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 M I 138 (an°); S I 135; IV 384; Snp 858; Pv II 11^01 (= paccanubhavīyati Pv-a 146); Kv 1, 2; Miln 25; Pv-a 87.

Upalāpana (neuter) [from upa + lap] talking over or down, persuasion; diplomacy, humbug D II 76; Miln 115, 117.

Upalāpeti [causative of upa + lap] to persuade, coax, prevail upon, talk over, cajole Vin I 119; III 21; Ja II 266; III 265; IV 215; Pv-a 36, 46, 276.

Upalāḷita [past participle of upalāḷeti] caressed, coaxed Saddh 301.

Upalāḷeti [causative of upa + lal; cf. BHS upalāḍayati Divy 114, 503].

1. to caress, coax, fondle, win over Ja II 267; Vism 300; Saddh 375.

2. to boast of, exult in Ja II 151. – past participle upalāḷita (q.v.).

Upaḷāseti [upa + causative of las] to sound forth, to (make) sound (a bugle) D II 337 (for uppaḷāseti? q.v.).

Upalikkhati [upa + likh] to scratch, scrape, wound A III 94f. (= vijjhati commentary).

Upalitta [past participle of upalimpati] smeared with (–°), stained, tainted Thig 467 (cf. Thig-a 284; Text reads apalitta); Pp 56. Usually negative an° free from taint, undefiled M I 319, 386; Miln 318; metri causā anūpalitta S I 141; II 284; Snp 211, 392, 468, 790, 845; Dhp 353 (cf. Dhp-a IV 7).

Upalippati [passive of upalimpati] to be defiled; to stick to, hang onto Snp 547, 812; Ja III 66 (= allīyati commentary); Miln 250, 337.

Upalimpati [upa + lip] to smear, defile D II 18; Vin III 312; Ja I 178; IV 435; Miln 154. – passive upalippati, past participle upalitta (q.v.).

Upalepa [from upa + lip] defilement Ja IV 435.

Upalohitaka (adjective [upa + lohita + ka, see upa 5] reddish Ja III 21 (= rattavaṇṇa commentary).

Upallaviṁ Snp 1145 see upaplavati.

Upavajja (adjective) [gerund of upavadati] blameworthy S IV 59, 60; A II 242. an° blameless, without fault S IV 57 sq; A IV 82; Miln 391.

Upavajjatā (feminine) [abstract from upavajja] blameworthiness S IV 59 (an°).

Upavaṇṇeti [upa + vaṇṇeti] to describe fully Saddh 487.

Upavattati [upa + vṛt] to come to pass to take place Ja VI 58.

Upavadati [upa + vad] to tell (secretly) against, to tell tales; to insult, blame D I 90; S III 125 (attā sīlato na u.); A II 121 (the same); V 88; Ja II 196; Pv-a 13.

Upavana (neuter) [upa + vana, see upa 5] a kind of wood, miniature wood, park Ja IV 431; V 249; Miln 1; Vv-a 170 (= vana), 344; Thig-a 201; Pv-a 102 (ārām°), 177 (mahā°).

Upavasati [upa + vasati].

1. to dwell in or at Ja III 113; Sv I 139.

2. to live (transitive); to observe, keep (a holy day); only in phrase uposathaṁ upavasati to observe the fast day S I 208; A I 142, 144, 205; Snp 402 (gerund upavassa); Ja III 444; Pj II 199; Pv-a 209. – past participle upavuttha (q.v.). See also uposatha.

Upavāda [from upa + vad] insulting, railing; blaming, finding fault Nidd I 386; Pv-a 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 Vin III 5; A I 25; III 19; IV 178; V 68; It 58, 99. – an° Paṭis I 115; Pp 60.

Upavādin (adjective) [from upavāda] = upavādaka; in ariy° S I 225; II 124; V 266; Pv IV 3^39. an° M I 360.

Upavāyati [upa + vāyati] to blow on or towards somebody M I 424; A IV 46; Thag 544; Pv III 6^06; Miln 97.

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 Avś I 338, 339; Divy 398 in phrase aṣṭānga-samanvāgataṁ upavāsaṁ upavasati] A V 40 (? uncertain; vv.ll. upāsaka, ovāpavāssa, yopavāsa); Ja VI 508; Pj II 199 (in explanation of uposatha).

Upavāsita (adjective) (upa + vāsita] perfumed Pv-a 164 (for gandha-samerita).

Upavāhana (neuter) [upa + vāhana] carrying away, washing away Snp 391 (saṅghāṭi-raj-ūpa° = paṁsu-malādino saṅghāṭi-rajassa dhovanaṁ Pj II 375).

Upavicāra [upa + vicāra; cf. BHS upavicāra Divy 19, translated on page 704 in Notes by “perplexed by doubts” (?)] – applying (one’s mind) to, discrimination D III 245 (domanass°); M III 239; S IV 232 (somanass° etc.); A III 363f.; V 134; Paṭis I 17; Dhp 8, 85, 284; Vibh 381.

Upavijaññā (feminine) (adjective) [gerundive formation of upa + vi + jan, cf. Sanskrit vijanya] – about to bring forth a child, nearing childbirth M I 384; Thig 218; Ud 13; Dāṭh III 38; Thig-a 197.

Upavisati [upa + visati] to come near, to approach a person Ja IV 408; V 377; preterit upāvisi Snp 415, 418 (āsajja upāvisi = samīpaṁ gantvā nisīdi Pj II 384).

Upavīna [upa + vīṇā] the neck of a lute S IV 197; Miln 53.

Upavīta [?] covered (?) at Vv-a 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 + vā^02 to weave] te be woven Ja VI 26.

Upavuttha [past participle of upavasati] celebrated, kept (of a fastday) A I 211 (uposatha); Snp 403 (uposatha). Cf. uposatha.

Upavhyati [upa + ā + hū, cf. avhayati for *āhvayati] to invoke, call upon D II 259; S I 168.

Upasaṁvasati [upa + saṁ + vas] to live with somebody, to associate with (accusative) Ja I 152.

Upasaṁharaṇa (neuter) [from upasaṁharati] drawing together, bringing up to, comparison Vism 232f.; Ja V 186.

Upasaṁharati [upa + saṁ + hṛ]

1. to collect bring together, heap up, gather Miln 132.

2. to dispose, arrange, concentrate, collective focus Vin IV 220 (kāyaṁ); M I 436 (cittaṁ), 468 (cittaṁ tathattāya); S 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 (–°) D I 152; M I 37, 119 (chand°); S II 220 (kṣal°); IV 60 (kām°), 79 (the same); Snp 341 (rāg°), 1132 (giraṁ vaṇṇ° = vaṇṇena upetaṁ Nidd II); Thag 970; Ja I 6; II 134, 172; V 361.

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. Vin I 270; D I 109; II 1, and passim. – preterit °saṅkami Pv II 2^10; Pj II 130, 140; Pj I 116; Pv-a 88; gerund °saṅkamitvā Pj II 140; Pv-a 6, 12, 19, 20, 88; °saṅkamma Snp 166, 418, 460, 980, 986; infinitive °saṅkamituṁ Pv-a 79.

2. to attend on (as a physician), to treat Miln 169, 233, 353; Sv I 7.

Upasaṅkamana (neuter) [from upasaṅkamati] going near, approach M II 176; S V 67 = It 107; Pv-a 232.

Upasaṅkheyya (adjective) [garundive of upa + saṅkharoti] to be prepared, produced or contracted Snp 849 (= °saṅkhātabba Pj II 549; cf. Nidd I 213).

Upasagga [Sanskrit upasarga, of upa + sṛj]

1. attack, trouble, danger Vin I 33; A I 101; Thig 353; Dhp 139 (where spelt upassivega, cf. Dhp-a III 70); Miln 418.

2. (technical term gramatical) prefix, preposition Ja II 67 (saṁ), 126 (apa); III 121 (ni, pa); Sv I 245 (adhi); Pj I 101 (sa° and an°); Pv-a 88 (atthe nipāto a particle put in metri causā, explanation of handa); As 163, 405.

Upasaṇṭhapanā (feminine) [from upa + sanṭḥapeti] stopping, causing to cease, settling Pp 18 (see also an°).

Upasanta [past participle of upa + śam, cf. upasammati] calmed, composed, tranquil, at peace M I 125; S I 83, 162; A III 394; Dhp 201, 378; Snp 848, 919, 1087, 1099; Nidd I 210, 352, 434; Nidd II §161; Miln 394; Dhp-a III 260; IV 114; Pv-a 132 (= santa).

Upasama [Sanskrit upaśama, upa + śam] calm, quiet, appeasement, allaying, assuagement, tranquillizing Vin I 10 = S IV 331 = V 421 (in frequent phrase upasamāya abhiññāya sambodhāya Nibbānāya saṁvattati; see Nibbāna III 7); D I 50; III 130f., 136f., 229 (as one of the 4 objects of adhiṭṭhāna, viz. paññā° sacca° cāga° upasama°); M I 67; III 246; S I 30, 34 (sīlena), 46 citta-v-ūpasama), 48, 55; II 223, 277; III 86 (vūpasamo) D II 157; S I 158 (see vūpasama and saṅkhāra); (ariyaṁ maggaṁ dukkh°-gāminaṁ); IV 62, 331; V 65 (avūpasama), 179, 234 (°gāmin), 378f.; A I 3 (avūpasama), 30, 42; II 14 (vitakk°); III 325f.; V 216, 238f.; Snp 257, 724, 735, 737; It 18 (dukkh°) 83; Dhp 205; Nidd I 351; Ja I 97; Paṭis I 95; Miln 170, 248; Vism 197 (°ānussati); Saddh 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 Nidd I 352); Thag 50. – past participle upasanta q.v.).

Upasamāna (neuter) = upasama Thag 421; Saddh 335 (dukkh°).

Upasampajjati [upa + sampajjati] to attain, enter on, acquire, take upon oneself usually in gerund upasampajja M I 89; S III 8; A IV 13; V 69; Dhs 160 (see As 167); Sv I 313; Pj II 158. – past participle upasampanna (q.v.).

Upasampadā (feminine) [from upa + saṁ + pad]

1. taking, acquiring; obtaining, taking upon oneself, undertaking D II 49; M I 93; A III 65; Dhp 183 (cf. Dhp-a III 236); Nett 44 (kusalassa).

2. (in special sense) taking up the bhikkhuship, higher ordination, admission to the privileges of recognized bhikkhus [cf. BHS upasampad and °padā Divy 21, 281 etc.] Vin I 12, 20, 95, 146 and passim; III 15; IV 52; D I 176, 177, 202; S I 161; A IV 276f. and passim; Dhp-a II 61 (pabbajjā + u.); Pv-a 54 (laddh° one who has received ordination), 179 (the same).

Upasampanna [past participle of upasampajjati] obtained, got, received; in special sense of having attained the recognition of bhikkhuship, ordained [cf. BHS upasampanna Divy 281] S I 161; A V 70; Vin 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 Vin IV 130, 226, 317 (= vutṭhāpeti); gerundive °etabba Vin I 64f.; IV 48; A V 72.

Upasamphassati [upa + sam + spṛś] to embrace Ja V 297.

Upasammati [Sanskrit upaśāmyati, upa + śam in intransitive function] – to grow calm, to cease, to be settled or composed, to be appeased S I 62, 221; Dhp 100f.

Upasavyāna (neuter?) [?] “a robe worn over the left shoulder” (Hardy, Index) Vv-a 166 (v.l. upavasavya).

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 Ja II 339; III 144; Miln 393 (? see upasiṁsaka).

Upasiṅghati [upa + siṅgh]

1. to sniff at S I 204 (padumaṁ); Ja I 455; II 339, 408; VI 336.

2. to sniff up Vin I 279. – causative °āyati to touch gently Pj I 136. causative II °apeti to touch lightly, to stroke Ja IV 407.

Upasiṅghita [past participle of upasiṅghati] scented, smelled at (locative) Ja VI 543 (sisaṁhi, commentary for upaghāte).

Upasussati [upa + sussati] to dry up M I 481; Snp 433; Ja I 71.

Upasecana (neuter) [from upa + sic] sprinkling over, i.e. sauce Thag 842; Ja 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 Ja VI 64 (= mātaraṁ upagantvā sayanika commentary).

Upasevati [upa + sev]

1. to practice, frequent, pursue Miln 355.

2. to serve, honour, Snp 318 (°amāna). past participle upasevita (q.v.).

Upasevanā (feminine) [abstract from upasevati] serving, pursuing, following, service, honouring, pursuit S III 53 = Nidd I 25 = Nidd II §570 (nand° pleasure-seeking); It 68 (bāl° and dhīr°); Snp 249 (utu° observance of the seasons); Miln 351.

Upasevita [past participle of upasevati] visited, frequented Pv-a 147 (for sevita).

Upasevin (adjective) (–°) [from upasevati] pursuing, following, going after A III 136 (vyatta°); Miln 264 (rāj°); Dhp-a III 482 (para-dār°).

Upasobhati [upa + śubh] to appear beautiful, to shine forth Thag 1080. – causative °sobheti to make beautiful, embellish, adorn Vv 52^06; Ja V 132; Pv-a 153. – past participle upasobhita (q.v.).

Upasobhita [past participle of upasobheti] embellished, beautified, adorned Pv-a 153, 187; Saddh 593.

Upassivegga see upasagga.

Upassiveṭṭha [Sanskrit upasṛṣṭa, past participle of upa + sṛj] “thrown upon”, overcome, visited, afflicted, ruined, oppressed S IV 29; A III 226 (udak°); Ja I 61; II 239.

Upassiveya [from upa + śri, cf. assaya and nissaya] abode, resting home, dwelling, asylum S I 32, 33; Vv 68^04; Miln 160. Especially frequent as bhikkhuni° or bhikkhun° a nunnery Vin II 259; IV 265, 292; S II 215; Ja I 147, 428; Miln 124.

Upassāsa [upa + assāsa; upa + ā + śvas] breathing Ja I 160.

Upassati (feminine) [from upa + śru] listening to, attention S II 75; IV 91; Ja V 100; Miln 92.

Upassatika (adjective) [from upassati] one who listens, an eavesdropper Ja V 81.

Upahacca (°-) [gerund of upahanti]

1. spoiling, impairing, defiling Ja 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”) S V 70, 201f.; A I 233f.; IV 380; Pp 17 (upagantvā kālakiriyaṁ āyukkhayassa āsane ṭhatvā ti attho Pp-a 199); Nett 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 Kv 268, as quoted at PtsC. 158, 159.

Upahaññati [passive of upahanti] to be spoilt or injured Snp 584; Ja IV 14; Miln 26.

Upahata [past participle of upahanti] injured, spoilt; destroyed D I 86 (phrase khata + upahata); S I 238 (na sūpahata “not easily put out” translation); II 227; A I 161; Dhp 134; Ja VI 515; Miln 223, 302; Dhp-a II 33 (an°).

The formula at D 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 Sv I 237: “bhinna-patiṭṭho jāto,” i.e. without a basis. Cf. remarks under khata. The translation at D.B. 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) M I 447f.

Upahanti (and Upahanati Ja 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.).

Upaharaṇa (neuter) [from upa + hṛ]

1. presentation; luxury Ja I 231.

2. taking, seizing Ja VI 198.

Upaharati [upa + hṛ] to bring, offer, present A II 87; III 33; Dhp I 301, 302; Ja V 477.

Upahāra [from upa + hṛ] bringing forward, present, offering, gift Vin III 136 (āhār°) A II 87; III 33; V 66 (mett°); Ja I 47; IV 455; VI 117; Sv I 97.

Upahiṁsati [upa + hiṁs] to injure, hurt Vin II 203; Ja IV 156.

Upāgacchati [upa + ā + gam] to come to, arrive at, reach, obtain, usually preterit upāgañchi Cp I 10^10, plural upāgañchuṁ Snp 1126; or upāgami Snp 426, 685, plural upāgamuṁ Snp 302, 1126. Besides in present imperative upāgaccha Pv-a 64 (so read for upagaccha). – past participle upāgata.

Upāgata [past participle of upāgacchati] come to, having reached or attained Snp 1016; Pv-a 117 (yakkhattaṁ); Saddh 280.

Upāta [according to Kern, Toev. sub voce = Sanskrit upātta, past participle of upa + ā + dā “taken up”; after Morris JPTS 1884, 75 = uppāta “flying up”] thrown up, cast up, raised (of dust) Thag 675.

Upātigacchati [upa + ati + gacchati] to “go out over”, to surpass overcome, only in 3rd singular preterit upaccagā Snp 333, 636, 641, 827; Thag 181; Thig 4; Ja I 258; VI 182; and 3rd plural upaccaguṁ S I 35; A III 311; Ja III 201.

Upātidhāvati [upa + ā + dhāvati] to run on or in to Ud 72.

Upātipanna [past participle of upātipajjati, upa + ā + pad] fallen into, a prey to (with locative) Snp 495 (= nipanna with gloss adhimutta Pj II 415).

Upātivatta [past participle of upātivattati] gone beyond, escaped from, free from (with accusative) S I 143; A II 15; Snp 55, 474, 520, 907; Ja III 7, 360; Nidd I 322 = Nidd II §163. Cf. BHS upātivṛtta in same sense at Mvu III 281.

Upātivattati [upa + ati + vattati] to go beyond, overstep M I 327; Snp 712 (v.l. for upanivattati); Nett 49. past participle upātivatta (q.v.).

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) Dhs 877, 960, 1210; Vism 275, 444 (2fourfold); As 215, 299, 333, cf. BMPE. 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 a. Parinibbānaṁ “unsupported emancipation” M I 148; S IV 48; V 29; Dhp-a I 286 etc.; a. vimokkho mental release A V 64 (Mp: catuhi upādānehi agahetvā cittassa vimokkho; Arahattass’etaṁ nāmaṁ); Vin V 164; Paṭis II 45f.; a. vimutto D I 17 (= kinci dhammaṁ anupādiyitvā vimutto Sv I 109); cf. M III 227 (paritassanā).

Upādāna (neuter) [from upa + ā + dā]

1. (literal that (material) substratum by means of which an active process is kept alive or going), fuel, supply, provision; adjective (–°) supported by, drawing one’s existence from S I 69; II 85 (aggikkhandho °assa pariyādānā by means of taking up fuel); V 284 (vāt°); Ja III 342 sa-upādāna (adjective) provided with fuel S IV 399; anupādāna without fuel Dhp-a 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 BMPE 299, note 1, and Cpd. 171. They are classified as 4 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 D II 58; III 230; M I 51, 66; S II 3; V 59; Dhs 1213; Paṭis I 129; II 46, 47; Vibh 375; Nett 48; Vism 569. – For upādāna in various connections see the following passages: D I 25; II 31, 33, 56; III 278; M I 66, 136 (attavād°) 266; S II 14, 17, 30, 85; III 10, 13f., 101, 135, 167, 191; IV 32, 87f., 102 (tannissitaṁ viññāṇaṁ tadupādānaṁ), 390, 400 (= taṇhā); A IV 69; V 111 (upāy°); Snp 170, 358, 546; Paṭis I 51f., 193; II 45 sq, 113; Vibh 18, 30, 67, 79, 119, 132; Dhs 1059, 1136, 1213, 1536f.; Nett 28f., 41f., 114f.; Dhp-a IV 194. – sa° full of attachment (to life) M I 65; Vin III 111; S IV 102; an- unattached, not showing attachment to existence S IV 399; Vin III 111; Thag 840; Miln 32; Sv I 98.

-kkhandha, usually as pañc’upādāna-kkhandhā the factors of the “fivefold clinging to existence” [cf. BHS pañc’u°-skandhāh. Avś II 168^01 and note] D II 35, 301f.; III 223, 286; M I 61, 144, 185; III 15, 30, 114, 295; Paṭis II 109f.; Vibh 101; Vism 505 (khandha-pañcaka). See for detail khandha II B 2;

-kkhaya extinction or disappearance of attachment S II 54; A III 376f.; Snp 475, 743; It 75;

-nidāna the ground of upādāna; adjective founded on or caused by attachment Paṭis II 111; Vibh 135 sq;

-nirodha destruction of “grasping” Vin I 1 (in formula of paṭicca-samuppāda); S II 7; III 14; A I 177;

-paccaya = °nidāna S 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 BMPE. 186, note 1, 298. – S II 84; III 47; IV 89, 108; Dhs 584, 1219, 1538; Vibh 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 D I 204; Pv-a 61, 141, 164.

(b) compared with, alongside of, with reference to, according to D I 205 (kālañ ca samayañ ca accusative to time and convenience); Dhp-a I 391; Vv-a 65 (paṁsucuṇṇaṁ); Pv-a 268 (manussalokaṁ). The same use of upādāya is found in BHS, e.g. at Divy 25, 359, 413; Avś 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) Vibh 12, 67 etc.; Nidd I 266. Usually as anupādāya “not clinging to”, without any (further) clinging (to rebirth), emancipated, unconditioned, free [cf. BHS paritt-anupādāya free from the world Divy 655], frequent in phrase a. nibbuta completely emancipated S II 279; A I 162; IV 290; besides in following passive: Vin I 14 (a. cittaṁ vimuccati) 182 (the same); S II 187f.; IV 20, 107; V 317; Dhp 89 = S V 24 (ādānapaṭi-nisagge a. ye ratā); Dhp 414; Snp 363; It 94 (+ aparitassato).

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 S V 129, 181; A III 143; It 40; Vism 509. More frequently negative an-upādi-sesa (Nibbāna, Nibbāna-dhātu or Parinibbāna, cf. similarly BHS anupādi-vimutti Mvu I 69) completely emancipated, free, without any (material) substratum Vin II 239 (Nibbāna-dhātu); D III 135; M I 148 (Parinibbāna); A II 120; IV 75f., 202, 313; Ja I 28, 55; Snp 876; It 39, 121 (Nibbāna-dhātu); Paṭis I 101; Vism 509; Dhp-a IV 108 (Nibbāna); Vv-a 164, 165. Opposite saupādisesa A IV 75f., 378f.; Snp 354 (opposite nibbāyi); Vism 509; Nett 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 ādiyati^02 instead of ādiyati^01] grasped at, laid hold of; or “the issue of grasping”, i.e. material, derived, secondary (cf. upādā), see definition at BMPE. 185, note 2, 299, note 1. – Dhs 585, 877, 1211, 1534; Vibh 2f., 326, 433; Vism 349, 451; an° Vin III 113; Dhs 585, 991, 1212, 1535.

Upādiṇṇaka (adj,) = upādiṇṇa As 311, 315, 378; Vism 398.

Upādiyati [upa + ā + dā, see ādiyati^01] to take hold of, to grasp, cling to, show attachment (to the world), cf. upādāna D II 292; M I 56, 67; S II 14; III 73, 94, 135; IV 168 (na kiñci loke u. = parinibāyati); Snp 752, 1103, 1104; Nidd I 444 (= ādeti); Nidd II §164. present participle upādiyaṁ S IV 24 = 65 (an°); – present participle medium upādiyamāna S III 73; Pj II 409, and upādiyāna (°ādiyāno) Snp 470; Dhp 20. gerund upādāya in literal meaning “taking up” Ja I 30; Miln 184, 338, 341; for specialised meaning and use as preposition see separately as also upādā and upādiyitvā Vv-a 209; Sv I 109 (an°); Dhp-a IV 194 (an°). – past participle upādiṇṇa (q.v.).

Upādhi [from upa + ā + dhā]

1. cushion Ja VI 253.

2. supplement, ornament (?), in °ratha “the chariot with the outfit”, explained by commentary as the royal chariot with the golden slipper Ja VI 22.

Upādhiya [from upāhi] being furnished with a cushion Ja VI 252 (adjective).

Upāya [from upa + i, cf. upaya] approach; figurative way, means, expedient, stratagem S III 53f., 58; D III 220 (°kṣalla); Snp 321 (°ññū); Ja I 256; Nidd II §570 (for upaya); Pv-a 20, 31, 39, 45, 104, 161; Saddh 10, 12. 350, 385. – Cases adverbially; instrumental upāyena by artifice or means of a trick Pv-a 93; yena kenaci u. Pv-a 113. – ablative upāyaso by some means, somehow Ja III 443; V 401 (= upāyena commentary). anupāya wrong means Ja I 256; Saddh 405; without going near, without having a propensity for S I 181; M III 25.

-kusala clever in resource Ja I 98; Nett 20; Pj II 274.

Upāyatta (neuter) [abstract from upāya] a means of (–°) Vv-a 84 (paṭipajjan°).

Upāyana (neuter) [from upa + i, cf. upāya] going to (in special sense), enterprise, offering, tribute, present Ja V 347; VI 327; Miln 155, 171, 241; Saddh 616, 619.

Upāyāsa [upa + āyāsa, cf. BHS upāyāsa Divy 210, 314.] – (a kind of) trouble, turbulence, tribulation, unrest, disturbance, unsettled condition M I 8, 144, 363; III 237; A I 144, 177, 203 (sa°); II 123, 203; III 3, 97, 429; Snp 542; It 89 = A I 147 = M I 460; Ja II 277 (°bahula); IV 22 (the same); Pp 30, 36; Vibh 247; Nett 29; Miln 69; Vism 504 (definition); Sv I 121. – anupāyāsa peacefullness, composure, serenity, sincerity D III 159; A III 429; Paṭis I 11f.

Upāraddha [past participle of upārambhati] blamed, reprimanded, reproved A V 230.

Upāramati [upa + ā + ram] to cease, to desist Ja V 391, 498.

Upārambha [Sanskrit upārambha, upa + ālambhate]

1. reproof, reproach, censure M I 134, 432; S III 73; V 73; A I 199; II 181; III 175; IV 25; Vibh 372.

2. (adjective) indisposed, hostile Thag 360f.; Sv I 21, 263.

Upārambhati [Sanskrit upālambhate, upa + ā + labh] to blame, reprimand, reproach M I 432, 433. – past participle upāraddha (q.v.).

Upālāpeti at Pv-a 276 read upalāpeti (q.v.).

Upāvisi 3rd singular preterit of upavisati (q.v.).

Upāsaka [from upa + ās, cf. upāsati] a devout or faithful layman, a lay devotee Vin I 4, 16 (tevāciko u.), 37, 139, 195f.; II 125; III 6, 92; IV 14, 109; D I 85; II 105, 113; III 134, 148, 153, 168, 172f., 264; M I 29, 467, 490; S V 395, 410; A I 56f.; II 132 (°parisā); III 206 (°caṇḍāla, °ratana); IV 220f. (kittāvatā hoti); Snp 376, 384; Ja I 83; Pv I 10^04; Vibh 248 (°sikkhā); Sv I 234; Pv-a 36, 38, 54, 61, 207. – feminine upāsikā Vin I 18, 141, 216; III 39; IV 21, 79; D III 124, 148, 172, 264; M I 29, 467, 491; S II 235f.; A I 88; II 132; V 287f.; Miln 383; Pv-a 151, 160.

Upāsakatta (neuter) [abstract from upāsaka] state of being a believing layman or a lay follower of the Buddha Vin I 37; S IV,301; Vv 84^21.

Upāsati [upa + ās] literally “to sit close by”, to go after, attend, follow, serve, honour, worship D II 287; A I 162; Ja V 339, 371 (= upagacchati commentary); Miln 418 (lakkhe upāseti fix his attention on the target). – 3rd plural present medium upāsare A I 162; Ja IV 417 (= upāyanti commentary). Cf. payirupāsati. – past participle upāsita and upāsīna (q.v.). See also upāsaka, upāsana^01.

Upāsana^01 (neuter) [from upāsati] attendance, service, honour S I 46 (samaṇ°); Thig 39; Miln 115. Cf. payir°.

Upāsana^02 (neuter) [from upāsati]

1. archery Ja VI 448; usually in phrase katūpāsana skilled in archery M I 82; S II 266; A II 48; Ja IV 211; Mhv 24, 1. – Miln 232 (°ṁ sikkhitvā).

2. practice Miln 419.

3. in °sālā gymnasium, training ground Miln 352.

Upāsikā see upāsaka; cf. payir°.

Upāsita [past participle of upāsati] honoured, served, attended S 1133, cf. Nidd II §165; Thag 179.

Upāsīna [past participle of upāsati] sitting near or close to Ja V 336.

Upāhata [upa + āhata] struck, afflicted, hurt Ja I 414.

Upāhanā (feminine) [with metathesis for upānahā = Sanskrit upānah feminine or upānaha masculine; but cf. BHS upānaha neuter Divy 6] – a shoe, sandal Vin I 185; II 118, 207 (adjective sa-upāhana), 208; S I 226; Ja IV 173, 223; Pv II 4^09; Nidd II §226; Pj I 45; Dhp-a I 381 (chatt-°ṁ as neuter? v.l. °nā); Pv-a 127, 186. upāhanaṁ (or upāhanā) ārohati to put on sandals Ja IV 16; VI 524; opposite omuñcati take off Vin II 207, 208; Ja III 415; IV 16. – Note: An older form upānad° (for upānadh = Sanskrit upānah) is seen by Kern in pānadūpama Ja II 223, which is read by him as upānadūpama (v.l. upāhan-upama). See Toev. sub voce upānad.

Upiya [gerund of upeti] undergoing, going into, metri causā as ūpiya (–°) and opiya, viz. hadayasmiṁ opiya S I 199 = Thag 119; senūpiya Ja V 96 (v.l. senopiya; commentary sayanūpagata). In tadūpiya the 2nd part upiya represents an adjective upaka from upa (see ta I a), thus found at Miln 9.

Upekkhaka (adjective) [from upekkhā] disinterested, resigned, stoical Vin III 4; D I 37, 183; III 113, 222, 245, 269, 281; S V 295f., 318; A III 169f., 279; V 30; Snp 515, 855, 912; It 81; Nidd I 241, 330; Pp 50, 59; Dhs 163; As 172.

Upekkhati [upa + īkṣ] to look on, to be disinterested or indifferent Snp 911; Nidd I 328; Ja VI 294.

Upekkhanā (feminine) [abstract from upa + īkṣ] is commentator’s paraphrase for upekkhā (q.v.) Nidd I 501 = Nidd II §166; Vibh 230.

Upekkhavant (adjective) = upekkhaka Ja V 403.

Upekkhā and Upekhā (feminine) [from upa + īkṣ, cf. BHS upekṣā Divy 483; Jm 211. On spelling upekhā for upekkhā see Müller P.Gram. 16] – “looking on”, hedonic neutrality or indifference, zero point between joy and sorrow (Cpd. 66); disinterestedness, neutral feeling, equanimity. Sometimes equivalent to adukkha-m-asukha-vedanā “feeling which is neither pain nor pleasure”. See detailed discussion of term at Cpd. 229-232, and cf. BMPE. 36, note 2. – Ten kinds of upekkhā are enumerated at As 172 (cf. BMPE. 44, note 3; Hardy, Man. Buddhism 505). – D I 38 (°sati-parisuddhi purity of mindfullness which comes of disinterestedness cf. Vin III 4; Dhs 165 and BMPE46, note 2), 251; II 279 (twofold); III 50, 78, 106, 224f., 239, 245 (six °upavicāras), 252, 282; M I 79, 364; III 219; S IV 71, 114f., V 209f. (°indriya); A 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); Nidd I 501 = Nidd II §166; Paṭis I 8, 36, 60, 167, 177; Pp 59 (°sati); Nett 25, 97 (°dhātu), 121f.; Vibh 12, 15 (°indriya), 54 (the same), 69, 85 (°dhātu), 228, 324, 326 (°sambojjhaṅga), 381 (°upavicāra); Dhs 150, 153, 165, 262, 556, 1001, 1278, 1582; Vism 134 (°sambojjhaṅga, 5 conditions of), 148 (°ānubrūhanā), 160 (definition and tenfold), 317 (°bhāvanā), 319 (°brahmavihāra), 325 (°vihārin), 461; Pj II 128; Saddh 461.

Upeta [past participle of upeti] furnished with, endowed with, possessed of Snp 402, 463, 700, 722; Dhp 10, 280; Nidd II sub voce, Thag 789; Pv I 7^06 (bal°); II 7^12 (phal°, v.l. preferable °upaga), IV 112 (ariyaṁ aṭṭhaṅgavaraṁ upetan = aṭṭhahi aṅgehi upetaṁ yuttaṁ Pv-a 243); Vism 18 (+ sam°, upagata, samupagata etc); Pv-a 7. – Note: The BHS usually has samanvāgata for upeta (see aṭṭhaṅga).

Upeti [upa + i] to go to (with accusative), come to, approach, undergo, attain D I 55 (paṭhavi-kāyaṁ anupeti does not go into an earthly body), 180; M I 486 (na upeti, as answer: “does not meet the question”); S III 93; It 89; Snp 209, (na saṅkhaṁ “cannot be reckoned as”) 749, 911, 1074; 728 (dukkhaṁ), 897; Nidd I 63; Nidd II §167; Dhp 151, 306, 342; Snp 318; Ja IV 309 (maraṇaṁ upeti to die), 312 (the same), 463 (the same); V 212 (v.l. opeti, q.v.); Thag 17 (gabbhaṁ); Pv II 3^34 (saggaṁ upehi ṭhānaṁ); IV 352 (saraṇaṁ Buddhaṁ dhammaṁ); Nett 66; future upessaṁ Snp 29; 2nd singular upehisi Dhp 238, 348. – gerund upecca Vv 33^07; S I 209 = Nett 131; Vv-a 146 (realising = upagantvā cetetvā vā); Pv-a 103 (gloss for uppacca flying up); see also upiya and uppacca. – past participle upeta.

Upocita [past participle of upa + ava + ci] heaped up, abounding, comfortable Ja 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, 23rd 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, Vin 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 (Vin V 123). – Vin I 111, 112, 175, 177; II 5, 32, 204, 276; III 164, 169; D III 60, 61, 145, 147; A I 205f. (3 uposathas: gopālaka°, nigaṇṭha°, ariya°), 208 (dhamm°), 211 (devatā°); IV 248 (aṭṭhaṅga-samannāgata), 258f. (the same), 276, 388 (navah’aṅgehi upavuttha); V 83; Snp 153 (pannaraso u.); Vibh 422; Vism 227 (°sutta = A I 206f.); Saddh 439; Sv I 139; Pj II 199; Vv-a 71, 109; Pv-a 66, 201. – The hall or chapel in the monastery in which the Pāṭimokkha is recited is called uposathaggaṁ (Vin III 66), or °āgāraṁ (Vin I 107; Dhp-a II 49). The Up. service is called °kamma (Vin I 102; V 142; Ja I 232; III 342, 444; Dhp-a I 205). uposathaṁ karoti to hold the Up. service (Vin I 107, 175, 177; Ja I 425). Keeping the Sabbath (by laymen) is called uposathaṁ upavasati (A I 142, 144, 205, 208; IV 248; see upavasati), or uposathavāsaṁ vasati (Ja 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. (Vv-a 71). The Up. day or Sabbath is also called uposatha-divasa (Ja III 52).

Uposathika (adjective) [from uposatha]

1. belonging to the Uposatha in phrase anuposathikaṁ (adverb) on every Up., i.e. every fortnight Vin IV 315.

2. observing the Sabbath, fasting (cf. BHS uposadhika Mvu II 9); Vin I 58; IV 75, 78; Ja III 52; Vism 66 (bhatta); Dhp-a I 205.

Uposathin (adjective) [from uposatha] = uposathika, fasting Mhv 17, 6.

Uppakitaka indexed at Ud III 2 wrongly for upakkitaka (q.v.).

Uppakka (adjective) [from ud + pac, cf. Sanskrit pakva and see also uppaccati]

1. “boiled out”, scorched, seared, dried or shrivelled up; in phrase itthiṁ uppakkaṁ okiliniṁ okiriniṁ Vin III 107 = S II 260; explained by Buddhaghosa Vin III 273 as “kharena agginā pakkosarīra”.

2. “boiled up”, swollen (of eyes through crying) Ja VI 10.

Uppacca [gerund of uppatati] flying up Thig 248 (see under upacca)); S I 209 (v.l. upecca, commentary uppatitvā pi sakuṇo viya) = Pv II 717 (= uppatitvā Pv-a 103) = Dhp-a IV 21 (gloss uppatitvā) = Nett 131 (upecca).

Uppaccati [ud + paccati, passive of pac] in present participle uppacciyamāna (so read for upapacciyamāna, as suggested by v.l. uppajj°) “being boiled out”, i.e. dried or shrivelled up (cf. uppakka 1) Ja IV 327. Not with Morris JPTS 1887, 129 “being tormented”, nor with Kern, Toev. under upapacc° as present participle to pṛc (*upapṛcyamāna) “dicht opgesloten”, a meaning foreign to this root.

Uppajjati [ud + pajjati of pad] to come out, to arise, to be produced, to be born or reborn, to come into existence D I 180; Snp 584; Pv II 1^11 (= nibbattati Pv-a 71); Pv-a 8 (nibbattati + u.), 9, 20, 129 (= pātubhavati); Sv I 165. passive uppajjiyati Vin I 50. – present participle uppajjanto Pv-a 5, 21; future °pajjissati Pv-a 5 (bhumma-devesu, corresponds with Niraye nibbattissati ibid.), 67 (Niraye); preterit uppajji Pv-a 21, 50, 66; and udapādi (q.v.) Vin III 4; Ja I 81; gerund °pajjitvā D II 157 = S I 6, 158 = II 193 = Ja I 392 = Thag 1159; and uppajja Ja IV 24. – causative uppādeti (q.v.). past participle uppanna (q.v.). See also upapajjati and upapanna.

Uppajjana (adjective-neuter) [from uppajjati] coming into existence; birth, rebirth Pv-a 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 Ja III 150.

Uppajjitar [agent noun from uppajjati] one who produces or is reborn in (with accusative) D I 143 (saggaṁ etc.).

Uppaṭipāṭiyā [ablative of uppaṭipāṭi, ud + paṭipāṭi] literally “out of reach”, i.e. at a distance Ja 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; Pj II 124, 128; As 135 (Text °paṭipāṭika).

Uppaṇḍanā (feminine) [abstract from ut + paṇd of unknown etymology] ridiculing, mocking Miln 357; Vism 29; Pp-a 250 (°kathā).

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 Pv II 1^13 upakaṇḍakin. The latter may itself be a corruption, but is explained at Pv-a 72 by upakaṇḍaka-jāta “shrivelled up all over, nothing but pieces (?)”. The translation is thus doubtful; the BHS is the Pāli form retranslated into utpāṇḍuka Divy 334, 463, and translated “very pale”] – “having become very pale” (?), or “somewhat pale” (?), with dubbaṇṇa in Khp, A 234, and in a stock phrase of three different settings, viz.

(1) kiso lūkho dubbaṇṇo upp° dhamani-santhata-gatto Vin I 276; III 19, 110; M II 121; distorted to BHS bhīto utp° kṛśāluko durbalako mlānako at Divy 334.

(2) kiso upp°. Ja VI 71; Dhp-a IV 66.

(3) upp° dhamanisanth° Ja I 346; II 92; V 95; Dhp-a I 367. Besides in a doubtful passage at Pv II 1^12 (upakaṇḍakin, v.l. uppaṇḍ°), explained at Pv-a 72 upakaṇḍakajāta, vv.ll. uppaṇḍaka° and uppaṇḍupaṇḍuka°.

Uppaṇḍeti [ut + paṇḍ, of uncertain origin] to ridicule, mock, to deride, make fun of Vin I 216, 272, 293; IV 278; A III 91 = Pp 67 (ūhasati ullapati + u.); Ja V 288, 300; Dhp-a II 29; III 41; Pv-a 175 (avamaññati + u.). Note: The BHS utprāsayati at Divy 17 represents the Pāli uppaṇḍeti and must somehow be a corruption of the latter (vv.ll. at Divy 17 are utprāśayati, utprāṇayati and utprāśrayati).

Uppatati [ud + patati] to fly or rise up into the air; to spring upwards, jump up; 3rdf. preterit udapatta [Sanskrit udapaptat] Ja III 484 (so read for °patto, and change si to pi); gerund uppatitvā Ja III 484; IV 213; Pv-a 103, 215; and uppacca (q.v.). – past participle uppatita (q.v.).

Uppatita [past participle of uppatati] jumped up, arisen, come about Snp I (= uddhamukhaṁ patitaṁ gataṁ Pj II 4), 591; Dhp 222 (= uppanna Dhp-a III 301); Thag 371.

Uppatti (feminine) [Vedic utpatti, ud + pad] coming forth, production, genesis, origin, rebirth, occasion A II 133 (°paṭilābhikāni saṁyojanāni); Vibh 137 (°bhava), 411; cf. Cpd, 262f. (khaṇa); Miln 127 (°divasa); Vism, 571f. (°bhava, nine-fold: kāma° etc.); Pj II 46, 159, 241, 254, 312, 445; Pv-a 144, 215. On uppatti deva see deva and upapatti. See also aṭṭhuppatti, dānuppatti.

Uppatha [Sanskrit utpatha, ud + patha] a wrong road or course D I 10 (°gamana, of planets); S I 38, 43; Ja V 453; VI 235; Dhp-a III 356 (°cāra).

Uppanna [past participle of uppajjati] born, reborn, arisen, produced, D I 192 (lokaṁ u. born into the world); Vin III 4; Snp 55 °ñāṇa; see Nidd II §168), 998; Ja I 99; Pv II 2^02 (pettivisayaṁ); Dhs 1035, 1416; Vibh 12, 17, 50, 319; 327; Dhp-a III 301; Pv-a 21 (petesu), 33, 144, 155. – anuppanna not arisen M II 11; not of good class D I 97 (see Sv I 267).

Uppabbajati [ud + pabbajati] to leave the Order Dhp-a I 68; Pv-a 55. – past participle °pabbajita. – causative uppabbājeti to turn out of the Order Ja IV 219; Dhp-a IV 195. – causative II uppabbajāpeti to induce some one to leave the Order Ja IV 304.

Uppabbajta [ud + pabbajita] one who has left the community of bhikkhus, an ex-bhikkhu Vv-a 319; Dhp-a I 311.

Uppala [Sanskrit utpala, uncertain etymology] the (blue) lotus; a water lily. The 7 kinds of lotuses, mentioned at Ja V 37 are: nīla-ratta-set-uppala, ratta-seta-paduma, seta-kumuda, kalla-hāra. – D I 75; II 19; Vin III 33 (°gandha); Ja II 443; Dhp 55; Vv 32^02; 35^04; Pv II 1^20; III 10^05; Dhp-a I 384 (nīl°); III 394 (the same); Thig-a 254, 255; Vv-a 132, 161. What is meant by uppala-patta (lotus-leaf?) at Vin IV 261?

Uppalaka [uppala + ka] “lotus-like”, name of a hell (cf. BHS utpala at Divy 67 etc.) A V 173. See also puṇḍarika.

Uppalin (adjective/noun) [from uppala] having lotuses rich in l., only in feminine uppalinī a lotus-pond D I 75; II 38; S I 138; A III 26; Vv 32^02; Sv I 219.

Uppaḷāseti [ud + pra + las, cf. Sanskrit samullāsayati in same meaning] – to sound out or forth, to make sound Miln 21 (dhamma-saṅkhaṁ). Reading at D II 337 is upaḷāseti in same meaning.

Uppāṭaka [from ud + paṭ in meaning of “biting, stinging”] an insect, vermin S 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 Ja I 454; II 283; VI 238; Miln 166; Pv-a 46 (kes°); Saddh 140 (camm°). Cf. sam°.

Uppāṭanaka (adjective) [from uppāṭana] pulling up, tearing out, uprooting Ja 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 Avś I 294] – to split, tear asunder; root out, remove, destroy Vin II 151 (chaviṁ to skin); M II 110 (attānaṁ); Thig 396 (gerund uppāṭiyā = °pāṭetvā Thig-a 259); Ja I 281 (bījāni); IV 162, 382; VI 109 (= luñcati); Miln 86; Dhp-a III 206. causative uppāṭāpeti in past participle uppāṭāpita caused to be torn off Dhp-a III 208. See also upphāleti.

Uppāda^01 [Sanskrit utpāta, ud + pat] flying up, jump; a sudden and unusual event, portent, omen D I 9 (v.l. uppāta) = Vism 30 (Text uppāta, v.l. uppāda) Snp 360; Ja I 374; VI 475; Miln 178.

Uppāda^02 [Sanskrit utpāda, ud + pad] coming into existence, appearance, birth Vin I 185; D I 185; S III 39 (+ vaya); IV 14; V 30; A I 152 (+ vaya), 286, 296; II 248 (taṇh°); III 123 (citt° state of consciousness); IV 65 (the same); Dhp 182, 194; Ja I 59, 107 (sat°); Vibh 303 (citt°), 375 (taṇh°); Pv-a 10; Thig-a 282. – anuppāda either “not coming into existence” D III 270, M I 60; A I 286, 296; II 214, 249: III 84f.; Paṭis I 59, 66; Dhs 1367; or “not ripe” D I 12.

Uppādaka (adjective) (–°) [from uppāda^02] producing, generating Pv-a 13 (dukkh°). feminine °ikā Dhp-a IV 109 (jhān’).

Uppādana (neuter) [from uppada^02] making, generating, causing Pv-a 71 (anubal° read for anubalappadāna?) 114.

Uppādin (adjective) [from uppāda^02] having an origin, arising bound to arise Dhs 1037, 1416; Vibh 17, 50, 74, 92 and passim; As 45.

Uppādetar [agent noun from uppādeti] one who produces, causes or brings into existence, creator, producer M I 79; S 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 D I 135; M. I 162, 185; Pp 25; Pv-a 4, 16, 19, 59; Saddh 539. cittaṁ u. to give a (temporary) thought to (with locative) Ja I 81; Miln 85; Dhp-a II 89; Pv-a 3.

2. to get, obtain, find Ja IV 2; Miln 140; Dhp-a I 90; Pv-a 121.

3. in lohitaṁ u. to draw (blood) Miln 214.

Uppilavati (and Uplavati) [Sanskrit utplavati, ud + plu, cf. utplutya jumping up, rising Avś I 209]

1. to emerge (out of water), to rise, float S IV 313 (uplava imperative); Miln 80, 379; Vv-a 47 (uplavitvā, v.l. uppalavitvā); Sv I 256 (v.l. upari lavati).

2. to jump up, frisk about, to be elated or buoyant Ja II 97 (cf. Morris JPTS 1887, 139); Miln 370. – See also upaplavati, uplāpeti and ubbillāvita etc.

Uppīḷa (adjective) [ud + pīḍ] oppressing or oppressed: an° free from oppression, not hurt or destroyed D I 135 (opposite sa-uppīḷa; Text upapīḷa but v.l. upp°); Ja III 443; V 378; Pv-a 161.

Uppīḷita [past participle of uppīḷeti] pressed Ja VI 3.

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 M I 539 (piṭṭhi-pāṇiṁ hanukena); Ja I 483 (hatthena akkhīni); II 245 (hatthikumbhe mukhaṁ); V 293 (aggalaṁ); Thig-a 188.

2. to stamp Vv-a 83 (paṭhaviṁ).

Uppoṭheti [ud + poṭheti] to beat Pv-a 4.

Upplavana at Dhp-a I 309 remains to be explained, Text faulty.

Upphāleti [causative of ud + phal] to cut, rip or split open Vin I 276 (udara-cchaviṁ upphāletvā; v.l. uppāṭetvā, perhaps preferable).

Upphāsulika (adjective) [ud + phāsulikā for phāsukikā = phāsuka a rib] “with ribs out”, i.e. with ribs showing, emaciated, thin, “skinny” Pv II 1^01 (= uggata-phāsuka Pv-a 68); IV 10^01 (mss. uppā°); Thig-a 133 (spelt uppā°).

Uplāpeti [Sanskrit avaplāvayati, causative of ava + plu, with substitution of ud for ava; see also uppilavati] to immerse M I 135 (vv.ll. upal° and opil°); Ja IV 162 (figurative put into the shade, overpower; v.l. upal°). See also opilāpeti and ubbillāvita.

Ubbaṭuma (adjective) [ud + *vṛti (of vṛt) + ma (for mā > mant); cf. Sanskrit udvṛtta and vṛtimant] – going out of its direction, going wrong (or upset?), in phrase ubbaṭumaṁ rathaṁ karoti to put a cart out of its direction A IV 191, 193.

Ubbaṭṭeti [causative of ud + vṛt, as doublet of ubbatteti, cf. BHS udvartayati Divy 12, 36] – to anoint, give perfumes (to a guest), to shampoo Ja I 87 (gandhacuṇṇena), 238 (the same); V 89, 438.

Ubbaṭṭhaka misprint in Pp Index as well as at Pp-a 233 for ubbhaṭṭhaka (q.v.).

Ubbattati [ud + vṛt] to go upwards, to rise, swell Ja VI 486 (sāgaro ubbatti). See also next.

Ubbatteti [causative of ud + vṛt, of which doublet is ubbaṭṭeti; cf. also ubbaṭuma]

1. to tear out Ja I 199; Miln 101 (sadevake loke ubbattiyante); Dhp-a I 5 (hadayamaṁsaṁ), 75 (rukkhaṁ).

2. to cause to swell or rise Ja 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; v.l. uppaṭṭati); Dhp-a III 155.

Ubbadhati [ud + vadhati] to kill, destroy Snp 4 (preterit udabbadhi = ucchindanto vadheti Pj II 18).

Ubbandhati [ud + bandhati] to hang up, strangle Vin III 73 (rajjuyā); Ja I 504 (the same); III 345; Thig 80; Vism 501; Vv-a 139, 207 (ubbandhitu-kāmā in the intention of hanging herself).

Ubbarī (feminine) [Sanskrit urvarā, Avesta urvara plant] fertile soil, sown field; figurative woman, wife Ja VI 473 (= orodha commentary).

Ubbasati see ubbisati.

Ubbaha (adjective) (–°) [from ud + vṛh, i.e. to ubbahati^01] only in compound dur° hard to pull out, difficult to remove Thag 124, 495 = 1053.

Ubbahati^01 [ud + bṛh or vṛh, see also uddharati] to pull out, take away, destroy Snp 583 (udabbahe potential = ubbaheyya dhāreyya Pj II 460); Thag 158; Ja II 223 (udabbahe = udabbaheyya commentary); IV 462 (ubbahe); VI 587 (= hareyya commentary).

Ubbahati^02 [ud + vahati, although possibly same as ubbahati^01, 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 Vin II 180 = A I 241. – Here belong uddhaṭa and uddharaṇa. Cf. also pavāḷha.

Ubbāḷha [adjective past participle of ud + bāhati = vāh or more likely of ud + bādh] oppressed, troubled, harassed, annoyed, vexed Vin I 148, 353; II 119; IV 308; Ja I 300; Vism 182 (kuṇapa-gandhena); Dhp-a I 343.

Ubbāsīyati [passive of ubbāseti, ud + vas] “to be dis-inhabited”, i.e. to be abandoned by the inhabitants Mhv 6, 22 (= chaḍḍīyati commentary). – Cf. ubbisati.

Ubbāhana (neuter) [from ubbahati^02] carrying, lifting, in °samattha fit for carrying, i.e. a beast of burden, of an elephant Ja VI 448; udaka° carrying water Sp 1208.

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.) Vin II 95, 97, 305; V 139, 197; A V 71; Mhv 4, 46.

Ubbāheti [hardly to be decided whether from ud + vāh (to press, urge), or bṛh or bādh; cf. uddharati 2] to oppress, vex, hinder, incommode Ja V 417f.

Ubbigga [Sanskrit udvigna, past participle of ud + vij] agitated, flurried, anxious Vin II 184; S I 53; Thag 408; Ja I 486; III 313; Miln 23, 236, 340 (an°); Vism 54 (satat°); Dhp-a II 27; Thig-a 267; Saddh 8, 77.

Ubbijjati [passive of ud + vij] to be agitated, frightened or afraid Vin I 74 (u. uttasati palāyati); III 145 (the same); S I 228 (preterit ubbijji); Miln 149 (tasati + u.), 286 (+ saṁvijji); Vism 58. – causative ubbejeti (q.v.). – past participle ubbigga (q.v.).

Ubbijjanā (feminine) [abstract from ubbijjati] agitation, uneasiness Sv I 111. Cf. ubbega.

Ubbinaya (adjective) [ud + vinaya] being outside the Vinaya, ex- or un-Vinaya, wrong Vinaya Vin II 307; Dīp V 19.

Ubbilāpa (v.l. uppilāva, which is probably the correct reading) joyous state of mind, elation Ud 37. See next.

Ubbilāvita [according to the very plausible explanation given by Morris JPTS 1887, 137f. for uppilāpita, past participle of uppilāpeti = uplāpeti < uplāveti, as explained under uppilavati, ud + plu; with ll for l after cases like Sanskrit ālīyate > Pāli allīyati, ālāpa > allāpa etc., and bb for pp as in vanibbaka = Sanskrit vanīpaka (*vanipp°)] – happy, elated, buoyant, literally frisky; only in compounds °atta rejoicing, exultancy, elation of mind D I 3, 37; Ja III 466; Miln 183; Sv I 53, 122; and °ākāra the same Dhp-a I 237. At Vism 158 “cetaso ubbilāvitaṁ” stands for ubbilāvitattaṁ, with v.l. uppilāvitaṁ. Cf. Ja 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 Lal 351, 357, or audvilya Divy 82 is an artificial reconstruction from the Pāli, after the equation of Sanskrit dvādasha > dialect Pāli bārasa, whereas the original Sanskrit dv. is in regular Pāli represented by dd, as in dvīpa > dīpa, °udvāpa > uddāpa. Müller’s construction ubbilla > *udvela rests on the same grounds, see P.Gram 12.] – elation, elated state of mind M III 159; °bhāva the same Sv I 122; Saddh 167. See next.

Ubbisati [better reading v.l. ubbasati, ud + vas] “to be out home”, to live away from home Ja II 76. – See also ubbāsīyati. – past participle ubbisita (°kāle) ibid.

Ubbūḷhavant see uruḷhava

Ubbega [Sanskrit udvega, from ud + vij] excitement, fright, anguish D III 148; later, also transport, rapture, in compound (°pīti); Vism 143; As 124; Pp-a 226.

Ubbegin (adjective) [from ubbega] full of anguish or fear Ja III 313 (= ubbegavant commentary).

Ubbejanīya (adjective) [from ubbejeti] agitating, causing anxiety Ja I 323, 504.

Ubbejitar and Ubbejetar [agent noun from ubbejeti] a terrifier, a terror to A II 109 (°etar); IV 189 (the same); Pp 47, 48 (= ghaṭṭetvā vijjhītvā ubbegappattaṁ karotī ti Pp-a 226).

Ubbejeti [causative of ud + vij] to set into agitation, terrify, frighten Miln 388 (°jayitabba gerundive); Pp-a 226.

Ubbeṭhana (neuter) [from ud + veṣṭ] an envelope, wrap Ja VI 508.

Ubbedha [ud + vedha of vyadh] height, only as measure, contrasted with āyāma length, and vitthāra width Ja I 29 (V 219; asīti-hatth°), 203 (yojana-sahass°); Vv-a 33 (yojana°), 66 (asīti-hatth°), 158 (hattha-sat°), 188 (soḷasa-yojan°), 221, 339; Pv-a 113. See also pabbedha.

Ubbedhati [ud + vedhati = Sanskrit vyathate] to be moved, to shake (intransitive), quiver, quake Ja VI 437 (= kampati commentary).

Ubbhaṁ (and Ubbha°) (indeclinable) [a doublet of uddhaṁ, see uddhaṁ III] – up, over, above, on top Ja V 269 (ubbhaṁ yojanaṁ uggata); in compounds like ubbha-k-khakaṁ above the collar bone Vin IV 213; ubbha-jānumaṇḍalaṁ above the knee Vin IV 213; ubbha-mukha upwards S III 238; Miln 122.

-mukha: [BD]: facing upwards

Ubbhaṭṭhaka (adjective) [ubbha + ṭha + ka of sthā, probably contracted from ubbhaṭṭhitaka] – standing erect or upright D I 167; M I 78, 92, 282, 308, 343; A I 296; II 206; Pp 55 (ubb°; = uddhaṁ ṭhitaka Pp-a 233).

Ubbhaṇḍita [past participle of ubbhaṇḍeti, ud + °bhaṇḍ, cf. bhaṇḍa] bundled up, fixed up, wrapped up, full Vin 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 Vin I 256 (kaṭhina, cf. uddhāra and ubbhāra); III 196 (the same); D I 77 (cf uddharati); M I 383 (ubbhatehi akkhīhi); Dhp 34 (okamokata u. = °okamokataḥ u.); Ja I 268; Pv-a 163.

Ubbhava [ud + bhava] birth, origination, production Pañca-g 91 (dānassa phal°). Cf. BHS udbhāvanā Divy 184 (guṇ°) 492 (the same).

Ubbhāra = uddhāra (suspension, withdrawal, removal) Vin I 255, 300; V 136, 175; cf. Vinaya Texts I 19; II 157.

Ubbhijjati [ud + bhid] to burst upwards, to spring up out of the ground, to well up; to sprout D I 74 = M III 93 = III 26; Ja I 18 (V 104); Dhp 339 (gerund ubbhijja = uppajitvā Dhp-a IV 49); Sv I 218. – past participle ubbhinna.

Ubbhida^01 (neuter) [Sanskrit udbhida] kitchen salt Vin I 202, cf. Vinaya Texts II 48.

Ubbhida^02 (adjective) [from ud + bhid] breaking or bursting forth, in compound °odaka “whose waters well up”, or “spring water” D I 74; M I 276; Sv I 218.

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” Vin II 222; III 40.

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 D II 71; D.B. II 70, note 1; M I 477 (cf. 385 °vimaṭṭha); S I 191; A I 73; IV 10, 77; Pp 14, 73; Nett 190; °byañjanaka (vyañj°) having the characteristics of both sexes, hermaphrodite Vin I 89, 136, 168; III 28; V 222; °saṅgha twofold °saṅgha, viz. bhikkhu° and bhikkhunī° Vin II 255; IV 52, 242, 287; Mhv 32, 34. See further Vin II 287 (°vinaye); D I 7 (°lohitaka, cf. Sv I 87); M I 57 (°mukha tied up at both ends), 129 (°daṇḍaka kakaca a saw with teeth on both sides), 393 (koṭiko pañho; S IV 323 (the same).

Ubhaya (adjective) [*ubha + ya, see ubho] both, twofold Snp 547, 628, 712, 1106, 1107, 801 (°ante); Nidd I 109 (°ante); Ja I 52; Pv-a 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); Pv I 6^09. – Note: The form ubhayo at Pv II 3^10 is to be regarded as feminine plural of ubho (= duve Pv-a 86).

-aṁsa literally both shoulders or both parts, i.e. completely, thoroughly, all round (°-) in °bhāvita thoroughly trained D I 154 (cf. Sv I 312 ubhaya-koṭṭhāsāya bhāvito).

Ubhayattha [adverb) [Sanskrit ubhayatra, from ubhaya] in both places, in both cases Vin I 107; A III 64; Dhp 15-17; Dhp-a I 29 (°ettha), 30; Pv-a 130.

Ubho (adjective) [Sanskrit ubhau, an old remnant of a dual form in Pāli; 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 S I 87 = A III 48 = It 16; It 43 = Snp 661 = Dhp 306; Snp 220, 543, 597; Dhp 74, 256, 269; 412; Nidd I 109; Pv I 7^06; Ja I 223; II 3; Pv-a 13, 82 (tā ubho). – ubhantaṁ both ends, both sides Snp 1042 (see Nidd II §169; Pj II 588 explains by ubho ante). – genitive ubhinnaṁ S I 162; II 222; Ja II 3; instrumental ubhohi (hatthehi) Vin II 256; Ja IV 142; locative ubhosu Snp 778 (antesu); Ja I 264 (passesu; Pv-a 94 (hatthesu). Note: The form ubhayo at Pv II 3^10 is to be regarded as a nominative feminine (= duve Pv-a 86).

Ummagga [ud + magga, literally “off-track”]

1. an underground watercourse, a conduit, main M I 171; A II 189; Ja VI 426, 432; Pj II 50 (“ummaggo paññā pavuccati”); Dhp-a I 252 (°cora); II 37 (v l. umaṅga); IV 104; Pv-a 44 (read with v.l. kummagga).

2. a side track, a wrong way, devious way S I 193 (v.l. °maṅga) = Thag 1242; S IV 195; A 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” Vin V 144.

Ummatta (adjective) [ud + matta of mad] out of one’s mind, mad S V 447 (+ viceta); Ja V 386; Miln 122; Saddh 88; Pv-a 40 (°puggala read with v.l. for dummati puggala). Cf. next and ummāda.

-rūpa like mad, madly, insane Pv I 8^01; II 6^02 (where Ja III 156 has santaramāna).

Ummattaka (adjective) = ummatta; Vin I 123, 321; II 60, 80; III 27, 33; A IV 248; Vism 260 (reason for); Miln 277; Pv-a 38, 39, 93 (°vesa appearance of a madman), 95. feminine ummattikā Vin IV 259, 265; Thig-a 111.

Ummaddeti [ud + maddeti, causative of mṛd] to rub something on (accusative) Vin II 107 = 266 (mukhaṁ).

Ummasati [ud + masati of mṛś] to touch, take hold of, lift up Vin III 121. Cf. next.

Ummasanā (feminine) [abstract from ummasati] lifting up Vin III 121 (= uddhaṁ uccāraṇā).

Ummā (feminine) [cf. Sanskrit umā] flax, only in compound °puppha the (azure) flower of flax M II 13 = A V 61 (v.l. dammā°, ummāta°); D II 260; Thag 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 S I 126 (°ṁ pāpuṇeyya citta-vikkhepaṁ vā); A II 80; III 119; V 169; Pp 69; Pv-a 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 Pj II 377); Thig-a 2, 357 (cf. Thig-a 243).

Ummāra [according to Müller P.Gram. = Sanskrit udumbara (?)]

1. a threshold Vin IV 160 (= indakhīla); Thig 410; Ja I 62; III 101; Vism 425; Dhp-a I 350.

2. a curb-stone Ja VI 11.

3. as uttar° (the upper threshold) the lintel Ja I 111; Dhp-a II 5 (v.l. upari°).

4. window-sash or sill Ja I 347; IV 356.

Ummi (and Ummī) (feminine) [for the usual ūmi, cf. similar double forms of bhummi > bhūmi] a wave Thag 681; Miln 346.

Ummisati [ud + misati] to open one’s eyes Ja III 96 (opposite nimisati; v.l. ummisati for °mīḷ°?).

Ummihati [ud + mih] to urinate Vin I 78 (ūhanati + u.).

Ummīleti [causative of ud + mīl; opposite ni(m)mīleti] to open one’s eyes Ja I 439; II 195; IV 457; VI 185; Miln 179, 357, 394; Vism 185, 186; Dhp-a II 28 (opposite ni°); Vv-a 205, 314.

Ummuka (neuter) [Sanskrit ulmuka perhaps to Latin adoleo, cf. also alāta firebrand; see Walde, Latin Wtb. sub voce adoleo] – a firebrand Vin IV 265; S IV 92 (Text ummukka meaning “loosened”?); Ja II 69 v.l. (-kk-), 404 (-kk-); III 356.

Ummujjati [ud + majj] to emerge, rise up (out of water) Vin I 180; S IV 312; A IV 11 sq; Ja II 149, 284; III 507; IV 139; Pp 71; Miln 118; Sv I 37, 127; Pv-a 113.

Ummujjana (neuter) [from ummujjati] emerging Vism 175 (+ nimmujjana); Sv I 115.

Ummujjamānaka (adjective) [ummujjamāna, present participle medium, of ummujjati, + ka] emerging A II 182.

Ummujjā (feminine) [from ummujjati] emerging, jumping out of (water), only in phrase ummujja-nimujjaṁ karoti to emerge and dive D I 78; M I 69; A I 170; Ja IV 139; Nett 110; Vism 395 (= Paṭis II 208).

Ummūla (adjective) [ud + mūla] “roots-out”, with roots showing, laying bare the roots Ja I 249 (°ṁ karoti); Saddh 452.

Ummūlaka (adjective) [= ummūla] uprooting, laying bare the roots Ja I 303 (vāta).

Ummūleti [causative from ummūla] to uproot, to root out Ja I 329.

Umhayati [Sanskrit ut-smayate, ud + smi] to laugh out loud Ja II 131 (= hasitaṁ karoti); III 44; IV 197; V 299 (°amāna = hasamāna commentary). causative umhāpeti Ja V 297.

Uyyassu (imperative 3rd. singular) is v.l. and commentary reading at Ja VI 145, 146 for dayassu, fly; probably for (i) yassu of yā to go.

Uyyāti [ud + yā] to go out, to go away Ja II 3, 4 (imperative uyyāhi); IV 101. – causative uyyāpeti to cause to go away, to bring or take out S IV 312.

Uyyāna (neuter) [Sanskrit udyāna, from ud + yā] a park, pleasure grove, a (royal) garden Ja I 120, 149; II 104; IV 213; V 95; VI 333; Pv-a 6, 74, 76; Vv-a 7; Saddh 7.

-kīḷā amusement in the park, sports Dhp-a I 220; IV 3;

-pāla overseer of parks, head gardener, park keeper Ja II 105, 191; IV 264

-bhūmi garden ground, pleasure ground Ja I 58; Vv 64^19; Pv II 12^09; Sv I 235.

Uyyānavant (adjective) [from uyyāna] full of pleasure gardens Pv III 3^06.

Uyyāma [Sanskrit udyama, ud + yam; Pāli uyyāma with ā for a, as niyāma < niyama; cf. BHS udyama Jm 210] exertion, effort, endeavour Dhs 13, 22, 289, 571; As 146.

Uyyuñjati [ud + yuj] to go away, depart, leave one’s house Dhp 91 (cf. Dhp-a II 170). – past participle uyyutta. – causative uyyojeti (q.v.).

Uyyuta (adjective) [ud + yuta] striving, busy (in a good or bad cause) Snp 247, 248; Ja V 95.

Uyyutta [past participle of uyyuñjati] striving, active, zealous, energetic Ja I 232.

Uyyoga [from ud + yuj] departure, approach of death Dhp 236 (cf. Dhp-a III 335).

Uyyojana (neuter) [from uyyojeti] inciting, instigation A IV 233.

Uyyojita [past participle of uyyojeti] instigated Miln 228; Pv-a 105.

Uyyojeti [causative of uyyuñjati]

1. to instigate Vin IV 235; Ja III 265.

2. to dismiss, take leave of (accusative), send off, let go Vin I 179; A III 75; Ja I 119 (bhikkhu-saṅghaṁ), 293; III 188; V 217; VI 72; Vism 91; Dhp-a I 14, 15, 398; II 44; Vv-a 179; Pv-a 93. – past participle uyyojita (q.v.).

Uyyodhika (neuter) [from ud + yudh] a plan of combat, sham fight Vin IV 107; D I 6; A V 65; Sv I 85.

Ura (masculine neuter) and Uro (neuter) [Sanskrit uras]

1. the breast, chest. – Cases after the neuter s.-declension are instrumental urasā Thig 7; Snp 609; and locative urasi Snp 255; Ja III 148; IV 118, also urasiṁ Ja III 386 (= urasmiṁ commentary). Other cases of neuter a-stem, e.g. instrumental urena Ja III 90; Pv-a 75; locative ure D I 135; Ja I 156, 433, 447; Pv-a 62 (ure jāta; cf. orasa). – Vin II 105 (contrasted with piṭṭhi back); IV 129; Ja IV 3; V 159, 202; Nidd II §659; Pv IV 10^08; Dhp-a III 175; Sv I 254; As 321; Pv-a 62, 66. – uraṁ deti (with locative) to put oneself onto something with one’s chest, figurative to apply oneself to Ja I 367, 401, 408; III 139, 455; IV 219; V 118, 278.

2. (applied) the base of a carriage pole Vv 63^28 (= īsāmūla Vv-a 269).

-ga going on the chest, creeping, i.e. a snake S I 69; Snp 1, 604; Ja I 7; IV 330; VI 208; Vv 80^08; Pv I 12^01 (= urena gacchati ti urago sappassiveetaṁ adhivacanaṁ Pv-a 63); Pv-a 61, 67;

-cakka an iron wheel (put on the chest), as an instrument of torture in Niraya Ja I 363, 414;

-cchada “breast cover”, breast plate (for ornament) Vin II 10; Ja IV 3; V 215, 409; VI 480; Thig-a 253;

-ttāḷi beating one’s breast (as a sign of mourning and sorrow) M I 86, 136; A II 188; III 54, 416; IV 293; Pv-a 39;

-tthala the breast A II 174.

Urabbha [Sanskrit urabhra, with ulā and uraṇa to be compared with Greek ἀρήν wether, cf. Hom. εἶρος wool; Latin vervex; Anglo-Saxon waru = English ware (original sheepskins) = German ware. Here also belongs Pāli urāṇī] – a ram D I 127; A I 251f.; II 207; IV 41f.; Ja V 241; Pp 56; Sv I 294; Dhp-a II 6. See also orabbhika.

Urāṇī (feminine) [or uraṇī?, feminine of uraṇa, see urabbha] a ewe Ja V 241 (= urāṇikā commentary); v.l. uraṇī and uraṇikā.

Uru (adjective) [cf. Avesta ravah space; Greek εὐρύς wide; Latin rūs free or wide space, field; Indo-Germanic °ru, °uer wide, to which also Gothic rūms space = Anglo-Saxon rūm, English room, German raum] – wide, large; excellent, eminent Ja V 89; Miln 354; Saddh 345, 592. – plural urū sands, soil Ja V 303.

Urundā (feminine) [ura + undā?] freedom of the chest, free breathing, relief D II 269 (v.l. uruddhā perhaps preferable, for ura + uddharana lifting or raising the chest).

Urūḷhava (adjective) [doubtful, probably for urūḷhavant, with affix vant to a past participle formed with ud°. The word is taken by Kern, Toev. 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 + bṛh^02, 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” Vv 20^09, 43^09; Ja VI 488; of which variant note ī. ubbuḷhavā M I 414 = 450. The word is explained at Ja VI 488 by “ubbāhana-samattha”; at Vv-a 104 (plural urūḷhavā) by “thāmajava-parakkamehi byūhanto (v.l. brahmanto) mahantaṁ yuddha-kiccaṁ vahituṁ samatthā ti attho”. The BHS udviddha (Divy 7) may possibly be a corruption of ubbūḷha.

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).

Ulūka [Sanskrit ulūka; cf. Latin ulucus and ulula owl, uluḷāre to howl, German uhu; onomatopoetic °ul, as in Greek ὀλολύζω, Sanskrit ululi, Lithuanian uluti] – an owl Vin I 186 (°camma, sandals of owl’s skin); III 34; A V 289f.; Ja II 208, 352 (as king of the birds); Miln 403; Dhp-a I 50 (kāka- crows and owls).

-pakkha owls’ wings (used as dress) Vin I 305; D I 167;

-pakkhika dress of owls’ wings, or owl feathers A I 241, 296; II 206; Pp 55 (= ulūka-pattāni ganthetvā kata-nivāsanaṁ Pp-a 233).

Ullaṅghati [ud + laṅgh, cf. BHS prollaṅghya transgressing(= pra + ullaṅgh°) Divy 596] – to leap up Ja III 222 (udakato °itvā). – causative ullaṅgheti to make jump up (always with olaṅgheti, i.e. to make dance up and down) Vin III 121; Ja V 434; Dhp-a IV 197. – past participle ullaṅghita (q.v.).

Ullaṅghanā (feminine) [abstract from ud + laṅgh] jumping up, lifting up, raising Vin III 121; Ja IV 5 (°samattha?).

Ullaṅghita [past participle of ullaṅgheti] being jumped on, set on Spk I 96 on S I 40 (see K.S. I 318 sub voce uḍḍito for uḍḍita = taṇhāya ullaṅghita).

Ullapati [ud + lapati] to call out, to talk to, lay claim to Vin I 97; III 105; Pp 67 (= katheti Pp-a 249).

Ullapana (neuter) and °ā (feminine) [from ullapati] calling out, enticing, laying claim to Vin III 101; Thig 357; Miln 127; Thig-a 243. – ullapanā = uddhaṁ katvā lapanā Vism 27.

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 M III 167. Seems to be a ἥπαξ λεγομένον.

Ullāpa is. v. l. for uklāpa (q.v.).

Ullikhana (neuter) [from ud + likh] combing, scratching Vv-a 349; Thig-a 267.

Ullikhita [past participle of ud + likh] scratched, combed Vin I 254; Ja II 92 (aḍḍhullikhitehi kesehi); Ud 22 (the same with upaḍḍh° for aḍḍh°); Vv-a 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 Vin II 117; M II 8; A I 101, 137; IV 231; Thag 737.

[BD]: top to bottom

Ullumpati [ud + lup, cf. BHS ullumpati Mahāvy §268] to take up, to help (with accusative), to save Vin II 277; D I 249.

Ullumpana (neuter) [from ullumpati] saving, helping; in phrase °sabhāva-saṇṭhita of a helping disposition, full of mercy Sv I 177; Pv-a 35. Same as ullopana (q.v.).

Ullulita [past participle of ulloleti] waved, shaken (by the wind); waving Ja VI 536.

Ulloka [ud + lok°] doubtful in its meaning; occurs at Vin I 48 = II 209 as ullokā paṭhamaṁ ohāreti, translated Vinaya Texts by “a cloth to remove cobwebs”, but better by Andersen, PR as “as soon as it is seen”; at Vin 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 Ja 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 D I 60; Sv I 59, 168; Pv-a 219 (°ika for °aka).

Ullokita [past participle of ulloketi] looked at, looked on Ja I 253; Sv I 193.

Ulloketi [ud + lok°, cf. loka, āloka and viloka] to look on to, look for, await Ja I 232 (ākāsaṁ), 253; II 221, 434; Sv I 153, 168; Vv-a 316. – past participle ullokita (q.v.).

Ullopana (neuter) = ullumpana Dhp-a I 309 (Text faulty; see remarks ad locum).

Ullola [from ud + lul]

1. a wave Ja III 228; VI 394.

2. commotion, unrest Ja IV 306, 476.

Ullolanā (feminine) [from ulloleti] wavering, loitering (in expectation of something) –, greed Thig-a 243.

Ulloleti [denominative from ullola] to stroll or hang about, to wait for, expect Thig-a 243. – past participle ullulita.

Uḷāra (adjective) [Vedic udāra, BHS audāra] great, eminent, excellent, superb, lofty, noble, rich. – Dhammapāla at Vv-a 10-11 distinguishes 3 meanings: tīhi atthehi ūḷāraṁ; paṇītaṁ (excellent), seṭṭhaṁ (best), mahantaṁ (great) Vin III 41 (°bhoga); D I 96; M III 38 (°bhogatā); S V 159; Snp 53, 58, 301; Nidd II §170; Ja I 399; V 95; Vv 1^01; 84^26; Pv I 5^12 (= hita samiddha Pv-a 30); Vv-a 18 (°pabhāva = mahānubhāva); Thig-a 173, 280; Pv-a 5, 6, 7, 8, 25, 30, 43, 58 and passim; Saddh 26, 260, 416. derived oḷārika (q.v.).

Uḷāratā (feminine) = uḷāratta Saddh 254.

Uḷāratta (neuter) [abstract from uḷāra] greatness etc.; only negative an° smallness, insignificance, inferiority Vv-a 24.

Uḷu [Sanskrit uḍu, dialect?] a lunar mansion Miln 178.

Uḷunka [dialect?] a ladle, a spoon Vin I 286; Ja I 120, 157; III 461; Miln 8; Dhp-a I 425; II 3, 20; IV 75, 123.

Uḷumpa [dialect?] a raft, a float Vin I 230; III 63 (°ṁ bandhati); Ja IV 2; Dhp-a II 120.

Uviṭṭa [= viṭṭha, past participle of viś, with prefixed u] having entered, come in D II 274 (v.l. BK. upa°).

Usabha^01 [Vedic ṛṣabha; Avesta arśan male, Greek ἄρσην, ἄρρην masculine, to Indo-Germanic °eres and °res to wet, sprinkle (with semen), as also in Sanskrit rasa juice, rasā wet, liquid, Latin ros dew. A parallel root °ueres in Sanskrit vaṛṣa rain, Greek ἕρση dew; Sanskrit vṛṣan and vṛṣabha bull] – a bull; often figurative as symbol of manliness and strength (cf. nisabha) D I 6 (°yuddha bull-fight), 9 (°lakkhaṇa signs on a b.), 127; Vin III 39 (puris° “bull of a man”, a very strong man); A I 188; II 207; IV 41f., 376; V 347, 350; Snp 26f., 416, 646, 684; Dhp 422; Ja I 28 (V 203; °kkhandha broad-shouldered), 336; V 99 (bharatūsabha); VI 136; Pp 56; Vism 153 (°camma, in simile); Dhp-a I 396; Pj II 226, 333; Pj I 144; Pv-a 163; Vv-a 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 Pj II 40.

Usabha^02 (neuter) [= usabha^01, in special application (?)] – a certain measure of length, consisting of 20 yaṭṭhis (see yaṭṭhi) or 140 cubits Ja I 64 (eight), 70 (the same); II 91; IV 17 (one), 142 (eight); Dhp-a I 108 (°mattaṁ).

Usā (feminine) [doubtful] (a certain) food Ja VI 80.

Usīra (masculine and neuter) [Sanskrit uśīra] the fragrant root of Andropogon Muricatum (cf. bīraṇa) Vin I 201; II 130 (°mayā vijanī); S II 88 (°nāḷi); A II 199 (the same); Dhp 337; Ja V 39; Thag 402 (°attho).

[BD]: AN 3.69

Usu (masculine and feminine) Sanskrit iṣu] an arrow Vin III 106 (°loma); D I 9; M I 86; III 133; S I 127; A II 117; III 162; Ja IV 416; VI 79, 248, 454; Miln 331, 339; Pj II 466; Pv-a 155.

-kāra an arrow-maker, fletcher M II 105; Dhp 80, 145; Thig 9; Ja II 275; VI 66; Dhp-a I 288.

Usumā (feminine) [the diæretic form of Sanskrit uṣman, of which the direct equivalent is Pāli usmā (q.v.)] heat Ja I 31 (= uṇha III 55), 243; II 433; Vism 172 (usuma-vaṭṭi-sadisa); Sv I 186; Dhp-a I 225; II 20.

Usuyyaka (adjective) [from usuyyā] envious, jealous Vin II 190; Snp 318, 325; Ja II 192 (v.l. asuyy°); V 114. – Note: The long vowel form usūyaka occurs in compound abbhusūyaka (q.v.). Spelling ussuyikā occurs at Vv 33^21 (see Vv-a 147).

Usuyyati and Usūyati [Sanskrit asūyati; from usuyā envy] – to be jealous or envious, to envy (with accusative) Vin I 242; Ja III 27 (present participle anusuyyaṁ); Pv II 3^20 (maṁ usūyasi = mayhaṁ issaṁ karosi Pv-a 87).

Usuyyanā (feminine) and Usuyyitatta (neuter) are exegetical abstract formations of usuyyā (q.v.). Dhs 1121; Pp 19.

Usuyyā and Usūyā (feminine) [Sanskrit asūyā] envy, jealousy, detraction S I 127 (-ū-); Snp 245 (-u-); Ja II 193 (-ū-); III 99 (-ū-; v.l. ussuyyā); Miln 402 (-ū-); Dhs 1121 (-u-); Vv-a 71 (-u-); Pj II 332 (-u-).

Usmā (feminine) [see usumā] heat D II 335, 338; M I 295; S II III 143; IV 215, 294; V 212; Dhs 964; Sv I 310. – In combination with °kata it appears as usmī°, e.g. at M I 132, 258.

-gata heated, belonging to heat Dhs 964; as technical term one who mortifies or chastises himself, an ascetic Ja V 209 (= samaṇateja commentary; cf. BHS uṣṇagata and uṣmagata Divy 166, 240, 271, 469, and see Kern’s mistakes at Toev. sub voce).

Ussa (adjective) [derivation from ud = *ud-s(y)a, in analogy to oma from ava; but taken by Kern, Toev. sub voce as an abbreviated ussada] – superior, higher (opposite oma inferior) A III 359; Snp 860 (= Nidd I 251 with spelling ossa), 954.

Ussakkati^01 [ud + sakkati, see sakkati] to creep out or up to, to rise A III 241 sq; Miln 260.

Ussakkati^02 [by-form of ussukkati] to endeavour Vism 437; Vv-a 95 (causative II ussakkāpesi), 214.

Ussaṅkita (adjective) [past participle of ud + śaṅk] = ussaṅkin A III 128; Dhp-a III 485 (+ pari°; cf. ā°).

Ussaṅkin (adjective) [from ud + śaṅk] distrustful, fearful, anxious Vin II 192.

Ussaṅkha (adjective) [ud + saṅkha] with ankles midway (?) in °pāda the 7th of the characteristics of a Mahāpurisa D II 17; III 143, 154; Sv explains: the ankles are not over the heels, but midway in the length of the foot.

Ussajjati [ud + sṛj, cf. BHS protsṛjati Divy 587] to dismiss, set free, take off, hurl A IV 191.

Ussaṭa [past participle of ud + sarati of sṛ, cf. saṭa for *sūta] run away M II 65.

Ussada [most likely to ud + syad; see ussanna]: this word is beset with difficulties, the phrase satt-ussada is applied in all kinds of meanings, evidently the result of an original application and meaning having become obliterated. satt° is taken as °sapta (seven) as well as *sattva (being), ussada as prominence, protuberance, fullness, arrogance. The meanings may be tabulated as follows:

1. prominence (cf. Sanskrit utsedha), used in characterization of the Nirayas, as “projecting, prominent hells”, ussadaNirayā (but see also below 4) Ja I 174; IV 3, 422 (pallaṅkaṁ, v.l. caturassaṁ, with four corners); V 266. – adjective prominent Thig-a 13 (tej-ussadehi ariya-magga-dhammehi, or as below 4?).

2. protuberance, bump, swelling Ja IV 188; also in phrase sattussada having 7 protuberances, a qualification of the Mahāpurisa D III 151 (viz. on both hands, feet, shoulders, and on his back).

3. rubbing in, anointing, ointment; adjective anointed with (–°), in candan° Ja III 139; IV 60; Thig 67; Vv 53^07; Dhp-a I 28; Vv-a 237.

4. a crowd adjective full of (–°) in phrase sattussada crowded with (human beings) D I 87 (cf. Sv I 245: aneka-satta-samākiṇṇa; but in same sense BHS sapt-otsada Divy 620, 621); Pv IV 1^08 (of Niraya = full of beings, explained by sattehi ussanna uparūpari nicita Pv-a 221.

5. qualification, characteristic, mark, attribute, in catussada “having the four qualifications (of a good village)” Ja IV 309 (viz. plenty of people, corn, wood and water commentary). The phrase is evidently shaped after D 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 Vv-a 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 Vin I 3; Snp 515, 624 (an° = taṇhā-ussada-abhāvena Pj II 467), 783 (explained by Nidd I 72 under formula sattussada; i.e. showing 7 bad qualities, viz. rāga, dosa, moha etc.), 855. – See also ussādana, ussādeti etc.

Ussadaka (adjective) [from ussada 4] over-full, overflowing A III 231, 234 (°jāta, of a kettle, with vv.ll. ussuraka° and ussuka°).

Ussanna (adjective) [past participle of ud + syad, cf. abhisanna]

1. overflowing, heaped up, crowded; extensive, abundant, preponderant, excessive, full of (–°) Vin I 285 (cīvaraṁ u. overstocked; II 270 (āmisaṁ too abundant); III 286; Thig 444 (= upacita Thig-a 271); Ja I 48, 145 °kusala-mūla); Dhp-a I 26 (the same); (lobho etc.) As 267; Miln 223 (the same); Ja I 336 (kāla, fulfilled); III 418; IV 140; Pv III 5^01 (°puñña, cf. Pv-a 197); Pv-a 71 (°pabhā thick glow). Cf. accussanna.

2. anointed Vv-a 237.

3. spread out, wide Dhp-a II 67 (mahā-paṭhavī u.), 72 (the same).

Ussannatā (feminine) [abstract from ussanna] accumulation, fullness, plenty Kv 467 (where PtsC. page 275 gives ussadattā); Vv-a 18, 19.

Ussaya in °vādika Vin IV 224 is a variant of usuyya° “using envious language, quarrelsome”. – Another ussaya [from ud + śri, cf. Sanskrit ucchrita, Pāli ussita and ussāpeti] meaning “accumulation” is found in compound samussaya only.

Ussayāpeti see udassaye.

Ussarati [ud + sarati of sṛ] to run out, run away Ja I 434 (imperative ussaratha); V 437. – past participle ussaṭa (q.v.). – causative ussāreti^01 (q.v.).

Ussava [Sanskrit utsava] feast, making merry, holiday Vin III 249; Ja I 475; II 13, 248; Vv-a 7, 109 (°divasa).

Ussahati [ud + sah, cf. BHS utsaha Jm 215; utsahetavya Divy 494; utsahana Divy 490; ucchahate for utsahate Avś II 21] – to be able, to be fit for, to dare, venture Vin I 47, 83; II 208; III 17; D I 135; S IV 308, 310; Miln 242; Vv-a 100. – causative ussāheti (see past participle ussāhita).

Ussāda [from ussādeti] throwing up on Sv I 122.

Ussādana (neuter) [to ussādeti, cf. ussādita]

1. overflowing, piling up, abundance M III 230 (opposite apasādana).

2. (probably confused with ussāraṇa) tumult, uproar, confusion A III 91, 92 (v.l. ussāraṇa) = Pp 66 (= hatthi-assa-rathādīnaṁ c’eva balakāyassa ca uccāsadda-mahāsaddo Pp-a 249).

Ussādita [from ussādeti, BHS ucchrāyita Divy 76, 77, 466]. [See ussāpita and ussārita under ussāpeti and ussāreti. There exists in Pāli 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 Vin II 167.

Ussādeti [denominative from ussada 1]

1. to dismiss D III 128 [for ussāreti^01]

2. to raise, cause to rise up on, haul up, pile up M I 135; III 230; A IV 198, 201; Miln 187, 250. – passive ussādiyati (q.v.). – past participle ussādita (q.v.).

Ussāpana (neuter) [from ussāpeti] lifting up, raising, erecting, unfolding (of a flag or banner) A IV 41; Nidd II §503 (dhamma-dhajassa).

Ussāpita [past participle of ussāpeti, cf. ussādita] lifted, raised, unfurled Miln 328 (dhamma-dhaja); Ja II 219.

Ussāpeti [causative of ud + śri, cf. BHS ucchrāpayati Avś I 384, 386, 387; II 2] – to lift up, erect, raise, exalt Vin II 195; A IV 43; Ja II 219; IV 16; V 95 (chattaṁ); Pv-a 75 (the same); Miln 21; Dhp-a I 3; III 118 (kaṭṭhāni). – past participle ussāpita and ussita (q.v.). See also usseti.

Ussāraṇa (neuter) [from ussāreti] procession, going or running about, tumult Dhp-a II 7 (so read for ossāraṇā). Cf. ussādana.

Ussārita [past participle of ussāreti^02] lifted out or up Vism 63 (samuddavīcīhi thale ussārita; v.l. ussādita).

Ussāreti^01 [causative of ussarati] to cause to move back, to cause to go away or to recede Vin 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); Ja I 419; IV 349; V 347. – causative II ussārāpeti Ja II 290.

Ussāreti^02 [= ussādeti] to cause to raise aloft (of a flag), to lift Ja V 319 (= ussāpeti). – past participle ussārita.

Ussāva^01 [either = Sanskrit avaśyāya, or to ud + sru] hoarfrost, dew D II 19; Ja IV 120; V 417; °bindu a dew drop A IV 137; Pv IV 1^05; Pj II 458; in comparisons: Vism 231, 633.

Ussāva^02 [from ud + sru] outflow, taint, stain (cf. āsava) Dhp-a IV 165 (taṇhā°; v.l. ussada, to ussada 6).

Ussāvana (neuter) [= ussāpana] proclamation (of a building as legal store house); in °antika within the proclaimed limit Vin I 239.

Ussāsa see nirussāsa.

Ussāha [Sanskrit utsāha and utsaha, see ussahati] strength, power, energy; endeavour, good-will M II 174; S V 440; A I 147; II 93, 195; III 75, 307; IV 320; V 93f.; Miln 323, 329 (dhiti + u.) Vism 330; Saddh 49, 223, 535, 619; Pj II 50; Dhp-a III 394; Pv-a 31, 106, 166; Vv-a 32, 48. – In exegetical literature often combined with the quāsi-synonym ussoḷhi e.g. at Nidd II sub voce; Dhs 13, 22, 289, 571.

Ussāhana (feminine) [from ussahati cf. BHS utsahana Divy 490] = ussāha Nett 8.

Ussāhita [past participle of ussāheti, causative of ussahati] determined, incited, encouraged, urged Ja I 329; Vv-a 109; Pv-a 201. Cf. sam°.

Ussiñcati [ud + sic] to bale out, exhaust Ja I 450, II 70; IV 16; Miln 261.

Ussiñcana (neuter) [from ussiñcati] drying, baling out, raising water, exhausting Ja I 417.

Ussita [Sanskrit ucchrita, past participle of ud + sri, see ussāpeti] erected, high S V 228; Thag 424 (pannaddhaja); Ja V 386; Vv 84^15; Vv-a 339. Cf. sam°.

Ussīsaka (neuter) [ud + sīsa + ka] the head of a bed, a pillow for the head Ja I 266; II 410, 443; IV 154; V 99; VI 32, 37, 56; Dhp-a I 184 (°passive, opposite pāda-passive).

Ussuka (adjective) [Sanskrit utsuka, also BHS e.g. Jm 31^68]

1. endeavouring, zealous, eager, active S I 15 (an° inactive); A IV 266; Snp 298.

2. greedy, longing for Dhp 199 (an°).

Ussukita (adjective) = ussukin; only negative an° free from greed Vv-a 74.

Ussukin (adjective) [from ussuka] greedy, longing; only negative an° Pp 23.

Ussukka (neuter) [*utsukya from ussuka; cf. BHS utsukya Divy 601 and autsukya Avś I 85] – zeal, energy, endeavour, hard work, eagerness Vin I 50; S IV 288, 291, 302; Nidd II sub voce Nett 29; Vv-a 147; Pv-a 5, 135; Vism 90 (āpajjati); 644 (°ppahānaṁ). – Cf. appossukka.

Ussukkatā (feminine) = ussukka A V 195.

Ussukkati [denominative from ussukka] to endeavour D I 230. causative II ussukkāpeti to practice eagerly, to indulge in, to perform Vv-a 95, 98, 243. See also ussakkati.

Ussuta (adjective) [past participle of ud + sru, cf. avassuta] defiled, lustful (cf. āsava), only negative an° free from defilement Dhp 400.

Ussuyā Ussuyaka, us-.

Ussussati [ud + sussati of śuṣ] to dry up (intransitive) S I 126; III 149 (mahāsamuddo u.); Snp 985; Ja VI 195.

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 A III 260, and °seyyā sleep after sunrise, sleeping late D III 184; Dhp-a II 227. Besides as locative adverb ussūre the sun having been up (for a long time), i.e. at evening Vin I 293; IV 77; Ja II 286, also in ati-ussūre too long after sunrise Vv-a 65; Dhp-a III 305.

Usseti [ud + śri] to erect, raise, stand up Ja IV 302; preterit ussesi Ja VI 203. – causative ussāpeti; past participle ussita and ussāpita (q.v.).

Usseneti [denominative from ussena = ussayana, ud + śri (?)] to draw onto oneself, to be friendly S III 89 (v.l. ussi°); A II 214f. (opposite paṭisseneti); Paṭis II 167 (ussi°); Kv I 93 (reading ussineti + visineti). See also paṭiseneti.

Usseḷheti (?) Vin II 10 (for ussoḷh°?); cf. ussoḷhi-kāya.

Ussota (adjective) [ud + sota] neuter ussotaṁ as adverb “up-stream” Miln 117.

Ussoḷhi (feminine) [a by-form of ussāha from ud + sah, past participle °soḍha dialectical] exertion M I 103; S II 132; V 440; A. 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 S I 170 (naccati).

Uhuṅkara [onomatopoetic uhu + kāra, see under ulūka] an owl (literally “uhu”-maker) Ja VI 538 (= ulūka commentary).

Ūkā (feminine) [Sanskrit yūkā, probably dialectical] a louse Ja I 453; II 324; III 393; V 298; Miln 11; Vism 445; As 307, 319; Dhp-a III 342; Vv-a 86. Ūkā is also used as linear measure (cf. Sanskrit yūkālikāṣaṁ) Vibh-a 343 (where 7 likkhā are said to equal 1 ūkā).

Ūtagītaṁ at Ja I 290 in phrase “jimaṁ ūtagītaṁ gāyanto” read “imaṁ jūtagītaṁ g.”

Ūna (adjective) [Vedic ūna; cf. Avesta ūna, Greek εὖνις, Latin vāpus, Gothic wans, Anglo-Saxon won = English want] – wanting, deficient, less M II 73; Ja V 330; Dhp-a I 77; Dhp-a 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 (799) Ja I 57; ekūna-pañcasate Pj I 91, ekūna-vīsati (19) Vism 287; also with eka in instrumental as eken’ūnesu pañcasu attabhāvasatesu (499) Ja I 167; eken’ūnapañcasatāni (deficient by one) Vin II 285; Pj I 91; sometimes without eka, e.g. ūnapañcasatāni (499) Vin III 284; ūnavīsati (19) Vin IV 130, 148. With “two” less: dvīhi ūnaṁ sahassaṁ (998) Ja I 255. – anūna not deficient, complete Pv-a 285 (= paripuṇṇa).

-udara (ūnudara, ūnūdara, ūnodara) an empty stomach, adjective of empty stomach; °udara Ja II 293; VI 295; °ūdara Ja VI 258; Miln 406; Snp 707; °odara Dhp-a I 170;

-bhāva depletion, deficiency Pj II 463 (v.l. hānabhāva).

Ūnaka (adjective) [ūna + ka] deficient, wanting, lacking Vin III 81, 254; IV 263; Snp 721; Miln 310, 311, (°satta-vassika one who is not yet 7 years old), 414; Dhp-a I 79.

Ūnatta (neuter) [abstract from ūna] depletion, deficiency Vin II 239; Ja V 450.

Ūpāya at Dhp-a II 93 stands for upāya.

Ūpiya see upiya and opiya.

Ūmika [feminine ūmi] wave Miln 197 (°vaṅka waterfall, cataract).

Ūmī and Ūmi (feminine) [Sanskrit ūrmi, from Indo-Germanic seel (see Nibbāna I 2); cf. Greek ἐλύω io wind, ἕλιξ wound; Latin volvo to roll; Anglo-Saxon wylm wave; Old High German wallan; also Sanskrit ulva, varutra, valaya, valli, vrṇoti. See details in Walde, Latin Wtb. under volvo] – a wave M I 460 (°bhaya); S IV 157; V 123 (°jāta); A III 232f. (the same); Snp 920; Ja II 216; III 262; IV 141; Miln 260 (°jāta). – Note: A parallel form of ūmī is ummī.

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; Vin II 105 (in contrast with bāha); III 106; Ja I 277; II 275, 443; III 82; V 89, 155; Nidd II §659 (so read for uru); Vv 64^13; Sv I 135 = Vin II 190.

-aṭṭhi(ka) the thigh bone M I 58; III 92; Ja I 428 (ūraṭṭhika); Pj I 49, 50 (ūraṭṭhi). °(k)khambha stiffening or rigidity of the thigh, paralysis of the leg (as symptom of fright) M I 237; Ja V 23.

Ūsa [Sanskrit ūṣa] salty ground; saline substance, always combined with khāra S III 131 (°gandha); A I 209.

Ūsara (adjective) [Sanskrit ūṣara, from ūṣa] saline S IV 315; A IV 237; As 243. – neuter °ṁ a spot with saline soil Pv-a 139 (gloss for ujjhaṅgala).

Ūha see vy°, sam°.

Ūhacca^01 (indeclinable) [gerund of ūharati, ud + hṛ (or ava + hṛ, cf. ohacca and oharati) for uddharati 1 and 2]

1. lifting up, raising or rising J III 206.

2. pulling out, taking away, removing D II 254 (cf. Dhp-a II 181); S I 27 (v.l. for ohacca); Snp 1119 (= uddharitvā uppāṭayitvā Nidd II §171).

Ūhacca^02 (indeclinable) [gerund of ūhanati^02 = ūhadati] soiling by defecation, defecating Ja II 71 (= vaccaṁ katvā commentary).

Ūhaññati [passive of ūhanati^01] to be soiled; to be disturbed preterit ūhaññi Vin I 48; M I 116; preterit also ūhani M I 243.

Ūhata^01 [past participle of ud + hṛ or dhṛ thus for uddhaṭa as well as uddhata]

1. lifted, risen, raised Vin III 70; Ja V 403.

2. taken out, pulled out, destroyed Thig 23 = Nidd II §974; Thag 514; Dhp 338 (= ucchinna Dhp-a IV 48).

3. soiled with excrement Vin II 222.

Ūhata^02 [past participle of ūhanati^01] disturbed M I 116.

Ūhadati [for ūhanati^02 (?) or formed secondarily from ūhacca or ohacca?] to defecate Ja II 355; Dhp-a II 181 (so read with v.l. for Text ūhadayati).

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).

Ūhanati^01 [ud + han] to disturb, shake up, defile, soil M I 243; Ja II 73. – passive preterit ūhani: see ūhaññati. – past participle ūhata^02 (q.v.). Cf. sam°.

Ūhanati^02 [either ud + han or ava + han, cf. ohanati]

1. to cut off, discharge, emit, defecate Vin I 78; III 227.

2. [probably for ūharati, cf. ūhacca^01] – to lift up, to take away M I 117 (opposite odahati). Cf. ohana in bimb-ohana. gerund ūhacca^02 (q.v.).

Ūharati [for uddharati] only in forms of gerund ūhacca^01 and past participle ūhata^01 (q.v.).

Ūhasati [either ud or ava + has, cf. avahasati] to laugh at, deride, mock A III 91; Ja V 452 (+ pahasati); Pp 67 (= avahasati Pp-a 249).

Ūhasana (neuter) [from ūhasati] laughing, mocking Miln 127.

Ūhā (feminine) [etymology?] – As name of a river at Miln 70. Cf. BHS ūhā in ūhāpoha Avś I 209, 235.

E.

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 Mhv 29, 11; Dhp-a III 127; ekapassive in one quarter Dhp-a II 52; ekamaccha a single fish Ja I 222. In enumeration: eka dve pañca dasa Dhp-a I 24. With other numerals: eka-tiṁsa (31) D II 2; °saṭṭhi (61) Vin I 20; °navuti (91) Dhp-a I 97; °sata (101) Dhp-a 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 A III 67 (ek-uddesa); Ja I 59 (ekadivasena on the one day only, i.e. on the same day); Dhp 395; Snp 35, 1136 (see Nidd II §172 A), ekaṁ ekaṁ one by one S 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 Ja I 306; ekena upāyena by some means Ja III 393; ekaṁ kulaṁ gantuṁ to a certain clan (corresponds with asuka) Dhp-a I 45; ekadivasaṁ one day Ja I 58; III 26; Pv-a 67. Cf. Snp 1069 (see Nidd II §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 Jm 31^70] S IV 125; A I 70, 266; II 14, 29; III 175 (°citta), 391; Snp 341; Ja I 88; Nett 28, cf. Miln 139;

-aggatā concentration; capacity to individualise; contemplation, tranquillity of mind (see on term Cpd. 16, 1785, 237, 240) S V 21, 197, 269 (cittassa); A I 36; IV 40; Dhs 11 (cittassa); Vism 84;

-aṅga a part, division, some thing belonging to Ja III 308; Ud 69;

-aṅgaṇa one (clear) space Ja II 357;

-āgārika a thief, robber D I 52, 166; A I 154, 295; II 206; III 129; Nidd I 416; Nidd II §304 III A. Sv I 159 (= ekam eva gharaṁ parivāretvā vilumpanaṁ Sv I 159);

-āyana leading to one goal, direct way or “leading to the goal as the one and only way (magga) M I 63; S V 167, 185;

-ārakkha having one protector or guardian D III 269; A V 29sq;

-ālopika = ekāgārika D I 166; A I 295; II 206;

-āsana sitting or living alone M I 437; Snp 718; Dhp 305; Ja V 397; Miln 342; Vism 60 (explained with reference to eating, viz. ekāsane bhojanaṁ ekāsanaṁ, perhaps comparing āsana with asana^02. 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 M I 88; usually in compound ekāhadvīhaṁ one or two days Ja I 255; Dhp-a I 391;

-āhika of or for one day D 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-a I 4; °paññāsa (49) Ja III 220; °saṭṭhi (59) Dhp-a III 412; °pañcasatā (499) Dhp-a II 204. See ūna;

-eka one by one, each, severally, one to each D II 18 (°loma); III 144 (the same), 157; Ja I 222; Dhp-a I 101 (ekekassa no ekekaṁ māsaṁ one month for each of us); II 114; Vv-a 256; Pv-a 42, 43;

-ghana compact, solid, hard Dhp 81;

-cara wandering or living alone, solitary S 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 Ja V 17 (= sūkarapotakā viya commentary);

-doṇikā(-nāvā) a trough-shaped canoe with an outrigger Ja 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 Ja I 315; V 491;

-pala one carat worth (see pala) Vism 339;

-passiveyika is to be read ekapassiveyika (see under apa°);

-pahārena all at once Vism 418; As 333;

-piṭaka knowing one Piṭaka Vism 62;

-puttika having only one son Pj I 237;

-purisika (itthi) (a woman) true to one man Ja I 290;

-pokkhara a sort of drum Ja VI 21, 580 (commentary explains by ek-akkhi-bherī);

-bījin having only one (more) seed, i.e. destined to be reborn only once S V 205; A I 233; IV 380; Nett 189;

-bhattika having one meal a day A I 212; III 216; Ja I 91;

-bhattakinī a woman true to one husband Ja III 63;

-rajja sole sovereignty Dhp 178; Pv-a 74;

-rājā universal king Ja I 47 (of the Sun);

-vāciya a single remark or objection Ja II 353;

-vāraṁ once Ja I 292;

-vārena the same Dhp-a I 10;

-sadisa fully alike or resembling, identical Ja I 291;

-sama equal Ja VI 261;

-sāṭa and sāṭaka having a single vestment, a “one-rober” S I 78 (°ka); Ud 65.

Ekaṁsa^01 (adjective) [eka + aṁsa^01] 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) Vin I 46; II 188 and passim.

Ekaṁsa^02 [eka + aṁsa^01 or better aṁsa^02] “one part or point”, i.e. one-pointedness, definiteness; affirmation, certainty, absoluteness D I 153; A II 46; Snp 427, 1027; Ja III 224 (ekaṁsatthe nipāto for “nūna”); Pj II 414 (°vacana for “taggha”). – Opposite an° Miln 225. – instrumental ekaṁsena as adverb for certain, absolutely, definitely, inevitably D I 122, 161, 162; M I 393; S IV 326; A V 190; Ja I 150; III 224; Pv-a 11.

Ekaṁsika (adjective) [from ekaṁsa^02] certain D I 189, 191; an° uncertain, indefinite D I 191.

Ekaṁsikatā (feminine) [abstract from ekaṁsika] as negative an° indefiniteness Miln 93.

Ekaka (adjective) [eka + ka] single, alone, solitary Vin II 212; Ja I 255; II 234; IV 2. – feminine ekikā Vin IV 229; Ja I 307; III 139.

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 D I 162, A I 8; often in plural ekacce some, a few D I 118; A V 194; Thig 216; Ja II 129; III 126. See also app° under api.

Ekaccika (adjective) [from ekacca] single, not doubled (of cloth, opposed to diguṇa) Ja V 216 (°vasana = eka-paṭṭa-nivattha).

Ekacciya (adjective) = ekacca S I 199; Ja IV 259; accusative as adverb °ṁ once, single Vin I 289 (cf. Vinaya Texts II 212).

Ekajjhaṁ (adverb) [from eka, cf. literary Sanskrit aikadhyaṁ, but BHS ekadhyaṁ Mvu I 304] in the same place, in conjunction, together Miln 144 (karoti), Pj I 167; Pj II 38.

Ekato (adverb) [ablative formation from eka, cf. Sanskrit ekataḥ]

1. on the one side (opposite on the other) Ja III 51; IV 141.

2. together Ja II 415; III 57 (vasanto), 52 (sannipatanti), 391; IV 390; Dhp-a I 18. ekato karoti to put together, to collectVv-a 3. ekato hutvā “coming to one”, agreeing Dhp-a I 102, cf. ekato ahesuṁ Ja I 201.

Ekatta (neuter) [abstract from eka]

1. unity D I 31.

2. loneliness, solitude, separation Snp 718; Thag 49; Miln 162; Ja VI 64; Vv-a 202 (= ekībhāva).

Ekattatā (feminine) [from ekatta] unity, combination, unification, concentration Nett 4, 72 sq, 107f.

Ekadatthu (adverb) [eka-d-atthu, cf. aññadatthu] once, definitely, specially Ja III 105 (= ekaṁsena commentary).

Ekadā (adverb) [from eka] once, at the same time, at one time, once upon a time S I 162; Snp 198; Dhp-a II 41; Miln 213.

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 D I 7 (= ekato dasaṁ uṇṇāmayattharaṇaṁ keci ekato uggata-pupphan ti vadanti Sv I 87); Vin I 192; II 163, 169; A I 181.

2. (figurative) extremely, very much, in frequent combinations; e.g. °kāḷaka A III 406; IV 11; °gata S V 225; A III 326; °dukkha M I 74; S II 173; III 70 (+ sukha); A V 289; °dussīlya Dhp-a III 153; °nibbida A III 83; IV 143; °paripuṇṇa S II 219; V 204; °manāpa S IV 238; °sukha A II 231; III 409; °sukhin Sv I 119 etc.

Ekantarika (adjective) [eka + antarika] with one in between, alternate Ja IV 195, °bhāvena (instrumental adverb) in alternation, alternately Vism 374; ekantarikāya (adverb) with intervals Vism 244.

[BD]: Ekantarika: one-after-the-other

Ekamantaṁ (adverb) [eka + anta, accusative in adverb function, cf. BHS ekamante Mvu I 35] – on one side, apart, aside Vin I 47, 94 = II 272; D I 106; Snp 13 (explained at Pj II 140 as follows: bhāvanapuṁsaka-niddeso, ekokāsaṁ ekapassin ti vuttaṁ hoti, bhummatthe vā upayogavacanaṁ); Snp 580, 1009, 1017; Ja I 291; II 102, 111; Pj II 314, 456. – Also in locative ekamante on one side Dhp-a I 40.

Ekameka (adjective) [eka-m-eka, cf. BHS ekameka Mvu III 358] one by one, each A V 173; Vv 78^02.

Ekavidha (adjective) [eka + vidha] of one kind, single, simple Vism 514; adverb ekavidhā singly, simply Vism 528.

Ekaso (adverb) [Sanskrit ekaśaḥ] singly, one by one Ja III 224 (an°).

Ekākiya (adjective) alone, solitary Thag 541; Miln 398.

Ekādasa (numeral) [Sanskrit ekādasha] eleven Vin I 19. – ordinal number ekādasama the eleventh Snp 111, 113.

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 D III 245; M II 250; A III 289; V 89, 164; Vism 34; Pj II 92, 93; Dhp-a II 103; Vv-a 202; Sv 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 Mvu III 212, 213; Lal 147, 439] – concentrated, attentive, fixed A III 354; Nidd I 478. Usually in compounds with kṛ and bhū (which points however to a form ekoda° with the regular change of a to i in connection with these roots!), as ekodi-karoti to concentrate M I 116; S IV 263; °bhavati to become settled S IV 196; V 144; °bhāva concentration, fixing one’s mind on one point D I 37; III 78, 131; A I 254; III 24; Vism 156 (explained as eko udeti); Dhs 161 (cf. BMPE. 42, note 3); As 169; Nett 89; °bhūta concentrated Snp 975;.

Ejā (feminine) [to iñj, q.v. and see ānejja. There is also a Sanskrit root ej to stir, move] – motion, turbulence, distraction, seduction, craving S IV 64; Snp 791; It 91; Nidd I 91, 353; Dhs 1059 (cf. BMPE 255, n. 5); Vv-a 232. – aneja (adjective) unmoved, undisturbed, calm, passionless S I 27, 141, 159; III 83; IV 64; A II 15; Nidd I 353; Vv-a 107.

Eṭṭha [past participle of ā + iṣ] see pariy°.

Eṭṭhi (feminine) [from eṭṭha, ā + iṣ, cf. Sanskrit eṣṭi] desire, wish, in combination with gaveṭṭhi pariyeṭṭhi etc. Vibh 353 = Vism 23, 29 etc.

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) D II 17; III 143, 156; M II 136; S I 16; Snp 165; °miga the eṇi deer Ja V 416; Pj II 207, 217.

Eṇeyya D III 157; Ja VI 537f., and Eṇeyyaka A I 48; II 122; Ja V 155; Nidd II §604 = eṇi.

Etad (pronoun adjective) [Vedic etad, of pronoun base °e; see Walde, Latin Wtb. 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) A II 17; Snp 274, 430, 822, 1087; Ja I 61, 279; and etaṁ (the usual form) Snp 51, 207, 1036, 1115; Ja II 159; plural etāni Snp 52; Ja II 159. – masculine singular esa Snp 81, 416, 1052; Ja I 279; II 159; Miln 18; Dhp-a I 18; and eso Snp 61, 312, 393; Ja VI 336; plural ete Snp 188, 760; Ja I 223. – feminine singular esā Snp 80, 451; Ja I 307; plural etā Snp 297, 897; Ja II 129. – Oblique cases: genitive dative etassa Ja II 159; feminine etissā Ja III 280; instrumental etena Snp 655; Ja 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 D I 29, 151, 179, 200; II 3; Ja I 215 (opposite tadā); III 82; VI 364 (instead of paccuppanna).

Etādisa (adjective) [etad + disa, of dṛś, cf. Sanskrit etādṛśa] such, such like, of this kind D II 157; Snp 588, 681, 836; Pv I 9^04; IV 1^86 (= edisa yathā-vutta-rūpa Pv-a 243); Pv-a II 71.

Ete Etesaṁ See Eso.

Eti [Pāli eti represents Sanskrit eti as well as ā-eti, i.e. to go and to come (here); with Sanskrit eti cf. Avesta æiti, Greek εἶσι, Latin eo, it; Gothic iddja went, Old-bulgarian iti, Old-Irish etha] – to go, go to, reach; often (= ā + eti) to come back, return Snp 364, 376, 666 (come); Ja VI 365 (return); present participle ento Ja III 433 (accusative suriyaṁ atthaṁ entaṁ the setting sun); imperative 2nd singular ehi only in meaning “come” (see separately), 3rd etu D I 60; 2nd plural etha D I 211; Snp 997; Ja II 129; Dhp-a I 95 (in admission formula “etha bhikkhavo” come ye [and be] bhikkhus! See ehi bhikkhu). – future essati Ja VI 190, 365, and ehiti Ja II 153; 2nd singular ehisi Dhp 236, 369. – past participle ita (q.v.).

Etta (adverb) [= Sanskrit atra, see also ettha] there, here Pv I 5^06 (sic; cf. Pj 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 D I 117 (opposite aparimāṇa), 124; A IV 114; Nidd II §304 III (ettakena na tussati is not satisfied with this much); Vv 79^12 (cf. Vv-a 307); Miln 10, 18 (alaṁ ettakena enough of this much); Dhp-a I 90 (enough, this much), 93, 399 (plural ettakā); II 54 (only one), 174f.; Vv-a 233 (a little), 323. – ettakaṁ kālaṁ a short time (but see also under 2) Ja I 34; Dhp-a II 20.

2. ever so much (and not less), so much, plural so many, ever so many, so and so many, such a lot A III 337; Ja I 207 (plural ettakā), 375 (neuter ettakaṁ); III 80 (the same), 94 (°ṁ dhanaṁ such great wealth); Miln 37 (plural); Dhp-a I 392, 396 (plural feminine ettikā), 397, 398; II 14, 89 (plural), 241 (plural so many); Vv-a 65 (dhanaṁ). – ettakaṁ kālaṁ for some time, such a long time (see also above, under 1) Dhp-a II 62, 81; III 318; Vv-a 330.

Ettato (adverb) [with double suffix for °atra-taḥ] from here, therefore S I 185.

Ettāvatā (adverb) [from etta = ettaka, cf. kittāvatā: kittaka] so far, to that extent, even by this much D I 205, 207; S II 17; Snp 478; Vv 55^06 (cf. Vv-a 248); Pv IV 1^67; Miln 14; Sv I 80; Pj II 4; Pv-a 243.

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; Ja I 223 (opposite ito), V 498; Pv I 1^01; II 104; Dhp-a II 80 (ito vā etto vā here and there); Pv-a 103.

Ettha (adverb) [= Sanskrit atra, cf. etta] here, in this place; also temporal “now”, and modal “in this case, in this matter” D II 12; S V 375; Dhp 174; Snp 61, 171, 424, 441, 502, 1037, and passim.

Edisa (adjective) [Sanskrit īdṛśa] such like, such Vv 37^03; Pv-a 69, 243.

Edisaka = edisa Snp 313.

Edha [Sanskrit edhaḥ, cf. idhma, inddhe; Greek αἶϧος, ἀίϧω, Latin aedes, Old High German eit, Anglo-Saxon ād funeral pile, etc. See idhuma and iṭṭhaka] – fuel, fire etc. Only in adjective negative an° without fuel Ja IV 26.

Edhati [edh, cf. iddhati] to prosper, succeed in, increase S I 217 (sukhaṁ); Snp 298; Dhp 193; Ja I 223; III 151. sukhedhita at Vin III 13 is better read as sukhe ṭhita, as at Ja VI 219.

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; Ja III 395; Nidd II §304 III B. See also naṁ.

Eraka^01 (adjective) [from ereti] driving away, moving Ja IV 20 (°vāta); °vattika a certain kind of torture M I 87 = A I 47 = II 122 = Nidd II §604 = Miln 197.

Eraka^02 (neuter) [from ereti] Typha-grass Ja IV 88. As eragu (?) a kind of grass used for making coverlets Vin I 196; Sv 356.

Eraṇḍa [dialect?] the castor oil plant Nidd II §680 II; Ja II 440. Cf. elaṇḍa.

Erāvaṇa name of Indra’s elephant Snp 379; Vv 4413; Vv-a 15.

Erita [past participle of ereti] moved, shaken, driven Ja IV 424; Vv 39^04, 42^04; Thag 104, Pv II 12^03; Vism 172 (+ samerita), 342 (vāt° moved by the wind). Cf. īrita.

Ereti [= īre (q.v.) causative of īr, Sanskrit īrayati] to move, set into motion, raise (one’s voice) M I 21; Snp 350 (eraya imperative); Thag 209 (eraye); Ja IV 478. – past participle erita (q.v.).

Ela (neuter) [?] salt (?) or water (?) in elambiya (= elambu-ja) born in (salt) water Snp 845 (= ela-saññaka ambumhi jāta); Nidd I 202 (elaṁ vuccati udakaṁ).

Elaṇḍa = eraṇḍa (?) M I 124.

Elambaraka [?] name of a creeping vine Ja VI 536.

Elāluka (Eḷāluka) (neuter) a kind of cucumber (?) Vv 33^29; Ja I 205; V 37; Dhp-a I 278.

Eḷa (neuter) [Sanskrit enas] in eḷamūga deaf and dumb A II 252; III 436; IV 226; Miln 20, 251 (cf. Q.K.M. II 71). A rather strange use and explanation of eḷamūga (with reference to a snake “spitting”) we find at Ja III 347, where it is explained as “eḷa-paggharantena mukhena eḷamūgaṁ” i.e. called eḷamūga because of the saliva (foam°) dripping from its mouth, v.l. elamukha. – Cf. neḷa and aneḷa.

[BD]: there are a number of species of cobras that can project venom from their fangs.

Eḷaka^01 [?] a threshold (see Morris, JPTS 1887, 146) Vin II 149 (°pādaka-pītha, why not “having feet resembling those of a ram”? Cf. Vinaya Texts III 165 “a chair raised on a pedestal”); D I 166; A I 295; II 206. The word and its meaning seems uncertain.

Eḷaka^02 [Sanskrit eḍaka] a ram, a wild goat Snp 309; Vism 500 (in simile); Ja I 166; Pp-a 233 (= urabbha). – feminine eḷakā S II 228, eḷakī Thig 438, eḷikī Ja III 481.

Eḷagala see aneḷa.

Eḷagalā (feminine) [dialect?] the plant Cassia Tora (cf. Sanskrit eḍagaja the ringworm-shrub, Cassia Alata, after Abhidh-r-m), Ja III 222 (= kambojī commentary).

Eḷagga in kāmāmis° at Pv-a 107 is to be read kāmāmise lagga°.

Eva (adverb) [Vedic eva] emphatic part “so, even, just”; very frequent in all contexts and combinations

1. eva Ja 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. Ja 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 Ja I 223; tasmiñ ñeva Ja 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; It 108; Ja II 352, etc. – (2) of such form, beauty or virtue Ja 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”) D I 193 (evaṁ sante this being being so), 195 (the same); Vin II 194 (evaṁ bhante, yes); Ja I 222; Pv II 13^12 evaṁ etaṁ, just so).

2. thus (as follows) M 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) D I 104, 199, 228, 237, 239; in older form evaṁ byā kho (= evam iva kho) Vin II 26; IV 134 = Sv I 27; evam evaṁ “just so” D I 51; Snp 1115; evaṁ kho D I 113; evam pi Snp 1134; evaṁ su D I 104; etc. etc.

-diṭṭhin holding such a view M I 484;

-nāma having that name M I 429.

Esa^01 see etad.

Esa^02 (adjective) = esin Snp 286.

Eso and Esa (pron.),

[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).

Esati [ā + iṣ^01 with confusion of iṣ^01 and iṣ^02, icchati, see also ajjhesati, anvesati, pariyesati] – to seek, search, strive for Snp 592 (esāno present participle medium), 919; Dhp 131.

Esanā (feminine) [from esati] desire, longing, wish D III 216, 270; M I 79; S V 54, 139; A I 93; II 41; V 31; Vv-a 83; Pv-a 98, 163, 265. See also anesanā, isi and pariy°.

Esanī (feminine) [from iṣ] a surgeon’s probe M II 256.

Esabha (–°) a by-form of usabha (q.v.), in compound rathesabha.

Esika (neuter) and Esikā^01 (feminine) [a by-form of isīkā] a pillar, post A IV 106, 109. Frequently in compound °ṭṭhāyin as stable as a pillar D I 14; S III 202, 211, 217; Sv I 105.

Esikā^02 desire, see abbūḷha.

Esin (adjective) [Sanskrit eṣin, of iṣ] seeking, wishing, desiring S II 11 (sambhav°); Ja I 87 (phal°); IV 26 (dukkham°); Pv II 9^28 (gharam); Pv-a 132.

Ehi [imperative of eti] come, come here Snp 165; Ja II 159; VI 367; Dhp-a I 49. In the later language particle of exhortation = Greek ἄγε, Latin age, “come on” Dhp-a II 91; Pv-a 201 (+ tāva = ἄγε δή). ehipassiveka (adjective) [ehi + passive + ika] of the Dhamma, that which invites every man to come to see for himself, open to all, explained at Vism 216 as “ehi, passive imaṁ dhamman ti evaṁ pavattaṁ ehi-passivevidhaṁ arahatī ti”, D II 217; III 5, 227; S I 9; IV 41, 272; V 343; A I 158; II 198. ehibhadantika one who accepts an invitation D I 166; M I 342; II 161; A I 295; II 206. ehi bhikkhu “come bhikkhu!” the oldest formula of admission to the order Vin I 12; III 24; Dhp-a I 87; Ja I 82; feminine ehi bhikkhunī Vin IV 214 plural etha bhikkhavo Dhp-a I 95. ehibhikkhu-pabbajjā initiation into Bhikkhuship Pj II 456. ehibhikkhubhāva state of being invited to join the Saṅgha, admission to the Order Ja I 82, 86; Dhp-a II 32; Pj II 456. ehisāgata-(and svāgata-)vādin a man of courtesy (literal one who habitually says: “come you are welcome”) D I 116; Vin II 11; III 181.

O.

O Initial o in Pāli 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 Pāli; there are only two or three cases where ava, for metrical or other reasons, is introduced. In post-canonical Pāli 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).

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 Nidd I 487 on Snp 966: see anoka; Pj II 573 ibid.; Pj II 547: see below), partly with udaka (as contraction): see below on Dhp 34. Geiger (P.Gram §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) S III 9 = Snp 844 (okam pahāya; oka here is explained at Pj II 547 by rūpa-vatthādi-viññaṇass’okāso); S V 24 = A 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 other wise except by Buddhaghosa’s quotation “okapuṇṇehi cīvarehī ti ettha udakaṁ”. This quotation is taken from Vin I 253, which must be regarded as a corrupt passage cf. remarks of Buddhaghosa (Sp 1106): oghapuṇṇehī ti pi pāṭho. The rest of his interpretation at Dhp-a 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-a II 170). °anoka houseless, homeless, comfortless, renouncing, free from attachment: see separately.

-cara (feminine °carikā Ja VI 416; °cārikā M I 117) living in the house (said of animals), i.e. tame (cf. same etymology of “tame” = Latin domus, domesticus). The passage M I 117, 118 has caused confusion by oka being taken as “water”. But from the context as well as from commentary on Ja VI 416 it is clear that here a tame animal is meant by means of which other wild ones are caught. The passage at M 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 (= ālayaṁjahaṁ Pj II 598; cf. Nidd II §176 with v.l. oghaṁjaha).

Okaḍḍhati [o + kaḍḍhati] to drag away, remove Thig 444. See also ava°.

Okantati (okkant°) [o + kantati, cf. also apakantati] to cut off, cut out, cut away, carve; present okantati M I 129; Pv III 10^02 (= ava° Pv-a 213); gerund okantitvā Ja I 154 (migaṁ o. after carving the deer); Pv-a 192 (piṭṭhi maṁsāni) and okacca Ja IV 210 (Text okkacca, v.l. ukk°; commentary explains by okkantitvā). – past participle avakanta and avakantita.

Okappati [o + kappati] to preface, arrange, make ready, settle on, feel confident, put (trust) in Vin IV 4; Paṭis II 19 (= saddahati ibid. 21); Miln 150, 234; Sv I 243.

Okappanā (feminine) [o + kappanā] fixing one’s mind (on), settling in, putting (trust) in, confidence Dhs 12, 25, 96, 288; Nett 15, 19, 28; Vibh 170.

Okappeti [o + kappeti] to fix one’s mind on, to put one’s trust in M I 11; Miln 234 (okappessati).

Okampeti [o + causative of kamp] to shake, to wag, only in phrase sīsaṁ okampeti to shake one’s head M I 108, 171; S I 118.

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” D II 74 (Text okk°); A IV 16 (Text okk°, v.l. ok°), 65 (the same); Miln 210. Also in causative okasseti to pull out, draw out Thig 116 (vaṭṭiṁ = dīpavaṭṭiṁ ākaḍḍheti Thig-a 117). [mss. often spell okk°].

Okāra [o + kāra from karoti, BHS okāra, e.g. Mvu III 357] only in stock phrase kāmānaṁ ādīnavo okāro saṅkileso D I 110, 148 (= lāmaka-bhāva Sv I 277); M I 115, 379, 405f.; II 145; A IV 186; Nett 42 (v.l. vokāra); Dhp-a 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 D I 34 (ananto okāso); Vism 184 (with disā and pariccheda), 243 (the same); Pv-a 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 passives over into meaning 3, e.g. katokāsa kamma when the k. makes its appearance = when its chance or opportunity arises Pv-a 63; okāsaṁ deti to give one’s appearance, i.e. to let any one see, to be seen by (dative) Pv-a 19.

3. occasion, chance, opportunity, permission, consent, leave A I 253; IV 449; Ja IV 413 (vātassa o. n’atthi the wind has no access); Pj 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 ask a question), e.g. D I 51, 205; M II 142; S IV 57; Vin I 114, 170; Nidd I 487; Pv-a 222. – causative °ṁ karoti Vin II 5, 6, 276; causative II °ṁ kārāpeti Vin I 114, 170. katokāsa given permission (to speak), admitted in audience, granted leave Snp 1031; Vv-a 65 (raññā); anokāsakata without having got permission Vin I 114.

(b) okāsaṁ yācati to ask permission M II 123.

(c) okāsaṁ deti to give permission, to consent, give room Ja II 3; Vv-a 138.

(d) with bhū: anokāsa-bhāva want of opportunity Saddh 15; anokāsa-bhūta not giving (literal becoming) an opportunity Pj II 573. Elliptically for o. detha Yogāv 4 etc.

-ādhigama finding an opportunity D II 214f.; A IV 449;

-kamma giving opportunity or permission Snp page 94 (°kata allowed); Pv IV 1^11 (°ṁ karoti to give permission);

-matta permission Snp page 94;

-loka the visible world (= manussa-loka) Vism 205; Vv-a 29.

Okāsati [ava + kāś] to be visible; causative okāseti to make visible, let appear, show S IV 290.

Okiṇṇa [past participle of okirati; BHS avakīrṇa Divy 282; Jm 31^92] strewn over, beset by, covered with, full of Ja V 74, 370; Pv-a 86, 189 (= otata of Pv III 3^03).

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) Vin III 107 = S II 260 (in play of words with avakirati 1). Buddhaghosa’s allegorical explained at Sp 511 puts okilinī = kilinnasarīrā, okiriṇī = aṅgāraparikiṇṇa. Cf. kirāta.

Okirati [o + kirati]

1. to pour down on, pour out over M I 79; preterit okiri Vin III 107 = S II 260; Pv II 3^08; Pv-a 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).

Okilinī see okiraṇa.

Okoṭimaka (adjective) [o + koṭi + mant + ka. Ava in BHS, in formula durvarṇa durdarśana avakoṭimaka Avś I 280. Kern (note on above passage) problematically refers it to Sanskrit avakūṭara = vairūpya (Pāṇini V 2, 30). The commentary on S I 237 explains by mahodara (fat-bellied) as well as lakuṇṭaka (dwarf); Pp-a 227 explains by lakuṇṭaka only] – literally “having the top lowered”, with the head squashed in or down, i.e. of compressed and bulging out stature; misshapen, deformed, of ugly shape (Mrs. Rh.D. translates hunchback at S I 94 (K.S. I 118), pot-bellied at S I 237; Warren, Buddhism in Translations page 426 translates decrepit). It occurs only in one stock phrase, viz. dubbaṇṇa dud-das(s)ika okoṭimaka “of bad complexion, of ugly appearance and dwarfed” at Vin II 90 = S I 94 = A I 107 = II 85 = III 285f. = Pp 51. The same also at M III 169; S I 237; II 279; Ud 76.

Okkanta [past participle of okkamati] coming on, approaching, taking place D II 12; Miln 299 (middhe okkante). See also avakkanta S II 174; III 46.

Okkanti (feminine) [from okkamati] entry (literal descent), appearance, coming to be. Usually in stock phrase jāṭi sañjāti o. nibbatti M III 249; S II 3; III 225; Nidd II §257; Pp-a 184. Also in gabbh° entry into the womb Sv 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”).

Okkandika [kand or kram?] at Ja II 448 is doubtful, v.l. 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.

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 Pāli niddā okkami sleep fell upon him, Vin I 15; niddaṁ okkami he fell on sleep, asleep, Dhp-a I 9; Pv-a 47. At It 76 we hear that a dullness developed (dubbaṇṇiyaṁ okkami) on the body of a god, he lost his radiance. At D II 12; M III 119 a god, on his rebirth, entered his new mother’s womb (kucchiṁ okkami). At D II 63 occurs the question “if consciousness were not to develop in the womb?” (viññāṇaṁ na okkamissatha) S V 283 “abiding in the sense of bliss” (sukha-saññaṁ okkamitvā). See also Pp 13 = 28 (niyāma okk°, “he enters on the Path”). causative okkāmeti to make enter, to bring to S IV 312 (saggaṁ). – past participle okkanta. See also avakkamati.

Okkamana (neuter) [from okkamati] entering into, approaching, reaching M III 6; A III 108 (entering the path); also in phrase Nibbānassa okkamanāya A IV 111f., cf. 230f.

Okkala see ukkala.

Okkassa see okassati.

Okkhāyati [ava + khāyati, corresponds to Sanskrit kṣeti from kśi to lie] to lie low, to be restrained (in this sense evidently confused with avakkhipati) S IV 144f. (cakkhuṁ etc. okkhāyati).

Okkhāyika (adjective) [from ava + khāyin from kṣi, cf. avakkhāyati; Kern, Toev. sub voce suggests relation to BHS avakhāta of khan, and compares Lal 319] – low-lying, deep, remote, only in one phrase, viz. udaka-tārakā gambhīragatā okkhāyikā M I 80, 245.

Okkhita [past participle of ava + ukkhati, Sanskrit avokṣita, from ukṣ to sprinkle] – besprinkled, bestrewn with (–°) Thig 145 (candan° = candanānulitta Thig-a 137); Ja V 72 (so in v.l. 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” Sn 63, 411, 972; Nidd I 498; Nidd II §177; Pv IV 3^44 (v.l. ukkh°); Vv-a 6. – For further use and meaning, see avakkhitta.

Okkhipati [ava + khipati; Sanskrit avakṣipati] to throw down or out, cast down, drop; figurative usually applied to the eyes = cast down, hence transferred to the other senses and used in meaning “keep under, restrain, to have control over” (cf. also avakkhāyati); preterit °khipi A IV 264 (indriyāni); gerund °khipitvā Vin IV 18 (the same). – past participle avakkhitta and okkhitta (q.v.).

Ogacchati [ava + gacchati] to go down, sink down, recede; of sun and moon: to set D I 240 (opposite uggacchati); A IV 101 (udakāni og.). See also ava°.

Ogaṇa (adjective) [Vedic ogaṇa with dialect o for ava] separated from the troop or crowd, standing alone, Vin I 80; Ja IV 432 = (gaṇaṁ ohīna commentary).

Ogadha (–°) (adjective) [Sanskrit avagāḍha; Pāli form with shortened a, from ava + gāh, see gādha^01 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 S I 186.

Ogamana (neuter) [o + gam + ana; Sanskrit avagamana. That word is rather more than a thousand years later than the Pāli one. It would be ridiculous were one to suppose that the Pāli could be derived from the Sanskrit. On the other hand the Sanskrit cannot be derived from the Pāli for it was formed at a time and place when and where Pāli was unknown, just as the Pāli was formed at a time and place when and where Sanskrit was unknown. The two words are quite independent. They have no connection with one another except that they are examples of a rule of word-formation common to the two languages] – going down, setting (of sun and moon), always in contrast to uggamana (rising, therefore frequent v.l. ogg° D I 10, 68; Sv I 95 (= atthaṅgamana); Vv-a 326.

Ogahana (neuter) [o + gahana from gāhati; Sanskrit avagāhana; concerning shortening of ā cf. avagadha] – submersion, ducking, bathing; figurative for bathing-place Snp 214 (= manussānaṁ nahāna-tittha Pj II 265). See also avagāhana.

Ogādha^01 (adjective) [Sanskrit avagāḍha; ava + gādha^02] immersed, entered; firm, firmly footed or grounded in (–°), spelt ogāḷha Miln 1 (abhidhamma-vinay°). Cf. BHS avagādhaśrāddha of deep faith Divy 268. Cf. pariyogāḷha.

Ogādha^02 (neuter) [ava + gādha^02] a firm place, firm ground, only in compound ogādhappatta having gained a sure footing A III 297f.

Ogāha [from o + gah] diving into; only in compound pariy°.

Ogāhati (ogāheti) [Sanskrit avagāhate; ava + gāhati] to plunge or enter into, to be absorbed in (with accusative or locative). Pv II 12^11; Vv 6^01 (= anupavisati Vv-a 42), 39^02 (sālavanaṁ o. = pavisati Vv-a 177). ogāheti Pv-a 155 (pokkharaṇiṁ); gerund ogāhetvā M III 175 (Text ogah°; v.l. ogāhitvā); Pv-a 287 (lokanāthassa sāsanaṁ, v.l. °itvā). See also ava°.

Ogāhana (neuter) [from ogāhati] plunging into (–°) Pv-a 158.

Ogilati [o + gilati] to swallow down (opposite uggilati) M. I 393 (infinitive ogilituṁ) Miln 5 (the same).

Oguṇṭhita [past participle of oguṇṭheti, cf. BHS avaguṇṭhita, e.g. Jm 30] covered or dressed (with) Vin II 207; Pv-a 86 (v.l. okuṇṭhita).

Oguṇṭheti [o + guṇṭheti] to cover, veil over, hide S IV 122 (gerund oguṇṭhitvā sīsaṁ, perhaps better read as oguṇṭhitā; v.l. okuṇṭhitū). – past participle oguṇṭhita (q.v.).

Ogumpheti [ava + denominative of gumpha garland] to string together, wind round, adorn with wreaths, cover, dress Vin I 194 (passive ogumphiyanti; vv.ll. ogumbhiyanti, ogubbiy°, ogummīy°, okumpiy°); II 142 (ogumphetvā).

Oggata [past participle of avagacchati: spelling gg on account of contrast with uggata, cf. avagamana. Müller P.Gram. 43 unwarrantedly puts oggata = apagata] – gone down, set (of the sun) Vin IV 55 (oggate suriye = atthaṅgate s.), 268 (the same = rattandhakāre); Thag 477 (anoggatasmiṁ suriyasmiṁ).

Ogha [Vedic ogha and augha; BHS ogha, e.g. Divy 95 caturogh’ottīrṇa, Jm 215 mahaugha. Etymology uncertain].

1. (rare in the old texts) a flood of water Vv-a 48 (udak’ogha); usually as mahogha a great flood Dhp 47; Vism 512; Vv-a 110; Dhp-a II 274 = Thig-a 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 ascribed all, or nearly all, the mental and moral qualifications of the Arahant. For details see Snp 173, 219, 471, 495, 1059, 1064, 1070, 1082; A II 200f. Less often we have details of what the flood consists of. Thus kāmogha the fl. of lusts A III 69 (cf. Dhs 1095, where o. is one of the many names of taṇhā, craving, thirst). In the popular old riddle at S I 3 and Thag 15, 633 (included also in Dhp. 370) the “flood” is 15 states of mind (the 5 bonds which impede a man on his entrance upon the Aryan Path, the 5 which impede him in his progress towards the end of the Path, and 5 other bonds: lust, ill-temper, stupidity, conceit, and vain speculation). Five Oghas referred to at S I 126 are possibly these last. Snp 945 says that the flood is gedha greed, and the avijjogha of Pp 21 may perhaps belong here. As means of crossing the flood we have the Path S I 193 (°assa nittharaṇatthaṁ); IV 257; V 59; It III (°assa nittharanatthāya); faith S I 214 = Snp 184 = Miln 36; mindfullness S V 168, 186; the island Dhp 25; and the dyke Thag 7 = Snp 4 (cf. D 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 4 Oghas identical with the 4 āsavas (mental Intoxicants). See D III 230, 276; S IV 175, 257; V 59, 292, 309; Nidd I 57, 159; Nidd II §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 4 oghas, and of these only as a name or phase of the 4 āsavas. So the Abhidhamma books (Dhs 1151; Vibh 25f., 43, 65, 77, 129; Cpd 171). The Nett 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 4 āsavas; and they extend the old simile in other ways. Dhammapāla of Kāñcipura twice uses the word in the sense of flood of water (Vv-a 48, 110, see above 1).

-ātiga one who has overcome the flood Snp 1096 (cf. Nidd II §180);

-tiṇṇa the same S I 3, 142; Snp 178, 823, 1082, 1101, 1145; Dhp 370 (= cattāro oghe tiṇṇa Dhp-a IV 109); Vv 64^28 (= catunnaṁ oghānaṁ saṁsāra-mahoghassa taritattā o. Vv-a 284); 827; Nidd I 159; Nidd II §179.

Oghana (neuter) watering, flooding (?) M I 306 (v.l. ogha).

Oghaniya (adjective) [from ogha(na)] that which can be engulfed by floods (metaphysical) Dhs 584 (cf. BMPE 385, note 1); Vibh 12, 25 and passim; As 49.

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 Ud 66). – Thus also in BHS as avacaraka one who furnishes information Divy 127; an adaptation from the Pāli. – Vin III 47, 52; M I 129 = 189 (corā ocarakā, for carā?); S I 79 (purisā carā (v.l. corā) ocarakā (okacarā v.l.) janapadaṁ ocaritvā etc.; cf. K.S. I 106 note 1) = Ud 66 (reads corā o.).

Ocarati [o + carati] to be after something, to go into, to search, reconnoitre, investigate, pry Vin III 52 (gerund °itvā); M I 502 (ocarati); S I 79 (°itvā: so read for Text ocaritā; commentary explains by vīmaṁsitvā taṁ taṁ pavattiṁ ñatvā). past participle ociṇṇa.

Ociṇṇa [past participle of ocarati] gone into, investigated, scouted, explored S I 79 = Ud 66 (reads otiṇṇa).

Ocita [o + cita, past participle of ocināti^01] gathered, picked off Ja III 22; IV 135, 156; Saddh 387.

Ocināti (ocinati)]

1. [= Sanskrit avacinoti, ava + ci^01] to gather, pluck, pick off Dhp-a I 366; also in past participle ocita.

2. [= Sanskrit avacinoti or °ciketi ava + ci^02, cf. apacināti^02] – to disregard, disrespect, treat with contempt; present ocināyati (for ocināti metri causā) Ja VI 4 (= avajānāti commentary).

Ocīraka see odīraka.

Occhindati [o + chindati] to cut off, sever Ja II 388 (maggaṁ occhindati and occhindamāna to bar the way; v.l. ochijjati), 404.

Ojavant (adjective) [from ojā; Vedic ojasvant in different meaning: powerful] possessing strengthening qualities, giving strength M I 480; S I 212 (so read for ovajaṁ; phrase ojavaṁ asecanakaṁ of Nibbāna, translated “elixir”); Thig 196 (the same = ojavantaṁ Thig-a 168); A III 260 (an° of food, i.e. not nourishing Dhp-a I 106).

Ojavantatā (feminine) [abstract from ajavant] richness in sap, strength giving (nourishing) quality Ja I 68 (of milk).

Ojahāti [o + jahati] to give up, leave, leave behind, renounce, gerund ohāya D I 115 (ñāti-saṅghaṁ and hirañña-suvaṇṇaṁ); M II 166 (the same); Ja V 340 (= chaḍḍetvā commentary); Pv-a 93 (maṁ). passive avahīyati and ohīyati, past participle ohīna (q.v.). – See also ohanati.

Ojā (feminine) [Vedic ojas neuter, also BHS oja neuter Divy 105; from °aug to increase, as in Latin auges, augustus and auxilium, Gothic aukan (augment), Anglo-Saxon eacian; cf. also Greek ἆέξϖ, Sanskrit ukṣati and vakṣana increase] strength, but only in meaning of strength-giving, nutritive essence (applied to food) M I 245; S II 87; V 162 (dhamm’); A III 396; Ja I 68; Dhs 646, 740, 875; Miln 156; Dhp-a II 154 (paṭhav°). See also definition at Vism 450 (referring to kabaliṅkāro āhāra. The compound form is oja, e.g. ojadāna Ja V 243; ojaṭṭhamaka (rūpa) Vism 341.

Ojināti [Sanskrit avajayati, ava + ji] to conquer, vanquish, subdue Ja VI 222 (ojināmase).

Oñāta [past participle o + jānāti, see also avañāta] despised Miln 191, 229, 288.

Oṭṭha^01 [Vedic oṣṭha, idg. °o (u) s; Avesta aosta lip; Latin os mouth = Sanskrit āh. Anglo-Saxon or margin] – the lip A IV 131; Snp 608; Ja II 264; III 26 (adhar° and uttar° lower and upper lip), 278; V 156; Dhp-a I 212; III 163; IV 1; Vv-a 11; Pv-a 260. Cf. bimboṭṭha.

Oṭṭha^02 [Vedic uṣṭra, feminine uṣṭrī, buffalo = Old High German Anglo-Saxon ur, Latin urus bison, aurochs. In Classical Sanskrit it means a camel]. It is mentioned in two lists of domestic animals, Vin III 52; Miln 32. At Ja III 385 a story is told of an oṭṭhī-vyādhi who fought gallantly in the wars, and was afterwards used to drag a dung-cart Morris, JPTS 1887, 150 suggests elephant.

Oṭṭhubhati [cf. Sanskrit avaṣṭhīvati] to spit out M I 79, 127.

Oḍḍita [past participle of oḍḍeti] thrown out, laid (of a snare) Ja I 183; II 443; V 341; Thig-a 243.

Oḍḍeti [for uḍḍeti (?). See further under uḍḍeti] to throw out (a net), to lay snares A I 33 = Ja II 37, 153; III 184 and passim; Thig-a 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. Sanskrit sahoḍha Manu IX 270).

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 A II 86 = Pp 52 (= nīca lāmaka Pp-a 229); Pv IV 6^06; Miln 387; Sv I 45; Pv-a 29.

Oṇamati [o + namati] (instrumental) to incline, bend down to, bow to (dative) Miln 220, 234 (oṇamati and oṇamissati), 400; Sv I 112. causative oṇāmeti M II 137 (kāyaṁ). – past participle oṇata and causative oṇamita.

Oṇamana (neuter) [from oṇamati] bending down, inclining, bowing down to Miln 234.

Oṇamita [past participle of oṇameti, causative of nam] having bowed down, bowing down Miln 234.

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 Vin III 47, 53 (= āhaṭaṁ bhaṇḍaṁ gopento).

Oṇīta see onīta.

Oṇojana (neuter) [from oṇojeti, Sanskrit avanejana] washing off, cleaning, washing one’s hands Vin II 31 (Buddhaghosa refers it to figurative meaning onojeti^02 by explaining as “vissajjana” gift, presentation).

Oṇojeti (with vowel assimilation o < e for oṇejeti = ava + nejeti, Sanskrit °nejayati from nij. Kern, Toev. II 138, complementary to remarks sub voce on page 5 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) Vin I 39; IV 156; A IV 210 = 214 (oṇojesi preterit); Miln 236.

Otata [o + tata, past participle of tan] stretched over, covered, spread over with; Dhp 162 (v.l. otthata); Miln 307 (+ vitata); Dhp-a III 153 (= pariyonandhitvā ṭhita). See also avatata and sam-otata.

Otaraṇa (adjective) [from otarati] going down, descending Nett 1, 2, 4, 107.

Otarati [o + tarati] to descend, to go down to (with accusative), to betake oneself to. present participle otaranto Vin II 221. – preterit otari Pj II 486 (for avaṁsari); Dhp-a I 19 (caṅkamanaṁ); Pv-a 47 (nāvāya mahāsamuddaṁ), 75. – infinitive otarituṁ Pp 65, 75 (saṅgamaṁ). – gerund otaritvā Pv-a 94 (pāsādā from the palace), 140 (devalokato). – causative II otarāpeti to cause to descend, to bring down to Ja VI 345. – past participle otiṇṇa. – causative I otāreti. Opposite uttarati.

Otallaka (adjective) [of uncertain etymology perhaps °avatāryaka from ava + tṛ, or from uttāḷa?] clothed in rags, poor, indigent Ja IV 380 (= lāmaka olamba-vilamba-nantakadharo commentary).

Otāpaka (adjective) [from otāpeti] drying or dried (in the sun), with reference to food Pj II 35 (parivāsika-bhattaṁ bhuñjati hatthotāpakaṁ khādati).

Otāpeti [o + tāpeti] to dry in the sun Vin II 113; IV 281; Miln 371 (kummo udakato nikkhamitvā kāyaṁ o. figurative applied to mānasa).

Otāra [from otarati, BHS avatāra. The Sanskrit avatāra is centuries later and means “incarnation” ]

1. descent to, i.e. approach to, access, figurative chance, opportunity otāraṁ labhati. Only in the Māra myth. He, the tempter, “gets his chance” to tempt the Buddha or the disciples, M I 334; S I 122; IV 178, 185; Dhp-a III 121. (avatāraṁ labhati, Divy 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-a III 21. Otārāpekkha, watching for a chance, S I 122. At one passage, A 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-a III 21, and otāraṁ labhati to get a chance S I 122; IV 178, 185; M I 334; Dhp-a III 21 (gloss okāra and okāsa); cf. avatāraṁ labhati Divy 144, 145 etc.

2. access, figurative inclination to, being at home with, approach, familiarity (cf. otiṇṇa and avacara adjective) A III 67, 259.

3. (influenced by ocarati and ociṇṇa) being after something, spying, finding out; hence: fault, blame, defect, flaw Snp 446 (= randha vivara Pj II 393); also in phrase otārāpekkha spying faults S I 122 (which may be taken to meaning 1, but meaning 3 is accredited by BHS avatāraprekṣin Divy 322), Mrs. Rh.D. translates the latter passage by “watching for access”.

Otāreti [causative of otarati] to cause to come down, to bring down, take down Ja I 426; IV 402; Nett 21, 22; Dhp-a II 81.

Otiṇṇa [past participle of otarati; the form ava° only found in poetry as –° e.g. issāvatiṇṇa Ja V 98; dukkha°, soka° etc. see below 2]

1. (medium) gone down, descended Pv-a 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 M I 460 = A II 123 (dukkh’otiṇṇa) = It 89 (as v.l.; Text has dukkhābhikiṇṇa, which is either gloss or wrong reading for dukkhāvatiṇṇa); M II 10; S I 123 (sokāva°), 137 (the same); Snp 306 (icchāvatiṇṇa affected with desire), 939 (sallena otiṇṇo = pierced by an arrow, explained by Nidd I 414 as “sallena viddho phuṭṭho”); Ja V 98 (issāva° = issāya otiṇṇa commentary).

3. (in special sense) affected with love, enamoured, clinging to, fallen in love with Vin III 128 (= sāratto apekkhavā paṭibaddha-citto); A III 67, 259 (°citta); Pj II 322 (the same). – Note: otiṇṇa at S V 162 should with v.l. be deleted. See also avatiṇṇa.

Ottappa (neuter) [from tappati^01 + ud, would correspond to a Sanskrit form °auttapya from ut-tapya to be regretted, tormented by remorse. The BHS form is a wrong adaptation of the Pāli form, taking o° for apa°, viz. apatrapya Mvu III 53 and apatrapā Mvu I I 463. Müller P.Gram. and Fausbøll, Sutta Nipāta Index were both misled by the BHS form, as also recently Kern, Toev. sub voce] – shrinking back from doing wrong, remorse. See on term and its distinction from hiri (shame) BMPE 18, note 1, also As 124, 126; Vism 8, 9 and the definition at Pj II 181. Ottappa generally goes with hiri as one of the 7 noble treasures (see ariya-dhanā). Hiri-ottappa It 36; Ja I 129; hirottappa at M I 271; S II 220; V 1; A II 78; IV 99, 151; V 214; It 34; Ja I 127, 206; Vv-a 23. See also hiri. – Further passages: D III 212; M I 356; S II 196, 206, 208; V 89; A I 50, 83, 95; III 4f., 352; IV 11; V 123f.; Pp 71; Dhs 147, 277; Nett 39. – anottappa (neuter) lack of conscience, unscrupulousness, disregard of morality A I 50, 83, 95; III 421; V 146, 214; Vibh 341, 359, 370, 391; as adjective It 34 (ahirika + ano.).

-gāravatā respect for conscience, A III 331; IV 29;

-dhana the treasure of (moral) self-control D III 163, 251, 282; Vv-a 113;

-bala the power of a (good) conscience D III 253; Paṭis II 169, 176; Dhs 31, 102 (translation power of the fear of blame).

Ottappati [ut + tappati^01] to feel a sense of guilt, to be conscious or afraid of evil S I 154; Paṭis II 169, 176; Pp 20, 21; Dhs 31; Miln 171.

Ottappin and Ottāpin (adjective) [from ottappa] afraid of wrong, conscientious, scrupulous

(a) ottappin D III 252, 282; It 28, 119.

(b) ottāpin M I 43f.; S II 159f., 196, 207; IV 243f.; A II 13f.; III 3f., 112; IV 1f.; V 123, 146. Anottappin bold, reckless, unscrupulous Pp 20 (+ ahirika). anottāpin at S II 159f., 195, 206; IV 240f.; Snp 133 (ahirika + ano).

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) Saddh 246 (–°).

Otthata = Otthaṭa, v.l. at Dhp 162 for otata.

Ottharaka (neuter) [from of tharati] a kind of strainer, a filter Vin II 119.

Ottharaṇa (neuter) [from ottharati] spreading over, veiling Miln 299 (mahik°).

Ottharati [o + tharati, Sanskrit root stṛ] to spread over, spread out, cover Miln 121 (opposite paṭikkamati, of water). See also avattharati.

Odaka (neuter) [compounds form of udaka] water; absolute only at Ja III 282. – an° without water, dried up Thig 265 (= udaka-bhasta Thig-a 212). Cf. combination sītodaka, e.g. M I 376. See udaka.

-antika

1. neighbourhood of the water, a place near the water (see antika 1) Khp VIII 1, 3 (gambhīre odakantike, which Childers, Khp. tr. page 30, interprets “a deep pit”; see also Pj I 217f.).

2. “water at the end”, i.e. final ablution (see antika 2), in special sense the ablution following upon the sexual act Vin III 21; cf. odakantikatā (feminine abstract) final ablution, cleansing J II 126.

Odagya (neuter) [derivation from udagga] exultation, elation Nidd I 3 = Nidd II §446 = Dhs 9, 86, 285, 373; As 143 (= udaggasabhāva a “topmost” condition).

[BD]: tip-top

Odana (masculine and neuter) [Sanskrit odana, to Indo-Germanic °ud, from which also udaka, q.v. for full etymology] – boiled (milk-)rice, gruel Vin II 214 (masculine); D I 76, 105; S I 82 (nāḷik°); Dhp-a IV 17 (the same); A III 49; IV 231; Snp 18; Ja III 425 (til° m.); Dhs 646, 740, 875; Pv-a 73; Vv-a 98; Saddh 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 M I 247.

Odanika [from odana] a cook Ja III 49.

Odaniya (adjective) [from odana, cf. Sanskrit odanika] belonging to rice-gruel, made of rice-gruel Vin III 59 (°ghara a rice-kitchen); Vv-a 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 10 kinds of wives (and women in general) at Vin III 140 (explained by udakapattaṁ āmasitvā vāseti) = Vv-a 73.

Odapattiyā at Cp II 4, 8 = last.

Odarika and Odariya (adjective) [from udara] living for one’s belly, voracious, gluttonous Miln 357; Ja VI 208 (°ya); Thag 101.

Odarikatta (neuter) [from odarika] stomach-filling M I 461; Vism 71.

Odahati [o + dahati, from dhā]

1. to put down, to put in, supply M I 117 (okacaraṁ, see under oka); II 216 (agadaṅgāraṁ vaṇa-mukhe odaheyya); Thag 774 (migavo pāsaṁ odahi the hunter set a snare; Morris, JPTS 1884, 76 suggests change of reading to oḍḍayi, hardly justified); Ja 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 D I 230; Dāṭh V 68. – past participle ohita.

Odahana (neuter) [from odahati]

1. putting down, applying, application M II 216; heaping up, storing Dhp-a III 118.

2. putting in, figurative, attention, devotion Nett 29.

Odāta (adjective) [derivation unknown. The Sanskrit is avadāta, ava + dāta, past participle of hypothetical dā^04 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 D II 18 (uṇṇā, of the Buddha); III 268; A III 239; IV 94, 263, 306, 349; V 62; Dhs 617 = (in enumeration of colours); Sv I 219; Vv-a 111. See also ava°.

-kasiṇa meditation on the white (colour) Vism 174;

-vaṇṇa of white colour, white M II 14; Dhs 247;

-vattha a white dress; adjective wearing a white dress, dressed in white D I 7, 76, 104; Ja III 425 (+ alla-kāsa);

-vasana dressed in white (of householders or laymen as opposed to the yellow dress of the bhikkhus) D I 211; III 118, 124f., 210; M I 491, II 23; A I 73; III 384; IV 217 [cf. BHS avadāta-vasana Divy 160].

Odātaka (adjective) [from odāta] white, clean, dressed in white S II 284 (v.l. odāta); Thag 965 (dhaja).

Odissa (adverb) [gerund of o + disati = Sanskrit 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) Ja I 82; II 146; Vv-a 97. See also anodissaka and odhiso.

Odīraka in odīrakajāta S IV 193 should with v.l. be read ocīraka [= ava + cīra + ka] “with its bark off”, stripped of its bark.

Odumbara (adjective) [from udumbara] belonging to the Udumbara tree Vv 50^16; cf. Vv-a 213.

Odhasta [Sanskrit avadhvasta, past participle of ava + dhvaṁsati: see dhaṁsati] fallen down, scattered M I 124 = S IV 176 (°patoda; S reads odhasata but has v.l. odhasta).

Odhānīya (neuter) [from avadhāna, ava + dhā, cf. Greek ἀποϧήκη, see odahati] – a place for putting something down or into, a receptacle Vin I 204 (salāk°, vy.ll. on page 381 as follows: sālākāṭṭhāniya (Sinhalese ms), salākātaniya (B ms), salākadhāraya (Sinhalese ms); salākodhāniyan (v.l. salākaṭṭhāniyan) ti yattha salākaṁ odahanti taṁ Sp V 1091) – Cf. samodhāneti.

Odhi [from odahati, Sanskrit avadhi, from ava + dhā] putting down, fixing, i.e. boundary, limit, extent Dhp-a II 80 (jaṇṇu-mattena odhinā to the extent of the knee, i.e. knee deep); IV 204 (the same). – odhiso (adverb) limited, specifically Vibh 246; Nett 12; Vism 309. Opposite anodhi M III 219 (°jina), also in anodhiso (adverb) unlimited, universal, general Paṭis II 130, cf. anodissaka (odissaka); also as anodhikatvā without limit or distinction, absolutely Kv 208, and odhisodhiso “piecemeal” Kv 103 (cf. PtsC. 762, 1271).

-suṅka “extent of toll”, stake Ja VI 279 (= suṅkakoṭṭhāsaṁ commentary).

Odhika (adjective) [from odhi] “according to limit”, i.e. all kinds of, various, in phrase yathodhikāni kāmāni Snp 60, cf. Nidd II §526; Ja V 392 (the same).

Odhunāti [o + dhunāti] to shake off M I 229; S III 155; A III 365 (+ niddhunāti); Pv IV 3^54 (vv.ll. ophun°, otu°) = Pv-a 256; Sp VI 1207 (in explanation of ogumphetvā); Miln 399 (+ vidhunāti).

Onaddha [past participle of onandhati] bound, tied; put over, covered Vin II 150, 270f. (°mañca, °pīṭha); M II 64; Dhp 146 (andhakārena); Saddh 182. See also onayhati.

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 Vin II 150 (infinitive onandhituṁ); Miln 261.

Onamaka (adjective) [from onamati] bending down, stooping Dhp-a II 136 (an°).

Onamati [o + namati] to bend down (instrumental), stoop D II 17 (anonamanto present participle not bending); III 143 (the same); Vv 39^03 (onamitvā gerund). – past participle oṇata.

Onamana (neuter) [abstract from onamati] in compounds with °unnamana lowering and raising bending down and up Dhp-a I 17.

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 D I 246 (spelt onaha); Miln 300; Dhs 1157 (= megho viya ākāsaṁ kāyaṁ onayhati).

Onīta [in form = Sanskrit avanīta, but semantically = apanīta. Thus also BHS apanīta, past participle of apa + nī, see apaneti] – 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 explained 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” 66^24 and cf. apa-nīta-pātra at Mvu III 142. The expression is always combined with bhuttāvin “having eaten” and occurs very frequently, e.g. at Vin II 147: D I 109 (= Sv I 277, q.v. for the 2 explanations mentioned above) M II 50, 93; S V 384; A II 63; Snp page 111 (= pattato onītapāṇi, apanītahattha Pj II 456); Vv-a 118; Pv-a 278.

Oneti probably for apaneti, see apaneti and past participle onīta.

Onojeti see oṇojeti.

Opakkamika (adjective) [from upakkama] characterising a sensation of pain: attacking suddenly, spasmodic, acute; always in connection with ābādha or vedanā M I 92, 241; S IV 230 = A II 87 = III 131 = V 110 = Nidd II §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 A I 188 (°ṁ karoti to deprive of one’s wings or strength; so read for Text opapakkhiṁ karoti).

Opaguyha see opavayha.

Opatati [o + pat] to fall or fly down (on), to fall over (with accusative) Ja II 228 (lokāmisaṁ °anto); VI 561 (°itvā gerund); Miln 368, 396. – past participle opatita.

Opatita [past participle of opatati] falling (down) Pv-a 29 (udaka; v.l. ovuḷhita, opalahita; context reads at Pv-a 29 mahāsobbhehi opatitena udakena, but the same passage at Pj I 213 reads mahāsobbha-sannipātehi).

Opatta (adjective) [o + patta, Sanskrit ava + pat] with leaves fallen off, leafless (of trees) Ja III 495 (opatta = avapatta nippatta patita-patta commentary).

Opadhika (adjective) [from upadhi. BHS after the Pāli, aupadhika Divy 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 Vv-a 154 as “atta-bhāva-janaka paṭisandhi-pavatti-vipāka-dāyaka”. – S I 233 = A IV 292 = Vv 34^21; It 20 (v.l. osadhika), 78.

Opanayika (adjective) [from upaneti, upa + nī] leading to (Nibbāna) S IV 41f., 272, 339; V 343; A I 158; II 198; D III 5; Vism 217.

Opapakkhi in phrase °ṁ karoti at A I 188 read opakkhiṁ karoti to deprive of one’s wings, to render powerless.

Opapaccayika (adjective) [= opapātika] having the characteristic of being born without parents, as deva Nett 28 (upādāna).

Opapātika (adjective) [from upapatti; the BHS form is a curious distortion of the Pāli form, viz. aupapāduka Avś II 89; Divy 300, 627, 649] – arisen or reborn without visible cause (i.e. without parents), spontaneous rebirth (PtsC. 2832), apparitional rebirth (Cpd. 1654, q.v.) D I 27, 55, 156; III 132, 230 (°yoni), 265; M I 34, 73, 287, 401f., 436 sq, 465f.; II 52; III 22, 80, 247; S III 206, 240f., 246f.; IV 348; V 346, 357f., 406; A I 232, 245, 269; II 5, 89, 186; IV 12, 226, 399, 423f.; V 265f., 286f., 343f.; Pp 16, 62, 63; Vibh 412f.; Miln 267; Vism 552f., 559; Sv I 165, 313. The commentary on M I 34 explains by “sesa-yoni-paṭikkhepa-vacanaṁ etaṁ”. See also Pp-a 198.

Opapātin (adjective) = opapātika, in phrase opapātiyā (for opapātiniyā?) iddhiyā at S V 282 (so read for Text opapāti ha?) is doubtful reading and perhaps best to be omitted altogether.

Opama at Ja I 89 and Saddh 93 (anopama) stands for ūpama, which metri causā for upama.

Opamma (neuter) [from upama; cf. Sanskrit aupamya] likeness, simile, comparison, metaphor M I 378; Vin V 164; Miln 1, 70, 330; Vism 117, 622; Thig-a 290.

Oparajja vice-royalty is v.l. for uparajja. Thus at M II 76; A III 154.

Opavayha (adjective/noun) [from upavayha, gerund of upavahati] fit for riding, suitable as conveyance, state elephant (of the elephant of the king) S V 351 = Nett 136 (v.l. opaguyha; commentary explains by ārohana-yogga); Ja II 20 (v.l. opavuyha); IV 91 (v.l. °guyha); VI 488 (Text opavuyha, v.l. opaguyha; gajuttama opavayha = rāja-vāhana commentary); Sv I 147 (ārohanayogga opavuyha, v.l. °guyha); Vv-a 316 (Text opaguyha to be corrected to °vayha).

Opasamika (adjective) [from upa + sama + ika; cf. BHS aupaśamika Avś II 107; Mvu II 41] – leading to quiet, allaying, quieting; especially of Dhamma D III 264f.; A II 132.

Opasāyika (adjective) [from upasaya, upa + śī] being near at hand or at one’s bidding (?) M I 328.

Opāṭeti [ava + causative of paṭ, Sanskrit avapāṭayati] to tear asunder, unravel, open Vin II 150 (chaviṁ opāṭetvā).

Opāta [o + pāta from patati to fall, Vedic avapāta]

1. falling or flying down, downfall, descent Ja VI 561.

2. a pitfall Ja I 143; Dhp-a 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 M II 10, 122, 168; A III 137, 392f.; Snp page 107.

2. to drop, to omit (a syllable) Vin IV 15.

Opāna (neuter) [o + pāna from pivati. Vedic avapāna. The Pāli commentators however take o as a contracted form of udaka, e.g. Buddhaghosa at Sv 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” Sv I 298 = Ja V 174. – Vin I 236; D I 137; M I 379; A IV 185; Vv 65^04; Pv IV 1^60; Ja III 142; IV 34; V 172; Vibh 247; Miln 411; Vism 18; Vv-a 286; Sv I 177, 298.

Opārambha (adjective) [from upārambha] acting as a support, supporting, helpful M II 113.

Opiya is metri causā for upiya [upa + gerund of i] undergoing, going into S I 199 = Thag 119 (Nibbānaṁ hadayasmiṁ opiya; Mrs. Rh.D. K.S. I 254 translates. “suffering N. in thy heart to sink”, Spk I 292 hadayasmiṁ pakkhipitvā).

Opilavati [Sanskrit avaplavati, ava + plu] to be immersed, to sink down S II 224. – causative opilāpeti (see seperate).

Opilāpita [past participle of opilāpeti] immersed into (locative), gutted with water, drenched Ja I 212, 214.

Opilāpeti [causative of opilavati, cf. Sanskrit avaplāvayati] to immerse, to dip in or down, to drop (into = locative) Vin I 157 = 225 = S I 169 (commentary: nimujjāpeti, see K.S. I 318); M I 207 = III 157; Dhp-a III 3 (°āpetvā; so read with vv.ll. for opīḷetvā); Ja III 282. – past participle opilāpita.

Opīḷeti in “bhattaṁ pacchiyaṁ opīḷetvā” at Dhp-a II 3 is with v.l. to be read opilāpetvā (gloss odahitvā), i.e. dropping the food into the basket.

Opuñchati is uncertain reading for opuñjeti.

Opuñchana or Opuñjana (neuter) [from opuñjeti] heaping up, covering over; a heap, layer Dhp-a III 296.

Opuñjeti or °ati [o + puñjeti denominative of puñja, heap] to heap up, make a heap, cover over with (Morris, JPTS 1887, 153 translates “cleanse”) Vin II 176 (opuñjati bhattaṁ); Ja IV 377 (opuñchetvā Text, but v.l. opuñjetvā; gloss upalimpitvā); Dhp-a III 296 (opuñchitvā, gloss sammajjitvā). causative opuñjāpeti in same meaning “to smear” Vin III 16 (opuñjāpetvā; v.l. opuñchāpetvā).

Opunāti also as opuṇāti (Dhp) [o + punāti from pū] to winnow, sift; figurative lay bare, expose Dhp 252 (= bhusaṁ opuṇanto viya Dhp-a III 375); Pj II 312. – causative opunāpeti [cf. BHS opunāpeti Mvu III 178] to cause to sift A I 242; Ja I 447.

Opuppha [o + puppha] bud, young flower Ja VI 497 (vv.ll. page 498 opaṇṇa and opatta).

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) S I 236 (Spk I 353 na ... pakkhipanti) = Thig 283 = Ja V 252 (Text upeti); in which Thig 283 has oseti (Thig-a 216, with explanation of oseti = ṭhapeti on page 219). – preterit opi Ja IV 457 (ukkhipi gloss); VI 185 (= pakkhipi gloss). gerund opitvā (opetvā?) Ja IV 457 (gloss khipetvā).

Ophuṭa [a difficult, but legitimate form arisen out of analogy, fusing ava-vuta (= Sanskrit vṛta from vṛ; opposite °apāvuta = Pāli 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) D I 246 (Text ophuta, vv.ll. ophuṭa and opuṭa); M III 131 (Text ovuṭa); Nidd I 24 ovuṭa, v.l. ophuṭa); Nidd II §365 (ophuṭa, v.l. oputa; ovuta); Sv I 59 (oputa); Pj II 596 (oputa = pariyo-naddha); Miln 161 (ovuta).

Obandhati [o + bandhati] to bind, to tie onto Vin II 116 (obandhitvā gerund).

Obhagga [o + bhagga, past participle of bhañj, Sanskrit avabhagna] broken down, broken up, broken S V 96 (°vibhagga); A IV 435 (obhagg’-obhagga); Dhp-a I 58 (the same); Ja I 55 (°sarīra).

Obhañjati [o + bhañj] to fold up, bend over, crease (a garment); only causative II obhañjāpeti Ja I 499 (dhovāpeti + o.). See also past participle obhagga.

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) Vin III 140 = Vv-a 73 (Hardy: “a woman with a circlet of cloth on her head”?).

Obharati [ava + bharati, cf. Sanskrit avabharati = Latin aufero] – to carry away or off, to take off. – past participle obhata.

Obhāsa [from obhāsati] shine, splendour, light, lustre, effulgence; appearance. In clairvoyant language also “aura” (see Cpd. 2141 with Comentarial explanation “rays emitted from the body on account of insight”) – D I 220 (effulgence of light); M III 120, 157; A II 130, 139; IV 302; It 108 (obhāsakara); Paṭis I 114, 119 (paññā°); II 100, 150f., 159, 162; Vism 28, 41; Pv-a 276 (°ṁ pharati to emit a radiance); Saddh 325. With nimitta and parikathā at Vism 23; Pj II 497. See also avabhāsa.

Obhāsati^01 [o + bhāsati from bhās, cf. Sanskrit avabhāsati] to shine, to be splendid Pv I 2^01 (= pabhāseti vijjoteti Pv-a 10). – causative obhāseti to make radiant or resplendent, to illumine, to fill with light or splendour. – present obhāseti Pv III 1^15 (= joteti Pv-a 176); Miln 336; present participle obhāsayanto Pv I 11^01 (= vijjotamāna Pv-a 56) and obhāsento Pv II 1^10 (= jotanto ekālokaṁ karonto Pv-a 71); gerund obhāsetvā S I 66; Khp V = Snp page 46; Pj I 116 (= ābhāya pharitvā ekobhāsaṁ karitvā). – past participle avabhāsita.

Obhāsati^02 [ava + bhāsati from bhās.; Sanskrit apabhāśati] to speak to (inopportunely), to rail at, offend, abuse Vin II 262; III 128.

Obhāsana (neuter-adjective) [from obhāsa, cf. Sanskrit avabhāsana] shining Vv-a 276 (Hardy: “speaking to someone”).

Obhoga [o + bhoga from bhuj to bend] bending, winding, curve, the fold of a robe Vin I 46 (obhoge kāyabandhanaṁ kātabbaṁ).

Oma (adjective) [Vedic avama, superlative formation from ava] lower (in position and rank), inferior, low; plural omā A III 359 (in contrast with ussā superiors); Snp 860 (ussā samā omā superiors, equals, inferiors), 954; Pj II 347 (= paritta lāmaka). – More frequent in negative form anoma not inferior, i.e. excellent.

Omaka (adjective) [oma + ka] lower in rank, inferior; low, insignificant Nidd I 306 (appaka + o.); Ja II 142; Dhp-a I 203.

Omaṭṭha [past participle of omasati] touched S I 13 = 53 = Thag 39.

Omaddati [o + maddati from mṛd, BHS avamardati Jm 31^33]

1. to rub Ja VI 262 (sarīraṁ omaddanto); Miln 220.

2. to crush, oppress M I 87 = Nidd II §199 6c (abhivaggena); Ja II 95.

Omasati [o + mas = Sanskrit mṛs.]

1. (literal) to touch Ja V 446.

2. (figurative) to touch a person, to reproach, insult Vin IV 4f. – past participle omaṭṭha.

Omasanā (feminine) [from omasati] touching, touch Vin III 121 (= heṭṭhā oropanā).

Omāna^01 [from o + man, think. The Sanskrit avamāna is later] disregard, disrespect, contempt Dhp-a II 52 (+ atimāna). Cf. next and see also avamāna.

Omāna^02 [at Ja 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 v.l. is ḍemāna (from ḍī). commentary explains by caramāna gacchamāna. Müller P.Gram. 99 proposes to read ḍemāna for omāna.

Omissaka (adjective) [o + missaka] mixed, miscellaneous, various Ja V 37; VI 224 (°parisā). Cf. vo°.

Omukka (adjective) [from o + muc] cast off, second hand Vin I 187.

Omuñcati [o + muc] to take off, loosen, release; unfasten, undo, doff D I 126 (veṭhanaṁ as form of salute); Ja II 326; VI 73 (sāṭakaṁ); Vism 338; Pv-a 63 (tacaṁ); Vv-a 75 (ābhāraṇāni). – causative omuñcāpeti to cause to take off Vin I 273. – past participle omutta.

Omutta [past participle of omuñcati] released, freed, discharged, taken off It 56 (read omuttassa Mārapāso for Text omukkassa m.).

Omutteti [Sanskrit avamūtrayati, denominative from mūtra, urine] to discharge urine, passivewater M I 79, 127.

Oyācati [o + yāc, opposite āyācati] to wish ill, to curse, imprecate Vin III 137.

Ora (adjective) [comparative formation from ava; Vedic avara] below, inferior, postereor. Usually as neuter oraṁ the below, the near side, this world Snp 15; Vv-a 42 (orato ablative from this side). – Cases adverbially: accusative oraṁ (with ablative) on this side of, below, under, within M II 142; Snp 804 (oraṁ vassasatā); Pv IV 3^03 (oraṁ chahi māsehi in less than 6 months or after 6 months; the same passage at Pv I 10^12 has uddhaṁ); Pv-a 154 (dahato); instrumental orena Ja V 72; ablative orato on this side Miln 210.

-pāra the below and the above, the lower and higher worlds Snp 1 (see Pj II 13 = Nidd II §422 B and cf. paroparaṁ); Miln 319 (samuddo anorapāro, boundless ocean);

-pure (avarapure) below the fortress M I 68 (bahinagare + o.);

-mattaka belonging only to this world, mundane; hence: trifling, insignificant, little, evanescent Vin II 85, 203 = It 85; D I 3; M I 449; A IV 22; V 157, 164; Vibh 247; Nett 62; Dhp-a I 203; Sv I 55.

Oraka (adjective) [ora + ka] inferior, postereor Vin I 19; II 159; M II 47; Snp 692 (= paritta Pj II 489; cf. omaka); Ja I 381.

Orata [o + rata, past participle of ramati]

1. delighted, satisfied, pleased Miln 210 (cf. abhirata).

2. desisting, abstaining from, restraining oneself Vv-a 72 (= virato; cf. uparata).

Orabbhika [from urabbha. The Sanskrit aurabhrika is later and differs in meaning] – one who kills sheep, a butcher (of sheep) M I 343, 412; S II 256; A I 251; II 207 = Pp 56; III 303; Thig 242 (= urabbhaghātaka Thig-a 204); Ja V 270; VI 111 (and their punishment in Niraya); Pp-a 244 (urabbhā vuccanti eḷakā; urabbhe hanatī ti orabbhiko).

Oramati [o + ramati] to stay or be on this side, i.e. to stand still, to get no further Ja 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 Ja V 474 (manussa-maṁsā).

Orambhāgiya (adjective) [ora + bhāga + iya; BHS avarabhāgīya, e.g. Divy 533] – being a share of the lower, i e. this world, belonging to the kāma world, especially of the 5 saṁyojanāni (see also saṁyojana) D I 156; III 107, 108, 132; M I 432; It 114; Pp 22; Nett 14; Pj II 13; Sv I 313. – Note: A curious form of this word is found at Thig 166 orambhāga-manīya, with gloss (Thig-a 158) oraṁ āgamanīya. Probably the bh should be deleted.

Oravitar [ora + agent noun of vitarati?] doubtful reading at A V 149, meaning concerned with worldly things (?). The vv.ll. are oramitā, oravikā, oramato, oravi.

Orasa (adjective) [From ura, uras breast Vedic aurasa] belonging to one’s own breast, self-begotten, legitimate; innate, natural, own M II 84; III 29; S II 221 (Bhagavato putto o. mukhato jāto); III 83; Ja III 272; Vv 50^22; Thig-a 236; Pj I 248; Pv-a 62 (urejāta + o.).

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) D I 244; S IV 175 (sakkāyass’adhivacanaṁ) = Pj II 24; Dhs 597; Vism 512 (°tīra-mahogha); Dhp-a II 99.

Oruddha [from orundhati. In meaning equalling Sanskrit aparuddha as well as ava°]

1. kept back, restrained, subdued A III 393.

2. imprisoned Ja IV 4. See also ava°.

Orundhati [cf. Sanskrit avarundhate] to get, attain, take for a wife. – gerund orundhiya Ja IV 480. – preterit oruddha Thig 445. – past participle oruddha. See also avarundhati.

Orodha [from orundhati; Sanskrit avarodha] – obstruction; confinement, harem, seraglio Vin II 290; IV 261 (rājorodhā harem-lady, concubine); Ja IV 393, 404.

Oropaṇa (neuter) [abstract from oropeti] taking down, removal, cutting off (hair), in kesoropaṇa hair-cutting Dhp-a II 53 (Text has at one place orohaṇa, v.l. oropaṇa).

Oropeti [causative from orohati; BHS avaropayati] to take down, bring down, deprive of, lay aside, take away, cut off (hair) Vv-a 64 (bhattabhājanaṁ oropeti) – gerund oropayitvā Snp 44 (= nikkhipitvā paṭippassivembhayitvā Nidd II §181; apanetvā Pj II 91); Ja VI 211 (kṣamassuṁ).

Orohaṇa (neuter) [abstract from orahati] descent, in udakorohaṇānuyoga practice of descending in to the water (i.e. bathing) Pp 55; Ja I 193; Miln 350.

Orohati [o + rohati] to descend, climb down D II 21; M III 131; Ja I 50; Miln 395; Pv-a 14. – causative oropeti (q.v.).

Olagga [Sanskrit avalagna, past participle of avalagati] restrained, checked Thag 356

Olaggeti [causative of o + lag] to make stick to, to put on, hold fast, restrain M II 178; A III 384 (vv.ll. oloketi, olabheti, oketi); Thag 355.

Olaṅghanā (feminine) [from olaṅgheti] bending down Vin III 121 (= heṭṭhā onamanā).

Olaṅgheti [causative of ava + laṅgh] to make jump down, in phrase ullaṅgheti olaṅgheti to make dance up and down Ja V 434 = Dhp-a IV 197 (the latter has Text ullaggheti ol°; but v.l. ullaṅgheti ol°).

Olamba (adjective) [from ava + lamb] hanging down Vin III 49; Ja IV 380 (°vilamba).

Olambaka (adjective/noun) [see olambati]

1. (adjective) hanging down Vv-a 32 (°dāma).

2. (noun)

(a) support, walking stick Ja IV 40 (hatth°).

(b) plumb-line Ja VI 392.

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 Pv II 1^18 (= olambamānā tiṭṭhanti Pv-a 77); II 102 (= olambanti Pv-a 142); olambati M III 164 (+ ajjholambati); Ja I 194; Pv-a 46. – gerund avalamba (for °bya) Pv III 3^05 (= olambitva Pv-a 189) and olambetvā Ja III 218. See also olubbha.

Olambanaka [from olambati] an armchair, literally a chair with supports Vin II 142.

Olikhati [o + likh, cf. Sanskrit apalikhati] to scrape off, cut off, shave off (hair) A III 295 (veṇiṁ olikhituṁ); Thag 169 (kese olikhissaṁ); Thig 88.

Oligalla [of unknown etymology: probably non-Aryan, cf. BHS oḍigalla Saddharmap Chap. VI] a dirty pool near a village M III 168; S V 361; A I 161; III 389; Miln 220; Vism 343.

Oliyati [o + līyate from lī] to stick, stick fast, adhere, cling to It 43; Nett 174. – past participle olīna (BHS avalīna).

Olīna [past participle of oliyate] adhering, sticking or clinging to (worldliness), infatuated M I 200 (°vuttika); Ja VI 569 (anolīna-mānasa); Vibh 350 (°vuttikā); Miln 393 (an°).

Olīyanā [from oliyati] adhering, infatuation Paṭis I 157; Dhs 1156, 1236.

Olugga [past participle of olujjati] breaking off, falling to pieces, rotting away M 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 S II 218 (v.l. ull°). – past participle olugga.

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. M I 108 (= daṇḍaṁ olambitvā commentary; see M I 539); A III 298; Thig 27 (= ālambitvā); Vv-a 105. In other connections: S I 118; III 129; Ja I 265 (āvāṭa-mukha-vaṭṭiyaṁ); VI 40 (hatthe); Dhp-a II 57 (passaṁ; gloss olambi); Vv-a 217, 219.

Olumpeti [o + causative of lup] to strip off, seize, pick, pluck Vin I 278 (bhesajjaṁ olumpetvā, vv.ll. ulumpetvā, oḷump°, odametvā).

Olokana (neuter) [see oloketi] looking, looking at, sight Saddh 479 (mukhass’).

Olokanaka (adjective/noun) [from oloketi] window Vin II 267 (olokanakena olokenti, adverb).

Oloketi [BHS avalokayati or apaloketi] to look at, to look down or over to, to examine, contemplate, inspect, consider Ja I 85, 108 (nakkhattaṁ); Pv II 9^64; Dhp-a I 10, 12, 25, 26; II 96 (v.l. for Text voloketi); III 296; Pv-a 4, 5, 74, 124.

Oḷāra at Pv-a 110 is with v.l. to be read uḷāra.

Oḷārika (adjective) [from uḷāra] gross, coarse, material, ample (see on term BMPE 190 and Cpd. 159 note 4) D I 37, 186f. (attā) 195, 197, 199; M I 48, 139, 247; II 230; III 16, 299; S II 275 (vihāra); III 47 (opposite sukhuma); IV 382 (the same); V 259f.; A IV 309f. (nimittaṁ obhāso); Ja I 67; Dhs 585, 675, 889; Vibh 1, 13, 379; Vism 155 (°aṅga), 274f. (with reference to breathing), 450.

Oḷumpika (adjective) [derivation unknown, BHS olumpika and oḍumpika Mvu III 113, 443. In the Śvet-Upan. we find the form uḍupa a skiff.] Sen. Kacc 390 belonging to a skiff (no reference in Pāli Canon?); cf. BHS olumpika Mvu III 113 and oḍumpika ibid. 443.

Ovaja at S I 212 read ojava.

Ovaṭa [o + vaṭa, past participle of vṛ, another form of ovuta = ophuta, q.v.] obstructed, prevented Vin II 255 = IV 52 = A IV 277 (v.l. ovāda); also an° ibid.

Ovaṭṭika (neuter) [from ava + vṛt]

1. girdle, waistband M II 47; Ja III 285 (v.l. ovaddhi°); Vism 312; Dhp-a II 37; IV 206; Sv I 218 (Morris, JPTS 1887, 156: a kind of bag).

2. a bracelet Vin II 106 (= vaḷayaṁ commentary).

3. a patch, patching (°karaṇa), darning (?) Vin I 254 (vv.ll. ovaṭṭiya°, ovadhita° ovadhīya°); Ja II 197 (v.l. ovaddhi°). See also ovaddheyya (ava°).

Ovadati [o + vadati. The Sanskrit avavadati is some centuries later and is different in meaning] – to give advice, to admonish, exhort, instruct, usually combined with anusāsati. – present ovadati Vin IV 52f.; Dhp-a I 11, 13; imperative ovadatu M III 267. – potential ovadeyya Vin IV 52 (= aṭṭhahi garudhammehi ovadati); Snp 1051 (= anusāseyya). – preterit ovadi Dhp-a I 397. – infinitive ovadituṁ Vin I 59 (+ anusāsituṁ). – gerundive ovaditabba Vin II 5; and ovadiya (see seperate). – passive avadiyati; present participle °iyamāna Pp 64 (+ anusāsiyamāna).

Ovadiya (adjective) [gerund of ovadati] who or what can be advised, advisable Vin I 59 (+ anusāsiya); Vv 84^36 (= ovāda-vasena vattabbaṁ Vv-a 345).

Ovaddheyya a process to be carried out with the kaṭhina robes. The meaning is obscure Vin I 254. See the note at Vinaya Texts II 154; Vin I 254 is not clear (see explained at Sp 1111). The vv.ll. are ovadeyya° ovadheyya° ovaṭṭheyya°.

Ovamati [o + vam] to throw up, vomit Ud 78.

Ovaraka (neuter) [derivation uncertain. The Sanskrit apavaraka is some centuries later. The Sanskrit apavaraka forbidden or secret room, Abhidh-r-m “lying-in chamber”] – an inner room Vin I 217; M I 253; Ja I 391 (jāto varake Text to be read as jātovarake i.e. the inner chamber where he was born, thus also at Vv-a 158); Vism 90, 431; Vv-a 304 (= gabbha).

Ovariyāna [gerund of o + vṛ] forbidding, obstructing, holding back, preventing Thig 367 (v.l. ovadiyāna, thus also Thig-a 250 explained “maṁ gacchantiṁ avaditvā gamanaṁ nisedhetvā”).

Ovassa and Ovassaka see anovassa(ka).

Ovassati [o + vassati] to rain down on, to make wet. passive ovassati to become wet through rain Vin II 121.

Ovahati [o + vahati] to carry down. – passive ovuyhati It 114 (indicative and potential ovuyheyya).

Ovāda [BHS avavāda in same sense as Pāli] advice, instruction, admonition, exhortation Vin I 50 = II 228; II 255 = IV 52; D I 137 (°paṭikara, function of a king); Ja III 256 (anovādakara one who cannot be helped by advice, cf. ovadaka); Nett 91, 92; Dhp-a I 13, 398 (dasavidha o.); Vv-a 345. – ovādaṁ deti to give advice Pv-a 11, 12, 15.

Ovādaka (adjective/noun) [from ovāda; cf. BHS avavādaka in same meaning, e.g. Divy 48, 254, 385] admonishing (active) or being admonished (passive); giving or taking advice; a spiritual instructor or adviser M I 145; A I 25; S V 67 = It 107. – anovādaka one who cannot or does not want to be advised, incorrigible Ja I 159; III 256, 304; V 314.

Ovādin (adjective/noun) [from ovāda] = ovādaka M I 360 (anovādin).

Ovijjhati [ava + vyadh] to pierce through Vism 304.

Ovuta see ophuta.

Ovuyhati [passive of ovahati] to be carried down (a river) It 114.

Osakkati [o + sakkati from Pāli sakk = Sanskrit ṣvaṣk, cf. Māgadhī osakkai; but sometimes confused with sṛp, cf. Pāli osappati and Sanskrit apasarpati] – to draw back, move back D I 230; Ja IV 348 (for apavattati commentary); V 295 (an-osakkitvā). See also Trenckner, “Notes” page 60.

Osajjati [o + sṛj] to emit, evacuate Pv-a 268 (vaccaṁ excrement, + ohanati). – past participle osaṭṭha.

Osaṭa [past participle of o + sṛ] having withdrawn to (accusative), gone to or into, undergone, visited M I 176, 469 (padasamācāro saṅgha-majjhe o.); II 2 (Rājagahaṁ vass°āvāsaṁ o.); Miln 24 (sākacchā osaṭā bahū). See also avasaṭa.

Osaṇheti [o + saṇheti, denominative from saṇha] to make smooth, to smooth out, comb or brush down (hair) Vin II 107 (kese); Ja IV 219 (the same).

Osadha (neuter) [Vedic auṣadha] see osadhī.

Osadhika v.l. It 20 for opadhika.

Osadhikā (feminine) [from osadha] remedy, especially poultice, fomentation Ja 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. A IV 100 (bījagāma-bhūtagāmā ... osadhi-tiṇavanappatayo) Pv II 6^10, with Snp 296 (gāvo ... yāsu jāyanti osadhā); D I 12, cf. Sv I 98; Pv III 5^03; Pv-a 86; Ja 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, S I 65; It 20 = A V 62; Vv 9^02; Pv II 1^10; cf. Pv-a 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.

Osanna (adjective) [o + past participle of syad to move on] given out, exhausted, weak Miln 250 (°viriya).

Osappati [o + sṛp to creep] to draw back, give way Ja 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 Vin II 153. See also osāraka.

Osaraṇa (neuter) [from avasarati]

1. return to, going into (accusative) visiting Ja I 154 (gāmantaṁ °kāle).

2. withdrawal, distraction, drawing or moving away, heresy Snp 538 (= ogahanāni titthāni, diṭṭhiyo ti attho Pj II 434).

Osarati [o + sṛ] to flow, to go away, to recede to, to visit M I 176 (gāmaṁ etc.); II 122. – past participle osaṭa. See also avasarati.

Osāna (neuter) [from osāpeti] stopping, ceasing; end, finish, conclusion S V 79 (read paṭikkamosāna), 177, 344; Snp 938

Osāpeti [With Morris, JPTS 1887, 158 causative of ava + sā, Sanskrit avasāyayati (cf. Pāli avaseti, oseti), but by mss and Pāli grammarians taken as causative of sṛ: sarāpeti contracted to sāpeti, thus ultimately the same as Sanskrit sārayati = Pāli sāreti (thus vv.ll.). Not with Trenckner, “Notes” 78 and Müller P.Gram. 42. causative of ā + viś to sling] – to put forth, bring to an end, settle, put down, fix, decide S I 81 (future osāpayissāmi; vv.ll. oyayiss° and obhāyiss° = Ud 66 (Text otarissāmi? vv.ll. obhāyiss°, otāy° and osāy°; commentary paṭipajjissāmi karissāmi); Ja I 25 (osāpeti, v.l. obhāseti); Nidd I 412 (in explanation of osāna); Vv-a 77 (agghaṁ o. to fix a price; vv.ll. ohāpeti and onarāpeti) = Dhp-a III 108 (v.l. osāreti). Cf. osāreti.

Osāraka [from osarati] shelter, outhouse Ja III 446. See also osaraka.

Osāraṇā (feminine) [from osāreti 03]

1. restoration, rehabilitation reinstatement (of a bhikkhu after exclusion from the Saṅgha) Vin I 322; Miln 344.

2. procession (?) (perhaps reading should be ussāraṇā) Dhp-a II 1 (Text oss°).

Osārita [past participle of osāreti 3] restored, rehabilitated Vin IV 138.

Osāreti [causative of o + sr to flow]

1. (with v.l. osāpeti, reading osāreti is uncertain) to stow away, deposit, put in, put away (see also opeti) Ja 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 Vin I 96, 322, 340; IV 53 (osārehi ayyā ti vuccamāno osāreti). – passive osāriyati Vin II 61; past participle osārita (cf. osāraṇā).

Osiñcati [o + siñcati]

1. to pour out or down over, to besprinkle Vin II 262; M I 87 (telena); Pv I 8^05 (present participle osiñcaṁ = āsiñcanto Pv-a 41).

2. to scoop out, empty, drain (water) Ja 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 Ja V 400. See also avasitta.

Osīdati [from o + sad] to settle down, to sink, run aground (of ships) S IV 314 (osīda bho sappi-tela); Miln 277 (nāvā osīdati). – gerund osīditvā Ja II 293. – causative II osīdāpeti Ja IV 139 (nāvaṁ).

Osīdana (neuter) [from osīdati] sinking As 363.

Ossa see ussa.

Ossakk° see osakk°.

Ossagga [from ossajati] relaxation, in compound sati-ossagga (for which more common sati-vossagga) relaxation of memory, inattention, thoughtlessness Dhp-a III 163 (for pamāda Dhp 167). See vossagga.

Ossajjati [o + sṛj send off] to let loose, let go, send off, give up, dismiss, release D II 106 (preterit ossaji); Snp 270 = S I 207; Thag 321; Ja IV 260. – past participle ossaṭṭha. See also avassajati.

Ossajjana (neuter) [from ossajati] release, dismissal, sending off Sv I 130.

Ossaṭṭha [past participle of ossajati] let loose, released, given up, thrown down D II 106; S III 241; Ja I 64; IV 460 (= nissaṭṭha).

Ossanna [past participle of osīdati for osanna, ss after ussanna] sunk, low down, deficient, lacking Ja I 336 (opposite ussanna). Hardly to be derived from ava + syad.

Ossavana (neuter) [from ava + sru] outflow, running water M I 189 (v.l. ossāvana and osavana). Cf. avassava.

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 Pv-a 268 (+ osajjati).

Oharaṇa (neuter) [from oharati] literally “taking away”, leading astray, side-track, deviating path Ja VI 525 (commentary: gamana-magga). Cf. avaharaṇa.

Oharati [o + hṛ take]

1. to take away, take down, take off S I 27 (gerund ohacca, v.l. ūhacca); Pv II 6^06 (imperative ohara = ohārehi Pv-a 95); Dhp-a 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) Ja VI 52 (kṣamassuṁ); Dhp-a II 53 (cf. oropeti). – past participle avahaṭa.

Ohāya gerund of ojahāti.

Ohāra see avahāra and cf. vohāra.

Ohāraṇa (neuter) [from ohāreti, cf. avaharaṇa] taking down, cutting off (hair) Ja I 64 (kesa-massu°).

Ohārin (adjective/noun) [from avaharati] dragging down, weighty, heavy Dhp 346 (= avaharati heṭṭhā haratī ti Dhp-a IV 56).

Ohāreti [causative of oharati]

1. to give up, leave behind, renounce (cf. ojahāti) Snp 64 (= oropeti Nidd II §183).

2. to take down (see oharati 1) Vin I 48; Pv-a 95.

3. to cut down, shave off (hair; see oharāpeti under oharati) It 75 (kṣamassuṁ hair and beard, v.l. ohāyāpetvā); Pp 56 (the same).

Ohita [past participle of odahati; BHS avahita (e.g. Jm 210) as well as apahita (e.g. Lal 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-a 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; M I 480; III 201; S V 96; A IV 391; Vism 300 (+ aṭṭhiṁ katvā).

Ohiyyaka (adjective/noun) [from ohīyati, avahiyyati] one who is left behind (in the house as a guard) Vin III 208; IV 94; S I 185 (vihārapāla).

Ohīna [past participle of ojahāti] having left behind Ja IV 432 (gaṇaṁ).

Ohīyati (ohiyyati) [ava + hīyati, passive of ha, see ojahāti]

1. to be left behind, to stay behind Ja V 340 (avahīyati = ohiyyati commentary).

2. to stay behind, to fall out (in order to urinate or defecate); gerund ohīyitvā Vin IV 229; Dhp-a II 21 (cf. ohanati). See also ohiyyaka.

Ohīḷanā (feminine) [ava + hīḷanā, of hīḍ] scorning, scornfullness Vibh 353 (+ ohīḷattaṁ).

Ka-Kā.

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; Cymr. pa; Gothic hvas, Anglo-Saxon hwā (= English who), Old High German hwer] who – masculine ko, feminine kā (neuter kiṁ, q.v.); follows regular declention of an a-theme with some formations from ki°, which base is otherwise restricted to the neuter – From ka° also neuter plural kāni (Snp 324, 961) and some adverb forms like kathaṁ, kadā, kahaṁ, etc.

1. (a) ka°: nominative masculine ko Snp 173, 765, 1024; Ja I 279; Dhp 146; feminine kā Ja VI 364; Pv-a 41; genitive singular kassa Miln 25; instrumental kena; ablative kasmā (neuter) as adverb “why” Snp 883, 885; Pv-a 4, 13, 63, etc.

(b) ki° (masculine and feminine; neuter see kiṁ): genitive singular kissa Dhp 237; Ja II 104. ko-nāmo (of) what name Miln 14; Dhp-a II 92, occurs besides kin-nāmo Miln 15. – kvattho what (is the) use Vv 50^10 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 It 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 Vv-a 322; Pv-a 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!” Pv-a 153. Also incorrelationwith relative pronoun ya (see details under ya°): yo hi koci gorakkhaṁ upajīvati kassako so na brāhmano (whoever ... he) Snp 612. See also kad°.

Kaṁsa [cf. Sanskrit kaṁsa; of uncertain etymology, perhaps of Babylonian origin, cf. hirañña]

1. bronze Miln 2; magnified by late commentators occasionally into silver or gold. Thus Ja VI 504 (silver) and Ja I 338; IV 107; VI 509 (gold), considered more suitable to a fairy king.

2. a bronze gong Dhp 134 (Dhp-a III 58).

3. a bronze dish Ja I 336; āpānīya° a bronze drinking cup, goblet M. I 316.

4. a “bronze,” i.e. a bronze coin worth 4 kahāpaṇas Vin IV 255, 256. See RhD., Coins and Measures §§12, 22. – “Golden bronze” in a fairy tale at Vv 5^04 is explained by Dhammapāla Vv-a 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 D II 192; A IV 393; Ja VI 503 (explained at 504). Kern (Toev. page 142) proposes correction to kaṁsūpadohana (= Sanskrit kāṁsyopodohana), i.e. giving milk to the extent of a metal pailful;

-kaṇṭaka metal thorns, bits of sharp metal, nails Ja V 102 (cf. sakaṇṭaka)

-kūta cheating with false or spurious metal D I 5 (= Sv I 79: selling brass plates for gold ones);

-tāla bronze gong Dhp-a I 389; As 319 (°tāḷa); Vv-a 161 or cymbals Ja VI 277. 411;

-thāla metal dish, as distinguished from earthenware D I 74 (in simile of dakkho nahāpako = A III 25) cf. Sv I 217; Vism 283 (in simile); Dhp-a III 57 (a gong); Sv I 217; Dhp-a IV 67 = Ja III 224; reading at Miln 62 should be °tāla (see JPTS 1886, 122);

-pattharika a dealer in bronze ware Vin II 135;

-pāti and °pātī a bronze bowl, usually for food: M I 25; A IV 393; Snp 14; Pv-a 274;

-pūra full of metal Ja IV 107;

-bhaṇḍa brass ware Vin II 135;

-bhājana a bronze vessel Vism 142 (in simile);

-maya made of bronze Vin I 190; II 112;

-mallaka metal dish, e.g. of gold Ja III 21;

-loha bronze Miln 267.

Kaṁsati = kassati, see ava°.

Kakaca [onomatopoetic to sound root kṛ, cf. note on gala; Sanskrit krakaca] a saw Thag 445; Ja IV 30; V 52; VI 261; Sv I 212; in simile – ūpama ovāda M I 129. Another simile of the saw (a man sawing a tree) is found at Paṭis I 171, quoted and referred to at Vism 280, 281.

-khaṇḍa fragment or bit of saw Ja I 321;

-danta tooth of a saw, Sv I 37 (kakaca-danta-pantiyaṁ kīḷamāna).

Kakaṇṭaka the chameleon Ja I 442, 487; II 63; VI 346; Vv-a 258.

Kaku [Sanskrit kakud, Sanskrit kakud, cf. kākud hollow, curvature, Latin cacumen, and cumulus] – a peak, summit, projecting corner S I 100 (where satakkatu in Text has to be corrected to satakkaku: megho thanayaṁ vijjumālā satakkaku. commentary explains sikhara, kūṭa) A III 34 (= Mp III 244 kūṭa). Cf. satakkaku and Morris, JPTS 1891-93, 5.

Kakuṭa a dove, pigeon, only in compounds:

-pāda dove-footed (i.e. having beautiful feet) Dhp-a I 119; feminine

-pādī applied to Apsaras, Ja II 93; Dhp-a I 119; Miln 169.

Kakutthaka see ku°.

Kakudha [cf. Sanskrit kakuda, and kaku above]

1. the hump on the shoulders of an Indian bull Ja II 225; VI 340.

2. a cock’s combined see sīsa kakudha.

3. a king’s symbol or emblem (neuter) Ja V 264. There are 5 such insignia regis, regalia: see kakudha-bhaṇḍa.

4. a tree, the Terminalia Arjuna, Vin I 28; Ja VI 519; kakudha-rukkha Dhp-a IV 153. Note: On pakudha as twin-form of ka° see Trenckner, JPTS 1908, 108.

-phala the fruit of the kakudha tree Mhv 11, 14, where it is also said to be a kind of pearl; see mutta;

-bhaṇḍa ensign of royalty Ja I 53; IV 151; V 289 (= sakāyura). The 5 regalia (as mentioned at Ja V 264) are vāḷavījanī, uṇhīsa, khagga, chatta, pādukā: the fan, diadem, sword, canopy, slippers – pañcavidha-k° Pv-a 74.

Kakka^01 [cf. Sanskrit kalka, also kalaṅka and kalusa] a sediment deposited by oily substances, when ground; a paste Vin I 205 (tila°), 255. Three kinds enumerated at Ja VI 232: sāsapa° (mustard paste), mattika° (fragrant earth paste, cf. Fuller’s earth), tila° (sesamum paste). At Sv I 88, a fourth paste is given as haliddi°, used before the application of face powder (poudre de riz, mukha-cuṇṇa). Cf. kakku.

Kakka^02 [cf. Sanskrit karka) a kind of gem; a precious stone of yellowish colour Vv-a 111.

[BD]: Topaz?

Kakkaṭa a large deer (?) Ja VI 538 (explained as mahāmiga).

Kakkaṭaka [cf. Sanskrit karkaṭa, karkara “hard,” kaṅkata “mail”; cf. Greek καρκίνος and Latin cancer; also BHS kakkaṭaka hook] a crab S I 123; M I 234; Ja I 222; Vv 54^06 (Vv-a 243, 245); Dhp-a 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, Ja 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, Mhv 9, 17;

-rasa a flavour made from crabs, crab-curry, Vv-a 243.

Kakkara [onomatopoetic, cf. Sanskrit kṛkavāku cock, Greek κέρκαξ, κερκίς, Latin querquedula, partridge; sound-root kr°, see note on gala] – a jungle cock used as a decoy Ja II 162, purāṇa°, II 161; cf. dīpaka^01 and see Kern, Toev. page 118: K°-Jātaka, N° 209.

Kakkaratā (feminine) roughness, harshness, deceitfullness, Pp 19, 23.

Kakkariya (neuter) harshness, Pp 19, 23.

Kakkaru a kind of creeper (°jātāni = valliphalāni) Ja VI 536.

Kakkasa (adjective) [Sanskrit karkaśa to root kṛ as in kakkaṭaka] rough, hard, harsh, especially of speech (vācā para-kaṭukā Dhs 1343), M I 286 = Dhs 1343; A V 265 = 283, 293; As 396. – akakkosa: smooth Snp 632; Ja III 282; V 203, 206, 405, 406 (cf. JPTS 1891-93, 13); akakkosaṅga, with smooth limbs, handsome, Ja V 204.

Kakkassa roughness Snp 328, Miln 252.

Kakkārika (and Kakkāruka) [from karkaru] a kind of cucumber Vv 33^28 = eḷāluka Vv-a 147.

Kakkāru (Sanskrit karkāru, connected with karkaṭaka]

1. a pumpkin-gourd, the Beninkāsa Cerifera Ja VI 536: kakkārujātāni = valliphalāni (reading kakkaru to be corrected).

2. a heavenly flower Ja III 87, 88 = dibbapuppha

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 Ja II 105.

Kakku [cf. kakka = kalka] a powder for the face, slightly adhesive, used by ladies, Ja V 302 where 5 kinds are enumerated: sāsapa°, loṇa°, mattika°, tila°, haliddi°.

Kakkoṭaka (?) Pj I 38, spelt takk° at Vism 258.

Kakkola see takkola.

Kakkhaḷa [kakkhaṭa, cf. Sanskrit karkara = Pāli kakkaṭaka]

1. rough, hard, harsh (literal and figurative) Dhs 648 (opposite muduka Dhs 962 (rūpaṁ paṭhavīdhātu: kakkhaḷaṁ kharagataṁ kakkhaḷattaṁ kakkhaḷabhāvo); Vism 349 (= thaddha), 591, 592 (°lakkhaṇa); Dhp-a II 95; IV 104; Miln 67, 112; Pv-a 243 (= asaddha, akkosakāraka, opposite muduka); Vv-a 138 (= pharusa).

2. cruel, fierce, pitiless Ja I 187, 266; II 204; IV 162, 427.

– akakkhaḷa not hard or harsh, smooth, pleasant As 397. a.-vacata, kind speech, the same (= mudu-v.= apharusa-v. = a.-vācatā).

-kathā hard speech, cruel words Ja VI 561;

-kamma cruelty, atrocity Ja III 481;

-bhāva rigidity Dhs 962 (see kakkhaḷa) Paṭiss I 26; harshness, cruelty Ja III 480. a° absence of hardness or rigidity As 151.

Kakkhaḷatā (feminine) [abstract from preceding] hardness, rigidity, Dhs 859; Vibh 82; Ja V 167; As 166. – akakkhaḷatā absence of roughness, pleasantness Dhs 44, 45, 324, 640, 728, 859; As 151; Vv-a 214 (= saṇha).

Kakkhaḷatta (neuter) hardness, roughness, harshness Vin II 86; Vibh 82; Vism 365; cf. Mvu I 166: kakkhaṭatva.

Kakkhaḷiya hardness, rigidity, roughness, Vibh 350.

Kaṅka [Sanskrit kaṅka, to sound-root kṛ, cf. kiṅkiṇika and see note on gala] a heron M I 364, 429; Ja V 475.

-patta a heron’s plume Ja V 475.

Kaṅkata [= kaṁ or kiṁ + kṛta, to kiṇi, “the tinklings”] elephant’s trappings Vv-a 104 (= kappa).

Kaṅkaṇa (neuter) [to same root as kaṅka] a bracelet, ornament for the wrist Thig 259 (= Thig-a 211).

Kaṅkala [Sanskrit kaṅkāla and cf. śṛṅkhala (as kaṇṇa > śṛṅga), original meaning “chain”] skeleton; only in compound atthi°. aṭṭhikaṅkalūpamā kāmā Vin II 25; M I 130, 364; Ja V 210; Thag 1150 (°kuṭika): aṭṭhikaṅkālasannibha Thig 488 (= Thig-a 287; cf. Morris, JPTS 1885, 75): aṭṭhikaṅkala aṭṭhi-puñja aṭṭhi-rāsi S II 185 = It 17 (but in the verses on same page: puggalass’aṭṭhisañcayo). Cf. aṭṭhisaṅkhalikā Pv-a 152; aṭṭhika saṅkhalikā Ja I 433; aṭṭhi-saṅghāṭa Thag 60.

Kaṅkuṭṭhaka [cf. Sanskrit kaṅkuṣṭha] a kind of soil or mould, of a golden or silver colour Mhv 32. 6 (see note on page 355).

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 D I 106 is in doubt and perplexity about (Buddhaghosa’s gloss, patthanaṁ uppādati Sv I 275, is more edifying than exact) = Snp 107; na kaṅkhati na vicikicchati S II 17 = III 135; kaṅkheyya vicikiccheyya S II 50, 54; III 122; V 225 (correct khaṅkheyya!) 226; same with Satthari kaṅkheyya dhamme k. saṅghe k. sikkhāya k. A IV 460 = V 17 = M I 101 = Dhs 1004; cf. Dhs. 1118.

2. with accusative: to expect, to wait for, to look forward to. Kālaṁ k. to abide one’s time, to wait for death S I 65 (appiccho sorato danto k. k. bhāvito (so read for bhatiko) sudanto); Snp 516 (the same with bhāvito sadanto); It 69 (the same bhāvitatto). – J V 411 (= icchati); VI 229 (= oloketi). past participle kaṅkhita S III 99; Snp 540; (+ vicikicchita); infinitive kaṅkhituṁ S IV 350 = 399 (+ vicikicchituṁ).

Kaṅkhana (neuter) doubting, doubt, hesitation Paṭis I 164; As 259.

Kaṅkhanīya [gerund of kaṅkhati] to be doubted S IV 399.

Kaṅkhā (feminine) [cf. Sanskrit kāṅkṣā]

1. doubt, uncertainty S I 181; III 203 (dukkhe k. etc.; cf. Nidd II §1); Snp 541, 1149; °ṁ vinayati Snp 58, 559, 1025; k. pahīyati Paṭis II 62; combined with vimati: D I 105; III 116; S IV 327; V 161; A II 79, 160, 185; Sv I 274; with vicikicchā: S IV 350; Dhs. 425. Defined as = kaṅkhāyanā and kaṅkhāyitatta Nidd II §1; Dhs 425 (under vicikicchā). 3 doubts enumerated at D III 217; 4 in passages with vimati (see above); 7 at Dhs 1004; 8 at Nidd II §1 and Dhs 1118; 16 at M I 8 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 S I 181; akhila a. Snp 477, 1059; Nidd II §1; cf. vitiṇṇa° Snp 514; avitiṇṇa° Snp 249, 318, 320 (= ajānaṁ); nikkaṅkha S II 84 (+ nibbicikiccha).

3. expectation Spk 183. – On connotation of k. in general see BMPE page 106 note 1.

-cchida removing or destroying doubt Snp 87;

-cchedana the removal of d. Ja I 98; IV 69;

-ṭṭhāniya founded on d., doubtful (dhammā) D III 285; A IV 152, 154; V 16; Mp 689;

-dhamma a doubting state of mind, doubt D II 149; S IV 350;

-vitaraṇa overcoming of doubt Miln 233; As 352, °visuddhi complete purification in consequence of the removal of all doubt D III 288; M I 147; Ud 60; Vism 523; Abhidh-av 116f.

-samaṅgin affected with doubts, having doubts As 259.

Kaṅkhāyati [denominative from kaṅkhā] to doubt, past participle kaṅkhāyita Snp 1021.

Kaṅkhāyanā (feminine) + kaṅkhāyitatta (neuter) doubting and hesitation, doubtfullness, Nidd II §1; Dhs 425, 1004, 1118; As 259.

Kaṅkhin (adjective) [Sanskrit kāṅkṣin]

1. doubting, wavering, undecided, irresolute D II 241; Snp 1148; Nidd II §185; combined with vecikicchin S III 99; M I 18; A II 174; Snp 510.

2. longing for Pañca-g 106 (mokkha°). – akaṅkhin not doubting, confident, sure (cf. akaṅkha) D II 241; A II 175.

Kaṅgu (feminine) [derivation unknown, probably non-Aryan, cf. Sanskrit kaṅgu] the panic seed, Panicum Italicum; millet, used as food by the poor (cf. piyaṅgu); mentioned as one of the seven kinds of grains (see dhañña) at Vin IV 264; Sv I 78. – Miln 267; Mhv 32, 30.

-piṭṭha millet flour, in °maya made of m. meal Ja VI 581;

-bhatta a dish of (boiled) millet meal Vism 418 (in simile).

Kaca [Sanskrit kaca, cf. kāñcī and Latin cingo, cicatrix] the hair (of the head), in °kalāpa a mass of hair, tresses Dāṭh IV 51.

Kacavara [to kaca?]

1. sweepings, dust, rubbish (usually in combination with chaḍḍeti and sammajjati) Ja I 292; III 163; IV 300; Vism 70; Sv I 7; Dhp-a I 52; Pj II 311.

2. rags, old clothes Spk 283 (= pilotikā).

-chaḍḍana throwing out sweepings, in °pacchi a dust basket, a bin Ja I 290;

-chaḍḍanaka a dust pan Ja I 161 (+ muṭṭhi-sammujjanī);

-chaḍḍani a dust pan Dhp-a III 7 (sammajjanī + k.);

-chaḍḍikā (dāsī) a maid for sweeping dust, a cinderella Dhp-a IV 210.

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., Vin I 158, 350; D I 50 (k. maṁ na vañcesi I hope you do not deceive me), 106; S III 120, 125; Sn. 335, 354, page 87; Ja I 103, 279; V 373; Dhp-a II 39 (k. tumhe gatā “have you not gone,” answer: āma “yes”); Pv-a 27 (k. tan dānaṁ upakappati 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 Vin I 41; Ja III 236; VI 542; k. nu kho “perhaps” (German etwa, doch nicht) Ja I 279; k. pana Ja I 103. – When followed by nu or su the original d reappears according to rules of sandhi: kaccinnu Ja II 133; V 174, 348; VI 23; kaccissu Snp 1045, 1079 (see Nidd II §186).

Kaccikāra a kind of large shrub, the Caesalpina Digyna Ja VI 535 (should we write with kacchi°?).

Kaccha^01 (neuter) [cf. Sanskrit kaccha, probably dialect]

1. marshy land, marshes; long grass, rush, reed S 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 Ja III 315 and Saddh 104); Ja V 23 (carāmi kacchāni vanāni ca); VI 100 (parūḷha-kacchā tagarā); Snp 20 (kacche rūḷhatiṇe caranti gāvo); Pj II 33 (pabbata° opposed to nadī°, mountain, and river marshes). Kern (Toev. II 139) doubts the genuineness of the phrase parūḷha°.

2. an arrow (made of reed) M I 429 (kaṇḍo ... yen’amhi viddho yadi vā kacchaṁ yadi vā ropiman ti).

Kaccha^02 (adjective) [gerund of kath] fit to debate with A I 197 (commentary = kathetuṁ yutta). akaccha ibid.

Kacchaka 1. a kind of fig-tree Sv I 81.

2. the tree Cedrela Toona Vin IV 35; S V 96; Vism 183.

Kacchati^01 passive of katheti (present participle kacchamāna A III 181).

2. passive of karoti.

Kacchantara (neuter) [see kacchā^02]

1. interior, dwelling, apartment Vv-a 50 (= nivesa).

2. the armpit: see upa°.

Kacchapa [Sanskrit kacchapa, dialect from °kaśyapa, original epithet of kumma, like magga of paṭipadā] a tortoise, turtle S IV 177 (kummo kacchapo); in simile of the blind turtle (kāṇo k.) M III 169 = S V 455; Thig 500 (cf. JPTS 1907, 73, 174). – feminine kacchapinī 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 D I 9; Sv I 94;

-loma “tortoise-hair,” i.e. an impossibility, absurdity Ja III 477, cf. sasavisāṇa;

-maya made of t. hair Ja III 478.

Kacchapaka see hattha°.

Kacchapuṭa [see kaccha^01] reed-basket, sling-basket, pingo, in °vāṇija a trader, hawker, pedlar Ja I 111.

Kacchā^01 (feminine) [derivation unknown, cf. Sanskrit kakṣā, Latin cohus, incohare and see details under gaha^01]

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 Vv 21^09 = 69^09 (= gīveyyaka Vv-a); Ja IV 395 (kacchaṁ nāgānaṁ bandhatha gīveyyaṁ paṭimuñcatha).

3. belt, loin- or waist-cloth (cf. next) Vin II 319; Ja V 306 (= saṁvelli); Miln 36; Dhp-a I 389.

Kacchā^02 (feminine) and kaccha (masculine neuter) [derivation unknown, cf. Sanskrit kakṣa and kakṣā, Latin coxa, Old High German hahsa] – the armpit Vin I 15 (addasa ... kacche vīṇaṁ ... aññissā kacche ālambaraṁ); S I 122 = Snp 449 (sokaparetassa vīṇā kacchā abhassatha); It 76 (kacchehi sedā muccanti: sweat drops from their armpits); Ja V 434 = Dhp-a IV 197 (thanaṁ dasseti k°-ṁ dass° nābhiṁ dass°); Ja 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. S 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. Sanskrit kacchu, dialect for kharju: perhaps connected with khajjati, eating, biting]

1. the plant Carpopogon pruriens, the fruit of which causes itch when applied to the skin Dhp-a III 297 (mahā°-phalāni).

2. itch, scab, a cutaneous disease, usually in phrase kacchuyā khajjati “to be eaten by itch” (cf. English itch > eat) Vin I 202, 296; Ja V 207; Pv II 3^11 (cf. kapi°); Vism 345; Dhp-a I 299.

-cuṇṇa the powdered fruit of Carpopogon pruriens, causing itch Dhp-a III 297;

-piḷakā scab and boils Ja V 207.

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 Vin II 50 (read k. for kapalla, cf. JPTS 1887, 167).

Kajjopakkamaka a kind of gem Miln 118 (vajira k. phussarāga lohitaṅka).

Kañcaka a kind of tree (dāsima°) Ja VI 536 (explained as “dve rukkha-jātiyo”). B mss have koñcaka.

Kañcana (neuter) [derivation uncertain, cf. Sanskrit kāñeana, either from khacati (shine = the shining metal, cf. kāca (glass) and Sanskrit kāś), or from kanaka gold, cf. Greek κνηκός (yellow). Pāli kañcana is poetical] – gold A III 346 = Thag 691 (muttaṁ selā va k.); Thig 266 (k°ssa phalakaṁ va); Vv-a 4, 9 (= jātarūpa). Especially frequent in compounds = of or like gold.

-agghika a golden garland Bv X. 26;

-agghiya the same Bv V 29;

-āveḷā the same Ja VI 49; Vv 36^02; Pv II 12^07 (thus for °ācela); III 9^03; Pv-a 157;

-kadalikkhaṇḍa a g. bunch of bananas Ja VI 13;

-thūpa a gilt stupa Dhp-a III 483; IV 120;

-patimā a gilt or golden image or statue Ja VI 553; Vv-a 168;

-paṭṭa a g. turban or coronet Ja VI 217;

-patta a g. dish Ja V 377;

-pallaṅka a gilt palanquin Ja I 204;

-bimba the golden bimba fruit Vv 36^06 (but explained at Vv-a 168 by majjita-k.-paṭimā-sadisa “like a polished golden statue”);

-bubbula a gilt ornament in form of a ball Mhv 34, 74;

-rūpa a g. figure Ja III 93;

-latā g. strings surrounding the royal drum Ja VI 589;

-vaṇṇa of g. colour, gilt, shining, bright Ja V 342 (= paṇḍara);

-velli a g. robe, girdle or waist cloth Ja V 398 (but explained as “k.-rūpakāsadisa-sarīra “having a body like a g. statue”), cf. Ja V 306, where velli is explained by kacchā, girdle;

-sannibha like g., golden-coloured (cf. k.-vaṇṇa and Sanskrit kanaka-varṇa Avś I 121, 135, etc.), in phrase °taca “with golden-coloured skin,” epithet of the Buddha and one of the 32 signs of a great man (Mahāpurisa-lakkhaṇa) D II 17; III 143, 159; M II 136; Miln 75; attribute of a devatā Vv 30^02, 32^02; Vv-a 284; of a bhikkhu Snp 551 = Thag 821;

-sūci a gold pin, a hair-pin of gold Ja VI 242.

Kañcanaka (adjective) golden Ja IV 379 (°daṇḍa).

Kañcuka [from kañc (kac) to bind, cf. Greek κάκαλα fetter, Sanskrit kañcuka]

1. a closely fitting jacket, a bodice Vin I 306 = II 267; A I 145; Dhp-a III 295 (paṭa°ṁ paṭimuncitvā dressed in a close bodice); Pv-a 63 (urago tacaṁ kañcukaṁ omuñcanto viya).

2. the slough of a snake (cf. 1) Sv I 222.

3. armour, coat of mail Ja V 128 (sannāha°); Sv I 157 (of leather); Dāṭh V 14.

4. a case, covering, encasement; of one pagoda incasing another: Mhv I 42.

Kañjaka name of a class of Titans Pv-a 272 (kāḷa-k.-bhedā Asurā; should we read khañjaka? Cf. Hardy, Manual of Buddhism 59).

Kañjika (neuter) [Sanskrit kāñjika] sour rice-gruel Ja I 238 (udaka°); Vv 33^37 (amba°), 43^05 (= yāgu Vv-a 186); Dhp-a I 78, 288; Vv-a 99 (ācāma-k.-loṇudaka as explanation of loṇa-sovīraka “salty fluid, i.e. the scum of sour gruel”). Cf. next.

Kañjiya (neuter) = kañjika; Ja III 145 (ambila°); VI 365 (°āpaṇa); Dhp-a II 3; IV 164.

-teḷa a thick substance rising as a scum on rice-gruel, used in straightening arrows Dhp-a I 288.

Kaññā (feminine) [from kanīna young, comparative kanīyas, superlative kaniṣṭha; originally “newly sprung” from °qen, cf. Greek καινός, Vedic kanyā, Latin re-cen(t)s, Anglo-Saxon hindema “novissimus.” See also kaniṭṭha] – a young (unmarried) woman, maiden, girl Pv I 11^01. – As emblem of beauty in simile khattiya-kaññā vā ... pannarasa-vassuddesikā vā soḷasa-vassuddesikā vā ... M I 88; in combination khattiya-kaññā, brāhmaṇa-k°, etc. A II 205; IV 128; Kisāgotamī nāma khattiya-k° Ja I 60; deva° a celestial nymph Ja I 61.

-dāna giving away of a girl in marriage Pañca-g 85.

Kaṭa^01 [Sanskrit kaṭa from kr̥̥ṇatti: 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-a I 268) and sāraka a mat for sitting or lying on, made of the stalks of the screw-pine, Pandanus Furcatus Ja VI 474; V 97; Sv I 137; Dhp-a II 183.

Kaṭa^02 another form of kaṭi (hip), only used in compounds:

-aṭṭhika the hip-bone D II 296 = M I 58, 89 = M III 92 (as v.l.). Note: kaṭiṭṭhika at M III 92 and as v.l. at D II 296;

-sāṭaka a loin-cloth Ja IV 248.

Kaṭa^03 = 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. Vin II 289; Dhp-a 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 Thag 462; Ja IV 322 (= jayaggaha victorious commentary); cf. Morris in JPTS 1887, 159. Also in “ubhayam ettha k.” S IV 351f. – Opposed to kali the unlucky die, in phrase kaliṁ gaṇhāti to have bad luck Ja VI 206 (kaliggaha = parājayasaṅkhāta, i.e. one who is defeated, as opposed to kaṭaggaha = jayasaṅkhāta), 228, 282.

Kaṭaka (masculine neuter) anything circular, a ring, a wheel (thus in kara° Vin II 122); a bracelet Pv-a 134.

Kaṭakañcukatā see kaṭu°.

Kaṭakaṭāyati = taṭataṭāyati to crush, grind, creak, snap Pp-a. I 34; Vv-a 121 (as v.l.); Vism 264. Cf. also karakarā.

Kaṭacchu [cf. on etymology Morris in JPTS 1887, 163] a ladle, a spoon; explained by uḷuṅka Dhp-a IV 75, 123; by dabbi Pv-a 135. Used for butter Vv-a 68, otherwise for cooked food in general, especially rice gruel. – Vin II 216; Ja I 454; III 277.

-gāha “holding onto one’s spoon,” i.e. disinclination to give food, niggardliness, stinginess As 376, cf. BMPE 277 note 2;

-gāhika “spoon in hand,” serving with ladles (in the distribution of food at the Mahādāna) Pv-a 135;

-parissāvana a perforated ladle Vin 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 Thag 934; Miln 9; Dhp-a IV 123; as representing a small gift to one individual, opposed to the Mahādanā Pv II 9^57; as an individual meal contrasted with public feeding (salāka-bhatta) Dhp-a I 379;

-matta (bhatta) “only a spoonful of rice” Miln 8; Dhp-a IV 75.

Kaṭacchuka (adjective) relating to spoons Vin II 233.

Kaṭana (neuter) [from kaṭa, past participle of karoti] an evil deed A IV 172 (v.l. = Mp 744 kaṭanaṁ vuccati pāpakammaṁ).

Kaṭallaka [to kaṭa^01] a puppet (pagliaccio), a marionette with some contrivance to make it dance Ja V 16 (dāru° explained by dārumaya-yanta-rūpaka).

Kaṭasī (feminine) [probably a contamination of kaṭa + sīva(thikā), charnel-house, under influence of following va(ḍḍh°), cf. Sanskrit kaṭa (?) a corpse] a cemetery; only in phrase kaṭasiṁ vaḍḍheti “to increase the cemetery” referring to dying and being buried repeatedly in the course of numerous rebirths, explained by susāna and āḷāhana Thig-a 291.

-vaḍḍhenti kaṭasiṁ ghoraṁ ādiyanti punabbhavaṁ Vin II 296 = A II 54 = Thag 456 (where ācinanti (?) for ādiy°), 575; Thig 502. Also in compounds °vaḍḍhana Ja I 146; Ud 72 = Nett 174; °vaḍḍhita S II 178f. = Nidd II §664.

Kaṭākaṭa see kata I 3.

Kaṭāha (masculine neuter) [Sanskrit kaṭāha] a pot [in older texts only as –° ].

1. pot, vessel, vase, receptacle. udaka° Vin II 122; ghaṭi° Vin II 115; loha° Vin II 170. ayo° (in simile “diva-santatte ayokaṭāhe”) M I 453 = A IV 138; gūtha° Vin IV 265; tumba° (a gourd used as receptacle for food) vin II 114; alābu° As 405. – Uncompounded only at Dīp XVII 55 (°ka); Mhv 17, 47; 18, 24.

2. anything shaped like a pot, as the skull: sīsa° D II 297 = M I 58; Miln 197.

Kaṭi [Sanskrit kaṭi, *(s)qṷel; originally bending, curvature, cf. Greek σκέλος hip, Latin scelus crooked deed, German scheel squint] hip, waist Vin III 22, 112; Nidd II §659; Ja IV 32; Miln 418. In compounds also kaṭa (q.v.).

-thālaka a certain bone on the small of the back Ja VI 509;

-padesa the buttocks Ja III 37;

-pamāṇa (adjective) as far as the waist Ja VI 593;

-pariyosāna the end of the hips, the bottom Ja II 275;

-puthulaka (adjective) with broad hips, having beautiful hips Ja V 303 (in explanation of soṇī puthulā);

-bhāga the waist Ja III 373;

-bhāra a burden carried on the hip (also a way of carrying children) Vin II 137; III 49;

-sandhi the joint of the hip Miln 418, Vism 185;

-samohita (adjective) fastened or clinging to the waist Ja V 206;

-sutta a belt, girdle (as ornament) Pv-a 134;

-suttaka a string or cord around the waist to fasten the loin-cloth Vin II 271; also an ornamental waist-band, girdle Vin II 107 (see Vinaya Texts III 69, 142, 348).

Kaṭuka (adjective) [Sanskrit kaṭu(ka), from °(s)qṷer to cut; cf. Sanskrit krṇoti (krṇtati), Latin caro “cutlet.” – k. is almost exclusively poetical; usually explained in prose by aniṭṭha, tikhiṇa, ghora (of Niraya); often combined with khara, past participle madhura, e.g. Pv-a 119] – sharp, bitter, acid, severe.

1. severe, sharp (figurative), of dukkha, vedanā, kāmā, etc. M I 10 = A II 143; Ja VI 115; Thig 451 (= Thig-a 281); Spk I 78. – painful, terrible, frightful (applied to the fruits of evil actions and to the sufferings in Niraya: see kammapphala and Niraya) Ja III 519; Pv I 10^02, 11^01; IV 1^08, 7^06. – bitter, or perhaps pungent of taste DhS 291; Miln 65, 112; Ja III 201.

2. (neuter) pungency, acidity, bitterness D II 349 = Ja I 380; Thig 503 (pañca°); Ja VI 509. – Note: Is k. to be written instead of kadukkha at Vv-a 316, where it explains maraṇa? Cf. Ja III 201: tesaṁ taṁ kaṭukaṁ āsi, maraṇaṁ ten’upāgamuṁ.

-udraya causing bitterness or pain Ja V 241, cf. dukkhudraya Ja V 119;

-odaka a bitter draught Saddh 159;

-pabhedana (adjective) having a pungent juice exuding from the temples, said of an elephant in rut Dhp 324 (= tikhiṇamada Dhp-a IV 13);

-pphala a kind of perfume made of the berry of an aromatic plant Ja II 416 = Dhp-a III 475 (kappūra-k.-ādīni), cf. Sanskrit kakkolaka. – (adjective) of bitter fruit Ja II 106 (of the mango); S I 57 = Ja III 291 = Dhp 66 (of kamma); Pv I 11^10 (the same);

-bhaṇḍa (singular and plural) spices. There are 4 enumerated at Ja III 86: hiṅgujīraka, siṅgiveraka, marica, pipphali; 3 at Vv-a 186 (as tikaṭuka, cf. kaṭula): ajamoja, hiṅgujīraka, lasuṇa; Pv-a 135; Dhp-a II 131;

-bhāva stinginess As 376;

-rohiṇī the black hellebore Vin I 201 (as medicine);

-vipāka (adjective) having a bitter result (of pāpa) Miln 206; comparative °tara S II 128;

-sāsana a harsh command Ja VI 498.

Kaṭukañcukatā (feminine) [derived by Buddhaghosa as kaṭuka + añcuka (añc), a popular etymology (As 376). At Dhs 1122 and as v.l. in Vibh we have the spelling kaṭakancukatā (for kaṭakuñcakatā?), on which and °kuñcaka see Morris, JPTS 1887, 159f. and BMPE 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 v.l. 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 Pv II 9^28, 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 Nidd II §614 = Dhs 1122 = Pp 19, 23 = Vibh 357, 371; and in the macchariya explained at Vism 470.

Kaṭukatta (neuter) pungency, acidity, bitterness Miln 56, 63.

Kaṭumikā (feminine) [from karoti; see Sanskrit kṛtrima and kuṭṭima; also kutta and kutti] artificiality, outward help, suggestion, applied to sati Miln 78, 79 (cf. Q.K.M. I 121 note and Mvu I 477).

Kaṭula (adjective) [Sanskrit kaṭura] containing pungent substances (generally three: tekaṭula) Vin I 210 (yāgu), cf. ti-kaṭuka.

Kaṭuviya (adjective) [kaṭu viya?] impure, defiled, in °kata A I 280.

Kaṭerukkha a kind of creeper Ja VI 536 (perhaps read as next).

Kaṭeruha a flowering plant Ja VI 537 (= pupphagaccha). Cf. kaseruka.

Kaṭṭha^01 [Sanskrit kṛṣṭa, past participle of kāsati, cf. kiṭṭha] ploughed, tilled Snp 80; Miln 255; Pv-a 45, 62. a° untilled, unprepared Anāg 27. su° well-ploughed A I 229; Miln 255.

Kaṭṭha^02 (adjective) [Sanskrit kaṣṭa] bad, useless: see kaṭṭhaka^02. Only in compounds; perhaps also in pakaṭṭhaka.

-aṅga pithless, sapless, of no value (of trees) Ja II 163 = Dhp-a I 144;

-mukha “with the injurious mouth,” a kind of snake As 300.

Kaṭṭha^03 (neuter) [Sanskrit kāṣṭha, cf. Old High German holz]

1. a piece of wood, especially a stick used as fuel, chips, firewood S I 168 = Snp 462; M I 234 (+ kaṭhala); Pv-a 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) D I 87, 111, etc. Both singular (collective) and plural as “sticks” D II 341, especially in phrase kaṭṭhaṁ phāleti to chop sticks Vin I 31; Snp page 104; Ja II 144; Pv II 9^51 (= Pv-a 135), or k°ṁ pāteti (phāṭeti = phāleti? See pāteti) M I 21. Frequent also in similes: M I 241 = II 93 = III 95 (alla k.); M III 242 = S II 97 = IV 215 = V 212 (dve k.); A III 6 (+ kaṭhala); IV 72 (+ tiṇa); I 124 = Pp 30, 36 (+ kaṭhala).

2. a piece of stick used for building huts (wattle and daub) M I 190. 3. a stick, in avalekhana° (for scraping) Vin II 141, 221, and in danta° a tooth-stick Vv-a 63, etc. (see danta).

4. (adjective) in compounds = of wood, wooden

-aggi wood-fire, natural fire A IV 41, 45, enumerated last among the 7 fires;

-atthaṁ for the purpose of fuel, in phrase k. pharati to serve as fuel A II 95 = S III 93 = It 90 = Ja I 482;

-atthara a mat made of twigs (cf. kaṭasāra) Ja V 197, also as

-attharika (and °kā) Ja VI 21; Dhp-a I 135; feminine at Ja I 9; IV 329; VI 57;

-kaliṅgara chips and chaff Dhp-a III 122 (cf. k.-khaṇḍa);

-khaṇḍa a piece of wood, splinter, chip, suggesting something useless, trifling Dhp-a I 321 (as explanation of niratthaṁ va kaliṅgaraṁ); Thig-a 284 (as explanation of chuṭṭho kaliṅgaraṁ viya);

-tāla a wooden key Vin II 148 (cf. Vinaya Texts III 162);

-tāḷa a wooden gong As 319;

-tumba a wooden vessel Vin I 205;

-pādukā a wooden shoe, clog Vin I 188;

-puñja a heap of wood A IV 72; Ja II 327;

-phālaka woodcutter Vism 413;

-bhatin a woodcutter Dīp XX 28, where given as a nickname of King Tissa;

-mañcaka a wooden bed Miln 366;

-maya wooden Vin I 203; Ja I 289 = V 435;

-rūpa (and °ka) a wooden figure, doll Ja I 287;

-vāha a cartload of firewood S II 84;

-vāhana riding on a faggot Ja I 136;

-vipalāvita drifting wood Ja I 326;

-hatthin a wooden elephant, built by order of King Caṇḍapajjota to decoy King Udena (cf. the horse of Troy) Dhp-a I 193;

-hāraka (feminine °ikā) gathering firewood, an occupation of poor people M I 79; S I 180; Ja I 134; II 412; IV 148; V 417; Miln 331; Vism 120; Vv-a 173;

-hārin = °hāraka Vin III 41; Ja I 133 (title of Ja no. 7. referred to at Dhp-a I 349).

Kaṭṭhaka^01 (masculine neuter) [to kaṭṭha^03] a kind of reed Dhp 164; Dhp-a III 156 (= velu-saṅkhāta-kaṭṭha).

Kaṭṭhaka^02 (masculine plural) [to kaṭṭha^02] a kind of fairy D II 261

Kaṭṭhissa (neuter) [Sanskrit?] a silken coverlet embroidered with gems D I 7 = Vin I 192 = II 163; Sv I 87 = Mp 445.

Kaṭhati [Sanskrit kvathati; cf. Gothic hvapo scum, hvapjan to seethe. Dhātumañjūsā (no. 132, editor Andersen and Smith) comments on kaṭh with “sosāna-pākesu.” See also kuthati]

1. to boil, to stew Sp 1091, see Vinaya Texts II 57 note 1, where past participle is given as kuthita. Similarly Thig 504 (cf. Ps.S. 174 note 4, but cf. Q.K.M. II 271 “distressed”; Müller, JRAS 1910, 539).

2. to be scorched, past participle kaṭhita (= hot) Miln 323, 325, 357, 397. – The past participle occurs as °kaṭṭhita and °kuṭṭhita in cpds uk° pa° (qq.v.). See also kuṭṭhita.

Kaṭhala [Sanskrit kaṭhara (°la, °lla, °lya: all found in Avś and Divy), to kṛṇāti; cf. khāṭi] gravel, pebble, potsherd Ja III 225; V 417; Vv-a 157; combined with sakkhara at D I 84 = A I 9, and in simile at A I 253. As feminine combined with kaṭṭha at A I 124 = Pp 30, 36; A III 6; as masculine in same combination at Vism 261.

Kaṭhalaka gravel, potsherd Ja III 227; Miln 34.

Kaṭhina (adjective/noun) [Sanskrit kaṭhina and kaṭhora with dialectic ṭh for rth; cf. Greek κρατύς, κρατερός strong, κράτος strength; Gothic hardus = Anglo-Saxon heard = English hard. Cf. also Sanskrit kṛtsna = Pāli kasiṇa].

1. (adjective) hard, firm, stiff. Cp II 2, 2; Dhs 44, 45 (where also derived feminine abstract akaṭhinatā absence of rigidity, combined with akakkhaḷatā, cf. As 151 akaṭhina-bhāva); Pv-a 152 (°dāṭha). – (figurative) hard, harsh, cruel Ja 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 Vin I 253f.; also a wooden frame used by the bhikkhus in sewing their robes Vin. II 115-117. – On the k. robe see Vin. 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 Vin 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 Vin I 254f.; Bv IX 7; cf. Vin V 128f., 205

-uddhāra the withdrawal or suspension of the five privileges accorded to a bhikkhu at the k. ceremony Vin 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” Vin I 255;

-khandhaka the chapter or section treating of k., the 7th of the Mahāvagga of the Vinaya Vin II 253-267;

-cīvara a k. robe made of k. cloth Bv IX 7;

-dussa the k. cloth Vin I 254;

-maṇḍapa a shed in which the bhikkhus stitched their k. cloth into robes Vin II 117;

-rajju string used to fix the k. cloth onto the frame Vin II 116;

-sālā = °maṇḍapa Vin II 116.

Kaṭhinaka (adjective) referring to the kaṭhina cloth Vin V 61, 114.

Kaḍḍhati [dialectic form supposed to equal Sanskrit karśati, cf. Prākrit kaḍḍhai to pull, tear, khaḍḍā pit, dugout. See also Bloomfield, J.A.O.S. XIV 1921 page 465.]

1. to draw out, drag, pull, tug Ja I 193, 225, 265, 273 (khaggaṁ k. to draw the sword).

2. to draw in, suck up (udakaṁ) Ja IV 141.

3. to draw a line, to scratch Ja I 78, 111, 123; VI 56 (lekhaṁ).

Kaḍḍhana (neuter).]

1. pulling, drawing Miln 231.

2. refusing rejecting, renunciation, applied to the self-denial of missionary Theras following Gotama Buddha’s example Mhv 12, 55.

Kaḍḍhanaka (adjective) pulling, dragging Ja V 260.

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 D I 9 (°homa), explained at Sv I 93 by kuṇḍaka. (adjective) made of husk powder or of finely broken rice, of cakes Ja I 423 (k.-pūva = kuṇḍakena pakka-pūva). – akaṇa (adjective) free from the coating of red powder. characteristic of the best rice Mhv 5, 30; Anāg 27 (akaṇaṁ karoti to whiten the rice). Cf. kākaṇa.

-bhakkha eating husk-powder, a practice of certain ascetics D I 166 = M I 78 = A I 241

Kaṇaya [derivation unknown, cf. Sanskrit kaṇaya = kaṇapa] a sort of spear, lance Ja I 273; II 364 (like a spear, of a bird’s beak); Miln 339.

-agga the point of a spear Ja I 329 (like ..., of a beak).

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; Pj II 283; Vv-a 177; cf. next.

Kaṇavera = kaṇavīra Ja III 61; IV 191; V 420; VI 406.

Kaṇājaka (neuter) a porridge of broken rice, eaten together with sour gruel (bilaṅga-dutiya; always in this combination except at Ja V 230) Vin II 77 (cf. Vinaya Texts III 9); S I 90, 91; A I 145; IV 392; Ja I 228; III 299; Dhp-a III 10; IV 77; Vv-a 222, 298 (correct bilanka; Hardy at Vv-a Index page 364 explained as “a certain weight”(?)).

-bhatta a meal of k. porridge Ja V 230.

Kaṇikā (feminine) [cf. kaṇa]

1. a small particle of broken rice (opposite taṇḍula a full grain) Ja VI 341, 366 (°āhi pūvaṁ pacitvā).

2. a small spot, a freckle, mole, in a° (adjective) having no moles D I 80, and sa° with moles D. I 80 (cf. Sv I 223).

Kaṇikāra (masculine neuter) and kaṇṇikāra Ja IV 440; V 420; the difference stated at Ja V 422 is kaṇi° = mahāpupphā kaṇṇi° = khuddaka pupphā) [Sanskrit karṇikāra]

1. (masculine) the tree Pterospermum acerifolium Ja 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 D II 111 (= pīta) = M II 14 (-ṇṇ-) = A V 61 (-ṇṇ-); Dhp-a I 388; of the yellow robes (kāsāyāni) Ja II 25; with reference to the blood of the heart Vism 256; = golden Vv-a 65; Dhp-a II 250 (v.l. °ṇṇ-).

-makula a k. bud Ja II 83.

Kaṇerika (neuter) a helmet (?) Ja VI 397.

Kaṇeru (masculine feminine) [derivation uncertain, just possibly connected with kara, trunk. Sanskrit has kareṇu, but the medieval vocabularies give also kaṇeru] a young elephant Ja II 342; IV 49; V 39, 50, 416; VI 497; Dhp-a I 196 (v.l.) kareṇukā) – feminine °kā M I 178. – See also kareṇu.

Kaṇṭa (cf. next) a thorn Miln 351.

Kaṇṭaka [From kantati^02 to cut. Sanskrit kaṇṭaka. Spelt also kaṇṭhaka]

1. a thorn Snp 845; Vin I 188; Ja V 102; VI 105 (in description of the Vetaraṇī); cf. kusa°.

2. any instrument with a sharp point Saddh 201.

3. a bone, fish-bone Ja I 222; in piṭṭhi° a bone of the spine D II 297 see kaṭaṭṭhi); M I 80 = 245; Vism 271; Saddh 102.

4. (figurative) an obstacle, hindrance, nuisance (“thorn in my side”); Kv 572; enemy, infestor; a dacoit, thief, robber D I 135 (sa° and a°, of the country as infested with dacoits or free from them, cf. Sv I 296); Ja I 186 (paṭikaṇṭaka, enemy); V 450; Thag 946; Dhp-a I 177 (akkhimhi); Vv-a 301.

5. (figurative) anything sharp, thorny, causing pain: of kāmā (passions) S IV 189, 195, 198; Ud 24; Kv 202; cf. sa°. – Thus grouped, like saṁyojanāni, into 10 obstacles to perfection (dasa k.) A V 134; as “bringing much trouble” Ja IV 117. Often in standing phrase khāṇu = kaṇṭaka stumbling and obstruction A I 35; Pj II 334. As abstract kaṇṭakattaṁ hindrance at Vism 269 (sadda°). – akaṇṭaka 1. free from thorns Ja II 118; V 260. – 2. (figurative) free from thieves, quiet, peaceful D I 135; also not difficult, easy, happy, bringing blessings (of the right path) A V 135; Vv 18^07; Vv-a 96. – sakaṇṭaka 1. having bones (of food) Ja IV 192, 193. – 2. (figurative) beset with thieves, dangerous D I 135; thorny, i.e. painful, miserable (of duggati and kāmā) S IV 195; Thig 352; Ja V 260. – Cf. also kaṇḍaka and nikkaṇṭaka.

-āpacita covered with thorns Ja VI 249 (cf. °ācita);

-āpassiveya (= 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 D I 167 = M I 78;

-āpassiveyika (adjective to preceding) “bed-of-thorns-man” D I 167. At Ja I 493 the reading is k.-āpassiveya, at III 74 k-apassiveya; at III 235 the reading is kaṇṭaka-seyyaṁ kappetha (should it be k.-āpassiveye seyyaṁ k°?); D I 167 reads kaṇṭhakāpassiveyika;

-ācita covered with thorns Ja V 167;

-ādhāna a thorny brake, a thorny hedge M I 10 (k-dhāna; for dhāna = ṭhāna see dhāna and cf. rāja-dhānī); A I 35; Miln 220;

-kasā a thorny whip used for punishment and torture Ja III 41;

-gahana a thorny thicket or jungle S II 228;

-gumba a th. bush Ja I 208;

-latā a th. creeper, the Capparis Zeilanica Ja V 175;

-vaṭṭa a thorny brake or hedge M I 448.

Kaṇṭaki (feminine) in compound °vāṭa a thorny fence (cactus hedge?) Vin II 154.

Kaṇṭha [°qṷent from °quelt, primarily neck, cf. Latin collus “the turner.” Synonym with k. is gīvā, primarily throat, Sanskrit kaṇṭha]

1. throat A IV 131; Ja V 448; Miln 152 (kaṇṭho ākurati, is hoarse); Pv-a 280 (akkharāni mahatā kaṇṭhena uccaritāni). The throat of petas is narrow and parched with thirst: Pv-a 99 (k-oṭṭha-tālūnaṁ tassita), 180 (sūci° like a needle’s eye, cf. sūcicchidda. v.l. sūcikaṭṭha “whose bones are like needles”), 260 (visukkha-k.-oṭṭha-jivhā).

2. neck Vin I 15; Dhp 307 (kāsāva°); Vv 64^17 (explained at Vv-a 280 by gīvūpagasīsūpagādi-ābharaṇāni). Especially in locative kaṇṭhe round the neck, with reference to various things tied round, e.g. kuṇapaṁ k. āsattaṁ A IV 377; kuṇapaṁ k. baddhaṁ Ja I 5; k. mālā Ja I 166, 192; k. bandhanti vaḍḍhanaṁ Ja III 226; with the wreath of karavīra flowers (q.v.) on a criminal ready for execution: rattavaṇṇa-virala-mālāya bandhakaṇṭha Pv-a 4 (cf. Avś I 102; II 182; karavīra-mālābaddha [sakta II 182] °kaṇṭheguṇa).

-kūpa the cavity of the throat Mhbv 137;

-ja produced in the throat, i.e. guttural Sās 150;

-suttaka an ornamental string or string of beads worn round the neck Vin II 106.

Kaṇṭhaka^01 thorn, see kaṇṭaka.

Kaṇṭhaka^02 name of Gotama’s horse, on which he left his father’s palace Mhbv 25; spelt kanthaka at Ja I 54, 62f.

Kaṇḍa (masculine neuter) [perhaps as °kaldno from °kalad to break, cf. Greek κλαδαρός, Latin clades, etc., Sanskrit kāṇḍa. See also khagga and khaṇḍa]

1. the portion of a stalk or cane between one knot and another; the whole stalk or shaft; the shaft of an arrow, an arrow in general M I 429 (two kinds of arrows: kaccha and ropima, cf. kaṇḍa-cittaka); Ja I 150; II 91; III 273; V 39; Miln 44, 73; Mhv 25, 89. As arrow also in the “Tell” story of Culladhanuggaha at Ja III 220 and Dhp-a IV 66.

2. a section, portion or paragraph of a book Sv I 12; Pañca-g 161.

3. a small portion, a bit or lump Dhp-a I 134 (pūva°); Mhv 17, 35.

4. kaṇḍaṁ (adverb) a portion of time, for a while, a little Pañca-g 36. – See also khaṇḍa, with which it is often confused. derivation upa-kaṇḍakin (adjective) (thin) like a stalk or arrow Pv II 113 (of a Petī).

-gamana the going of an arrow, i.e. the distance covered by an arrow in flight, a bow-shot Ja II 334; cf. kaṇḍu;

-cittaka (Sanskrit kāṇḍa-citraka) an excellent arrow A II 202;

-nāḷī a quiver Ja 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 Ja VI 592 (neuter); a shield Ja IV 366.

Kaṇḍaka = kaṇṭaka Sp VI 1209; A III 383; Bv XIII 29. – akaṇḍaka free from thieves, safe, secure Pv-a 161.

Kaṇḍarā (feminine) sinew, tendon Vin I 91, 322 (in compound kaṇḍara-cchinna one whose tendons (of the feet) have been cut); Kv 23, 31; Vism 253, 254 (where Pj I 49 reads miñja).

Kaṇḍita at Ja I 155 is misprint; read: kaṇḍam assa atthī ti kaṇḍī taṁ kaṇḍinaṁ.

Kaṇḍin (adjective) having a shaft inserted, applied to the head of an arrow (salla) Ja I 155; (masculine) an archer ibid.

Kaṇḍu^01 (feminine) [perhaps from °kanad to bite, scratch; cf. Sanskrit kandara, Greek κναδάλλω to bite, κνώδων, κνώδαλον, etc., Sanskrit kaṇḍu masculine and f.] the itch, itching, itchy feeling, desire to scratch Vin I 202, 296; Ja V 198; Vism 345. kaṇḍuṁ karoti to make or cause to itch Ja V 198; vineti to allay the itch, to scratch Ja V 199. – (figurative) worldly attachment, irritation caused by the lusts, in “kaṇḍuṁ saṁhanti” (as result of jhāna) A IV 437.

-uppala a kind of lotus-blossom Dāṭh IV 48;

-paṭicchādi an “itch-cloth,” i.e. a covering allowed to the bhikkhus when suffering from itch or other cutaneous disease Vin I 296, 297; IV 171, 172;

-rogin (adjective) suffering from the itch Khuddas 105.

Kaṇḍu°02 [= kaṇḍa in compounds] an arrow-shot (as measure), in sahassa-kaṇḍu sata-bheṇḍu Thag 164 = Ja II 334 (but the latter: sata-bhedo), explained at Thag 164 note by sahassakaṇḍo ti sahassa [sata?]-bhūmako, and at Ja II 334 by sahassa-kaṇḍubbedho ti pāsādo satabhūmiko ahosi; in preceding lines the expression used is “sahassa-kaṇḍagamanaṁ uccaṁ.”

Kaṇḍuka the itch, itchy feeling, irritation Ja V 198.

Kaṇḍuvati (kandūvati) [denominative from kaṇḍu. Sanskrit kandūyati]

1. to itch, to be itchy, to be irritated, to suffer from itch Vin I 205; II 121; Ja V 198 (kaṇḍuvāyati); Dhp-a III 297 (kaṇḍūvantī).

2. to scratch, rub, scrape A II 207; Ja VI 413; Pp 56.

Kaṇḍuvana (neuter) [from kaṇḍūvati]

1. itching, itchy feeling Dhp-a I 440; cf. Dhātumañjūsā no. 416 kaṇḍūvana.

2. scratching, scraping M I 508; Ja II 249 (applied to bad music).

Kaṇḍusa (neuter) a strip of cloth used to mark the kaṭhina robe, in °karaṇa Vin I 254, and °ka ibid. 290.

Kaṇḍūyana (neuter) [See kaṇḍuvana] the itch Ja V 69.

Kaṇḍolikā (feminine) a wicker-basket or stand Vin II 114, 143 (see Vinaya Texts III 86).

Kaṇṇa [Vedic karṇa, originally not associated with hearing, therefore not used to signify the sense (sota is used instead; cf. akkhi > cakkhu), but as “projection” to *ker, from which also Sanskrit śṛṅga horn. Cf. Greek κόρνς helmet; Latin cornu and cervus = English corner, horn and harticle Further related Sanskrit aśri (caturaśraḥ four-cornered), śaṣkuli auditory passage; Latin ācer = Greek ἄκρις, ἄκανος, ὀξύς; German ecke; also Sanskrit śūla and Pāli koṇa]

1. a corner, an angle Vin I 48, 286; Ja I 73; III 42; V 38; VI 519; Pv-a 74; Dhp-a II 178; Dāṭh II 111. – cīvara° the edge of the garment Vism 389. Frequently in compound catu° (catukkaṇṇa) four-cornered, square, as especially of Niraya Nidd II §304 III D^01 = Pv I 10^13 (explained by catu-koṇa). Also of cloth Vin II 228; Ja I 426; IV 250.

2. the ear Snp 608; Ja I 146, 194; Dhp-a I 390 (dasā°). Frequently in phrase kaṇṇaṁ chindati (to cut off the ear) as punishment, e.g. A I 47. – locative kaṇṇe in the ear, i.e. in a low tone, in a whisper Dhp-a I 166.

3. the tip of a spoon Ja I 347. – assakaṇṇa name of a tree (see under assa^03).

-alaṅkāra an ornament for the ear Ja V 409;

-āyata (mutta) (a pearl) inserted in the lobe of the ear Ja II 275, 276;

-kita (should it be kaṇha°? Cf. paṁsukita, (sub voce kita); kita = kata) spoiled, rusty, blunt Vin II 115 (of needles); dirty, mouldy Vin I 48 (of a floor); II 209 (of walls); stained, soiled Vin IV 281 (of robes);

-gūthaka the cerumen, wax, of the ear, Vin II 134; Snp 197 = Ja I 146;

-cālana shaking the ears Ja III 99;

-cūḷa the root of the ear Ja VI 488; as °cūlikā at Ja II 276; Vism 255; Dhp-a IV 13;

-chidda (neuter) the orifice of the ear, the outer auditory passage (cf. sūci-chidda eye of the needle) Vin III 39; Ja II 244, 261;

-chinna one whose ears are cut off Vin I 322; Kv 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 Vin II 98; sa° whispered into the ear, applied to a method of taking votes ibid. Cf. upakaṇṇakajappin;

-jappana whispering into the ear D I 11; Sv I 97;

-tela anointing the ear with medicinal oil D I 12 (explained at Sv I 98, where reading is °telanaṁ);

-nāsa ear and nose Ja II 117; Miln 5 (°chinna);

-patta the lobe of the ear Ja V 463. As °panta at Thig-a 211;

-pāli = °patta Thig 259 (explained by °panta);

-piṭṭhī the upper part or top of the ear Dhp-a I 394;

-puccha the “tail” or flap of the ear Saddh 168;

-bila orifice of the ear Vism 195;

-bheri a sort of drum. Cp I 9. 24;

-mala “ear-dirt,” ear-wax, in °haraṇī, an instrument for removing the wax from the ear Vin II 135;

-mālā a garland from corner to corner (of a temple) Dāṭh II 111;

-muṇḍa 1. (adjective) one whose ears have been shorn or clipped Pv II 12^18 (of the dog of Hell, cf. Pv-a 152 chinnakaṇṇa). 2. (°ka) “with blunt corners,” name of the first one of the fabulous 7 Great Lakes (satta-mahāsarā) in the Himavant, enumerated at Ja V 415; Vism 416; Sv I 164;

-mūla the root of the ear, the ear in genitive Ja I 335; III 124; locative figurative in a low tone Dhp-a I 173; near, near by Dhp-a II 8 (mama k.);

-roga a disease of the ear As 340;

-vallī the lobe of the ear Mhv 25, 94;

-vijjhana perforating the ear, °maṅgala the ceremony of ear-piercing Dhp-a II 87; cf. maṅgala;

-vedha (cf. preceding) ear-piercing, a quasi religious ceremony on children Ja V 167;

-sakkhali and °ikā the orifice or auditory passage of the ear Dhp-a 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-a II 178 (Text saṅkhaliṁ, v.l. sakkhaliṁ);

-saṅkhali a small chain attached to the ear with a small ornament suspended from it Ja V 438;

-sandhovika washing the ears A V 202;

-sukha 1. (adjective) pleasant to the ear, agreable D I 4 = M I 179, 268 = A II 209; Miln 1; Sv I 75 = As 397;

2. (neuter) pleasant speech Ja II 187; V 167; opposite kaṇṇa-sūla;

-sutta an ornamental string hanging from the ear Vin II 143;

-suttaka a string from corner to corner, a clothes-line Vin I 286;

-sūla 1. a piercing pain (literal stake) in the ear, ear-ache Vv-a 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) D I 106 = Snp page 108; A IV 86; Ja II 359; Miln 286, 357; Dhp-a II 72.

Kaṇṇaka (and Kaṇṇika) (adjective) [from kaṇṇa] having corners or ears (–°); feminine °ikā Vin II 137; Ja II 185. – kāḷa-kaṇṇika see under kāḷa.

Kaṇṇavant (adjective) [from kaṇṇa] having an (open) ear, i.e. clever, sharp Ja II 261 (= kaṇṇachiddaṁ pana na kassaci n’atthi commentary).

Kaṇṇikā (feminine) [cf. kaṇṇaka and Sanskrit karṇikā]

1. an ornament for the ear, in °lakkhaṇa: see below.

2. the pericarp of a lotus Ja I 152, 183; V 416; Miln 361; Vism 124 (paduma°); Vv-a 43.

3. the corner of the upper story of a palace or pagoda, housetop Ja I 201; III 146, 318, 431, 472; Dhp-a I 77 (kūṭāgāra°); Sv I 43; Vv-a 304; Abhidh-av 92.

4. a sheaf in the form of a pinnacle Dhp-a I 98. – In compounds kaṇṇika°.

-baddha bound into a sheaf; figurative of objects of thoughts Dhp-a I 304;

-maṇḍala part of the roof of a house Ja III 317; Dhp-a III 66; VI 178;

-rukkha a tree or log, used to form the top of a house Ja I 201 = Dhp-a I 269;

-lakkhaṇa the art of telling fortune by marks on ornaments of the ear, or of the house-top D I 9 (= pilandhana-k° pi geha-k° pi vasena Sv I 94).

Kaṇṇikāra see kaṇikāra.

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 D II 328 = M I 509f. = II 201 (see also mañjeṭṭha).

II. (objective).

1. of dark (black), poisonous snakes: kaṇhā (feminine) Ja II 215 (= kāḷa-sappa commentary); °sappa Ja I 336; III 269, 347; V 446; Vism 664 (in simile); Miln 149; Pv-a 62; °sīsā with black heads A 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 Pv II 6^01, synonymous with Kesavā (the Hairy, cf. ‘Απόλλων Ο∞λαῖος Samson, etc., see also siniddha-, nīla-, kāla-kāsa). sukaṇha-sīsa with very dark hair Ja V 205, also as sukaṇha-kaṇha-sīsa Ja V 202 (cf. susukāḷa). °jaṭi an ascetic with dark and glossy hair Ja VI 507, cf. V 205 sukaṇhajaṭila. °añjana glossy polish Ja V 155 (explained as sukhumakaṇha-lomācitattā).

3. of the black trail of fire in °vattanin (cf. Vedic kṛṣṇa-vartaniṁ agniṁ ṚV VIII 23, 19) S I 69 = Ja III 140 (cf. III 9); Ja V 63.

4. of the black (fertile) soil of Avanti “kaṇh’-uttara” black on the surface Vin 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 Pv-a 135, cf. Pv III 6^04, see also pakkha^01 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) D I 93 with reference to the “black-born” ancestor of the Kaṇhāyanas (cf. Sv I 263 kāḷa-vaṇṇa), cf. also kāḷa in °sunakha, the Dog of Hell Pv-a 152.

3. of a dark, i.e. miserable, unfortunate birth, or social condition D III 81f. (brāhmano va sukko vaṇṇo, kaṇho añño vaṇṇo). °abhijāti a special species of men according to the Doctrine of Gosāla Sv I 162; A III 383f. °abhijātika “of black birth,” of low social grade D III 251 = A. III 384; Snp 563; cf. Thag 833 and JPTS 1893, 11; in the sense of “evil disposition” at Ja V 87 (explained as kāḷaka-sabhāva).

4. of dark, evil actions or qualities: °dhamma A V 232 = Dhp 87; D III 82; Snp 967; Pp 30; Miln 200, 337; °paṭipadā Ja I 105, and °magga the evil way A V 244, 278; °bhāvakara causing a low (re-)birth Ja IV 9 (+ pāpa-kammāni), and in same context as dhamma combined with °sukka at A IV 33; Snp 526 (where kaṇhā° for kaṇha°): Miln 37; °kamma “black action” M I 39; °vipāka black result, 4 kinds of actions and 4 results, viz. kaṇha°, sukka°, kaṇha-sukka°, akaṇha-asukka° D III 230 = M I 389f. = A II 230f.; Nett 232. akaṇha 1. not dark, i.e. light, in °netta with bright eyes, especially of King Piṅgalanetta Ja II 242 in contrast with Māra (although piṅgala-cakkhu is also especially of Māra or his representatives, cf. Ja V 42; Pv II 4^01).

2. not evil, i.e. good A II 230, 231. – atikaṇha very dark Vin IV 7; sukaṇha the same see above II 2.

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: Cp II 1 b) or in such combinations, where its original meaning of “built, prepared, worked out” is still preserved Cp 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 D I 84 = 177 = M I 40 = Snp page 16 (in formula kataṁ karanīyaṁ, etc., done is what had to be done, cf. Arahant II A.); Vin III 72 (kataṁ mayā kalyāṇaṁ akataṁ mayā pāpaṁ); Pv I 5^05 (amhākaṁ katā pūjā done to us is homage). – So also in composition (°-), e.g. (nahāpakehi) °parikammatā the preparations (being) finished (by the barbers) Ja VI 145; (tena) °paricaya the acquaintance made (with him) Vv-a 24; Pv-a 4; (tattha) °paricayatā the acquaintance (with that spot) Vv-a 331; (tesaṁ) °pubba done before D II 75 = A IV 17; (kena) Ja VI 575; °matta (made) drunk Thag 199; (cira) °saṁsagga having (long) been in contact with, familiar Ja 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 Vin I 206 (of yūsa); akaṭa natural ibid., not cultivated (of soil) Vin I 48 = II 209; Sv I 78, 98; untrained Ja III 57, 58. – °atta self-possessed, disciplined Ja VI 296; °indriya trained in his senses Thag 725; °ūpāsana skilled, especially in archery M I 82; S I 62; A II 48 = IV 429; S I 99; Ja IV 211; Miln 352, °kamma practised, skilled Ja V 243; of a servant S I 205 (read āse for ase), of a thief A III 102 (cf. below II.1.a); °phaṇa having (i.e. with) its hood erected, of a snake Ja VI 166; °buddhi of trained mind, clever Ja III 58; a° ibid.; °mallaka of made-up teeth, an artificial back-scratcher Vin II 316; a° not artificially made, the genuine article Vin II 106; °yogga trained serviceable S I 99; a° useless S I 98. °rūpa done naturally, spontaneously Ja V 317 (explained by °jāniya; °sabhāva); °veṇī having (i.e. with) the hair done up into a chignon Ja V 431; °hattha (one) who has exercised his hands, dexterous, skilful, especially in archery M I 82; S I 62, 98; II 266; A II 48; Ja IV 211,; V 41; VI 448; Miln 353; Dhp-a I 358; a° unskilled, awkward S I 98; su° well-trained Ja V 41 (cf. °upāsana); °hatthika an artificial or toy-elephant Ja VI 551.

(b) in ordinary meaning: made or done; °kamma the deed done (in a former existence) Ja I 167; Vv-a 252; Pv-a 10; °piṭṭha made of flour (dough) Pv-a 16 (of a doll); °bhāva the performance or happening of Ja III 400; Mhbv 33; °saṅketa (one who has made an agreement) Ja V 436

(c) with adverbial determination (su°, du°; cf. dūrato, puro, atta, sayaṁ, and II.2.c): sukata well laid out, of a road Ja VI 293, well built, of a cart Snp 300 = 304; Ja IV 395, well done, i.e. good A I 102 (°kamma-kārin doing good works). – dukkata badly made, of a robe Vin IV 279 (-ṭ-), badly done, i.e. evil A I 102 (°kamma kārin); sukata-dukkata good and evil (°kammāni deeds) D I 27 = 55 = S IV 351; Miln 5, 25.

3. as noun (neuter) kataṁ that which has been done, the deed.

(a) absolute: Ja 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 Vin 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 Vin 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 Dāṭh I 59; °bhatta-kicca after the meal Ja IV 123; Pv-a 93; °purebhatta-kicca having finished the duties of the morning Sv I 45f.; Pj II 131f.; °pātarāsa breakfast Ja I 227; Dhp-a I 117, a° before br. A IV 64; °pātarāsa-bhatta the same Ja VI 349; °ānumodana after thanking (for the meal) Ja I 304; °bhattānumodana after expressing satisfaction with the meal Pv-a 141. In the same application: kat-okāsa having made its appearance, of kamma Vv 32^09 (cf. Vv-a 113); Pv-a 63; °kamma (-cora) (a thief) who has just “done the deed,” i.e. committed a theft Ja III 34; Vism 180 (katakammā corā and akata° thieves who have finished their “job” and those who have not); Dhp-a II 38 (corehi katakammaṁ the job done by the th.), cf. above I.2.a; °kāla “done their time,” deceased, of petas Ja III 164 (pete kāḷakate); Pv-a 29, cf. kāla; °cīvara after finishing his robe Vin I 255, 265; °paccuggamana having gone forth to meet Ja III 93. °paṇidhāna from the moment of his making an earnest resolve (to become a Buddha) Vv-a 3; °pariyosita finished, ready, i.e. after the end was made Vv-a 250; °Buddha-kicca after he had done the obligations of a Buddha Vv-a 165, 319; Sv I 2; °maraṇa after dying, i.e. dead Pv-a 29; °massu-kamma after having his beard done Ja 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-a 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) M I 4, 235; It 38; Miln 138; °kicca having performed his obligations, perfected, especially of an Arahant, usually in combination with anāsava S I 47, 178; Dhp 386; Pv II 6^15; Thig 337, as adjective: kata-kiccāni hi arahato indriyāni Nett 20; °kiccatā the perfection of Arahantship Miln 339. – With other determinations:

-āgasa one who has done evil Saddh 294;

-ādhikāra having exerted oneself, one who strives after the right path Ja I 56; Miln 115;

-āparādha guilty, a transgressor Ja III 42;

-ābhinihara (one) who has formed the resolution (to become a Buddha) Ja I 2; Dhp-a I 135;

-ābhinivesa (one) who studies intently, or one who has made a strong determination Ja I 110 (and a°);

-ussāha energetic Saddh 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. A II 174 = Vin III 72 = It 25 = As 383; Pv-a 174; also passive to whom something good has been done Ja I 137; III 12; Pv II 9^09; akata-kalyāṇa a man of bad actions It 25; Pv II 7^09;

-kibbisa a guilty person M I 39; Vin III 72 (a°), of beings tormented in Hell Pv IV 7^07; Pv-a 59;

-kusala a good man: see °kalyāṇa;

-thaddha hard-hearted, unfeeling, cruel: see °kalyāṇa;

-nissama untiring, valiant, bold Ja V 243;

-parappavāda practised in disputing with others Sv I 117;

-pāpa an evil-doer It 25; Pv II 7^09 (+ akata-kalyāṇa); Pv-a 5; a°: see °kalyāṇa;

-puñña one who has done good deeds, a good man D II 144; Dhp 16, 18, 220; Pv III 5^02; Miln 129; Pv-a 5, 176; a° one who has not done good (in previous lives) Miln 250; Vv-a 94;

-puññatā the fact of having done good deeds D III 276 (pubbe in former births); A II 31; Snp 260, cf. Pj I 132, 230; Ja II 114;

-bahukāra having done much favour, obliging Dāṭh 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 M III 165; a° gentle Nett 180; cf. °kalyāṇa;

-vināsaka (one) who has caused ruin Ja I 467;

-vissāsa trusting, confiding Ja I 389;

-ssama painstaking, taking trouble Saddh 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-a I 192; °daṇḍa-kamma afflicted with punishment (= daṇḍāyita punished) Vin I 76; °massu-kamma with trimmed beard, after the beard-trimming Ja V 309 (cf. Ja III 11 and karana).

Various combinations:

-ñjalin with raised hands, as a token of veneration or supplication Snp 1023; Thig 482; Ja I 17 = Bv XXIV 27; Pv-a 50, 141; Vv-a 78;

-attha one who has received benefits Ja I 378;

-ānuggaha assisted, aided Ja II 449; Vv-a 102;

-ābhiseka anointed, consecrated Mhv 26, 6;

-ūpakāra assisted, befriended Ja I 378; Pv-a 116;

-okāsa one who has been given permission, received into audience, or permitted to speak Vin I 7; D II 39, 277; Snp 1030, 1031 (°āva°); Ja V 140; VI 341; Miln 95;

-jātihiṅgulika done up, adorned with pure vermilion Ja III 303;

-nāmadheyya having received a name, called Ja V 492;

-paṭisanthāra having been received kindly Ja VI 160; Dhp-a I 80;

-pariggaha being taken to wife, married to (instrumental) Pv-a 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 Pv-a 116;

-sakkāra honoured, revered Ja V 353; Mhv 9, 8 (su°);

-saṅgaha one who has taken part in the redaction of the scriptures Mhv 5, 106;

-sannāha clad in armour Dhp-a 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) Vin 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 kantati^02] a scrubber, used after a bath Vin II 129, 143; cf. Vinaya Texts II 318.

Kataññu (adjective) [cf. Sanskrit kṛtajña] literally knowing, i.e. acknowledging what has been done (to one), i.e. grateful often in combination with katavedin grateful and mindful of benefits S II 272; A I 87 = Pp 26; Vv 81^27; Saddh 509, 524. akataññu

1. ungrateful S I 225; Ja III 26 (= kata-guṇaṁ ajānanto commentary), 474; IV 124; Pv-a 116; Abhidh-av 81.

2. (separate akata-ññu) knowing the uncreated, i.e. knowing Nibbāna Dhp 97, 383; Dhp-a II 188; IV 139. – akataññu-rūpa (and °sambhava) of ungrateful nature Ja IV 98, 99.

Kataññutā (feminine) [abstract from last] gratefullness (defined at Pj I 144 as katassa jānanatā) Snp 265; Ja I 122 (Text °nā, v.l. °tā); III 25; Pv II 9^07; Vv-a 63; Saddh 497, 540. In combination with kataveditā S II 272; A I 61; II 226, 229. kataññū-kataveditā Ja III 492. – akataññutā ungratefullness, in combination with akataveditā A I 61; III 273; Ja V 419; as one of the 4 offences deserving of Niraya A II 226.

Katatta (neuter) [abstract from kata, cf. Sanskrit kṛtatva] the doing of, performance of, only in ablative katattā D II 213; A I 56; Ja III 128; Dhs 431, 654; Pj II 356; Dhp-a III 154; IV 142. Used adverbially in meaning of “owing to, on account of” Miln 275; As 262; Mhv 3, 40. – akatattā through non-performance of, in absence or in default of A. I 56; Pv-a 69, 154.

Katana (neuter) [from kata] a bad deed, injuring, doing evil (cf. kaṭana) Ja IV 42 (yam me akkhāsi ... katanaṁ kataṁ), cf. Morris in JPTS 1893, 15.

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) Vin II 89; M I 7; Ja I 172; Miln 309; Pv-a 27. In some cases merely emphatic for ko, e.g. Vin I 30 (katamena maggena āgato?); D I 197 (katamo so atta-paṭilābho?); Ja I 97; Snp 995; Miln 51. – instrumental katamena (scilicet maggena) adverb by which way, how? Miln 57, 58.

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) Ja I 4; Pv-a 119. Often only emphatic for ko, e.g. Ja I 298 (kataraṁ upaddavaṁ na kareyya), and used uninflected in compounds, as katara-geha Ja III 9; °gandhaṁ Ja VI 336; °divasaṁ Ja II 251; °nagarato (from what city) Dhp-a I 390; °nāma (kataraṁnāma, adjective) (of what name) ibid. – katarasmiṁ magge in which way, how? Ja IV 110.

Kataveditā (feminine) [abstract from last] gratefullness: see kataññutā.

Katavedin (adjective) [kata + vedin, see kataññu] mindful, grateful S I 225; Pp 26; Ja I 424; II 26.

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 S I 14; Miln 264.

Kati (indeclinable) [interrogative pronoun; used like Latin quotation Already Vedic.] how many? Vin I 83 (k. sikkhāpadāni), 155; S I 3 (°saṅgātiga having overcome how many attachments?), 70; Snp 83, 960, 1018; Paṭis II 72; Miln 78; Dhp-a I 7, 188; Pv-a 74.

Katikā (feminine) [to katheti or karoti?]

1. agreement, contract, pact Vin I 153 (Text kātikā), 309; Ja VI 71; Miln 171, 360.

2. talking, conversation, talk (adhammikā k., cf. kathikā and kathā) Ja II 449. – katikaṁ karoti to make an arrangement or agreement Vin III 104, 220, 230; Ja I 81; IV 267; Dhp-a I 91; Vv-a 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 Ja VI 541; °saṇṭhāna the entering of an agreement Vin II 76, 208: III 160.

Katipaya (adjective) [cf. Sanskrit katipaya] some, several; a few (in compounds or in plural) Ja I 230, 487; III 280, 419; IV 125; V 162; Pv II 9^20 (= appake only a few); Dhp-a I 94 (very few); Pv-a 46. In singular little, insignificant Vv 53^20 (= appikā feminine). °vāre a few times, a few turns Ja V 132; VI 52; Pv-a 135; Mhbv 3.

Katipāhan (adverb) [katipaya + ahan, contracted, see aha^02] (for) a few days Vin III 14; Ja I 152, 298, 466; II 38; III 48; IV 147; Mhv 7, 38; Pv-a 145, 161; Vv-a 222. katipāhena (instrumental) within a few days Mhv 17, 41; Dhp-a I 344; Pv-a 13, 161. katipāhaccayena after (the lapse of) a few days Ja I 245; Dhp-a I 175; Pv-a 47.

Katima [ordinal number from kati], feminine katimī in k. pakkhassa which (of many other) day(s) of the half-month Vin I 117.

Kativassa (adjective) [kati + vassa]

1. (having) how many years, how old? Ja V 331.

2. (having had) how many rainy seasons (in the bhikkhu’s career) of how many years’ seniority? Vin I 86; Ud 59; Miln 28; Dhp-a I 37.

Katividha (adjective) [kati + vidha, for Vedic katidhā] of how many kinds Vism 84.

Kate (adverb) [locative of kata] for the sake of, on behalf of; with accusative maṁ k. Ja IV 14; with genitive maṁsassa k. Ja V 500.

Katta [past participle of kantati^02; cf. Sanskrit kṛtta] is represented in Pāli by kanta^02; 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; Ja I 77, 267; V 362.

2. (neuter) that which is to be done, obligation, duty Thag 330; Ja II 154; V 402; Dhp-a I 211. – akattabba (adjective) not to be done Ja III 131; V 147; (neuter) that which ought not to be done Ja V 402. kattabbākattabba to be done and not to be done Ja I 387. kattabba-yuttaka 1. (adjective) fit or proper to be done Dhp-a I 13. – 2. (neuter) duty, obligation Ja III 9; VI 164; Dhp-a I 180; (the last) duties towards the deceased Ja I 431. – Cf. kātabba.

Kattabbaka (neuter) [from last] task, duty Thag 330.

Kattabbatā (feminine) [from kattabba] fitness, duty, that which is to be done Ja II 179 (iti-°āya because I had to do it thus).

Kattar [agent noun from karoti, cf. Sanskrit kartṛ] one who makes or creates, a maker, doer; in following construction:

I. Dependent. Either in verb-function with accusative, as agent noun to all phrases with karoti e.g. pañhaṁ karoti to put a question, pañhaṁ kattā one who puts a question; or in noun function with genitive, e.g. mantānaṁ kattāro the authors of the Mantas, or in compound rāja-kattāro makers of kings.

II. Dependent. As noun kattā the doer: kattā hoti no bhāsitā he is a man of action, and not of words.

1. (indefinite) one who does anything (with accusative) A I 103; II 67; V 347, 350f.; (with genitive) Ja 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; Abhidh-av 85f.

2. an author, maker, creator D I 18 (of Brahmā: issaro, k., nimmātā), 104 (mantānaṁ); A II 102; Dhp I 111.

3. an officer of a king, the king’s messenger Ja V 220 (= 225); VI 259, 268, 302, 313, 492. Note: At Ja 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 Vv-a 97; Kacc 136, 143, 277.

Kattara (adjective) (only °-) [cf. Sanskrit kṛtvan (?), in different meaning] °daṇḍa a walking-stick or staff (of an ascetic) Vin I 188; II 76 = 208f.; III 160; Ja I 9; V 132; VI 52, 56, 520; Vism 91, 125, 181. °yaṭṭhi = preceding Ja II 441; Sv I 207; III 140. °ratha an old (?) chariot Ja III 299. °suppa a winnowing basket Vin I 269 = Dhp-a I 174 (°e pakkhipitvā saṅkāra-kūṭe chaḍḍehi).

Kattari and Kattarī (feminine) [to kantati^02] scissors, shears Ja III 298, with reference to the “shears” of a crab, “as with scissors”: cf. Vinaya Texts III 138 (see next).

Kattarikā (feminine) [from last] scissors, or a knife Vin II 134; Ja I 223.

Kattikā (feminine) (and °kattika) [cf. Sanskrit 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 5 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. – Nett 143 (kattiko, v.l. kattikā).

-cātumāsinī see above Vin III 263;

-coraka a thief who in the month of K., after the distribution of robes, attacks bhikkhus Vin III 262;

-chaṇa a festival held at the end of The Rains on the full moon of pubba-kattikā, and coinciding with the Pavāraṇā Ja I 433; II 372; V 212f.; Mhv 17, 17;

-temāsi (-puṇṇamā) (the full moon) of pubbakattikā Vin III 261; Mhv 17, 1 (°puṇṇamāsī);

-māsa the month K. Ja II 372; Mhv 12, 2 (kattike māse);

-sukkapakkha the bright fortnight of K. Mhv 17, 64.

Kattu° 1. base of infinitive kattuṁ (of karoti), in compounds °kamyatā willingness to do something Vibh 208; Vism 320, 385; Dhp-a III 289; °kāma desirous to do Vin II 226. °kāmatā desire to do or to perform Vism 466; Vv-a 43.

2. base of kattar in compounds

Kattha (adverb) [derivation from interrogative base ka° (kad°), whereas Sanskrit kutra is derived from base ku°, cf. kuttha] where? where to, whither? Vin I 83, 107; II 76; D I 223; Snp 487, 1036; Ja III 76; Pv II 9^16; Dhp-a I 3. – k. nu kho where then, where I wonder? D I 215f., Pv-a 22 (with potential) °katthaci(d) (indefinite) anywhere, at some place or other Ja I 137; V 468; wherever, in whatever place Miln 366; Pv-a 284; Pj I 247; Ja III 229; IV 9, 45; as katthacid eva Ja IV 92; Pv-a 173. Sometimes doubled katthaci katthaci in whatsoever place Ja IV 341. – na k. nowhere M. I 424; Miln 77; Vv-a 14.

-ṭhita figurative in what condition or state? D II 241 (corresponds with ettha); Ja IV 110;

-vāsa in what residence? Snp 412;

-vāsika residing where? Ja II 128, 273.

Katthati [cf. Sanskrit katthate, etymology unexplained] to boast Snp 783 (present participle medium akatthamāna). Cf. pavikatthita.

Katthitar (agent noun from katthati) a boaster Snp 930.

Katthin (adjective) [from katth] boasting A V 157 (+ vikatthin).

Katthu (?) a jackal, in °soṇā j. and dogs Ja VI 538 (for koṭṭhu°).

Kathaṁ (adverb) [cf. Vedic kathaṁ and kathā] doubt. interrogative particle

1. how; with indicative present Pv-a 6 (k. puriso paṭilabhati), or with future and conditional Ja I 222; II 159 (k. tattha gamissāmi); VI 500; Pv-a 54 (na dassāmi)

2. why, for what reason? Ja III 81; V 506. Combined with °ca Vin I 114; II 83. °carahi D II 192. °nu and °nu kho Vin II 26, Ja III 99; IV 339; Nidd II §189, see also evaṁ nu kho. °pana D II 163. °su Nidd II §189. °hi Ja IV 339; Dhp-a I 432. °hi nāma Vin I 45; II 105; III 137; IV 300; all with the same meaning; °ci (kathañci) scarcely, with difficulty Thag 456.

-kathā “saying how? how?” i.e. doubt, uncertainty, unsettled mind (cf. kaṅkhā); explained as vicikicchā dukkhe kaṅkhā Nidd II §190; D II 282; Snp 500, 866, 1063, 1088; Dhp-a IV 194; as adjective and at end of compound °katha, e.g. vigata° (in phrase tiṇṇa-vicikiccha ... vesārajjappatta) D I 110 = Vin I 12; tiṇṇa° (+ visalla) Snp 17, 86, 367. k.-k.-salla “the arrow of doubt” D II 283 (vicikicchā + k.);

-kathin having doubts, unsettled, uncertain D II 287; M I 8; Nidd II §191; As 352; a° free from doubt, especially of Arahant (explained Sv I 211: “not saying how and how is this?”); M I 108; It 49; Snp 534, 635, 868, 1064; in phrases tiṇṇa-vicikiccho viharati akathankathī kosalesu dhammesu D I 71 = Pp 59, jhāyī anejo a° Dhp 414 (Dhp-a IV 194) = Snp 638;

-kara (adjective) how acting, what doing? k. ahaṁ no Nirayam pateyyaṁ (“τί ποιῶν μακάριος ἔσομαι”) Ja IV 339; Snp 376; Ja IV 75; V 148;

-jīvin leading what kind of life? Snp 181;

-dassin holding what views? Snp 848 (see °sīla);

-pakāra of what kind Vin I 358; Snp 241 (kathappakāra);

-paṭipanna going what way, i.e. how acting? D II 277, 279, 281;

-bhāvita how cultivated or practised? S V 119;

-bhūta “how being,” of what sort, what like D II 139, 158;

-rūpa of what kind? M I 218; A I 249; III 35; Ja III 525;

-vaṇṇa of what appearance, what like? D II 244;

-vidha what sort of? Ja 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 Ja I 299; III 459; VI 340.

2. telling i.e. answering, solving (a question) Ja V 66 (pañha°).

3. preaching Dhp-a I 7.

4. reciting, narrating Kaccāyana 130. Cf. kathita. – akathana not talking or telling Ja I 420; VI 424; not speaking from anger Ja IV 108; Dhp-a I 440.

-ākāra, in °ṁ karoti to enter into conversation with Ja VI 413;

-samattha able to speak (of the tongue) Ja III 459; able to talk or converse with (saddhiṁ) Ja VI 340;

-sīla (one) in the habit of talking, garrulous Ja I 299; a- Ja I 420.

Kathala (potsherd) spelling at Vism 261 for kaṭhala.

Kathali ( metri causā) = next, in the Uddāna at Vin 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 Vin I 9, 47; II 22f., 210, 216. At Vv-a 8 however with pāda-pīṭha explained as a footstool (pāda-ṭhāpana-yoggaṁ dārukhaṇḍaṁ āsanaṁ). Buddhaghosa (Sp VI 1160) explained 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.”

Kathā (feminine) [from kath to tell or talk, see katheti; nearest synonym is lap, cf. vācābhilāpa and sallāpa]

1. talk, talking, conversation A I 130; Pv-a 39. So in antarā° D I 179; Snp pages 107, 115; cf. sallāpa. Also in tiracchāna° low, common speech, comprising 28 kinds of conversational talk a bhikkhu should not indulge in, enumerated in full at D I 7 = 178 = III 36 and passim (e.g. S V 419: correct suddha° to yuddha°!; A V 128 = Nidd II §192); referred to at A III 256; V 185; Ja I 58; Pp 35. Similarly in gāma° Snp 922; viggāhikā k. A IV 87; Snp 930. Ten good themes of conversation (kathā-vatthūni) are enumerated at M III 113 = A III 117 = IV 357 = V 67; Miln 344; similarly dhammī kathā A II 51; IV 307; V 192; Snp 325; pavattanī k. A I 151; yutta kathāyaṁ Snp 826; sammodanīyā k. in salutation formula s°ṁ k°ṁ sāraṇīyaṁ vītisāretvā D I 52, 108, etc.; A V 185; Snp 419, past participle 86, 93, 107, 116.

2. speech, sermon, discourse, lecture Vin I 203, 290 (°ṁ karoti to discuss); A III 174; IV 358. Frequently in anupubbi° a sermon in regular succession, graduated sermon, discussing the 4 points of the ladder of “holiness,” viz. dānakathā, sīla°, sagga°, magga° (see anupubba) Vin I 15; A III 184; IV 186, 209, 213; Dhp-a I 6; Vv-a 66.

3. a (longer) story, often with vitthāra° an account in detail, e.g. Pv-a 19. bāhira° profane story Pj I 48.

4. word, words, advice: °ṁ gaṇhāti to accept advice Ja II 173; III 424.

5. explanation, exposition, in aṭṭha° (q.v.), cf. gati° Paṭis II 72.

6. discussion, in °vatthu (see below) Mhv 5, 138. – dukkathā harmful conversation or idle talk A III 181; opposite su° A III 182. – kathaṁ vaḍḍheti “to increase the talk,” to dispute sharply Ja I 404; V 412. °ṁ samuṭṭhāpeti to start a conversation Ja I 119; IV 73. – At the end of compounds (as adjective) °kathā e.g. chinna° Snp 711; ṭhita° Sv I 73; madhura° Ja 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 Sv I 43;

-nigghosa the sound of praise, flattery Ja II 350;

-pavatti the course of a conversation Ja I 119; Dhp-a I 249; Mhbv 61;

-pābhata subject of a conversation, story Ja I 252, 364;

-bāhulla abundance of talk, loquacity A IV 87;

-magga narrative, account, history Ja I 2;

-rasa the sweetness of (this) speech Miln 345;

-vatthu 1. subject of a discourse or discussion, argument M I 372; II 127, 132. There are 10 enumerated at A IV 352, 357 (see kathā) and at Vism 19 as qualities of a kalyāṇa-mitta, referred to at A V 67, 129; Vism 127; Dhp-a IV 30. Three are given at D III 220 = A I 197. °kusala well up in the subjects of discussion Vv-a 354. – 2. Name of the fifth book of the Abhidhamma Piṭaka, the seven constituents of which are enumerated at various places (e.g. Sv I 17; Mhbv 94, where Kv takes the 3rd place), see also JPTS 1882, 1888, 1896;

-samuṭṭhāna the arising of a discussion Mhv 5, 138;

-samuṭṭhāpana starting a conversation Ja I 119; III 278; Dhp-a I 250;

-sampayoga conversational intercourse A I 197;

-sallāpa talk, conversation Vin I 77; D I 89f., 107f.; II 150; M I 178; A II 197; V 188; Ud 40; Ja II 283; Miln 31; Sv I 276 (explained as kathana-paṭikathana); Dhp-a II 91 (°ṁ karoti) Vv-a 153.

Kathāpeti causative II of katheti (q.v.).

Kathālikā (feminine) [from kuth, to boil] kettle, cooking pot; in daṇḍa° (a pot with a handle) Vin I 286 (v.l. kathālaka), and meda° A IV 377; Dhp-a II 179.

Kathika (adjective) (–°) [from kathā, cf. Sanskrit kathaka] relating, speaking, conversing about, expounding, in compounds citta° Thig 449 (cf. citra-kathin); (a) tiracchāna° A IV 153; dhamma° Ja I 148; III 342; IV 2 (°Thera); VI 255 (mahā°); as noun a preacher, speaker, expounder A III 174; Mhv 14, 64 (mahā°).

Kathikā (feminine) [from last?] agreement Dīp XIX 22; see katikā.

Kathita [past participle of katheti, cf. Sanskrit kathita] said, spoken, related Ja II 310; IV 73; V 493. su° well said or told Ja IV 73. As neuter with instrumental Ja IV 72 (tena kathitaṁ the discourse (given) by him).

Kathin (adjective) (–°) [cf. kathika] speaking; one who speaks, a speaker, preacher Ja I 148 (dhamma-kathikesu citrakathī); Miln 90, 348 (°seṭṭha best of speakers). See also kathaṁ-kathin.

Katheti (verb denominative from kathā, cf. Sanskrit kathayate] preterit kathesi, infinitive kathetuṁ and kathetave (Vin I 359); passive kathīyati and katheti (Miln 22, cf. Trenckner, “Notes” 122); present participle passive kathīyamāna and kacchamāna (A. III 181); gerundive kathetabba, kathanīya and kaccha,

1. to speak, say, tell, relate (in detail): vitthārato Pv-a 77. mā kathesi (= mā bhaṇi) do not speak Pv-a 16. – to tell (a story): Ja I 2; IV 137; Pv-a 12, 13.

2. to converse with Ja VI 413; Pv-a 86 (= āmantayi).

3. to report, to inform Ja V 460.

4. to recite Dhp-a I 166.

5. to expound, explain, preach Ja I 30; Miln 131; Dhp-a I 88; Nidd II sub voce

6. to speak about (with accusative) Vin II 168.

7. to refer to Ja I 307.

8. to answer or solve (a question) Ja I 165; V 66. – Caus II kathāpeti to make say Mhv 24, 4 (preterit kathāpayi); Dhp-a II 35; Pj I 118.

Kad° [old form of interrogative pronoun neuter, equal to kiṁ; cf. (Vedic) kad in kadarthaṁ = 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 Kacc 178;

-asana the same Kacc 178;

-dukkha (?) great evil (= death) Vv-a 316 (explained as maraṇa, cf. kaṭuka).

Kadamba (cf. Sanskrit kadamba] the kadamba tree, Nauclea cordifolia (with orange-coloured, fragrant blossoms) Ja VI 535, 539; Vism 206; Dhp-a I 309 (°puppha); Mhv 25, 48 (the same).

Kadara (adjective) miserable Ja II 136 (explained as lūkha, kasira).

Kadariya (adjective) [cf. Sanskrit kadarya, kad + arya?] mean, miserly, stingy, selfish; usually explained by thaddhamaccharī (Pv-a 102; Dhp-a III 189, 313), and mentioned with maccharī, frequent also with paribhāsaka S I 34, 96; A II 59; IV 79f.; Dhp 177, 223; Ja V 273; Snp 663; Vv 29^05. As cause of peta birth frequent in Pv, e.g. I 9^03; II 7^07; IV 1^48; Pv-a 25, 99, 236. – (neuter) avarice, stinginess, selfishness, grouped under macchariya Dhs 1122; Snp 362 (with kodha).

Kadariyatā (feminine) [abstract from last] stinginess, niggardliness D II 243; Miln 180; Pv-a 45.

Kadala (neuter) the plantain tree Kacc 335.

Kadalī^01 (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: S I 154 = Vin II 188 = S II 241 = A II 73 = Dhp-a III 156; cf. Miln 166; – as an image of unsubstantiality, Cp III 2, 4. The tree is used as ornament on great festivals: Ja I 11; VI 590 (in simile), 592; Vv-a 31.

2. a flag, banner, i.e. plantain leaves having the appearance of banners (-dhaja) Ja V 195; VI 412. In compounds kadali°.

-khandha the trunk of the plantain tree, often in similes as symbol of worthlessness, e.g. M I 233 = S III 141 = IV 167; Vism 479; Nidd II §680 A (II)4n; Ja VI 442; as symbol of smoothness and beauty of limbs Vv-a 280;

-taru the plantain tree Dāṭh V 49;

-toraṇa a triumphal arch made of plural stems and leaves Mhbv 169;

-patta a plural leaf used as an improvised plate to eat from Ja V 4; Dhp-a I 59;

-phala the fruit of the plantain Ja V 37.

Kadalī^02 (feminine) a kind of deer, an antelope only in °miga Ja V 406, 416; VI 539; Sv I 87; and °pavara-paccattharaṇa (neuter) the hide of the k. deer, used as a rug or cover D I 7 = A I 181 = Vin I 192 = II 163, 169; cf. D. II 187; (adjective) (of pallaṅka) A I 137 = III 50 = IV 394.

Kadā (indeclinable) [Vedic kadā. Cf. tadā, sadā in Pāli, and perhaps Latin quando] interrogative adverb when? (very often followed by future) Thag 1091-1106; Ja II 212; VI 46; Dhp-a I 33; Pv-a 2. – Combined with °ssu Ja V 103, 215; VI 49 sq.; °ci [cid] indefinite

1. at some time A IV 101.

2. sometimes Ja I 98; Pv-a 271.

3. once upon a time Dāṭh I 30.

4. perhaps, maybe Ja I 297; VI 364. + eva: kadācideva Vv-a 213; °kadāci kadāci from time to time, every now and then Ja I 216; IV 120; As 238; Pv-a 253. °kadāci karahaci at some time or other, at times A I 179; Miln 73; Dhp-a III 362. °na kadāci at no time, never S I 66; Ja V 434; VI 363; same with mā k° Ja VI 310; Mhv 25, 113; cf. kudācana. –kadācuppattika (adjective) happening only sometimes, occasional Miln 114.

Kaddama [derivation unknown. Sanskrit kardama] mud, mire, filth Nidd II §374 (= paṅka); Ja I 100; III 320 (written kadamo in verse and kaddemo in gloss); VI 240, 390; Pv-a 189 (= paṅka), 215; compared with moral impurities Ja III 290 and Miln 35. a° free from mud or dirt, clean Vin II 201, of a lake Ja III 289; figurative pure of character Ja III 290. kaddamīkata made muddy or dirty, defiled Ja VI 59 (kilesehi).

-odaka muddy water Vin II 262; Vism 127;

-parikhā a moat filled with mud, as a defence Ja VI 390;

-bahula (adjective) muddy, full of mud Dhp-a I 333.

Kanaka (neuter) [cf. Sanskrit kanaka; Greek κνῆκος yellow; Anglo-Saxon hunig = English honey. See also kañcana] gold, usually as uttatta° molten gold; said of the colour of the skin Bv I 59; Pv III 3^02; Ja V 416; Pv-a 10 suvaṇṇa).

-agga gold-crested Ja V 156;

-chavin of golden complexion Ja VI 13;

-taca (adjective) the same Ja V 393;

-pabhā golden splendour Bv XXIII 23;

-vimāna a fairy palace of gold Vv-a 6; Pv-a 47, 53;

-sikharī a golden peak, in °rājā king of the golden peaks (i.e. Himālayas): Dāṭh IV 30.

Kaniṭṭha (adjective) [Sanskrit kaniṣṭha; comparative and superlative; see kaññā] younger, youngest, younger born Vin III 146 (isi the younger); Ja II 6; Pv-a 42, 54; especially the younger brother (opposite jeṭṭha, °ka) Ja I 132; Dhp-a I 6, 13; Mhv 9, 7; Pv-a 19, 55. Combined with jeṭṭhaka the elder and younger brothers Ja I 253; sabba- k. the very youngest Ja I 395. feminine kaniṭṭhā the youngest daughter Dhp-a I 396. – figurative later, lesser, inferior, in °phala the lesser fruit (of sanctification) Pv IV 1^88. – akaniṭṭha “not the smaller” i.e. the greatest, highest; in akaniṭṭhagāmin going to the highest gods (cf. parinibbāyin) S V 237 = 285, etc. °bhavana the abode of the highest gods Ja III 487.

Kaniṭṭhaka (adjective) younger (opposite jeṭṭha) A IV 93 = Ja II 348; Dhp-a I 152; the younger brother Mhv 5, 33, 8, 10; 35, 49; 36, 116; ° ikā and °akā a younger sister Mhv 1, 49; Pv I 11^05 (better read for kaniṭṭhā).

Kaniṭṭhatta (neuter) the more recent and therefore lower, less developed state (of sanctification) Dhp-a I 152.

Kaniṭṭhī (feminine) a younger sister Mhv 7, 67.

Kaniya (adjective) [comparative of kan°, Sanskrit kanīyaṁs] younger, less, inferior Kacc 122 (only as a grammarian’s construction, not in the living language where it had coalesced with *kanyā = kaññā).

Kanta^01 [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 kantā manāpā, referring to the pleasures of the senses S I 245; II 192; IV 60, 158, 235f.; V 22, 60, 147; A II 66f.; M I 85; Snp 759; It 15; Vibh 2, 100, 337; bāla° (lovely in the opinion of the ignorant) Snp 399. D II 265; III 227 (ariya°); Ja III 264; V 447; with reference to the fruit of action as giving pleasure: °phala Kv 35, 211, Pv-a 277 (hatthi-) k° pleasing to elephants; of manta Dhp-a I 163; of vīṇā Ja VI 255, 262; Dhp-a I 163.

2. beloved by, favourite of, charming Ja VI 255, 262; Dhp-a I 163.

3. (noun) the beloved one, the husband Ja VI 370 (wrongly written kan tena); of a precious stone Miln 118; Saddh 608, cf. suriya°, canda° – kantā (feminine) the beloved one, the wife Ja V 295; kantena (instrumental) agreeably, with kind words A II 213; Ja V 486 (where porisādassa kante should be read as porisādassakante). – a° undesired, disagreeable, unpleasant, in same form as kanta, e.g. D II 192; in other combinations Ja V 295; Vibh 100; Nett 180; Pv-a 193. – akantena with unpleasant words A II 213. – kantatara comparative Ja III 260.

-bhāva the state of being pleasant Sv I 76; Vv-a 323.

Kanta^02 [past participle of kantati^02, Sanskrit kṛtta. kanta is analogy formation after present kantati, regularly we should expect katta. See also avakanta. It may be simply misreading for katta, cf. Kern, Toev. under parikanta.] cut, cut out or off Thig 223 (°salla = samucchinna-rāgādisalla Thig-a 179) cf. katta and pari°.

Kantati^01 [Sanskrit kṛṇatti, °qert, cf. kata, and Latin cratis, crassus, English crate] to plait, twist, spin, especially suttaṁ (thread) Vin IV 300; Pv-a 75; Dhp-a III 273; kappāsaṁ A III 295. Cf. pari°.

Kantati^02 [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 Ja II 53 (as nik° in gloss, where it should be mūlāni kant°); III 185; VI 154; Dhp-a III 152 (+ viddhaṁseti).

Kantāra (adjective/noun) [perhaps from kad-tarati, difficult to cross, Sanskrit (?) kāntāra] difficult to pass, scilicet magga, a difficult road, waste land, wilderness, explained as nirudaka īriṇa Vv-a 334 (on Vv 84^03), combined with maru° Pv-a 99 and marukantāramagga Pv-a 112; opposite khemantabhūmi. Usually 5 kinds of wilds are enumerated: cora°, vāḷa°, nirudaka°, amanussa°, appabbhakkha° Ja I 99; Spk IV 324; 4 kinds at Nidd II §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 Pv (see above), also Ja I 395. As diṭṭhi° in passive diṭṭhi-gata, etc. M I 8, 486, Pp 22 (on diṭṭhi vipatti).

-addhāna a road in the wilderness, a dangerous path (figurative) Thag, 95; D I 73 = M I 276;

-paṭipanna a wanderer through the wilderness, i.e. a forester Ja III 537;

-magga a difficult road (cf. kummagga) Ja II 294 (literal); in simile: S II 118;

-mukha the entrance to a desert Ja 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 Vv 84^21 (= Vv-a 341).

Kantika^01 (adjective) [to kantati^01] spinning Pv-a 75 (sutta° itthiyo).

Kantika^02 = kanta^01 in a° unpleasant, disgusting Pv III 4^01 (= Pv-a 193).

Kantita^01 [Sanskrit kṛtta, past participle of kantati^01] spun, (sutta) Vin IV 300.

Kantita^02 (adjective) Sanskrit kṛtta past participle of kantati^02] cut off, severed, at Miln 240 better as kantita^01, i.e. spun.

Kanda [Sanskrit kanda] a tuberous root, a bulb, tuber, as radish, etc. Ja I 273; IV 373; VI 516; Vv-a 335; °mūla bulbs and roots (°phala) D I 101; a bulbous root Ja V 202.

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; Vv 83^12; Ja VI 166; Miln 11, 148; frequent of petas: Pv-a 43, 160, 262 (cf. rodati). – In kāmaguṇā passive urattāḷiṁ k. M. I 86 = Nidd II sub voce; A III 54 (urattāḷī for °iṁ v.l.); in phrase bāhā paggayha k° Vin I 237; II 284; Ja V 267.

Kandana (neuter) [Sanskrit krandana] crying, lamenting Pv-a 262

Kandara [Sanskrit kandara]

1. a cave, grotto, generally, on the slope or at the foot of a mountain Vin II 76, 146; used as a dwelling-place Thag 602; Ja I 205; III 172.

2. a glen, defile, gully D I 71 = A II 210 = Pp 59; A IV 437; Miln 36; explained at Sv I 209 (as a mountainous part broken by the water of a river; the etymology is a popular one, viz. “kaṁ vuccati udakaṁ; tena dāritaṁ”). k-padarasākhā A I 243 = II 240; Pv-a 29.

Kandala name of a plant with white flowers Ja IV 442. °makuḷa knob (?) of k. plant Vism 253 (as in description of sinews).

Kandaḷa name of esculent water lily, having an enormous bulb D I 264.

Kandita (adjective) [past participle of kandati] weeping, lamenting Dāṭh IV 46; a° not weeping Ja III 58. (noun neuter) crying, lamentation Ja III 57; Miln 148.

Kanna (adjective) [Sanskrit skanna] trickling down Ja V 445.

Kannāma = kinnāma Ja VI 126.

Kapaṇa (adjective/noun) [Sanskrit kṛpaṇa from kr̥̥p wail, cf. Latin crepo; Anglo-Saxon hraefn = English raven. Cf. also Sanskrit krcchra]

1. poor, miserable, wretched; a beggar; frequently explained by varāka, duggata, dīna and daḷidda; very often classed with low-caste people, as caṇḍālā Pv III 1^13 and pesakārā (Ud 4). Snp 818; Ja I 312, 321; III 199; Pv II 9^14; III 1^13, IV 5^02; Sv I 298; Dhp-a I 233; Thig-a 178.

2. small, short, insignificant A I 213; Abhidh-av 84. (feminine) °ā a miserable woman Ja IV 285; – °aṁ (adverb) pitifully, piteously, with verbs of weeping, etc. Ja III 295; V 499; VI 143; a° not poor Ja III 199; – ati° very miserable Pañca-g 74. derived °tā wretchedness Saddh 315.

-addhikā plural often with °ādi, which means samaṇa-brāhmaṇa-k.-vaṇibbaka-yācakā (e.g. D I 137; Pv-a 78) beggars and wayfarers, tramps Ja I 6, 262, Dhp-a I 105, 188 (written k°-andhika); see also Sv I 298 and kapaṇikā;

-iddhikā plural (probably miswriting for °addh°, cf. Trenckner, JPTS 1908, 130) D I 137; It 65; Sv I 298;

-itthī a poor woman Ja III 448;

-jīvikā in °aṁ kappeti to make a poor livelihood Ja I 312;

-bhāva the state of being miserable Pv-a 274;

-manussa a wretched fellow, a beggar Vism 343;

-laddhaka obtained in pain, said of children Ja VI 150, cf. kiccha laddhaka;

-visikhā the street or quarter of the poor, the slums Ud 4;

-vuttin leading a poor life Pv-a 175.

Kapaṇikā (feminine) a (mentally) miserable woman Thig 219; Thig-a 178; cf. kapaṇā; also as kapaṇiyā Ja VI 93.

Kapalla^01 at Vin I 203, is an error for kajjala, lamp-black, used in preparation of a collyrium (cf. JPTS 1887, 167).

Kapalla^02 (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 Ja I 8; VI 66, 75; Dhp-a 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 Ja I 347 = Dhp-a I 371;

-pūva a pancake Ja I 345; Dhp-a I 367; Vv-a 123; Mhv 35, 67.

Kapallaka – 1. a small earthen bowl Ja VI 59; Dhp-a I 224.

2. a frying pan Ja I 346.

Kapāla (neuter) [Sanskrit kapāla, see kapalla]

1. a tortoise or turtle-shell S I 7 = Miln 371; S IV 179; as ornament at Sv I 89.

2. the skull, cf. kaṭāha in sīsakaṭāha.

3. a frying pan (usually as ayo°, of iron, e.g. A IV 70; Nidd II §304 III D^02; Vv-a 335) Ja II 352; Vv 84^05; Dhp-a I 148 (v.l. °kapalla); Abhidh-av I 100 (in simile).

4. a begging bowl, used by certain ascetics S IV 190; V 53, 301; A I 36; III 225; Ja I 89; Pv-a 3.

5. a potsherd Ja II 301.

-ābhata the food collected in a bowl A I 36;

-khaṇḍa a bit of potsherd Ja II 301;

-hattha “with a bowl in his hand,” begging, or a beggar, Thag 1118; Ja I 89; III 32; V 468; Pv-a 3.

Kapālaka 1. a small vessel, bowl Ja I 425.

2. a beggar’s bowl Ja I 235; Dhp-a II 26.

Kapāsa = kappāsa, q.v. Dāṭh II 39.

Kapi [Sanskrit kapi, original designation of a brownish colour, cf. kapila and kapota] a monkey (frequent in similes) Snp 791; Thag 1080; Ja I 170; III 148, cf. kavi.

-kacchu the plant Mucuna pruritus Pv II 3^10;

-phala its fruit Pv-a 86;

-citta “having a monkey’s mind,” capricious, fickle Ja III 148 = 525;

-naccanā name of place, Pv IV 1^37;

-niddā “monkey-sleep,” dozing Miln 300.

Kapiñjala [derivation unknown. Sanskrit kapiñjala] a wild bird, possibly the francolin partridge Kv 268; Ja VI 538 (B.B. kapiñjara).

Kapiṭṭha and Kapittha]

1. the tree Feronia elephantum, the wood-apple tree Ja VI 534; Vism 183 (°ka); Mhv 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 Ja I 237; kapitthaka S V 96.

Kapiṭhana the tree Thespesia populneoides Vin IV 35.

Kapitthana = kapiṭhana Ja II 445; VI 529, 550, 553; v.l. at Vism 183 for °itthaka.

Kapila (adjective) [Sanskrit kapila, cf. kapi] brown, tawny, reddish, of hair and beard Vv-a 222; °ā feminine a brown cow Dhp-a IV 153.

Kapisīsa [Sanskrit kapiśīrṣa] the lintel of a door D II 143 (cf. Rh.D. Buddhist Suttas page 95 note 1) – °ka the cavity in a doorpost for receiving the bolt Vin II 120, 148 (cf. Vinaya Texts II 106 note 3).

Kapota [Sanskrit kapota, greyish blue, cf. kapi)]

1. (masculine) a pigeon, a dove Ja I 243; Miln 403;

2. (feminine) °i a female pigeon Pv-a 47; – °ka (feminine °ikā Miln 365) a small pigeon Ja I 244.

-pāda (of the colour) of a pigeon’s foot Ja I 9.

Kapola [Sanskrit kapola, cf. kapalla, originally meaning “hollow”] the cheek Vism 263, 362; Dhp-a I 194.

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 Sv I 103 and Pj I 115 for various meanings.

I. Literal Meaning.

1. (adjective) fitting, suitable, proper (cf. °tā) (= kappiya) in kappākappesu kusalo Thag 251, °kovido Mhv 15, 16; Snp 911; as juice Miln 161. (–°) made as, like, resembling Vin I 290 (ahata°); Snp 35 (khaggavisāṇa°); hetu° acting as cause to Snp 16; Miln 105; – a° incomparable Mhv 14, 65;

2. (neuter) a fitting, i.e. harness or trapping (cf. kappana) Vv 20^09 (Vv-a 104); – a small black dot or smudge (kappabindu) imprinted on a new robe to make it lawful Vin I 255; IV 227, 286: also figurative a making-up (of a trick): lesa° Sv I 103; Vv-a 348.

II. Applied Meaning.

1. (qualitative) ordinance, precept, rule; practice, manner Vin II 294, 301 (kappati siṅgiloṇa loṇa-kappo “fit is the rule concerning ... .”); cf. Mhv 4, 9; one of the chaḷaṅga, the 6 disciplines of Vedic interpretation, Vv-a 265;

2. (temporal) a “fixed” time, time with reference to individual and cosmic life. As āyu at Sv 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 Vin III 109; Miln 108; Saddh 256, 257; Pv-a 21; It 17 = Abhidh-av 87 = S II 185. There are 3 principal cycles or æons: mahā°, asaṅkheyya°, antara°; each mahā° consists of 4 asaṅkheyya-kappas, viz. saṁvaṭṭa° saṁvaṭṭaṭṭhāyi° vivaṭṭa° vivaṭṭaṭṭhāyi° A II 142; often abbreviated to saṁvaṭṭa-vivaṭṭa° D I 14; It 15; frequent in formula ekam pi jātiṁ, etc. Vin III 4 = D III 51, 111 = It 99. On pubbanta° and aparanta°, past and future kappas see D I 12f. paṭhama-kappe at the beginning of the world, once upon a time (cf. atīte) Ja I 207. When kappa stands by itself, a Mahā-kappa is understood: Sv I 162. A whole, complete kappa is designated by kevala° Snp page 18 = pages 46, 125; Snp 517; also dīgha° S II 181; Saddh 257. For similes as to the enormous length of a kappa see S II 181 and Sv I 164 = Pv-a 254. – accusative kappaṁ adverb: for a long time D II 103 = 115 = Ud 62, quotation at Sv I 103; Vin II 198; It 17; Miln 108; mayi āyukappaṁ Ja 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 D II 117 = A IV 309 = Ud 62; Miln 140:

-āyuka (one) whose life extends over a kappa Mhv V 87;

-uṭṭhāna arising at or belonging to the (end of a) kappa: °aggi the fire which destroys the Universe Ja II 397; III 185; IV 498; V 336; VI 554; Vism 304; °kāla the time of the end of the world Ja V 244; °uṭṭhāna (by itself) the end of the world Ja I 47 = Vism 415;

-kata on which a kappa, i.e. smudge, has been made, reference to the cīvara of a bhikkhu (see above) Vin I 255; IV 227, 286; Sv I 103;

-(ñ)jaha (one) who has left time behind, free from saṁsāra, an Arahant Snp 1101 (but explained at Nidd II sub voce, see also Sv I 103, as free from dve kappā: diṭṭhi° taṇha°);

-jāla the consumption of the kappa by fire, the end of a kappa Dīp I 61;

-ṭṭha staying there for a kappa, i.e. in Hell in āpāyiko nerayiko + atekiccho, said of Devadatta Vin II 202, 206; A III 402 ≈ IV 160; It 11 ≈ 85;

-ṭṭhāyin lasting a whole cycle, of a vimāna Thag 1190;

-ṭṭhika enduring for an æon: kibbisa (of Devadatta) Vin II 198 = 204; (cf. Vinaya Texts III 254) sālarukkha Ja V 416; see also ṭhitakappiṁ Pp 13;

-ṭṭhitika the same Dhp-a I 50 (vera); Miln 108 (kammaṁ). (“sabbe pi magga-samaṅgino puggalā ṭhita-kappino.”)

-ṭṭhiya- = preceding A V 75; Ja 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 Ja I 202;

-nibbatta originated at the beginning of the k. (applied to the flames of Hell) Ja V 272;

-parivaṭṭa the evolution of a k; the end of the world Dīp I 59;

-pādapa = °rukkha Mhbv 2;

-rukkha a wishing tree, magical tree, fulfilling all wishes; sometimes figurative Ja VI 117, 594; Vism 206; Pv-a 75, 176, 121; Vv-a 32 (where combined with cintāmaṇi); Dhp-a IV 208;

-latā a creeper like the kapparukkha Vv-a 12;

-vināsaka (scilicet aggi): the fire consuming the world at the end of a k. Vism 414f.; (mahāmegho) Dhp-a III 362;

-samaṇa an ascetic according to precepts, an earnest ascetic Ja VI 60 (cf. samaṇa-kappa);

-halāhala “the k.-uproar,” the uproar near the end of a kalpa Ja 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 (Pv II 9^37) or nahāpita (°ā?) (Sv I 157) Vin. I 344; II 182; D I 51 (= Sv I 157, in list of various occupations); Ja I 60, 137; III 315; Pv II 9^37; III 1^04 (where explained by nahāpita in the meaning of “bathed,” cf. explanation ad Pv I 10^06) Dhp-a 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 Pv-a 176.

Kappaṭa [kad-paṭa = ku-paṭa] a dirty, old rag, torn garment (of a bhikkhu) Thag 199.

Kappatā (feminine) [abstract from kappa] fitness, suitability Sv I 207.

Kappati [passive of kappeti, cf. Sanskrit kalpyate] to be fit, seeming, proper, with dative of person D II 162; Vin II 263, 294; III 36; Thag 488; Mhv 4, 11; 15, 16.

Kappana (neuter) [from kappeti, cf. Sanskrit kalpana] the act of preparing, fixing; that which is fixed, arranged, performed.

1. kappanā (feminine) the fixing of a horse’s harness, harnessing saddling Ja I 62;

2. (neuter) (–°) procuring, making: jīvika°; a livelihood Ja III 32; putting into order; danta° Ja I 321;

3. (adjective) (–°) trimmed, arranged with: nānāratana- Vv-a 35.

Kappara [cf. Sanskrit kūrpara] the elbow Vin III 121 = IV 221; Ja I 293, 297; Dhp-a I 48, 394; Vv-a 206.

Kappāsa [cf. Sanskrit karpāsa]

1. the silk-cotton tree Ja III 286; VI 336.

2. cotton D II 141; A III 295; S V 284; Ja I 350; VI 41; combined with uṇṇa A III 37 = IV 265 = 268.

-aṭṭhi a cotton seed Dhp-a III 71;

-paṭala the film of the cotton seed Vism 446; Abhidh-av 66;

-picu cotton S V 284; Ja V 110, 343; VI 184:

-maya made of cotton Pv-a 77.

Kappāsika (adjective) made of cotton D II 188, cf. A IV 394; D II 351; Vin I 58 = 97 = 281; Ja VI 590; Pv II 1^17. (neuter) cotton stuff Miln 267.

-paṇṇa the leaf of the cotton tree, used medicinally Vin I 201;

-sukhuma fine, delicate cotton stuff D II 188; A IV 394; Miln 105.

Kappāsī (feminine) [= kappāsa] cotton Ja VI 537; Pv-a 146.

Kappika (–°) (adjective) [from kappa]

1. belonging to a kappa, in paṭhama°-kāla the time of the first Age Sv I 247; Vibh 412 (of manussā); Vv-a 19 (of Manu); without the kāla (the same) at Ja I 222; as noun the men of the first Age Ja II 352.

2. In compounds pubbanta° and aparanta° the ika belongs to the whole compound D I 39f.; Sv I 103. See also kappiya 2.

Kappita [past participle of kappeti]

1. prepared, arranged, i.e. harnessed D I 49; Ja VI 268; i.e. plaited Sv I 274; i.e. trimmed: °kesamassu “with hair and beard trimmed” D II 325; S IV 343; Ja V 173, 350; VI 268; Vv 73^01.

2. getting procuring; as °jīvika a living Ja V 270; made ready, drawn up (in battle array) D II 189;

3. decorated with, adorned with Saddh 247. °su° well prepared, beautifully harnessed or trimmed Vv 60^01.

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 Pp 13; in Mahā° enduring a Mahākappa Sv I 164 = Pv-a 254.

Kappiya (adjective) [from kappa]

1. (cf. kappa II.1.a) according to rule, right, suitable, fitting, proper, appropriate (Pv-a 26 = anucchavika paṭirūpa) Ja I 392; Sv I 9; Pv-a 25, 141. – a° not right, not proper, unlawful Vin I 45, 211; II 118; III 20; (neuter) that which is proper A I 84; Dhs 1160; – a° ibid; – kappiyākappiya (neuter) that which is proper and that which is not Ja I 316; Sv 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 Ja 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 Nett 192;

-kāraka “one who makes it befitting,” i.e. who by offering anything to a Bhikkhu, makes it legally acceptable Vin I 206;

-kuṭī (feminine) a building outside the Vihāra, wherein allowable articles were stored, a kind of warehouse Vin I 139; II 159;

-dāraka a boy given to the Bhikkhus to work for them in the Vihāra Sv I 78 (v.l. °kāraka);

-bhaṇḍa utensils allowable to the Bhikkhus Ja I 41; Dhp-a I 412. a° a thing unauthorised Vin. II 169; a list of such forbidden articles is found at Vin I 192;

-bhūmi (feminine) a plot of ground set apart for storing (allowable) provisions Vin I 239 (cf. °kuṭi);

-lesa [cf. Sanskrit kalpya] guile appropriate to one’s own purpose Vv-a 348;

-saññin imagining as lawful (that which is not) A I 84; a° opposite ibid. –°tā the imagining as lawful (that which is not) applied to kukkucca Dhs 1160; a° opposite ibid.

Kappu (neuter) = kappa in the dialect used by Makkhali Gosāla, presumably the dialect of Vesāli, D I 54; Sv I 164 (a Burmese ms reads kappi, and so do Pv IV 3^32; Pv-a 254).

Kappūra (masculine and neuter) [cf. Sanskrit karpūra] camphor:

(a) the plant Ja VI 537.

(b) the resinous exudation, the prepared odoriferant substance (cf. kaṭukapphala) Ja II 416 = Dhp-a III 475; Miln 382; Dāṭh V 50.

Kappeti [Derived from kappa, cf. Sanskrit kṛpa shape, form; *qṷrep causative from. from °qṷer = Sanskrit kṛ, karoti to shape, to make, cf. karoti] to cause to fit, to create, build, construct, arrange, prepare, order.

I. literally

1. in special sense: to prepare, get done, i.e. harness: Ja I 62; plait Sv I 274, an offering (yaññaṁ) Snp 1043; i.e. to trim etc. M II 155; Ja I 223; Mhv 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 Thag 570; Ja V 262; Abhidh-av 33; jīvitaṁ: to lead one’s life Pv-a 3, 4, 13; divāvihāraṁ to take the noonday rest Mhv 19, 79; nisajjaṁ to sit down Vin III 191; vāsaṁ, to make one’s abode D II 88; Snp 283; Pv-a 36, 47; saṁvāsaṁ to have (sexual) intercourse with Ja III 448; Mhv 5, 212; Pv-a 6; seyyaṁ: to lie down, to make one’s bed Pp 55 etc. (acelaka° passage = D I 166).

II figurative.

1. in special sense: to construct or form an opinion, to conjecture, to think Snp 799; Sv I 103;

2. generally: to ordain, prescribe, determine Ja V 238 (= say vidahati) – causative II kappāpeti to cause to be made in all senses of kappeti; e.g. Vin II 134 (massuṁ k. to get one’s beard done); Ja V 262 (hatthiyānāni k. to harness the elephant-cars); Sv I 147 (pañca hatthinikā-satāni k. harness the 500 elephants). passive kappiyati in present participle kappiyamāna getting harnessed Ja I 62.

Kabara (adjective) [cf. Sanskrit kabara] variegated, spotted, striped; mixed, intermingled; in patches Vism 190. Of a cow (°gāvī) Dhp-a I 71 (°go-rūpa) ibid. 99; of a calf (°vaccha) Ja V 106; of a dog (°vaṇṇa = sabala q.v.) Ja VI 107; of leprosy Ja V 69; of the shade of trees (°cchāya, opposite sanda°) M I 75; Ja IV 152; Dhp-a I 375.

-kucchi having a belly striped with many colours, of a monster Ja I 273;

-kuṭṭha a kind of leprosy Ja 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 Vv-a 167, 304.

Kabala (masculine, neuter) [cf. Sanskrit kavala BHS kavaḍa Divy 290 (+ ālopa), 298, 470] a small piece (= ālopa Pv-a 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 Vin II 214; It 18 = Ja III 409; IV 93; Dhp 324; Miln 180, 400; Abhidh-av 69; Dhp-a II 65; Pv-a 39; Mhv 19, 74. – kabale kabale on every morsel Ja I 68; Miln 231; °sakabala applied to the mouth, with the mouth full of food Vin II 214; IV 195; – Sometimes written kabala.

-āvacchedaka choosing portions of a mouthful, nibbling at a morsel Vin II 214; IV 196.

Kabaliṅkāra (adjective) [kabala in compounds form 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 4 kinds of food (see stock phrase k° āhāro oḷāriko vā sukhumo vā ... at M I 48 (-ḷ-) = S II 11, 98 = D III 228, 276; Abhidh-av 135) Dhs (-ḷ-) 585, 646 (where fully described), 816; Miln 245; Vism 236, 341, 450, 616; Abhidh-av 69, 74; Sv I 120. Written kabalīkāra nearly always in v.l., and sometimes in Sinhalese mss; see also Nett 114-118 (-ḷ-).

-āhāra-bhakkha (of attā, soul) feeding on material food D I 34, 186, 195;

-bhakkha, same A III 192 = V 336 (applied to the kāmāvacara devas); Sv I 120.

Kabaḷikā (feminine) [cf. Sanskrit kavalikā] a bandage, a piece of cloth put over a sore or wound Vin I 205 (cf. Vinaya Texts II 58 note 4).

Kabba (neuter) [cf. Sanskrit kāvya] a poem, poetical composition, song, ballad in °ṁ karoti to compose a song Ja VI 410;

-karaṇa making poems Sv I 95; and

-kāra a poet Ja 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.

Kama [from kṛam, cf. Vedic krama (–°) step, in uru°, BHS krama reprieve, Divy 505]

1. (neuter) going, proceeding, course, step, way, manner, e.g. sabbatthāvihatakkama “having a course on all sides unobstructed” Saddh 425; vaḍḍhana° process of development Abhidh-av 96 paṭiloma° (going) the opposite way Abhidh-av 106; cf. Also Abhidh-av 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; Abhidh-av 70, 103; kamena by and by, gradually Mhv 3, 33; 5, 136; 13, 6; Dāṭh I 30; Pj II 455; Abhidh-av 88; yathākkamaṁ Abhidh-av 96.

3. (adjective) (–°) having a certain way of going: catukkama walking on all fours (= catuppāda) Pv I 11^03.

Kamaṇa a step, stepping, gait Ja V 155, in explanation Ja V 156 taken to be present participle medium – See saṅ°.

Kamaṇḍalu (masculine, neuter) [etymology uncertain] the waterpot with long spout used by non-Buddhist ascetics S I 167; Ja II 73 (= kuṇḍikā); IV 362, 370; VI 86, 525, 570; Snp page 80; Dhp-a III 448 – adjective kamaṇḍaluka [read kā°?] “with the waterpot” A V 263 (brāhmaṇā pacchābhūmakā k.).

Kamati [kram, Dhātup explained by padavikkhepe; present participle medium kamamāna S I 33; Snp 176; Intensive caṅkamati] to walk.

I. literal

1. with locative to walk, travel, go through: dibbe pathe Snp 176; ariye pathe S I 33; ākāse D I 212 = M I 69 = A III 17;

2. with accusative to go or get to, to enter M II 18; Ja VI 107; Pv I 1^02 (saggaṁ)

II. figurative

1. to succeed, have effect, to affect M I 186; Ja V 198; Miln 198;

2. to plunge into, to enter into A II 144;

3. impersonal to come to (with dative) S IV 283.

Kamatthaṁ (adverb) [kaṁ atthaṁ] for what purpose, why? Ja III 398 (= kimatthaṁ).

Kamanīya (adjective) [gerundive of kāmayati]

(a) desirable, beautiful, lovely Ja V 155, 156; Miln 11;

(b) pleasant, sweet(-sounding) D II 171; Ja I 96. – As neuter a desirable object S I 22.

Kamala (neuter) a lotus, frequently combined with kuvalaya; or with uppala Ja I 146; Sv I 40, explained as vārikiñjakkha Pv-a 77.]

1. lotus, the lotus flower, Nelumbium Ja I 146; Sv I 40; Mhbv 3; Saddh 325; Vv-a 43, 181, 191; Pv-a 23, 77; – At Ja I 119, 149 a better reading is obtained by correcting kambala to kamala, at Ja I 178 however kamb° should be retained.

2. a kind of grass, of which sandals were made Vin. I 190 (see Vinaya Texts II 23 note)

3. feminine kamalā a graceful woman Ja V 160;

-komalakarā (feminine) (of a woman) having lotus-like (soft) hands Mhbv 29;

-dala a lotus leaf Vism 465; Mhbv 3; Abhidh-av 19; As 127; Vv-a 35, 38;

-pādukā sandals of k. grass Vin 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 Mhbv 3 (v.l. °sāmika perhaps to be preferred).

Kampa (–°) [from kamp] trembling, shaking; tremor Sv I 130 (paṭhavi°); Saddh 401; a° (adjective) not trembling, unshaken; calm, tranquil Saddh 594; Mhv 15, 175.

Kampaka (adjective) [from kampa] shaking, one who shakes or causes to tremble Miln 343 (paṭhavi°).

Kampati [kamp to shake Dhātup 186: calane; p. present kampanto, kampaṁ, kampamāna; preterit akampi; causative kampeti; p. present kampetaṁ Dīp XVII 51; gerund kampayitvāna D II 108; Ja V 178] – to shake, tremble, waver Khp V 11; Ja I 23; Snp 268 (explanation Pj I 153: calati, vedhati); Abhidh-av 84; – Cf. anu°, pa°, vi°, sam°. – kampamāna (adjective) trembling Ja III 161; agitated, troubled (°citta) Ja II 337; a° not trembling, unhesitating, steadfast Ja VI 293.

Kampana [from kamp]

1. adjective causing to shake Dhp-a I 84, trembling Kacc 271;

2. (neuter)

(a) an earthquake Ja I 26 47;

(b) tremor (of feelings) Ja III 163.

-rasa (adjective) “whose essence is to tremble,” said of doubt (vicikicchā) As 259.

Kampin (adjective) [from kampa] see vi°.

Kampiya (adjective) [gerund of kampati] in a° not to be shaken, immovable, strong Thig 195; Miln 386; (neuter) firmness, said of the 5 moral powers (balāni) Sv I 64.

Kampurī (va) at Thig 262 is to be corrected to kambu-r-iva (see Morris, JPTS 1884, 76).

Kambala (masculine, neuter) [cf. Sanskrit kambala]

1. woollen stuff, woollen blanket or garment. From Ja IV 353 it appears that it was a product of the north, probably Nepal (cf. JPTS 1889, 203); enumerated as one of the 6 kinds of cīvaras, together with koseyya and kappāsika at Vin I 58 = 96, also at A IV 394 (see °sukhuma); frequently preceded by ratta (e.g. Sv I 40. Cf. also ambara^02 and ambala), which shows that it was commonly dyed red; also as paṇḍu Snp 689; Abhidh-av 1. – Some woollen garments (aḍḍhakāsika) were not allowed for Bhikkhus: Vin I 281; II 174; see further Ja I 43, 178, 322; IV 138; Miln 17, 88, 105; Dhp-a I 226; II 89f.

2. a garment: two kinds of hair (blankets, i.e.) garments viz. kesa° and vāla° mentioned Vin I 305 = D I 167 = A I 240, 295.

3. woollen thread Vin I 190 (explained by uṇṇā) (cf. Vinaya Texts II 23); Ja VI 340;

4. a tribe of Nāgas Ja VI 165.

-kañcuka a (red) woollen covering thrown over a temple, as an ornament Mhv 34, 74;

-kūṭāgāra a bamboo structure covered with (red) woollen cloth, used as funeral pile Dhp-a I 69;

-pādukā woollen slippers Vin I 190;

-puñja a heap of blankets Ja I 149;

-maddana dyeing the rug Vin I 254 (cf. Vinaya Texts II 154);

-ratana a precious rug of wool Ja IV 138; Miln 17 (16 ft. long and 18 ft. wide);

-vaṇṇa (adjective) of the colour of woollen fabric, i.e. red Ja V 359 (°maṁsa);

-silāsana (paṇḍu°) a stone-seat, covered with a white k. blanket, forming the throne of Sakka Dhp-a I 17;

-sukhuma fine, delicate woollen stuff D II 188 = A IV 394; Miln 105;

-sutta a woollen thread Ja VI 340.

Kambalin (adjective) [from kambala] having a woollen garment D I 55; II 150.

Kambalīya (neuter) [from kambala] (a sort of) woollen garment Pv II 1^17 (cf. Pv-a 77).

Kambu [cf. Sanskrit kambu, Abhidh-r-m = śaṅkha; Dhātup saṁvaraṇe]

1. a conch, a shell: saṇha-kambu-r-iva ... sobhate su gīvā Thig 262 (for kampurī’va); see compounds

2. a ring or bracelet (made of shells or perhaps gold: see Kern. Toev. sub voce) Ja IV 18, 466 (+ kāyūra); Pv II 12^07, III 9^03 (= Pv-a 157, saṅkhavalaya) Vv 36^02 (= Vv-a 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 Vv-a 167, so also explained at Ja IV 18, 130; Ja V 400.

-gīva (adjective) having a neck shaped like a shell, i.e. in spirals, having lines or folds, considered as lucky Ja 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 Ja V 155 (°ābhāsā gīvā, explained on page 156 as suvaṇṇāliṅgatala-sannibhā); also the (polished) surface of a shell, used as simile for smoothness Ja V 204, 207;

-pariharaka a wristlet or bracelet Vv-a 167.

Kambussa [from preceding] gold or golden ornament (bracelet) Ja V 260, 261 (kambussaṁ vuccati suvaṇṇaṁ).

Kambojaka (adjective) coming from Kamboja Ja IV 464 (assatara).

Kambojā (feminine) N of a country Ja V 446 (°ka raṭṭha); Pv II 9^01 (etc.); Vism 332, 334, 336.

Kamboji (masculine, neuter) [meaning and etymology unexplained] the plant Cassia tora or alata Ja III 223 (°gumba = elagalāgumba; vv.ll. kammoja° and tampo° [for kambo°]).

Kamma (neuter) [Vedic karman, work especially sacrificial process. For ending °man = Indo-Germanic °men cf. Sanskrit dhāman = Greek δἓμα, Sanskrit nāman = Lat nomen] the doing, deed, work; original meaning (see karoti) either building (cf. Lithuanian kùrti, Opr. kūra to build) or weaving, plaiting (still in mālākamma and latā° “the intertwining of garlands and creepers”; also in kamma-kara possibly originally employed in weaving, i.e. serving); cf. Latin texo, to weave = Sanskrit takāsan builder, artisan, and German wirken, original weben. Grammatically karman has in Pāli 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 Vin IV 6, viz. low (hīna) and high (ukkaṭṭha) professions. To the former belong the kammāni of a koṭṭhaka and a pupphacchaḍḍaka, 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 Ja VI 372; tunna° weaving Vism 122; Pv-a 161. purohita° office of a high-priest (= abstract noun porohiccaṁ) Pj II 466; vāṇija° trade Sās 40. – kammanā by profession Snp 650, 651; kammāni (plural) occupations Snp 263 = Khp V 6 (anavajjāni k. = anākulā kammantā Snp 262). paresaṁ k°ṁ katvā doing other people’s work = being a servant Vv-a 299; sa°-pasutā bent upon their own occupations D I 135, cf. attano kamma kubbānaṁ Dhp 217. kamma-karaṇa-sālā workroom (here: weaving shed) Pv-a 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 Vv-a 250; uposatha° observing the Sabbath Vibh 422; nava° making new, renovating, repairing, patching Vin II 119, 159 (°karoti to make repairs); Ja I 92: Vism 94, adjective navakammika one occupied with repairs Vin II 15; S I 179; patthita° the desired action (i.e. sexual intercourse) Dhp-a II 49; kammaṁ karoti to be active or in working, to act: nāgo pādehi k.k. the elephant works with his feet M I 414; kata° the job done by the thieves Dhp-a 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 Vibh 85; daḷhī° strengthening, increase Vibh 357, Vism 122; citta° variegated work, mālā° garlands, latā° creeper(-work) Vism 108; nāma° naming Abhidh-av 83; pañhā° questioning, “questionnaire” Vism 6. – So in definitions niṭṭhuriya° = niṭṭhuriya Vibh 357; nimitta° = nimitta, obhāsa° = obhāsa (apparition > appearing) Vibh 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-a IV 198 anāvi°, anuttāni° concealment Vibh 358; kata° (adjective) one who has done the act or process, gone through the experience Pj II 355; añjali°, sāmīci° veneration, honouring (in formula with nipaccakāra abhivādana paccuṭṭhāna) D III 83 (≈ Vin II 162, 255); A I 123; II 180; Ja I 218, 219.

3. (Specialised) an “act” in an ecclesiastical sense; proceedings, ceremony, performed by a lawfully constituted chapter of bhikkhus Vin 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 Vin I 56, after which the bhikkhus are asked whether they approve of the motion or not. If this question is put once, it is a ñattidutiyakamma Vin II 89; if put three times, a ñatticatuttha° Vin I 56 (cf. Vinaya Texts I 169 note 2). There are 6 kinds of official acts the Saṅgha can perform: see Vin I 317f.; for the rules about the validity of these ecclesiastical functions see Vin 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 Vin I 49, 143, 317; II 83, 260; kammaṁ garahati to find fault with proceedings gone through Vin II 5; kammaṁ paṭippassambheti to revoke official proceedings against a bhikkhu Vin I 7.

4. In compounds:-

-ādhiṭṭhāyaka superintendent of work, inspector Mhv 5, 174; 30, 98;

-ādhipateyya one whose supremacy is action Miln 288;

-ārambha commencement of an undertaking Mhv 28, 21;

-āraha (a) entitled to take part in the performance of an “act” Vin IV 153; V 221;

-ārāma (a) delighting in activity D II 77; A IV 22; It 71, 79;

-ārāmatā taking pleasure in (worldly) activity D II 78 = A IV 22, cf. Vibh 381; A III 116, 173, 293f., 330, 449; IV 22f., 331; V 163; It 71;

-āvadāna a tale of heroic deeds Ja VI 295;

-kara or °kāra: used indiscriminately.

1. (adjective) doing work, or active, in puriso dāso + pubbuṭṭhāyī “willing to work” D I 60 (= Sv I 168: analaso). A I 145; II 67; Vv 75^04;

2. (noun) a workman, a servant (a weaver?) usually in form dāsā ti vā pessā ti vā kammakarā ti vā Vin I 243; D I 141 = Pp 56 (also °kārā); A II 208; III 77, 172; Thig 340; Ja I 57. Also as dāsā pessā k.-kārā A III 37 = IV 265, 393, and dāsā k.-kārā Vin I 240, 272; II 154; D III 191; S I 92; – a handyman Ja I 239; Miln 378; (feminine) °ī a female servant Vin II 267; °kāra Vin IV 224, °kārī As 98 = Vv-a 73 (applied to a wife);

-karaṇa

1. working, labour, service Ja III 219; Pv-a 120; Sv I 168;

2. the effects of karma Ja I 146;

-karanā and °kāraṇā see below;

-kāma liking work, industrious; a° lazy A IV 93 = Ja II 348;

-kāraka a workman, a servant Sv I 8; Mhv 30, 42; Nidd II §427; a sailor Ja IV 139;

-garu bent on work Miln 288;

-ccheda the interruption of work Ja I 149; 246; III 270;

-jāta sort of action Ja V 24 (= kammam eva);

-dhura (masculine neuter) draught-work Ja I 196;

-dheyya work to be performed, duty A IV 285 = 325; cf. Ja VI 297;

-dhoreyya “fit to bear the burden of action” Miln 288 (cf. Q.K.M. II 140);

-niketavā having action as one’s house or temple ibid.;

-nipphādana accomplishing the business Ja VI 162;

-ppatta entitled to take part in an ecclesiastical act Vin 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 D II 78; It 71;

-vatthu objects, items of an act Vin 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. Vin 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 Mhv 5, 207; As 399; – k°ṁ anussāveti to proclaim a k°, to put a resolution to a chapter of bhikkhus Vin I 317;

-vossagga difference of occupation Ja VI 216;

-sajja “ready for action,” i.e. for battle Ja 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 Vv-a 278;

-sīla one whose habit it is to work, energetic, persevering Miln 288; a° indolent, lazy Ja VI 245; a°-taṁ indolence, laziness Mhv 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? Pv I 9^02; tassā katakammaṁ pucchi he asked what had been done by her Pv-a 37, 83, etc. – with reference to the future: k. kātabbaṁ hoti I have an obligation, under 8 kusītavatthūni D III 255 = A IV 332; cattāri kammāni kattā hoti “he performs the 4 obligations” (of gahapati) A II 67.

2. (Subjective)

(a) doing in general, acting, action, deed; various kinds of doings enumerated under micchājīva D I 12 (santikamma, paṇidhi°, etc.); tassa kammassa katattā through (the performance of) that deed D III 156; dukkaraṁ kamma-kubbataṁ he who of those who act, acts badly S I 19; abhabbo taṁ kammaṁ kātum incapable of doing that deed S III 225; sañcetanika k. deed done intentionally M III 207; A V 292f.; pamāṇakataṁ k. D I 251 = S IV 322. kataraṁ kammaṁ karonto ahaṁ Nirayaṁ na gaccheyyaṁ? how (i.e. what doing) shall I not go to Niraya? Ja IV 340; yaṁ kiñci sithilaṁ k°ṁ ... na taṁ hoti mahapphalaṁ ... S I 49 = Dhp 312 = Thag 277; kadariya° a stingy action Pv-a 25; k. classed with sippa, vijjā-caraṇa D 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” A I 292f.; asucinā kāyak°ena sam° asucimanussā “bad people are those who are of bad ways (or character)” Nidd II §112; anavajja kāya-k° sam° A II 69 (cf. A IV 364); kāya-kammavacī-kammena sam° kusalena (pabbajita) “a bhikkhu of good character in deed and speech” D I 63; kāya ... (etc.) – k°sam° bāla (and opposite paṇḍita) A II 252 (cf. A I 102, 104); visamena kāya (etc.) °k° sam° A I 154 = III 129; sāvajjena kāya (etc.) – k° sam° A II 135 – kammaṁ vijjā ca dhammo ca sīlaṁ jīvitam uttamaṁ, etena maccā sujjhanti, na gottena dhanena vā S I 34 = 55; M 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 A II 87 = III 33, 131; and especially with mettā, as enumerated under aparihāniyā and sārāṇīyā dhammā D II 80; A III 288; mettena kāya- (etc.)-kammena D II 144; III 191; A 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°) A 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?” M I 415; kāya-(vacī- etc.) kamma, which to perform and to leave (sevitabbaṁ and a°) A I 110 = III 150; as anulomika° A I 106; sabbaṁ kāya-k° (vacī° mano°) Buddhassa ñāṇānuparivattati “all manifestation of deed (word and thought) are within the knowledge of Buddha” Nidd II §235; yaṁ lobhapakataṁ kammaṁ karoti kāyena vā vācāya vā manasā vā tassa vipākaṁ anubhoti ... Nett 37; kin nu kāyena v° m° dukkaṭaṁ kataṁ what evil have you done by body, word or thought? Pv II 1^03 and frequent; ekūna-tiṁsa kāyakammāni Abhidh-av 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” A I 149; so p°-o dummedho jānaṁ dukkaṭaṁ attano ... “he, afflicted with (the result of) evil-doing ...” A III 354; p°-ṁ pavaḍḍhento ibid.; yaṁ p°-ṁ kataṁ sabban taṁ idha vedanīyaṁ “whatever wrong I have done I have to suffer for” A 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 Pv IV 16^01. – pāpaṁ kammaṁ: appamattikam pi p. k. kataṁ taṁ enaṁ Nirayaṁ upaneti “even a small sin brings man to Niraya” A 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” M III 180 = A I 139, na hi p. kataṁ k. sajju khīraṁ va muccati Dhp 71 = Nett 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” M II 104 = Dhp 173 = Thag 872; p.-ssa k.-ssa samatikkamo “the overcoming of evil karma” S IV 320; p.ssa k.ssa kiriyāya “in the performance of evil” M I 372; p°-āni k°-āni karaṁ bālo na bujjhati “he, like a fool, awaketh not, doing sinful deeds” Dhp 136 = Thag 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” A 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” M III 186 = A I 142; k°-ṁ karoti p°-ṁ kāyena vācā uda cetasā vā Snp 232 (= Pj I 190); similarly Snp 127; karontā p°-ṁ k°-ṁ yaṁ hoti kaṭukapphalaṁ, “doing evil which is of bitter fruit” Dhp 66 = S I 57 = Nett 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” S I 57 = Dhp 67 = Nett 132; āveni-kammāni karonti (with reference to saṅgha-bheda) A V 74; adhammikakammāni A I 74; asuci-k°āni (as suggested by 5 and attributes: asuci, duggandha, etc.) A III 269; sāvajjakammāni (as deserving Niraya) (opposite avajja > sagga) A II 237; kammāni ānantarikāni deeds which have an immediate effect; there are five, enumerated at Vibh 378.

(e) deeds characterized as good or meritorious (kusala, bhaddaka, etc.) taṁ k°-ṁ katvā kusalaṁ sukhudrayaṁ D III 157; puñña-kammo of meritorious (character) S I 143; kṣalehi k°-ehi vippayuttā carati viññāṇacariyā Paṭis I 80; kusalassa k°-ssa katattā Vibh 173f.; 266f.; 297f.; kusala-k°-paccayāni Abhidh-av 12; puññakamma, merit, compared with kapparukkha in its rewarding power Vv-a 32 (cf. puññānubhāva-nissandena “in consequence of their being affected with merit” Pv-a 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” Thig-a 270; Vv 47^09 (= Vv-a 202); desanā ... k°-phalaṁ paccakkhakāriṇī “an instruction demonstrating the fruit of action” Pv-a 1; similarly Pv-a 2; cf. also ibid. 26, 49, 52, 82 (v.l. for kammabala). vipāka: yassa k°ssa vipākena ... Niraye pacceyyāsi ... “through the ripening of whatever deed will you be matured (i.e. tortured) in Niraya” M II 104; tassa k°ssa vipākena saggaṁ lokaṁ uppajji “by the result of that deed he went to heaven” S 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)” Pv I 6^05; iminā asubhena k°-vipākena Nett 160; k°-vipāka with reference to avyākata-dhammā: Vibh 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: A V 110 = Nidd II §304 I C; same as result of good action, as one kind of iddhi (supernatural power) Paṭis II 174; – vipāka (adjective). asakkaccakatānaṁ kammānaṁ vipāko the reaper of careless deeds A IV 393; derived vepakka (adjective) in dukkha-vepakka resulting in pain Snp 537. – phala + vipāka: frequent in formation sukaṭa-dukkhaṭānaṁ kammānaṁ phalaṁ vipāko: D I 55 = III 264 = M I 401 = S IV 348 = A I 268 = IV 226 = V 265, 286f.; cf. JPTS 1883, 8; nissanda-phalabhūto vipāko Thig-a 270; tiṇṇaṁ k°-ānaṁ phalaṁ, tiṇṇaṁ k°-ānaṁ vipāko D 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)” A 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 = Pv-a 104, cf. Divy 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 A 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 M III 203 = A 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 5 main punishments in Niraya see under kāraṇaṁ, the usual punishments (beating with whips, etc.) are enumerated passim, e.g. M III 164, 181; and Nidd II §604. [As regards form and meaning Morris JPTS 1884, 76 and 1893, 15 proposes kāraṇā feminine “pain, punishment,” from kr̥̥ 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!” M III 181; M III 186 = A I 142; cf. k°-kāraṇāni kārenti (v.l. better than text-reading) S IV 344; Saddh 7; Nidd II on dukkha. As k°-karaṇaṁ saṁvidahiṁsu Ja II 398; kamma-kāraṇa-ppatta one who undergoes punishment Vism 500. See also examples under 2d and M I 87; A I 47; Ja 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 A I 223 (kāmadhātu-vepakkañ ce kammaṁ nābhavissa api na kho kāmabhavo paññāyethā ti? No h’etaṁ ... iti kho kammaṁ khettaṁ ...); as one of the 6 causes or substrata of existence A III 410; kammanā vattati loko kammanā vattati pajā “by means of karma the world goes on, mankind goes on” Snp 654; kamma-paccayā through karma Pv-a 25 (= Pj 207); k°ṁ kilesā hetu saṁsārassa “k. and passions are the cause of saṁsāra (renewed existence)” Nett 113; see on k. as principle: Paṭis II 78; 79 (ch. VII, kamma-kathā) M I 372f.; Nett 161; 180-182; k. as threefold: Abhidh-av 117; as fourfold M III 215; and as cause in general Vism 600 (where enumerated as one of the 4 paccaya’s or stays of rūpa, viz. k., citta, utu, āhāra); Abhidh-av 63, 57, 116, 134f.; Vibh 366; Miln 40f. as a factor in the five-fold order (dhammatā or niyama) of the cosmos: k°-niyama Sv. on D 11, 12; As 272; cf. compounds: kammaja (resulting from karma) Abhidh-av 68, 72, 75; °-vātā, birth-pains i.e. the winds resulting from karma (caliṁsu) Dhp-a I 165; II 262; k°-nimitta Abhidh-av 11, 57, 62; k°-sambhava Abhidh-av 66; k°-samuṭṭhāna Vism 600; Abhidh-av 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 A I 134 = 263 = III 338 = Nidd II §517; so also A V 86; 262; Vibh 208. With the cessation of these 3 the factor of karma ceases: lobha-kkhayā kamma-nidāna-saṁkhayo A V 262. There are 3 other nidānāni as atīte anāgate paccuppanne chanda A I 264 and 3 others as producing or inciting existence (called here kamma-bhava, consequential existence) are puñña, apuñña, ānejja (merit, demerit and immovability) Vibh 137 = Nidd II §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.” Karma in 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 Pv II 7^17: 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” Pv-a 47; cf. Vv-a 14; yatth’assa attabhāvo nibbattati tattha taṁ k°ṁ vipaccati “wherever a man comes to be born, there ripens his action” A I 134; – correspondence between “light” and “dark” deeds and their respective consequence are fourfold: kaṇha-kamma > kaṇha vipāka, sukka, kaṇhasukka, akaṇha-asukka: D III 230 = M I 389 = A II 230f.; so sakena kammena Nirayaṁ upapajjati Nidd II §304 III C; k.-ānubhāva-ukkhitta “thrown, set into motion, by the power of k.” Pv-a 78; sucarita-k°-ānubhavāvanibbattāni vimānāni “created by the power of their result of good conduct” Vv-a 127; k°-ānubhāvena by the working of k. Pv-a 77; k.-vega-ukkhittā (same) Pv-a 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 Ja 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” Vv-a 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. Pv-a 206; 284; 258; as neuter: k°-s°-ṁ pan’assa udapādi “the retribution for him has come” Dhp-a I 128; Ja 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 D I 54 = S III 212; as pañca-kammuno satāni, etc. ibid.; kāyo ... purāṇaṁ k°ṁ abhisaṅkhataṁ (“our body is an accumulation of former karma”) S II 65 = Nidd II §680 D; see also A II 197; Pv IV 7^01; Pv-a 1, 45; Nett 179; and with simile of the snake stripping its slough (porāṇassa k°ssa parikkhīṇattā ... santo yathā kammaṁ gacchati) Pv-a 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” A 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.” S IV 132 ≈ A III 410; ... navānaṁ k°ānaṁ akaraṇā setughātaṁ; iti k°-kkhayā dukkhakkhayo ... (end of misery through the end of karma) A I 220 = M II 214; same Paṭis I 55-57; cf. also A I 263; Nidd II §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 Ja III 160; Sv I 37;

-ābhisaṅkhāra (3 B) accumulation of k. Nidd II §§116, 283, 506;

-ābhisanda in °ena in consequence of k. Miln 276, cf. JPTS 1886, 146;

-āraha see I.;

-āyatana

1. work Vibh 324, cf. Miln 78;

2. action = kamma Ja III 542; cf. Ja 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. A III 436 = Pp 13 = Vibh 341 (in definition of sattā abhabbā: kammāvaraṇena samannāgatā, kiles°, vipāk° ...), Kv 341; Miln 154, 155; Vism 177 (= ānantariya-kamma);

-ūpaga in 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) Vin III 5 = D I 82 = S II 122 (214) = V 266 = A IV 178 = V 13 (35, 200, 340) = Vibh 344; abbreviated in M III 178; Nett 178; see also similar Snp 587; Abhidh-av 111;

-upacaya accumulation of k. Kv 520;

-kathā exposition of k.; chapter in Paṭis II 98;

-kāma (adjective) desirous of good karma Thig 275; Pv-a 174; a° opposite = inactive, indolent A IV 92, Pv-a 174;

-kiriyā-dassana (adjective) understanding the workings of k. Ja I 45;

-kiliṭṭha bad, evil k. Dhp 15 (= Dhp-a I 129, explanation kiliṭṭha-k°);

-kilesa (2) depravity of action, bad works, there are 4 enumerated at D III 181 = Ja 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 S I 134; as brought about by neutral, indifferent kamma: D III 230 = A II 230f.; M I 93, As 89;

-ja (3 B) produced by k. Ja I 52; as one mode of the origin of disease Miln 135; Nidd II §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) Ja I 52, Dhp-a 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 M II 197; A 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-a I 8 (yāva Arahattaṁ kamma-ṭṭhānaṁ kathesi), 96; Pv-a 98 (catu-saccakamma-ṭṭhāna-bhāvanā meditation on the 4 truths and the objects of meditation). Frequently in phrase kammaṭṭhāne anuyutto (or anuyoga vasena) na cirass’eva Arahattaṁ pāpuṇi: Ja III 36; Sās 49; see also Ja I 7, 97, 182, 303, 414; Saddh 493. These subjects of meditation are given as 38 at As 168 (cf. Cpd. 202), as 32 (dvattiṁsākāra-k°) at Vism 240f., as 40 at Vism 110f. (in detail); as pañca-sandhika at Vism 277; some of them are mentioned at Ja I 116; Dhp-a I 221, 336; IV 90; –°ṁ anuyuñjati to give oneself up to meditation Sās 151; Pv-a 61; –°ṁ uggaṇhāti to accept from his teacher a particular instrument of meditation Vism 277f. (also –°assa uggaho and uggaṇhana); Pj I 40; Dhp-a I 9, 262; IV 106; Pv-a 42; –°ṁ katheti to teach a pupil how to meditate on one of the k° Dhp-a I 8, 248, 336; Pv-a 61; –°ṁ adāsi Dhp-a IV 106; °aṁ gaṇhāti Ja III 246; Vism 89; °ācikkhana instruction in a formula of exercise As 246; °dāyaka the giver of a k°-ṭṭhāna object, the spiritual adviser and teacher, who must be a kalyāṇamitta (q.v.), one who has entered the Path; Vism 89; Abhidh-av 89, 91, cf. Vism 241;

-ṭṭhānika a person practising kammaṭṭhāna Vism 97, 187, 189; Dhp-a I 335;

-tappana the being depressed on account of one’s (bad) karma Dhp-a I 150;

-dāyāda (3 A (b) and cf. °ssaka) the inheritor of k., i.e. inheriting the consequences of one’s own deeds M 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) Ja IV 14; Kv-a 135; As 82; Abhidh-av 8;

-dhāraya name of a class of noun-compounds Kacc 166;

-nānatta manifoldness of k. As 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. Ja VI 105, Vism 538; (adjective) Ja V 271, As 304;

-paṭisaraṇa(a) having k. as a place of refuge or as a protector Ja 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 akusala (demeritorious, evil) and classified according to the 3 manifestations into 3 kāya°, 4 vācī°, 3 mano°, altogether 10; so at Vin V 138, S II 168, A V 57, 268; as kus° and akus° at D III 71, 269, 290; as 7 only at S II 167; as akus° only at A V 54, 266; Vibh 391; Nett 43; Abhidh-av 129, 131;

°ppatta having acquired the 10 items of (good) action Saddh 56, 57;

-phala [3 A (a)] the fruit of k., the result of (formerly) performed actions Ja I 350; Vv-a 39, Pv-a 1, 26, 52; °-upajīvin

1. living on the fruit of one’s labour (ad I) Ja IV 160;

2. living according to the result of former deeds A II 135;

-bandhu having k. as one’s relative, i.e. closely tied to one’s karma (see °ssaka) Thag 496; cf. Ja VI 100, etc;

-bala the power of k. Ja VI 108; Pv-a 82;

-bhava [3 B (b)] karmic existence, existence through karma Vibh 137; As 37;

-bhūmi

1. the place of work Ja 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 A I 102; Mp 370;

-vagga name of section in Nipāta IV of Aṅguttara (Nos. 232-238) A II 230f.;

-vavaṭṭhāna the continuance of k. As 85;

-vāda (a) holding to the view of (the power and efficacy of) k. S II 33f.; A I 287 (+ kiriyavāda, viriyavāda);

-vādin believing in k. D I 115; Vin I 71; Ja VI 60;

-vipāka [3 A (a)] the ripening of k., the result of one’s actions (see above) Vibh 106, 182, 268, 281; as one of the four mysteries (acinteyyāni) of Buddhism at Miln 189. –°ja produced as a result of k.: D II 20; Mhbv 78; Paṭis II 174, 213; Miln 135; Vism 382 (applied to iddhi); concerning disease as not produced by k., see A V 110; Miln 134, 135; Mp 433, 556;

-visuddhi meritorious karma Dhp 16 (= Dhp I 132);

-visesa variety or difference of k. As 313;

-vega the impetus of k. Pv-a 284;

-sacca (adjective) having its reality only in k.; said of loka, the world A 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.): D III 96; M I 70; III 178, 179; four such qualities or kinds of karma enumerated at Nett 98; of Buddha’s knowledge as regards the quality of a man’s character: S V 304; A III 417f.; Paṭis II 174; Vibh 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 A 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-a 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-a I 128;

-(s)saka [3 A (b), q.v.] (a) one whose karma is his own property, possessed of his own k. M III 203, etc. (in phrase k., kamma-dāyāda, kamma-bandhu, etc.; cf. Vism 301); Ja IV 128; Miln 65; Sv 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 A III 186; Dhs 1366; Vibh 324; °ta as adjective; qualifying ñāṇa, i.e. the knowledge of the individual, specific nature of karma Dhs 1366, Vibh 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 D I 76, etc. = M I 22 = Pp 68; S III 232; V 92, 233; A I 9; Dhp-a I 289; Abhidh-av 101, explained at Vism 377 (°iya). Further of citta (muduñ ca kammaññañ ca pabhassarañ ca) A I 257 (reads °iyañ) = Vism 247; of upekhā and sati Nidd II §661, cf. Abhidh-av 104; of kāya and citta Abhidh-av 121. Said of a lute = workable, ready for playing A III 375 = Vin I 182. Of the body A IV 335. – a° not ready, sluggish A IV 333; Vism 146. – kammañña-bhāva the state of being workable, readiness, of kāya Dhs 46, of vedanā, etc., Dhs 326, of citta As 130, see next; a° unworkable condition As 130.

Kammaññatā (feminine) [abstract from preceding] workableness, adaptability, readiness, applied to the wood of the sandal tree (in simile) A I 9; said of kāya and citta in connection with kammaññattaṁ k°bhāvo k°mudutā: Dhs 46, 47 = 326 = 641 = 730; cf. Dhs 585; similar Abhidh-av 16, 20, 71; As 136, 151 (= kammasādutā) a° unworkableness, inertness, unwieldiness, sluggishness Miln 300; Nett 86, 108, cf. Dhs 1156, 1236; As 255; explained as cittagelaññaṁ As 377; as cetaso līnattaṁ Vibh 373.

Kammanta [Sanskrit karmānta; kamma + anta, cf. anta^01 4.]

1. doing, acting, working; work, business, occupation, profession. paṭicchanna° of secret acting Snp 127 = Vibh 357; as being punished in Niraya A I 60; S IV 180; as occupation especially in plural kammantā: S V 45 = 135; Dhp-a I 42 (kammantā nappavattanti, no business proceeds, all occupations are at a standstill); anākula° Snp 262 = Khp V 5; abbhantarā k° uṇṇā ti vā, kappāsā ti vā as housework, falling to the share of the wife A III 37 = IV 365; khetta° occupation in the field A III 77; see also D I 71; M III 7; S I 204; Miln 9, 33; and below; as place of occupation: Snp page 13, Pv-a 62. Phrases: °ṁ adhiṭṭhāti to look after the business A I 115; Pv-a 141; °ṁ jahati give up the occupation S IV 324; Pv-a 133; °ṁ payojeti to do or carry on business D I 71; II 175; III 66, 95; A III 57; °ṁ pavatteti to set a business on foot Pv-a 42 (and vicāreti: Pv-a 93); °ṁ saṁvidahati to provide with work A IV 269 = 272. Mhv VI 16.

2. deed, action in ethical sense = kamma, character, etc., Khp 136 (k° = kamma); pāpa° doing wrong Pv IV 8^01; IV 16^01; Ja VI 104 (opposite puñña°); as specified by kāya° vacī° mano° A V 292f.; Vv-a 130 (in parisuddha-kāya-kammantatā); dhammikā k°ā M II 191; ākiṇṇa-k° (evam-) of such character S I 204; kurūra-k° (adjective) of cruel character A III 383 = Pp 56 (in definition of puggalo orabbhiko); sammā° of right doing, opposite micchā°, as constituting one element of character as pertaining to “Magga” (q.v.) D II 216; S II 168; V 1; A III 411; Abhidh-av 135; explained as kāya-kamma (= sīla 1-3) at S V 9 = Vibh 105; Vibh 235; as kāya-duccaritehi ārati virati ... Vibh 106;

-ādhiṭṭhāyika superintendent of work Dhp-a I 393;

-ṭṭhāna:

1. the spot where the ceremonies of the ploughing festival take place Ja I 57;

2. the common ground of a village, a village bazaar Ja IV 306;

-dāsa a farm-servant Ja I 468;

-bheri the drum announcing the (taking up of) business Dhp-a III 100;

-vipatti “failure of action,” evil-doing A I 270 opposite:

-sampadā “perfection of action, right-doing” A I 271;

-saṁvidhāna the providing of work D III 191 (one of the 5 duties of the gahapati).

Kammantika (adjective) [from kammanta]

1. a business manager Ja I 227.

2. a labourer, artisan, assistant Ja I 377.

Kammāra [Vedic karmāra] a smith, a worker in metals generally D II 126, A V 263; a silversmith Snp 962 = Dhp 239; Ja I 223; a goldsmith Ja 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 Ja III 282 and Vv-a 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 D II 126; owing to their usefullness they were held in great esteem by the people and king alike Ja III 281.

-uddhana a smith’s furnace, a forge Ja VI 218;

-kula a smithy M I 25; kūṭa a smith’s hammer Vism 254;

-gaggarī a smith’s bellows S I 106; Ja VI 165; Vism 287 (in comparison);

-putta “son of a smith,” i.e. a smith by birth and trade D II 126; A V 263; as goldsmith Ja VI 237, Snp 48 (Nidd II ad locative: k° vuccati suvaṇṇakāro);

-bhaṇḍu (bhaṇḍ, cf. Sanskrit bhāṇḍika a barber) a smith with a bald head Vin I 76;

-sālā a smithy Vism 413; Mhv 5, 31.

Kammāsa [Vedic kalmāṣa, which may be referred, with kalaṁa, kaluṣa, kalaṅka and Greek κελαινός to °qel, from which also Sanskrit kāla black-blue, Greek κηλάς, κηλίς; Latin cālīgo and callidus]

1. variegated, spotted, blemished Ja V 69 (°vaṇṇa), said of the spotted appearance of leprosy. – figurative inconsistent, varying A II 187.

2. (neuter) inconsistency, blemish, blot A IV 55; Vism 51. – a° not spotted, i.e. unblemished, pure, said of moral conduct D II 80; A II 52; III 36, 572; VI 54, 192; Abhidh-av 89.

-kārin in a° not acting inconsistently A II 187; cf. ibid. 243;

-pāda 1.

(a) having speckled feet Ja V 475;

(b) (m) one who has speckled feet, i.e. an ogre; also name of a yakkha Ja 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-a I 184; sabba° (always with reference to amacca, the king’s minister) one who does everything, the king’s confidant Vism 130; Pv-a 81. – On term ādi° beginner (e.g. Vism 241) see Cpd. 53, 129 note 2.

2. a merchant, trader, in jalapatha° and thalapatha° by sea and by land Ja I 121.

3. a superintendent, overseer, manager Ja II 305 (executioner of an order); VI 294; Mhv 30, 31.

4. one connected with the execution of an ecclesiastical act Vin II 5 (cf. page 22); Abhidh-av 106.

Kammin (adjective) (–°) [from kamma, cf. kammaka] doing, performing, practising J VI 105; Saddh 196, 292.

Kamya (adjective) (–°) [from kām] wishing for, desiring As 365 (sādhu°; v.l. °kāma); kamyā, ablative in the desire for, see next.

Kamyā (–°) in ablative function (of kamyā feminine for kamyāya or kamya adjective°) in the desire for: S I 143 = Ja III 361 (explained by kāmatāya); Snp 854, 929.

Kamyatā (–°) and kammatā (Nidd) [from kām] wish, desire, longing for, striving after; with infinitive or equivalent: kathetu° Vv-a 18; muñcitu° (+ paṭisaṅkhā) Paṭis I 60, 65; Abhidh-av 123; asotu°, adaṭṭhu° and adassana° Vibh 372. Especially in definitions, as of chanda: kattu° Vibh 208; Abhidh-av 20; of jappā: puñcikatā sādhu° Vibh 351; 361 = Dhs 1059; Nidd II sub voce taṇhā II (has the better reading mucchañci katā asādhu°; v.l. pucchañci°; both Vibh and Dhs have sādu in text which should be corrected to asādhu°; see detail under puñcikatā); of māna; ketu° Nidd II §505; Dhs 1116 = 1233; Vibh 350f.; Abhidh-av 24; of lapanā: pāṭu° (v.l. cāṭu°) Vibh 246 = 352. – As ablative (= kamyā) in dassana° S I 193 = Thag 1241; Snp 121 (explained as icchāya Pj II 179). Cf. kammaññatā and kamma-sādutā.

Kamyā (–°) in ablative function (of Kamyā feminine for kamyāya adjective?) in the desire for: S I 143 – Ja III 361 (explained by kāmatāya); Sn 854, 929.

Kaya [from kṛī] purchase, buying A III 226 (+ vi°).

-(a)kkaya, buying and selling Pv I 5^06 (see also Khp VII 6 and note);

-vikkaya (kraya-vikraya) buying and selling, trade in °paṭivirata D I 5 = A II 209 = V 205 = Pp 58; D I 64; S V 473; Snp 929; Ja V 243; Khuddas 114; Dhp-a I 78; Pv-a 29 (= Pj I 212).

Kayati [krī, perhaps connected with kṛ] to buy; infinitive ketuṁ Ja III 282; cf. kiṇāti.

Kayika [from kṛī, cf. BHS krayika Divy 505] a buyer, trader, dealer Miln 334.

Kayin a buyer Ja VI 110.

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) Ja IV 9; padasandhi° forming a hiatus Pv-a 52; vacana°, etc.

2. (masculine) “the maker,” i.e. the hand Mhv 5, 255-256; 30, 67. – atikaraṁ (adverb) doing too much, going too far Ja I 431; – dukkara difficult to do, not easy, hard, arduous S I 7; IV 260; A I 286; IV 31, 135; V 202; + durabhisambhavo Snp 429 701; Ud. 61; (noun neuter) something difficult, a difficult task A I 286 (cf. IV 31); Ja I 395; Miln 121, dukkara-kārikā “doing of a hard task,” exertion, austerety M I 93; Nidd II §262 b. – sukara easy to do S I 9; II 181; Dhp 163; Ud 61; na sukaraṁ with infinitive it is not easy to ... D I 250; A III 52, 184; IV 334.

-kaṭaka (masculine neuter) a hand-wheel, i.e. a pulley by which to draw up a bucket of water Vin 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 A V 300; Ja I 5; Vism 287, 404; Sv I 113, 217, 221; Dhp-a I 10; III 420; As 403. karaja-rūpa Vism 326;

-tala the palm of the hand Mhbv 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 Ja III 147, 361; IV 220; Dhp-a III 487; –°ānītā a woman taken in a raid, but subsequently taken to wife; one of the 10 kinds of wives (see itthi) Vin III 140 (= dhajāhaṭā); °gāhaṁ gaṇhāti to make prisoner Ja I 355; III 361;

-mita “to be measured with (two) hands,” in °majjhā, a woman of slender waist Ja V 219; VI 457.

Karaka [Etymology unknown. The Sanskrit is also karaka, and the medieval koṣas give as meaning, besides drinking vessel, also a coco-nut shell used as such (with which may be compared Latin carīna, nutshell, keel of a boat; and Greek κἇρνα, nut.) It is scarcely possible that this could have been the original meaning. The coconut was not cultivated, perhaps not even known, in Kosala at the date of the rise of Pāli and Buddhism]

1. Water-pot, drinking-vessel (= pānīya-bhājana Pv-a 251). It is one of the seven requisites of a samaṇa Vin 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; Pv III 2^24; Pv-a 185.

2. hail (also karakā) Ja IV 167; Miln 308; Mhv 12, 9.

-vassa a shower of hail, hailstorm Ja IV 167; Miln 308; Dhp-a I 360.

Karakarā (for kaṭakaṭā, q.v.) (adverb) by way of gnashing or grinding the teeth (cf. Sanskrit dantān kaṭakaṭāpya), i.e. severely (of biting) Ja III 203 (passage ought to be read as karakarā nikhāditvā).

Karañja [cf. Sanskrit karañja, according to Abhidh-r-m page 176 the Dalbergia arborea] the tree Pongamia glabra, used medicinally Vin I 201; Ja VI 518, 519.

Karaṇa [from kṛ, cf. Vedic karaṇa]

1. adjective (feminine ī) (–°) doing, making, causing producing; as cakkhu° ñāṇa° (leading to clear knowledge) S IV 331; V 97; It 83; and acakkhu° etc. S V 97; nāthā °ā dhammā A V 23 (cf. V 89) and Thera° A II 22; dubbaṇṇa° S V 217; see also D I 245; M. I 15; S V 96, 115; A IV 94; V 268; Miln 289.

2. (neuter) (–°) the making, producing of; the doing, performance of (= kamma), as bali° offering of food = bali kamma) Pv-a 81; gabbha° Snp 927; pānujja° Snp 256.

3. (absolute)

(a) the doing up, preparing Ja V 400, VI 270 (of a building: the construction)

(b) the doing, performance of, as pāṇātipātassa k° and ak° (“commission and omission”); Dhp-a I 214; means of action Ja III 92.

(c) technical term in grammar the instrumental case (with or without °vacana) Pv-a 33; Vv-a 25, 53, 162, 174. °atthe in the sense of, with the meaning of the instrumental case Ja III 98; V 444; Pv-a 35; Vv-a 304; As 48; Kacc 157.

4. (–°) state, condition; in noun-abstract function = °ttaṁ (cf. kamma I 2) as nānā° (= nānattaṁ) difference M II 128; S IV 294; Abhidh-av 94; kasi° ploughing Pv-a 66; kattabba° (= kattabbattaṁ) “what is to be done,” i.e. duty Pv-a 30; pūjā° veneration Pv-a 30. sakkāra° reverence, devotion Pj 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 A b, kata.II.1.b]. Karaṇa here stands for kamma, as clearly indicated by semantic grounds as well as by Ja VI 270 where it explains kappita-kesa-massu, and Ja V 309 and Dhp-a I 253 where massukamma takes the place of °karaṇa, and Ja III 314, where it is represented by massu-kutti (commentary: massukiriya). Cf. also Sv I 137. – a° negative in all meanings of the positive, i.e. the non-performing Ja I 131; V 222; Nett 81; Pv-a 59; As 127; non-undertaking (of business) Ja I 229; non-commission M I 93; abstaining from Dhs 299. Cpd. °uttariya (neuter) angry rejoinder, vehement defence Dhp-a I 44.

Karaṇīya [gerund of karoti]

1. adjective

(a) that ought to be, must or should be done, to be done, to be made (= kātabbaṁ karaṇārahaṁ Pj I 236) Vin I 58; D I 3, cf. Miln 183; A V 210; Sv I 7. Often – in the sense of “doing, making,” as yathā kāma° S II 226; Cp IV 91, 159; “having business” bahu° D II 76; A III 116; S II 215; anukampa° Pv-a 61:

(b) done, in the sense of undoing, i.e. overcome, undone D II 76 cf. D.B. II 81 note

2. (masculine) one who has still something left to perform (for the attainment of Arahantship, a sekha Ja III 23.

3. (neuter)

(a) what ought to be done, duty, obligation; affairs, business D I 85; II 68, 74 cf. A IV 16; M I 271; S III 168; IV 281 cf. Vin III 12; I 139; A I 58; Snp 143; Snp page 32 (yan te karanīyaṁ taṁ karohi “do what you have to do”); – °ṁ tīreti to conclude a business Vin II 158; Ja 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 D I 84; II 68 = 153; Thig 223; Vin I 14; Snp 16; Sv I 226, etc. See Arahant II commentary There are 3 duties each of a samaṇa, farmer and householder enumerated at A I 229; 3 of a bhikkhu A I 230;

(b) use, need (with instrumental): appamādena k° S IV 125; cetanāya k° A V 2, 312; cf. Miln 5, 78.

– akaraṇīya

1. (adjective)

(a) what ought not to be done, prohibited A I 58; III 208 = Sv I 235.

(b) incapable of being done (with genitive) It 18.

(c) improper, not befitting (with genitive) Vin I 45 = 216 = III 20; Pv-a 64.

(d) not to be “done,” i.e. not to be overcome or defeated D II 76; A IV 113;

(e) having nothing to do Vin I 154.

2. (neuter) a forbidden matter, prohibition Vin II 278 sa°

1. having business, busy Vin I 155;

2. one who has still something to do (in sense of above 2) D II 143; Thag 1045; Sv I 9.

Karaṇīyatā (feminine) [abstract from preceding] the fact that something has to be performed, an obligation Vin II 89, 93; sa° being left with something to do Miln 140.

Karaṇḍa (masculine neuter) [cf. Sanskrit karaṇḍa, °ka, °ikā. Dhātumañjūsā explains k. by “bhājanatthe”]

1. a basket or box of wickerwork Mhv 31, 98; Dāṭh V 60; Dhp-a III 18;

2. the cast skin, slough of a serpent D I 77 (= Sv I 222 ahi-kañcuka) cf. D.B. I 88.

Karaṇḍaka [from last] a box, basket, casket, as dussa° M I 215 = S V 71 = A IV 230 (in simile); S III 131; V 351 cf. Pp 34; Ja I 96; III 527; V 473 (here to be changed into koraṇḍaka); Sv I 222 (vilīva°); Pj II 11.

Karati^01 [cf. Sanskrit kṛntati] to cut, injure, hurt; in “karato kārayato chindato chedāpayato ...” D I 52 = M I 516; S III 208.

Karati^02 (°tī) (feminine) a superior kind of bean, the Dolichos catjang Ja VI 536 (= rājamāsa).

Karabha the trunk of an elephant; in karabhoru (k° + ūru) (a woman) with beautiful thighs Mhbv 29.

Karamanda [etymology?] a shrub Vism 183 (+ kanavīra).

Karamara see Kara.

Karaḷa (karala) a wisp of grass (tiṇa°) Dhp-a III 38; As 272.

Karavī [cf. Sanskrit kala-kaṇṭha cuckoo, and kalaviṅka sparrow] the Indian cuckoo Ja VI 539.

Karavīka same Ja V 204, 416; Vv 36^04; Vism 112, 206; Vv-a 166, 219.

-bhāṇin speaking like the cuckoo, i.e. with a clear and melodious voice, one of the Mahāpurisa-lakkhaṇas D II 20 = III 144 = 173 = M II 137, etc.; cf. D.B. II 17 note and BHS kalaviṅka-manojña-bhāṣin Avś I 371 (Index page 225, where references to Lal are given).

Karavīˇya = preceding Ja VI 538.

Karavīra [cf. Sanskrit karavīra]

1. the oleander, Nerium odorum. Its flower was used especially in garlands worn by delinquents (see kaṇṭha)

2. a kind of grass Ja IV 92.

-patta a kind of arrow M I 429.

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 D I 17; II 139; M I 177, 454; A I 179; IV 101; Miln 73, 76.

Karin (adjective) [from kara] “one who has a hand,” an elephant (cf. hatthin) Mhv 24, 34; 25, 68; Dāṭh IV 2. In compounds kari.

-gajjita the cry of the elephant, an elephant’s trumpeting Dāṭh V 56;

-vara an excellent elephant Mhbv 4, 143; Dāṭh IV 2.

Kariparibandha (adjective) [= karīsa-paribaddha] bound up in filth, full of filth, disgusting; especially of the body Thag 1152. Kari here is abbreviation of karīsa^02 (see note ad locative).

Karīsa^01 (neuter) a square measure of land, being that space on which a karīsa of seed can be sown (Tamil karīsa), see Rh.D., Ancient Coins and Measures of Ceylon, page 18; Ja I 94, 212; IV 233, 276; Vv-a 64.

Karīsa^02 (neuter) [cf. Sanskrit karīṣa, to chrṇatti to vomit, cf. Latin °cerda in mūscerda, sūcerda] refuse, filth, excrement, dung D II 293; Ja I 5; Vism 259, 358 (in detail); Pv-a 87, 258; Pj I 59; mutta° urine and fæces A I 139; Snp 835.

-magga the anus Ja IV 327;

-vāca (neuter) a cesspool Ja III 263 (= gūthakūpa);

-vāyin, f. °inī diffusing an odour of excrement Pv-a 87.

Karuṇā (feminine) [cf. Vedic karuṇa neuter (holy) action; Sanskrit karuṇā, from kṛ. As adjective karuṇa see under 3.] pity, compassion. Karuṇā is one of the 4 qualities of character significant of a human being who has attained enfranchisement of heart (ceto-vimutti) in the 4 sentiments, viz. mettā k. upekhā muditā Frequently found in this formula with °sahagatena cetasā. The first two qualities are complementary, and Pj 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-ūpanayakāmatā,” the desire of bringing (to one’s fellow-men) that which is welfare and good. Other definitions are “paradukkhe sati sādhūnaṁ hadāyakampanaṁ karotī ti” Abhidh-av 21; “sattesu k. karuṇāyanā karuṇāyitattaṁ karuṇā ceto-vimutti” as explanation of avihiṁsa dhātu Vibh 87; paradukkhāsahana-rasā Vism 318. K°-sahagatena 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): D I 251; III 78, 50, 224; S IV 296, 322, 351; V 115; A I 183, 196; II 129, 184; III 225; V 300, 345; Ja II 129; Nidd II on Snp 73; Vibh 273, 280; Dhs 1258. 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” S V 119; A I 38; V 360; in k° ceto-vimutti bhāvitā bahulī-katā, etc. D III 248; A III 291; IV 300; in k°-sahagataṁ saddhindriyaṁ A I 42; unspecified S V 131; A III 185; Nett 121, 124; Paṭis I 8; k° + mettā Nett 25; k° + muditā Abhidh-av 16f., 26f., 29; ananta-k°-pañña as especially of Buddha Abhidh-av 1; karuṇaṁ dūrato katvā, without mercy, of the Yamadūtā, messengers of Death Saddh 287; mahā° great compassion Paṭis 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 D II 237; Paṭis 1, 126f. Dhp-a I 26, 367; Pv-a 61, 195;

3. As adjective only in compounds (e.g. °vācā merciful speech; negative akaruṇa merciless Mhbv 85, and ati° very merciful Ja IV 142) and as adverb karuṇaṁ pitifully, piteously, mournfully, in k° paridevati Ja VI 498, 513, 551; Cp I 9, 54; also in ablative karuṇā Ja VI 466. – See also kāruñña.

-ādhimutta intent upon compassion D II 241, 242;

-ānuvattin following the dictates of mercy Dāṭh III 46;

-guṇaja originating in the quality of compassion Saddh 570;

-jala water of c., shower of mercy Miln 22; Mhbv 16;

-jhāna meditation on pity, ecstasy of c. D II 237-39;

-ṭṭhāniya worthy of c. Pv-a 72;

-para one who is highest in compassion, compassionate Saddh 112, 345;

-bala the power of c. Mhv 15, 61, 130; Saddh 577;

-brahmavihāra divine state of pity Vism 319;

-bhāvanā consideration or cultivation of pity Vism 314 sq;

-rasa the sweetness of c. Mhbv 16;

-vihāra (a heart) in the state of c. Vism 324 (and adjective °vihārin); Sv I 33;

-sāgara an ocean of mercy Mhbv 7;

-sītala “cool with c.” + hadaya, whose heart is tempered with mercy Saddh 33; Sv I 1.

Karuṇāyati [verb denominative from karuṇā; cf. BHS karuṇāyati Divy 105] to feel pity for, to have compassion on Snp 1065 (°āyamāna; explained by Nidd II as anuddayamāno anurakkh° anuggaṇh° anukamp°); Vibh 273; Vism 314. derived °āyanā compassionateness Vibh 87 = 273 (and °āyitattaṁ ibid).

Karumbhaka a species of rice plant of a ruddy colour Miln 252 (see Q.K.M. II 73).

Karumhā (plural) a class of Devas D II 260.

Kareṇu [metathesis for kaṇeru, q.v., cf. Sanskrit kareṇu] elephant, in compound °loḷita resounding with the noise made by elephants, of a forest Thig 373.

Kareṇukā (feminine) [from kareṇu] a female elephant Ja II 343; Dhp-a I 196 (v.l. for kaṇeru).

Kareri in Childers the tree Capparis trifoliata, but see Ps.B., page 363, note 2: musk-rose tree or “karer”; Thag 1062; Ud 31; Ja V 405; VI 534.

Karoṭi^01 (feminine)

1. a basin, cup, bowl, dish Ja I 243; II 363; III 225; IV 67; V 289, 290.

2. the skull (cf. kaḷopi. On the form cf. D.B. I 227 note) Ja VI 592.

Karoṭi^02 (masculine) a class of genii that formed one of the 5 guards of the devas against the Asuras Ja I 204, associated with the nāgas (cf. Divy 218; and Morris, JPTS 1893, 22). As name of Supaṇṇas (a kind of garuḷa) explained as “tesaṁ karoṭi nāma pānabhojanaṁ” by commentary on Ja I 204. Kern, Toev. sub voce compares BHS karoṭapāṇayah a class of Yakāsas Mvu I 30.

Karoṭika [from karoṭi^01)]

1. a bowl, basin Ja IV 68; Dhp-a II 131 (sappi°).

2. the skull Ja VI 592; where it may be a helmet in the form of a skull.

Karoṭiya = karoṭika 2, Ja VI 593.

Karoti verb irregular [Sanskrit karoti, °quer to form, to build (or plait, weave° see kamma), cf. kar-man, Lithuanian kùrti to build, O.Tr. cruth form; Latin corpus, with p- addition, as Sanskrit kṛpa, kḷp = kṛp. Derived are kalpa > kappa, kalpate > kappeti]. Of the endless variety of forms given by grammarians only the following are bona fide and borne out by passages from our texts (when bracketed, found in grammatical works only):

I Active.

1. Present indicative karomi, etc. Snp 78, 216, 512, 666 = Dhp 306 = It 42; optative kare Dhp 42, 43, plural (kareyyāma) kareyyātha Snp page 101; or (singular) kareyya (frequent), Snp 920, 923; kareyyāsi Pv-a 11; kuriyā (= Sanskrit kuryāt) Ja 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 Pv I 11^02; Pv-a 45, 75; 3rd plural akariṁsu; akaṁsu Snp 882; Pv-a 74; without augment kari Dhp-a II 59. Prohibitive mā(a)kāsi Snp 339, 1068, etc.

4. Imperative karohi Snp page 32; 1062; karotha Snp 223; Pj I 168.

5. Future karissāmi, etc.; kassāmi Pv IV 1^39; kāsaṁ Ja IV 286; VI 36; kāhāmi (in sense of I will do, I am determined to do, usually with puññaṁ and kusalaṁ poetical only) Pv II 11^03; Vv 33^292; 2nd singular kāhasi Snp 427, 428; Dhp 154; 1st plural kāhāma Pv IV 10^11.

6. Infinitive kātuṁ Pv-a 4, 61, 69, 115, Khp VI 10, etc.; kattuṁ Vv-a 13; kātave Mhv 35, 29; Vv 44^15 (= kātuṁ); kātuye Thig 418.

7. Past participle kata, see seperate

8. Gerund katvā Snp 127, 661, 705, etc.; katvāna (poetical) Snp 89, 269, Pv I 1^03; 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; It 87; or 3rd singular kayirā Snp 728 = 1051; S I 24; Dhp 53, 117; kayirātha (always explained by kareyya) Dhp 25, 117; It 13; Pv I 11^11; Pj I 224; kubbaye Snp 943. – Present participle (kurumāna, kubbāno, karāno) (a)kubbaṁ Snp 844, 913; (a)kubbanto It 86; feminine (vi)kubbantī Vv 11^02; (a)kubbamāna Snp 777, 778, 897; (vi)kubbamāna Vv 33^01.

2. Imperfect (akariṁ, 2nd singular akarase, etc.) 3rd singular akubbatha Pv II 13^18; 1st plural akaramhase Ja III 26, akaramhase Dhp-a I 145.

3. Preterit (none)

4. Imperative (2nd singular kurussu, 3rd singular kurutaṁ, 2nd plural kuruvho) 3rd singular kurutaṁ (= Sanskrit kurutāṁ) Ja VI 288.

5. Future (none).

III. Passive

1. Present indicative (karīyati, etc.) kayirati Dhp 292 = Thag 635; Pj I 168; and kīrati Thag 143. Present participle (karīyamāna, kayīra°). 2. Future kariyissati Vin I 107.

3. Gerund karaṇīya (q.v.), (kayya) kātabba Dhp-a I 338.

IV. Causative I (denominative to kāra) kārayati = kāreti, in original meaning of build, construct, and figurative perform, exercise, rule, wield (rajjaṁ): kārehi Pv-a 81 (of huts), kārayissāmi Pv II 6^04 (of doll); kāressaṁ Ja V 297 (the same), akārayi Pv II 13^10; akārayuṁ Mhv 4, 3; akāresi Mhv 23, 85; kāretuṁ Pv-a 74; kārayamāna Vv-a 9 (of chair); kāretvā (nāmaṁ) Pv-a 162; karitvā Snp 444 (vasiṁ) 674; 680 (vittiṁ); page 97 (uttarāsaṅgaṁ).

V. Causative II Kārāpeti S I 179; Pv-a 20; preterit kārāpesi he had (= caused to be) erected, constructed Vin II 159; future kārāpessāmi Mhv 20, 9; gerund kārāpetvā Pv-a 123; gerundive kārapetabba Vin II 134.

Meanings of karoti:

1. to build, erect Mhv 19, 36; 20, 9 (causative).

2. to act, perform, make, do Vin I 155; Ja I 24; II 153 (tathā karomi yathā na ... I prevent, cf. Latin facio ne ...); III 297; Pv I 8^08 = II 619; Mhv 3, 1; 7, 22;

3. to produce Dhp-a I 172;

4. to write, compose Ja VI 410; Pv-a 287;

5. to put on, dress Vin II 277; Ja I 9;

6. to impose (a punishment) Mhv 4, 14;

7. to turn into (with locative or two accusative) Ja II 32; Mhv 9, 27;

8. to use as (with two accusative) Ja I 113; II 24;

9. to bring into (with locative) Ja V 454

10. to place (with locative) Ja 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. D II 98; kodhaṁ k. and kopaṁ k. to be angry Ja IV 22; VI 257; cayaṁ k. to hoard up; corikaṁ k. to steal Vin I 75; taṇhaṁ k. (with locative) to desire Ja I 5; sītaṁ k. to cool D II 129. – It is often compared with nouns or adjectives with a change of final vowel to ī (i) uttāni° to make clear D 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 Ja I 9; antarāyaṁ k. to prevent Ja I 232; ādiṁ k. (with accusative) to begin with; nimittaṁ k. to give a hint D II 103; pātarāsaṁ k. to breakfast; mānasaṁ k. to make up one’s mind; mahaṁ k. to hold a festival D II 165; massuṁ k. to trim the beard Dhp-a I 253; musā-vādaṁ k. to tell a lie Ja VI 401; rajjaṁ k. to reign S I 218; vase k. to bring into one’s power Ja I 79; sandhiṁ k. to make an agreement Mhv 16; sinehaṁ k. to become fond of Ja 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 Pv-a 17; Saddh 287; purak k. (purakkharoti) to place before, i.e. to honour Pv III 7^01. – Note phrase kiṁ karissati what difference does it make? (Cf. German was macht’s) D I 120; or what about ... Ja I 152.

Kalakala (adjective) [cf. Sanskrit kala] any indistinct and confused noise Mhbv 23 (of the tramping of an army); in °mukhara sounding confusedly (of the ocean) ibid. 18. Cf. karakarā.

Kalati [kal, kālayati] to utter an (indistinct) sound: past participle kalita Thag 22.

Kalanda [cf. Sanskrit karaṇḍa piece of wood?] heap, stack (like a heap of wood? Cf. kaliṅgara) Miln 292 (sīsa°).

Kalandaka 1. a squirrel Miln 368;

2. an (ornamental) cloth or mat, spread as a seat Ja VI 224;

-nivāpa name of a locality in Veḷuvana, near Rājagaha, where oblations had been made to squirrels D II 116; Vin I 137; II 105, 290, etc.

Kalabha [cf. Sanskrit kalabha] the young of an elephant: see hatthi° and cf. kalāra.

Kalamba (neuter) [cf. Sanskrit kalamba menispermum calumba, kalambī convolvulus repens] name of a certain herb or plant (Convolverse repens?); may be a bulb or radish Ja 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 Ja VI 290.

Kalambaka = kalamba, the Cadamba tree Ja VI 535.

Kalambukā (feminine) = kalambaka D III 87 (vv.ll. kaladukā, kalabakā) the translation (D.B. III 84) has “bamboo.”

Kalala (masculine neuter)]

1. mud Ja I 12, 73; Miln 125, 324, 346; Mhbv 150; Pv-a 215 (= kaddama); Dhp-a 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 Ja II 155.

3. in embryology: the “soil,” the placenta S I 206 = Kv II 494; Miln 125. Also the first stage in the formation of the fœtus (of which the first 4 during the first month are k., abbuda, pesi, ghana, after which the stages are counted by months 1-5 and 10; see Vism 236; Nidd I 120; and cf. Miln 40).

4. the fœtus, applied to an egg, i.e. the yolk Miln 49. – In cpds with kar and bhū the form is kalalī°.

-kata made muddy, disturbed Vv 84^31 (Vv-a 343);

-gata (a) fallen into the mud Miln 325;

-gahaṇa “mud thicket,” dense mud at the bottom of rivers or lakes Ja I 329;

-bhūta = preceding, A I 9, cf. Ja II 100; A III 233; Miln 35;

-makkhita soiled with mud Dhp-a III 61.

Kalasa (neuter) [cf. Vedic kalaśa]

1. a pot, waterpot, dish, jar M III 141; Ja IV 384; Dāṭh IV 49; Pv-a 162.

2. the female breasts (likened to a jar) Mhbv 2, 22.

[BD]: jugs.

Kalaha [cf. Sanskrit kalaha, from kal] quarrel, dispute, fight A I 170; IV 196, 401; Snp 862, 863 (+ vivāda); Ja I 483; Nidd II §427; Dhp-a III 256 (udaka° about the water); IV 219; Saddh 135. °ṁ udīreti to quarrel Ja V 395; karoti the same Ja I 191, 404; Pv-a 13; vaḍḍheti to increase the tumult, noise Ja V 412; Dhp-a III 255. – a° harmony, accord, agreement S I 224; mahā° a serious quarrel, a row Ja IV 88.

-ābhirata delighting in quarrels, quarrelsome Snp 276; Thag 958;

-ṁkara picking up a quarrel Ja VI 45;

-karaṇa quarrelling, fighting Ja V 413;

-kāraka (feminine-ī) quarrelsome, pugnacious A IV 196; Vin I 328; II 1;

-kāraṇa the cause or reason of a dispute Ja III 151; VI 336;

-jāta “to whom a quarrel has arisen,” quarrelling, disputing A I 70; Vin I 341; II 86, 261; Ud 67; Ja III 149;

-pavaḍḍhanī growth or increase of quarrels, prolongation of strife (under 6 evils arising from intemperance) D III 182 = As 380;

-vaḍḍhana (neuter) inciting and incitement to quarrel Ja V 393, 394;

-sadda brawl, dispute Ja VI 336.

Kalā [Vedic kalā °squel, to Lat scalpo, Greek σκάλλω, Old High German scolla, scilling, scala. Dhātup (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 16th part again subdivided into 16 parts and so on: one infinitesimal part (see Vv-a 103; Dhp-a II 63), in this sense in the expression kalaṁ nāgghati soḷasiṁ “not worth an infinitesimal portion of” = very much inferior to S I 19; III 156 = V 44 = It 20; A I 166, 213; IV 252; Ud 11; Dhp 70; Vv 43^07; Dhp-a II 63 (= koṭṭhāsa) Dhp-a IV 74.

2. an art, a trick (literal part, turn) Ja I 163. – kalaṁ upeti to be divided or separated Miln 106; Dhp-a I 119; see sakala. – In compound with bhū as kalī-bhavati to be divided, broken up Ja I 467 (= bhijjati). Cf. vikala.

Kalāpa [cf. Sanskrit kalāpa]

1. anything that comprises a number of things of the same kind; a bundle, bunch; sheaf; a row, multitude; usually of grass, bamboo- or sugar-canes, sometimes of hair and feathers S IV 290 (tiṇa°); Ja I 158 (the same); 25 (naḷa°), 51 (mālā°), 100 (uppalakumuda°); V 39 (usīra°); Miln 33; Pv-a 257, 260 (ucchu°), 272 (veḷu°); 46 (kesā), 142 (mora-piñja°)

2. a quiver Vin II 192; It 68; Ja VI 236; Miln 418; Pv-a 154, 169.

3. in philosophy: a group of qualities, pertaining to the material body (cf. rūpa°) Vism 364 (dasadhamma°) 626 (phassa-pañcamakā dhammā); Abhidh-av 77 (rūpa°) 78, 120.

-agga (neuter) “the first (of the) bunch,” the first (sheaves) of a crop, given away as alms Dhp-a I 98.

-sammasanā grasping (characteristics) by groups Vism 287, 606, 626f.

Kalāpaka 1. a band, string (of pearls) Vin II 315; Mhv 30, 67.

2. a bundle, group Ja I 239.

Kalāpin (adjective) [from kalāpa] having a quiver Ja VI 49 (accusative plural °ine). feminine kalāpinī a bundle, sheaf (yava°) S IV 201; II 114 (naḷa°).

Kalābuka (neuter) [cf. Sanskrit kalāpaka] a girdle, made of several strings or bands plaited together Vin II 136, 144, 319;

Kalāya a kind of pea, the chick-pea M I 245 (kaḷāya); S I 150; A V 170; Snp page 124; Ja II 75 (= varaka, the bean Phaseolus trilobus, and kālarāja-māsa); Ja III 370; Dhp-a I,319. Its size may be gathered from its relation to other fruits in ascending scale at A V 170 = S 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 S I 150; A V 170; Snp 124 (ḷ); Ja III 370; Dhp-a I 319.

Kalāyati [denominative from kalā] to have a measure, to outstrip Ja I 163 (taken here as “trick, deceive”).

Kalāra in hatthi° at Ud 41, explained in commentary by potaka, but cf. the same passage at Dhp-a I 58 which reads kalabha, undoubtedly better. Cf. kaḷārikā.

Kali (masculine) [cf. Sanskrit kali]

1. the unlucky die (see akkha); “the dice were seeds of a tree called the Vibhītaka ... An extra seed was called the kali” (D.B. II 368 note) D II 349; Ja I 380; Dhp 252 (= Dhp-a III 375) at Ja 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 S I 149 = A II 3 = V 171, 174 = Snp 659 = Nett 132; cf. M III 170; A V 324; Dhp 202 (= Dhp-a III 261 aparādha).

3. the last of the 4 ages of the world (see °yuga).

4. sinful, a sinner Snp 664 (= pāpaka).

5. saliva, spittle, froth (cf. kheḷa) Thig 458, 501; Ja 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) M 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 Q.K.M. I 266 note);

-(p)piya one who is fond of cheating at dice, a gambler Pañca-g 68;

-yuga (neuter) one of the 4 (or 8) ages of the world, the age of vice, misery and bad luck; it is the age in which we are Sās 44;

-sāsana (neuter) in °ṁ āropeti to find fault with others Vin IV 93.

Kaliṅgara (masculine neuter) (v.l. ḷ) [cf. Sanskrit kaḍaṅkara and kaḍaṅgāra, on which in sense of “log” see Kern, Toev. sub voce kaliṅgara]

1. a log, a piece of wood M I 449, 451; S II 268; Dhp-a III 315; often in sense of something useless, or a trifle (combined with kaṭṭha q.v.) Dhp 41; Dhp-a I 321 (= kaṭṭhakhaṇḍa, a chip) Thig 468 (the same) as kaṭṭha-kaliṅgarāni Dhp-a II 142.

2. a plank, viz. a step in a staircase, in sopāna° Vin II 128, cf. sopāna-kaḷevara.

-ūpadhāna a wooden block used for putting one’s head on when sleeping S II 267; Miln 366;

-kaṇḍa a wooden arrow Ja III 273 (acittaṁ k.: without feeling)

Kalingu (masculine neuter) [cf. Sanskrit kaliṅga and kaliṅgaka] the Laurus camphora, the Indian laurel Ja VI 537.

Kalita [past participle of kalati] sounding indistinctly Thag 22.

Kalusa [cf. Sanskrit kaluṣa] muddy, dirty, impure; in °bhāva the state of being turbid, impure, obscured (of the mind) Sv I 275.

Kalevara see kaḷebara.

Kalya see kalla; °rūpa pleased, glad Snp 680, 683; a° not pleased Snp 691.

Kalyatā (feminine)]

1. the state of being sound, able, pliant Ja II 12.

2. pleasantness, agreeableness, readiness, in a° opposite (applied to citta) Dhs 1156; As 377 (= gilānabhāva).

Kalyāṇa (and Kallāṇa) [Vedic kalyāṇa]

1. (adjective) beautiful, charming; auspicious, helpful, morally good. Synonym bhaddaka Pv-a 9, 116) and kusala (S II 118; Pv-a 9, 122); opposite pāpa (S I 83; M I 43; Pv-a 101, 116 and under °mitta). kata° = katūpakāra Pv-a 116 Applied to dhamma in phrase ādi° majjhe° pariyosāne° D I 62 and S V 152; Snp page 103; Vv-a 87; Vism 213f. (in various applications); etc. – As masculine one who observes the sīlapadaṁ (opposite pāpa, who violates it) A II 222, cf. k°-mittā = sīlādīhi adhikā Pj II 341. – S IV 303; V 2, 29, 78; A III 77; IV 361; Vin II 8, 95; Ja I 4; Miln 297; – kata° (opposite kata-pāpa) of good, virtuous character, in phrase k° katakusala, etc. It 25, etc. (see kata II 1 a). k° of kitti (°sadda) D I 49 (= Sv I 146 seṭṭha); S IV 374; V 352; of jhāna (tividha°) Abhidh-av 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 Vin I 117; A III 109; cf. bhadraṁ.

(b) goodness, virtue, merit, meritorious action Ja V 49 (kalyāṇā here neuter nominative in sense of plural; cf. Vedic neuter), 492; – °ṁ karoti to perform good deeds S I 72; A I 138f.; Vin I 73; Pv-a 122.

(c) kindness, good service Ja I 378; III 12 (= upakāra), 68 (°ṁ karoti).

(d) beauty, attraction, perfection; enumerated as 5 kalyāṇāni, viz. kesa°, maṁsa°, aṭṭhi°, chavi°, vaya° i.e. beauty of hair, flesh, teeth, skin, youth Ja I 394; Dhp-a I 387.

-ajjhāsaya the wish or intention to do good Dhp-a I 9;

-ādhimuttika disposed towards virtue, bent on goodness S II 154, 158; It 70, 78; Vbl 341;

-kāma desiring what is good A III 109;

-kārin (a) doing good, virtuous (opposite pāpa°) S I 227, cf. Ja II 202 = III 158; As 390; (masculine) who has rendered a service Ja VI 182;

-carita walking in goodness, practising virtue Vibh 341;

-jātika one whose nature is pleasantness, agreeable Ja III 82;

-dassana looking nice, lovely, handsome Snp 551 = Thag 821 (+ kañcanasannibhattaca);

-dhamma

(1) of virtuous character, of good conduct, virtuous Vin I 73; III 133; S V 352; Pp 26; It 96; Pv IV 1^35; Miln 129; Dhp-a I 380; Ja II 65 (= sundara°), Pv-a 230 (= sundara-sīla); sīlavā + k° (of bhikkhu, etc.) M I 334; S IV 303; Pv-a 13. – k°ena k°atara perfectly good or virtuous A II 224.

(2) the Good doctrine Dhp-a I 7. –°tā the state of having a virtuous character A II 36;

-pañña “wise in goodness” possessed of true wisdom Thag 506; It 97;

-paṭipadā the path of goodness or virtue, consisting of dāna, uposatha-kamma and dasa-kusala-kammapathā Ja III 342;

-paṭibhāṇa of happy retort, of good reply A III 58, cf. Miln 3;

-pāpaka good and bad Ja V 238; VI 225; Kv 45; (neuter) goodness and evil Ja V 493;

-pīti one who delights in what is good Snp 969;

-bhattika having good, nice food Vin II 77; III 160 (of a householder);

-mitta

1. a good companion, a virtuous friend, an honest, pure friend; at Pp 24 he is said to “have faith, be virtuous, learned, liberal and wise”; M I 43 (opposite pāpa°); S I 83, 87 (the same); A IV 30, 357; Pp 37, 41; Ja III 197; Abhidh-av 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 S V 3; Vism 89, 98, 121; cf. kammaṭṭhāna-dāyaka;

-mittatā friendship with the good and virtuous, association with the virtuous S I 87; such friendship is of immense help for the attainment of the path and perfection S V 3, 32; it is the sign that the bhikkhu will realize the 7 bojjhaṅgas, S V 78 = 101; A I 16, 83, it is one of the 7 things conducive to the welfare of a bhikkhu D III 212; A IV 29, 282; Thig 213; It 10; Dhs 1328 = Pp 24; Vism 107. – a° not having a virtuous friend and good adviser As 247;

-rūpa beautiful, handsome Ja III 82; V 204; °vākkaraṇa, usually combined with °vāca, of pleasant conversation, of good address or enunciation, reciting clearly D I 93, 115; A II 97; III 114, 263; IV 279; Vin II 139; Miln 21; Sv I 263 (= madhura-vacana); a° not pronouncing or reciting clearly D I 94. 122; –°tā the fact of being of good and pleasing address A I 38;

-vāca, usually in formula k° k°-vākkaraṇo poriyā vācāya samannāgato D I 114; A II 97; III 114, 195, 263; IV 279; Vin II 139; Sv I 282;

-sadda a lucky word or speech Ja II 64;

-sampavaṅka a good companion A IV 357 (in phrase k°-mitta k°-sahāya k°-s°); Pp 37; –°tā companionship with a virtuous friend S I 87;

-sahāya a good, virtuous companion A IV 284; 357; Pp 37; cf. preceding, –°tā = preceding S I 87;

-sīla practising virtue, of good conduct, virtuous Thag 1008; It 96.

Kalyāṇaka (adjective) [from last] good, virtuous Sv I 226; As 32.

Kalyāṇatā (feminine) [abstract from kalyāṇa] beauty, goodness, virtuousness Vism 4; k.-kusala clever, experienced in what is good Nett 20.

Kalyāṇin (adjective) [from kalyāṇa]

(a) beautiful, handsome Vv IV 5;

(b) auspicious, lucky, good, proper Ja V 124; Ud 59;

(c) feminine [cf.-ī Vedic kalyāṇī] a beautiful woman, a belle, usually in janapada° D I 193 = M II 40; S II 234; Ja I 394; V 154.

Kalla^01 and Kalya (adjective) [cf. Sanskrit kalya]

1. well, healthy, sound Vin I 291.

2. clever, able, dexterous Miln 48, 87.

3. ready, prepared Ja II 12, cf. °citta.

4. fit, proper, right S II 13 (pañha). – neuter kallaṁ it is proper, befitting (with infinitive or infinitive-substitute): vacanāya proper to say D I 168, 169; A I 144; abhinandituṁ D II 69; – kallaṁ nu [kho] is it proper? M III 19; S IV 346; Miln 25.

– a°

1. not well, unfit Thig 439, cf. Thig-a 270.

2. unbecoming, unbefitting D II 68; Ja V 394.

-kāya sound (in body), refreshed Vin I 291;

-kusala of sound skill (cf. kallita) S III 265;

-citta of ready, amenable mind, in formula k°, mudu-citta, vinīvaraṇa°, udagga°, etc. D I 110 = 148 = II 41 = A IV 209 = Vin I 16 = II 156; Vv-a 53, 286; Vv 50^19 (= kammaniya-citta “her mind was prepared for, responsive to the teaching of the dhamma”); Pv-a 38;

-cittatā the preparedness of the mind (to receive the truth) Ja II 12 (cf citta-kalyatā);

-rūpa

1. of beautiful appearance Thag 212,

2. pleased, joyful (kalya°) Snp 680, 683, 691;

-sarīra having a sound body, healthy Ja II 51; a°-tā not being sound in body, ill-health Vv-a 243.

Kalla^02 (masculine neuter) ashes Ja III 94 (for kalala), also in °vassa a shower of ashes Ja IV 389.

Kallaka (adjective) [from last] in a° unwell, indisposed Vin III 62; Ja III 464; As 377.

Kallatā (feminine) see kalyatā; – a° unreadiness, unpreparedness, indisposition (of citta), in explanation of thīna Nidd II §290 = Dhs 1156 = 1236 = Nett 86; As 378; Nett 26. The reading in Nidd II is akalyāṇatā, in Dhs akalyatā; follows akammaññatā.

Kallahāra [cf. Sanskrit kahlāra, the Pāli form to be explained as a diæretic inversion kalhāra > kallahāra] the white esculent water lily Ja V 37; Dīp XVI 19.

Kallita (neuter) [from kalla] pleasantness, agreeableness S III 270, 273 (samādhismiṁ – kusala); A III 311; IV 34 (the same).

Kallola [cf. Sanskrit kallola] a billow, in –°mālā a series of billows Dāṭh IV 44.

Kaḷāya = kalāya.

Kaḷāra (adjective) [cf. Sanskrit karāla projecting (of teeth), whereas kaḍāra means tawny] always referring to teeth: with long, protruding teeth, of petas (cf. attribute of the dog of the “Underworld” Pv-a 152: tikhiṇāyatakaṭhinadāṭho and the figure of the witch in fairy tales) Ja V 91 (= nikkhantadanto); VI 548 (= sūkara-dāṭhehi samannāgato page 549); Pv II 4^01 (= k°-danto Pv-a 90).

Kaḷārikā (feminine) [from last, literally with protruding teeth] a kind of large (female) elephant M 1. 178 (so read with v.l. for kāḷ°). Cf. kalāra.

Kaḷingara = kaliṅgara.

Kaḷimbhaka Kaḷimbaka (cf. kaḍamba, kalamba) a mark used to keep the interstices between the threads of the kaṭhina even, when being woven Vin II 116, 317 (v.l. kaḷimpaka).

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 Nidd II §556 and page 58); Thag 72; Ja I 74, Cp III 179; VI 26; Miln 201 (vaṁsa°); Vism 255 (vaṁsa°-cakkalaka, so read for kalira°; Pj 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. Q.K.M. I 270 and kadalīccheda.

Kaḷebara (kale° and kaḷevara) (masculine and neuter) [cf. BHS kaḍebara Avś II 26]

1. the body S I 62 = A II 48; = IV 429 = M I 82; Ja II 437, III 96, 244; Vism 49, 230.

2. a dead body, corpse, carcass; often in description of death: khandhānaṁ bhedo k°assa nikkhepo, D II 355 = M. I 49 = Vibh 137; Thig 467; Ja III 180, 511; V 459; Mhv 20, 10; 37, 81; Pv-a 80. Cf. kuṇapa.

3. the step in a flight of stairs M II 92, cf. kaliṅgara.

Kaḷopī (= khaḷopi) feminine]

1. a vessel, basin, pot: see compounds

2. a basket, crate (= pacchi Thig-a 219; Ja V 252) M I 77, 342; S I 236 = Thig 283 (where osenti is to be corrected to openti); Ja V 252. – On the form of the word (= karoṭi?) see Trenckner JPTS 1908, 109 and D.B. I 227. kaḷopī (as khaḷopī) is explained at Pp-a page 231 as “ukkhalī, pacchi vā.”

-mukha the brim of a pan or cooking vessel D I 166 = M I 77 = 342 = A I 295 = II 206 (kumbhi-m° + kaḷopi-m°);

-hattha with a vessel or basket in his hand A IV 376.

Kavaca (neuter) [cf. Sanskrit kavaca] a mail, a coat of mail, armour D II 107 = Ud 64 (applied to existence); Thag 614 (of sīla); Ja IV 92, 296; Miln 199, 257; Vism 73.

-jālikā a mail-coat Miln 199.

Kavandha (masculine neuter) [cf. Sanskrit kavandha and kabandha]

1. the (headless) trunk of the body, endowed with the power of motion Vin III 107; cf. S II 260 (asīsaka°); Miln 292; Dhp-a I 314.

2. a headless dwarf, whose head has been crushed down into his body Ja 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 Vin II 114, 120, 207, 208 (see Vin II 148 for the description of a door) IV 269, 304 (°baddha = āvasatha); Ja I 19; Nidd II §235 I d; Vism 28 (°koṇa door corner).

2. dvāra° a doorpost Ja I 63; II 334; Pv-a 280.

3. a window Mhv 9, 17; – °ṁ paṇāmeti to open the door Vin II 114, 120, 207; °ṁ ākoṭeti to knock at the door D I 88 (= Sv I 252); Vin II 208. – akavāṭaka (adjective) having no doors, doorless Vin II 148, 154 (v.l. for akkavāta Text).

-piṭṭha the panels and posts of a door; the door and the doorposts Vin I 47, 48 = II 208, 218;

-baddha “door-bound,” closed, secure Vin IV 292 (see also above).

Kavāṭaka = kavāṭa Vin II 148; Sv I 62 (nīvaraṇa°).

Kavī, Kavi [Vedic kavi] a poet S I 38; II 267; Dāṭh I 10; four classes enumerated at A II 230 and Sv I 95, viz.

1. cintā° an original poet

2. suta° one who puts into verse what he Las heard.

3. attha° a didactic poet

4. paṭibhāṇa° an improvisor.

-kata composed by poets S II 267; A I 72.

Kaviṭṭha [cf. kapittha] the elephant-apple tree, Feronia elephantum Ja V 38 (°vana).

Kavya [cf. Vedic kavya wise; sacrificer] poetry; ballad, ode (cf. kabba) Ja VI 213, 216.

-kāra a poet Ja VI 216.

Kasaka see kassaka.

Kasaṭa (metathesis of sakaṭa, cf. Trenckner, Miln page 423)]

1. (adjective) bad, nasty; bitter, acrid; insipid, disgusting A I 72; Ja II 96; 159.

2. (masculine)

(a) fault, vice, defect M I 281; Paṭis II 87.

(b) leavings, dregs Vv-a 288 (v.l. sakaṭa).

(c) something bitter or nasty Ja II 96; V 18.

(d) bitter juice Ja II 105 (nimba°).

sa° faulty, wrong, bitter to eat, unpalatable Miln 119.

-odaka insipid, tasteless water Ja II 97.

Kasati [kṛś. or karṣ] to till, to plough S I 172, 173 = Snp 80; Thag 531; Ja I 57; II 165; VI 365. – kassate (3rd singular medium) Thag 530. – past participle kattha (q.v.) causative II kasāpeti Miln 66, 82; Dhp-a I 224.

Kasana (neuter) ploughing, tilling Ja IV 167; VI 328, 364; Vism 384 (+ vapana sowing).

Kasambu [derivation uncertain] anything worthless, rubbish, filth, impurity; figurative low passions S I 166; Snp 281 = Miln 414 = A IV 172; Vism 258 (maṁsa°), 259 (parama°).

-jāta one whose nature is impurity, in combination brahmacāri-paṭiñño antopūti avassuto k° S IV 181; A II 240; IV 128, 201; Vin II 236; Pp 27, 34, 36; Vism 57 (+ avassuta pāpa).  °ka-jāta ibid. in vv.ll.

Kasā (feminine) [Vedic kaśā] a whip Vin I 99 (in uddāna); M 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) M I 87 = A I 47 = II 122; Pv-a 4 (of a thief scourged on his way to the place of execution); Dhp-a II 39 (the same).

-niviṭṭha touched by the whip, whipped Dhp 144 (= Dhp-a III 86);

-pahāra a stroke with the whip, a lash Ja III 178;

-hata struck with the whip, scourged Vin I 75; 91 = 322; Saddh 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 Pāli form is kasāva]

1. a kind of paste or gum used in colouring walls Vin II 151.

2. an astringent decoction extracted from plants Vin I 201, 277; Ja V 198.

3. (of taste), astringent Dhp 629; Miln 65; Dhp-a II 31.

4. (of colour) reddish-yellow, orange coloured Vin I 277.

5. (ethical) the fundamental faults (rāga, dosa, moha) A I 112; Dhp 10; Vibh 368.

-a° faultless, flawless, in akasāvattaṁ being without defect A I 112 (of a wheel, with °sa° ibid);

-sa° faulty Dhp-a I 82;

-mahā° wicked Ja IV 387.

In compounds both forms, viz.

(kasāya)-yoga an astringent remedy Ja V 198

(kasāva° ibid);

-rasa reddish-yellow dye Ja II 198;

(kasāva)-odaka an astringent decoction Vin I 205;

-gandha having a pungent smell Vin I 277;

-rasa having an astringent taste ibid.;

-vaṇṇa of reddish-yellow colour ibid.

Kasāyatta (neuter) [abstract from kasāya] astringency Miln 56.

Kasi and Kasī (feminine) [from kasāti] tilling, ploughing; agriculture, cultivation M II 198; S I 172, 173 = Snp 76f.; Vin IV 6; Pv I 5^06 (k°, gorakkha vaṇijjā); Pv-a 7; Saddh 390 (k°, vaṇijjā); Vv-a 63. – °ṁ kāsati to plough, to till the land Ja I 277; Vism 284.

-kamma the act or occupation of ploughing, agriculture Ja II 165, 300; III 270;

-karaṇa ploughing, tilling of the field Pv-a 66;

-khetta a place for cultivation, a field Pv-a 8 (kasī°);

-gorakkha agriculture and cattle breeding D I 135;

-bhaṇḍa ploughing implements Dhp-a I 307.

Kasiṇa^01 [Vedic kṛtsna] (adjective) entire, whole Ja IV 111, 112.

Kasiṇa^02 [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 A 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) M II 14; D III 268, 290; Nett 89, 112; Dhs 202; Paṭis I 6, 95; cf. BMPE 49-52; Abhidh-av 4, 90f., 95f. – For the last two (ākāsa° and viññāṇa°) we find in later sources āloka° and (paricchinn’)-ākāsa° Vism 110; cf. BMPE 40 note 4, 52 note 2; Cpd. 54, 202. – Eight (the above omitting the last two) are given at Paṭis I 49, 143, 149. – See further Ja I 313; III 519; As 186f. There are 14 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. Abhidh-av 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; M II 15, etc. – kasiṇaṁ oloketi to fix one’s gaze on the particular kasiṇa chosen Ja V 314; °ṁ samannāharati to concentrate one’s mind on the k. Ja III 519.

-āyatana the base or object of a kasiṇa exercise (see above as 10 such objects) D III 268; M II 14; Paṭis I 28, etc.;

-ārammaṇa = °āyatana Vism 427 (three, viz. tejo°, odāta°, āloka°);

-kamma the k. practice Ja I 141; IV 306; V 162, 193;

-jhāna the k. meditation As 413;

-dosa fault of the k. object Vism 117, 123 (the 4 faults of paṭhavī-kasiṇa being confusion of the 4 colours);

-parikamma the preliminary, preparatory rites to the exercise of a kasiṇa meditation, such as preparing the frame, repeating the necessary formulas, etc. Ja I 8, 245; III 13, 526; As 187; – °ṁ katheti to give instructions in these preparations Ja III 369; °ṁ karoti to perform the k-preparations Ja 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. Cpd. 54f. 202f. Ja III 501; Dhp-a IV 208;

-samāpatti attainment in respect of the k. exercise Nidd II §466 8 (ten such).

Kasita (past participle of kāsati) ploughed, tilled Anāg 44; – a° untilled ibid. 27, 44. – Cf. vi°.

Kasira (adjective) [Probably from Vedic kr.cchra, the derivation of which is uncertain] miserable, painful, troubled, wretched A IV 283; Snp 574; Ja II 136; IV 113 = VI 17; Pv IV 1^21 (= Pv-a 229 dukkha). – adverb kasirā (ablative) with difficulty Ja V 435; – kasirena (instrumental) D I 251; M I 104; S I 94; Vin I 195; Ja I 338; III 513. – a° without pain, easy, comfortable Ja VI 224 (= niddukkha); – lābhin obtaining without difficulty (feminine inī A IV 342) in formula akicchalābhī, akasiralābhī etc. M I 33; S II 278; A I 184; II 23, 36; IV 106; Ud 36; Pp 11, 12.

-ābhata amassed with toil and difficulty (of wealth) Ja V 435; °vuttika finding it hard to get a livelihood A I 107 = Pp 51.

Kaseruka [etymology connected with Sanskrit kaseru backbone?] a plant, shrub Pj II 284 (v.l. kaṁsīruka for kiṁsuka?). See also kaṭeruha.

Kassaka [from kāsati] a husbandman, cultivator, peasant, farmer, ploughman D I 61 (k° gahapatiko kārakārako rāsi-vaḍḍhako); A I 241; A. I 229, 239 (the three duties of a farmer); S I 172 = Snp 76; III 155 (v.l. for Text kāsaka); IV 314; Vin IV 108; Abhidh-av 96; Sv I 170; often in similes, e.g. Pv I 1^01; II 9^68 (likeness to the doer of good works); Vism 152, 284, 320.

-vaṇṇa (under) the disguise of a peasant S I 115 (of Māra).

Kassati [kṛṣ] see ava°, anu° (preterit anvakāsi), pari°; otherwise kāsati; cf. also kissati.

Kassāma future of karoti.

Kahaṁ [cf. Vedic kuha; for a: u cf. kad°] interrogative adverb where? whither? Vin I 217; D I 151; Snp page 106; Ja II 7; III 76; V 440. – k.-nu kho where then? D I 92; II 143, 263.

Kahāpaṇa [doubtful as regards etymology; the (later) Sanskrit kārṣāpaṇa looks like an adaptation of a dialect form]

1. A square copper coin M II 163; A I 250; V 83f.; Vin II 294; III 238; As 280 (at this passage included under rajataṁ, silver, together with loha-māsaka, dāru-māsaka and jatu-māsaka); S I 82; A I 250; Vin II 294; IV 249; Ja I 478, 483; II 388; Mhv 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 100,000 (Ja II 96); 18 koṭis (Ja I 92); 1,000 (Ja II 277, 431; V 128, 217; Pv-a 153, 161); 700 (Ja III 343); 100 (Dhp-a III 239); 80 (Pv-a 102); 10 or 20 (Dhp-a IV 226); 8 (which is considered, socially, almost the lowest sum Ja IV 138; I 483). A nominal fine of 1 k. = a farthing) Miln 193. – ekaṁ k° pi not a single farthing Ja 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-a III 254. – See Rh.D, On the Ancient Coins and Measures of Ceylon; Buddhist India, pages 100-102, figurative 24; Q.K.M. I 239.

-gabbha a closet for storing money, a safe Dhp-a IV 104;

-vassa a shower of money Dhp 186 (= Dhp-a III 240).

Kahāpaṇaka (neuter) name of a torture which consisted in cutting off small pieces of flesh, the size of a kahāpaṇa, all over the body, with sharp razors M I 87 = A I 47, II 122; cf. Miln 97, 290, 358.

Kā (indeclinable) interjection imitating the crow’s cry: kā kā Ja IV 72.

Kā° in composition, is assimilated (and contracted) form of kad° as kāpuppha, kāpurisa.

Kāka [onomatopoetic, cf. Sanskrit kāka; for other onomatopoetic relatives see note on gala] the crow; frequent in similes: S I 124 = Snp 448; Ja I 164. Its thievish ways are described at Dhp-a III 352; said to have ten bad qualities A V 149; Ja I 342; III 126; kākā vā kulalā vā Vin IV 40. – As bird (of the dead) frequenting places of interment and cremation, often with other carcass-eating animals (sigāla, gijjha) Snp 201; Pv-a 198 (= dhaṅka); cf. kākoḷa. – In compounds often used derisively. – feminine kākī Ja II 39, 150; III 431.

-āmasaka “touching as much as a crow,” attribute of a person not enjoying his meals Dhp-a IV 16; As 404;

-uṭṭepaka a crow-scarer, a boy under fifteen, employed as such in the monastery grounds Vin I 79 cf. 371;

-opamā the simile of the crow Dhp-a II 75;

-orava “crow-cawing,” applied to angry and confused words Vin I 239, Cp IV 82;

-olūka crows and owls Ja II 351; Dhp-a I 50; Mhbv 15;

-guyha (tall) enough to hide a crow (of young corn, yava) Ja II 174; cf. J.S. II 122;

-nīḷa a crow’s nest Ja II 365;

-paññā “crow-wisdom,” i.e. foolishness which leads to ruin through greed Ja V 255, 258; cf. VI 358;

-paṭṭanaka a deserted village, inhabited only by crows Ja 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) D I 244; S II 134 (the same); D II 89; M I 435; A III 27; Ja II 174; Ud 90; cf. note to J.S. II 122; Pv-a 202. See also peyya;

-bhatta “a crow’s meal,” i.e. remnants left from a meal thrown out for the crows Ja II 149;

-vaṇṇa “crow-coloured” name of a king Mhv 22, 11;

-vassa the cry of a crow Vin II 17;

-sīsa the head of a crow Ja II 351; as adjective: having a crow’s head, applied to a fabulous flying horse D II 174; cf. Ja II 129;

-sūra a “crow-hero,” applied to a shameless, unconscientious fellow Dhp 244; Dhp-a III 352;

-ssaraka (having a voice) sounding like a crow Vin I 115.

Kākacchati [derived by Fausbøll from kās, to cough; by Trenckner from krath; by Childers and Müller (P.Gram. 122) from kath; should it not rather be a denominative from kakaca a saw?] to snore Vin IV 355; A III 299; Ja I 61, 160 (= ghurughurūpassāsa; cf. Sv 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 Saddh 514.

Kākaṇikā (feminine) = preceding Ja I 120, 419; VI 346; Sv I 212; Dhp-a I 391; Vv-a 77 = Dhp-a 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 a descending 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 Ja VI 346.

Kākola and Kākoḷa [onomatopoetic Sanskrit has the same form] a raven, especially in his quality as bird of prey, feeding on carrion (cf. kāka) Ja III 246 (= vanakāka); V 268, 270 (gijjha k°ā ca ayomukhā ... khādanti naraṁ kibbisakārinaṁ); VI 566.

-gaṇā (plural) flocks of ravens Snp 675; Vv 52^15 (= Vv-a 227).

Kāca^01 [derivation unknown. The word first occurs in the ŚBr and may well be non-Aryan] a glass-like substance made of siliceous clay; crystal Vin I 190; II 112 (cf. Divy 503, kācamaṇi rock-crystal). – a° not of glass or quartz, i.e. pure, clear, flawless, applied to precious stones D II 244 = Ja II 418 (= akakkosa) Snp 476. In the same sense also Mvu I 164.

-ambha (neuter) red crystal Ja VI 268 (= rattamaṇi);

-maya made of crystal, crystalline Vin I 190; II 112.

Kāca^02 [cf. Sanskrit kāca and kāja] a pingo, a yoke, a carrying pole, usually made of bamboo, at both ends of which baskets are hung (double pingo). Besides this there is a single pingo (ekato-kājo) with only one basket and “middle” p. (antarā°) with two bearers and the basket suspended in the middle Vin II 137; Ja I 154; V 13, 293, 295f., 320, 345; Pv-a 168.

-daṇḍaka the pole of a pingo Sv I 41.

Kācanā (feminine) [from kāca^02] balancing like carrying on a kāca, figurative deliberation, pondering Vibh 352 = Vism 27.

Kācin (adjective) [from kāca^01], only negative a° free from quartz, free from grit, flawless Vv 60^01 (= niddosa Vv-a 253).

Kāja = kāca^02, i.e. carrying-pole M III 148; Ja I 9; III 325; V 200; Dīp XII 3; Mhv 5, 24; Dhp-a IV 232.

-koṭi the end of a carrying-pole Ja I 9; V 200;

-hāraka a pingo-bearer Dhp-a IV 128.

Kāṭa-koṭacikā [kāṭa + koṭacikā] a low term of abuse, “pudendum virile and muliebre” “male and female sexual organs” Vin IV 7 (Sp 739: kātan ti purisa-nimittaṁ); cf. Morris, JPTS 1884, 89.

Kāṇa (adjective) [cf. Sanskrit kāṇa] blind, usually of one eye, occasionally of both (see Pp-a 227) S I 94; Vin II 90 = A I 107 = II 85 = Pp 51 (in explanation of tamaparāyaṇa purisa); Thig 438; Ja I 222 (one-eyed); VI 74 (of both eyes); Dhp-a III 71.

-kaccha proper name Saddh 44;

-kacchapa “the blind turtle” in the well-known parable of a man’s chances of human rebirth after a state of punishment Thig 500 (= Thig-a 290); Miln 204; As 60; cf. M III 169 = S V 455.

Kātabba (adjective/noun) (gerund of karoti) that which ought to, can or must be done (see karoti) Ja I 264, etc. Also as kattabba Pv-a 30.

Kātuṁ and Kātu ° (in compounds with kāma) infinitive of karoti.

-kāma desirous of doing or making, etc. Mhv 37, 34 (a°). Pv-a 115;

-kāmatā the desire to do, etc. Ja IV 253; V 364. See also kattu° in same combinations

Kātuye is Vedic infinitive of karoti Thig 418 (in Thig-a 268 taken as kātuṁ ayye).

Kādamba [cf. Sanskrit kādamba] a kind of goose with grey wings Ja V 420; Vv-a 163.

Kādambaka made of Kadamba wood; also °ya for °ka; both at Ja V 320.

Kānana (neuter) [cf. Sanskrit kānana] a glade in the forest, a grove, wood Snp 1134 (= Nidd II sub voce vanasaṇḍa); Thig 254 (= Thig-a 210 upavana); Ja VI 557; Saddh 574.

Kānāmā feminine of konāma of what name? what is her (or your) name? Vin II 272, 273; Ja VI 338.

Kāpilanī patron feminine of Kapila; the lady of the Kapila clan Thig 65 v.l.

Kāpilavatthava (adjective) of or from Kapilavatthu, belonging to K. D II 165, 256; S IV 182.

Kāpurisa [kad + purisa] a low, vile, contemptible man, a wretch Vin II 188; D III 279; S I 91, 154; II 241; V 204; Thag 124, 495; Ja II 42; VI 437; Pv II 9^30 (Pv-a 125 = lāmaka°); sometimes denoting one who has not entered the Path A III 24; Thig 189.

Kāpotaka (adjective) [from kapota] pigeon-coloured, grey, of a dull white, said of the bones of a skeleton D I 55; Dhp 149 (= Dhp-a III 112).

Kāpotikā (feminine) [of doubtful origin, from kapota, but probably popular etymology, one may compare Sanskrit kāpiśāyana, a sort of spirituous liquor Abhidh-r-m 2, 175, which expresses a different notion, i.e. from kapi] a kind of intoxicating drink, of a reddish colour (like pigeons’ feet) Vin IV 109, cf. Ja I 360 (surā).

Kāma (masculine neuter) [Dhātup (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 Cpd. 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 4 of the 5 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, Nidd I 1 distinguishes

(1) vatthukāmā: desires relating to a base, i.e. physical organ or external object, and

(2) kilesakāmā: desire considered subjectively. So also Nidd II §202, quoted Dhp-a II 162; III 240; and very often as ubho kāmā. A more logical definition is given by Dhammapāla on Vv 1^01 (Vv-a 11). He classifies as follows:

1. manāpiyā rūpādi-visayā.

2. chandarāga.

3. sabbasmiṁ lobha.

4. gāmadhamma.

5. hitacchanda.

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 A 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-cchanda:

(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 Nidd I.

At Nidd II §200; Dhs 1097 (omitting No. 8), cf. As 370; similarly at Vism 569 (omitting Nos. 6 and 8), cf. Dhs 1214; Vibh 375. This set of 10 characteristics is followed by kām-ogha, kāma-yoga, kām-upādāna at Nidd II §200, cf. Vism 141 (kām-ogha, °āsava, °upādāna). Similarly at D 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 Lat 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, A I 68; cf. M 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 Pv and Vv, where a standing especially of the blest is sabbakāmasamiddha “fully equipped with all objects of pleasure,” e.g. Pv I 10^05; Pv-a 46. The other-world pleasures are greater than the earthly ones: S V 409; but to the Wise even these are unsatisfactory, since they still are signs of, and lead to, rebirth (kāmūpapatti, It (4): api dibbesu kāmesu ratiṁ so nādhigacchati Dhp 187; rāgaṁ vinayetha mānusesu dibbesu kāmesu cāpi bhikkhu Snp 361, see also It 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 abrahmacariyā, inchastity (see sīla) Pp 38, 39; It 63, etc. itthi-kāmehi paricāreti “he enjoys himself with the charms of woman” S IV 343. Kāmesu brahmacariyavā practising chastity Snp 1041. – Kāmatthā for sexual amusement A 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 Vin 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. Thig 12; – tasmā jantu sadā sato kāmāni parivajjaye Snp 771; – yo kāme parivajjeti Snp 768 = Nett 69. – nikkhamma gharā panujja kāme Snp 359; – ye ca kāme pariññāya caranti akutobhayā te ve pāragatā loke ye pattā āsavakkhayaṁ A III 69. – Kāmānaṁ pariññaṁ paññāpeti Gotamo M I 84; cf. A V 64; kāme pajahati: S I 12 = 31; Snp 704; kāmānaṁ vippahāna S I 47; – ye kāme hitvā agihā caranti Snp 464; – kāmā nirujjhanti (through jhāna) A IV 410; kāme panudati Dhp 383 = S I 15 (context broken), cf. kāmasukhaṁ analaṁkaritvā Snp 59; – kāmesu anapekkhin Snp 166 = S I 16 (abbreviation); S 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 A III 5; kāmesu mucchita S I 74; kāmālaye asatta S I 33; kāmesu kathaṁ nameyya S I 117; kāmesu anikīḷitāvin S I 9 (cf. kela); kittassa munino carato kāmesu anapekhino oghatiṇṇassa pihayanti kāmesu gathitā pajā Snp 823 (gadhitā Nidd 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 D III 107; Snp 774; kāmesu gedhaṁ āpajjati S I 73; – na so rajjati kāmesu Snp 161; – kāmānaṁ vasam upāgamum Snp 315 (= kāmānaṁ āsattataṁ pāpuniṁsu Pj 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. A 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) S I 9, 117; aniccā (transitory) S I 22; kāmā citrā madhurā “pleasures are manifold and sweet” (i.e. tasty) Snp 50; but also appassādā bahudukkhā bahupāyāsā: quotation M I 91; see Nidd II §71. Another passage with various descriptions and comparisons of kāma, beginning with app assādā dukkhā kāmā is found at Ja 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. M I 130; Vin II 25 (cf. Divy 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 A IV 289; Nidd II page 62 on Snp 51; same, except salla and gabbha: A III 310. The misery of such pleasures is painted in vivid colours in the Buddha’s discourse on pains of pleasures M I 85 and parallel passages (see e.g. Nidd II §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) M I 85f. = Nidd II §199, quotation Pj II 114 (on Snp 61); as one of the five anupubbikathās: k° ādīnavaṁ okāraṁ saṅkilesaṁ A 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 A I 266 = M 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 Vin II 25; M I 130; A III 97 (where aṭṭhi-saṅkhala); Nidd II §71 (leaving out No. 10). Out of this list are taken single quotations of No. 4 at D III 283; A IV 224 = V 175; No. 5 at Dhp-a III 240; No. 8 at M I 144; No. 9 at S I 128 = Thig 58 and 141 (with khandhānaṁ for khandhāsaṁ); No. 10 as āsīvisa (poisonous fangs of a snake) yesu mucchitā bālā Thig 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 S I 227; Ja I 203; Pv-a 63, 113, 176; yena kāmaṁ wherever he likes, just as he pleases A IV 194; Vv I 1^01 (= icchānurūpaṁ Vv-a 11)

(b) willingly, gladly, let it be that, usually with imperative S I 222; Ja I 233; III 147; IV 273; Vv-a 95; kāmaṁ taco nahāru ca aṭṭhi ca avasissatu (avasussatu in Ja) sarīre upasussatu maṁsa-lohitaṁ “willingly shall skin, sinews and bone remain, whilst flesh and blood shall wither in the body” M I 481; A I 50; S II 28; Ja I 71, 110; kāmasā (instrumental) in same sense Ja IV 320; VI 181; kāmena (instrumental) the same Ja V 222, 226; kāmā for the love of, longing after (often with hi) Ja III 466; IV 285, 365; V 294; VI 563, 589; cf. Mhv 3, 18 467. akāmā unwillingly D I 94; Ja VI 506; involuntarily Ja V 237.

°kāma (adjective) desiring, striving after, fond of, pursuing, in kāma-kāma pleasure-loving Snp 239 (kāme kāmayanto Pj II 284); Dhp 83 (cf. on this passage Morris, JPTS 1893, 39-41); same explained as preceding at Dhp-a II 156; Thig 506. – atthakāma well-wishing, desirous of good, benevolent Ja I 241; V 504 (anukampakā + k.); so read for attakāmarūpā, M I 205, III,155, cf. S I 44 with ibid. 75; A II 21; Pv IV 3^51; Vv-a 11 (in quotation); Pv-a 25, 112; mānakāma proud S I 4; lābhakāma fond of taking; grasping, selfish A II 240; dūsetu° desiring to molest Vin 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. – sakāma (-adjective) willing Ja V 295. – akāma

1. not desiring, i.e. unwilling: M II 181; mayhaṁ akāmāya against my wish (= mama anicchantiyā) Pv II 10^07, Ja V 121, 183, etc.

2. without desire, desireless, passionless Snp 445. – nikkāma same Snp 1131.

-agga (neuter) the greatest pleasure, intense enjoyment M II 43; Vv 16^03 (= Vv-a 79, attributed to the Paranimmita-vasavattino-devā);

-aggi the fire of passion Ja V 487;

-ajjhosāna (neuter) attachment to lust and desire, No. 10 in kāmacchanda series (see above);

-ādhikaraṇa having its cause in desire M I 85; S I 74;

-ādhimutta, bent upon the enjoyment of sensual pleasures A III 168; Ja VI 159;

-ānusārin pursuing worldly pleasures Ja II 117;

-andha blinded by passion Ud 76 = Thag 297;

-ābhibhū overcoming passions, epithet of the Buddha D II 274;

-ābhimukha bent upon lust, voluptuous Pv-a 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 D I 34 (of the soul, explained Sv 120: cha k.-devapariyāpanna); Ja I 47; Dhs 1, 431; Paṭis 1, 84, 85, 101; Vibh 324; Vism 88, 372, 452 (rūpa°, arūpa°, lokuttara), 493 (of indriyas), 574; Pv-a 138;

-āvacaraka belonging to the realm of kāma Ja VI 99; Saddh 254 (°ika);

-assāda the relish of sensual pleasures Pv-a 262; Sv I 89, 311;

-ātura affected by passion, love-sick Ja III 170;

-ārāma pleasure-loving A IV 438 (gihī k.-bhogī, °ratā, °sammuditā); °ālaya, the abode of sensual pleasure (i.e. kāma-loka) S I 33 = Snp 177; Snp 306;

-āvaṭṭa the whirlpool of sensuality Ja II 330;

-āsava the intoxication of passion, sensuality, lusts; defined as kāmesu kāma-chando, etc. (see below k.-chando) Vibh 364, 374; Dhs 1097; as the first of four impurities, viz. k°, bhava°, diṭṭhi°, avijjā° at Vin III 5 (the detachment from which constitutes Arahantship); Vibh 373; Dhs 1096, 1448; as three (preceding without diṭṭhi°) at It 49; Vibh 364; cf. D I 84; II 81; III 216; M I 7;

-itthi a pleasure-woman, a concubine Vin I 36; Ja I 83; V 490; VI 220;

-upabhoga the enjoyment of pleasures Vv-a 79;

-upādāna clinging to sensuality, arising from taṇhā, as k° diṭṭhi° sīlabbata°, attavāda° D III 230; M I 51; Vibh 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 D III 218; It 94;

-ūpasaṁhita endowed with pleasantness: in formula rūpā (saddā, etc.) iṭṭhā kantā manāpā piyarūpā k° rajaniyā “forms (sounds, etc. = any object of sense), desirable, lovely, agreeable, pleasant, endowed with pleasantness, prompting desires” D I 245 = M I 85; 504; D II 265; M III 267; Vv-a 127;

-esanā the craving for pleasure. There are three esanās: kāma°, bhava°, brahmacariya° D III 216 270; A II 42; Vibh 366; It 48; S V 54;

-ogha the flood of sensual desires A III 69; D III 230, 276; Vibh 375; Vism 141; As 166; Nidd II §178 (viz. kām°, bhav°, diṭṭh°, avijj°);

-kaṇṭaka the sting of lust Ud 27;

-kamma an action causing rebirth in the six kāma-worlds Dhs 414, 418, 431;

-kara the fulfilment of one’s desires Ja V 370 (= kāmakiriyā)

-karaṇīya in yathā° pāpimato the puppet of the wicked (literally one with whom one can do as one likes) M I 173; It 56;

-kalala the mud of passions Ja III 293;

-kāra the fulfilment of desires Snp 351 = Thag 1271;

-kārin acting according to one’s own inclination Thag 971; or acting willingly Sv I 71;

-koṭṭhāsa a constituent of sensual pleasure (= kāmaguṇa) Ja III 382; V 149; Sv I 121; Pv-a 205;

-kopa the fury of passion Thag 671;

-gavesin, pleasure-seeking Dhp 99 = Thag 992;

-gijjha Ja I 210 and

-giddha greedy for pleasure, craving for love Ja III 432; V 256; VI 245;

-giddhimā, same Ja VI 525;

-giddhin feminine °inī same Mhv 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 cakkhuviññeyyā rūpā, etc. A III 411; D I 245; II 271; III 131, 234; Nidd II sub voce; Paṭis I 129; as manāpiyehi rūpādīhi pañcahi kāma-koṭṭhāsehi bandhanehi vā Sv I 121, where it is also divided into two groups: mānusakā and dibbā. As constituents of kāmarāga at Nett 28; as vana (desire) Nett 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 Vin III 72; mentioned as pleasures in Nandana S I 5; M I 505; A III 40, IV 118; in various other connections S IV 202; Vv 30^07; Pv III 7^01 (°ehi sobhasi; explained Pv-a 205 by kāma-koṭṭhāsehi); Pv-a 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) S V 409; A V 272, but the same passage with “dibbehi pañcahi k°-guṇehi samappita ...” also refers to earthly pleasures, e.g. S I 79, 80 (of kings); V 342 (of a Cakkavatti); A II 125; IV 55, 239; V 203; of the soul D I 36; Vibh 379; other passages simply quoting k.-g. as worldly pleasures are e.g. S I 16 = Snp 171; S I 92; IV 196. 326; A III 69 (itthirūpasmiṁ); D I 60, 104; Saddh 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 M I 85 = Nidd II sub voce; M I 454; II 42; III 114; quoted at M I 92; A III 411; IV 415, 430, 449, 458. Other expressions voicing the same view are: gedho pañcannaṁ k°-guṇānaṁ adhivacanaṁ A III 312f.; asisūnā ... adhivac° M I 144; nivāpo ... adhivac° M. I 155; sāvaṭṭo ... adhivac° It 114. In connection with rata and giddha Pv-a 3; pahīna M III 295; gathita and mucchita M I 173; mā te kāmaguṇe bhamassu cittaṁ “Let not thy heart roam in the fivefold pleasures” Dhp 371; cittassa vossaggo Vibh 370; asantuṭṭha Vibh 350. See also Snp 50, 51, 171, 284, 337;

-guṇika consisting of fivefold desire, applied to rāga S II 99; Ja IV 220; As 371;

-gedha a craving for pleasure S I 100; Thig-a 225;

-cāgin he who has abandoned lusts Snp 719;

-citta impure thought Ja II 214;

-chanda excitement of sensual pleasure, grouped as the first of the series of five obstacles (pañca nīvaraṇāni) D I 156, 246; III 234, 278; A I 231; IV 457; A I 134 = Snp 1106; S I 99; V 64; Abhidh-av 72, 96, 130; Nidd II §§200, 420 A. Also as the first in the series of ten fetters (saṁyojanāni). Enumerated under 1-10 at Nidd II §200 as eight in order: 1, 2, 3, 4, 5, 7, 9, 10 (omitting pipāsā and gedha) Vibh 364; Dhs 1114, 1153; Nidd II ad chanda-rāga and bhava-chanda; in order: 2, 3, 5, 9, 6, 7, 10, 4 at A II 10; – as nine (like above, omitting gedha) at Vibh 374; Dhs 1097; – as five in order: 1, 5, 9, 6, 7, (cf. above passage A II 10) at M I 241; – as four in order: 1, 5, 9, 7 at S IV 188; – as six nīvaraṇas (5 + avijjā) at Dhs 1170, 1486. See also D I 246; III 234, 269; Paṭis I 103 108; II 22, 26, 44, 169; Vism 141; Saddh 459;

-jāla the net of desires Thag 355;

-taṇhā thirst after sensual pleasures; the first of the three taṇhās, viz. kāma°, bhava°, vibhava° D III 216, 275; It 50; Vibh 365 (where defined as kāma-dhātu-paṭisaṁyutto rāgo); Dhs 1059, 1136 (cf. taṇhā: jappā passage); as the three taṇhā, viz. ponobbhavikā, nandirāga-sahagatā, tatratatrābhinandinī at Vin I 10 = Vibh 101; as k.-taṇhāhi khajjamāno k-pariḷāhena pariḍayhamāno M I 504. See also D II 308; S I 131; A II 11; Thig 140; Ja 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) Ja VI 498, 525; Mhv 19, 9; as sabba° Pv II 13^08;

-dada = preceding Pv II 9^18; Pv-a 112; Ja VI 508; of a stone Miln 243, 252; of Nibbāna Miln 321; Khp VIII 10: esa deva-manussānaṁ sabbakāmadado nidhi “this is the treasure which gives all pleasures to gods and men”;

-dukkha the pain of sensual pleasures Ja IV 118;

-duha granting wishes, like a cow giving milk Ja V 33; VI 214;f. °duhā the cow of plenty Ja IV 20;

-devatā Pv-a 138 (+ brahmādevatā) and °devā the gods of the pleasure-heavens Ja I 47; V 5; VI 99; Vism 392; or of the kāmāvacara-devaloka Ja VI 586,

-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 S II 151; Thag 181; also

2. sensual pleasures, desires, of which there are six dhātus, viz. kāma°, vyāpāda°, vihiṁsā°, nekkhamma°, avyāpāda°, avihiṁsā°, Vibh 86; Nett 97; D III 215 = Vibh 363 (as the first three = akusala-dhātus); Vibh 404. See also D III 275; Thag 378; Ja V 454; Vism 486 (cf. Vbh 86);

-nandī sensual delight (cf. °chanda) A II 11; Dhs 1114, etc;

-nidānaṁ accusative adverb as the consequence of passion, through passion, M I 85, etc. (in kāmaguṇā passage);

-nissaraṇa deliverance from passion, the extinction of passion It 61 (as three nissaraṇīyā dhātuyo), cf. A III 245;

-nissita depending on craving Miln 11;

-nīta led by desire Ja II 214, 215;

-paṅka the mire of lusts Snp 945; Thig 354; Ja V 186, 256; VI 230, 505; Mhbv 3;

-paṭisandhi-sukhin finding happiness in the association with desire M III 230;

-pariḷāha the flame or the fever of passion M I 242, 508; S IV 188; A I 68 (pariḍayhati, khajjati, etc.); A II 11; Vin III 20; Nidd II §374 (combined with °palibodha); Dhp-a II 2; see also kāmacchanda passage;

-pāla the guardian of wishes, i.e. benefactor Ja V 221;

-pipāsā thirst for sensuality M I 242; A II 11, and under k°-chanda;

-bandha Ud 93, and

-bandhana the bonds of desire Ja 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 Vibh 137. It rests on the effect of kamma, which is manifested in the kāma-dhātu A I 223. It is the first form of the 3 bhavas, viz. kāma°, rūpa°, arūpa° Vin I 36; D III 216; A 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 Pj II 215: tividhe bhave alaggana); Abhidh-av 61.

-parikkhīṇa one who has overcome the desire-existence Dhp 415 = Snp 639;

-bhūmi and °loka the plane or world of kāma Paṭis I 83; Ja VI 99; see also avacara;

-bhoga enjoyment of sensual pleasures, gratification of desires S I 74 (sāratta-°esu giddhā kāmesu mucchitā); Thig 464; It 94 (-°esu paṇḍito who discriminates in worldly pleasures); Ja II 65;

-bhogin enjoying the pleasures of the senses Vin I 203, 287; II 136, 149; D III 124, 125; Miln 243, 350, as especially of the kāmūpapatti-beings It 94; as ten kinds A V 177; as bringing evil, being blameworthy S I 78; cf. A IV 281, 438; S IV 333f.; A III 351; Thig 486; Ja III 154. ye keci kāmesu asaññatā janā avītarāgā idha k.-bhogino (etc.) A II 6, Cp II 17. kāmabhogī kāmārāmo kāmarato kāma-sammudito A IV 439; –°seyyā sleeping at ease, way of lying down, the second of the four ways of sleeping (kāmabhogīseyyā vāmena passena) A II 244;

-bhojin = °bhogin Ud 65;

-magga the path of sensuous pleasures Ja V 67;

-matta intoxicated with sensuous pleasures Ja VI 231;

-mucchā sensual stupor or languor S IV 189; A II 11; Dhs 1114, etc. (see kāmacchanda);

-yoga application to sensuous enjoyment, one of the four yogas, viz. kāma°, bhava°, diṭṭhi°, avijjā° (cf. āsavā) A II 10; only the first two at It 95; cf. D III 230, 276; S V 59; As 166;

-rata delighting in pleasures Ja V 255;

-rati amorous enjoyment (as arati) Thig 58 and 141; Ja I 211; III 396; IV 107; n’atthi nissaraṇaṁ loke kiṁ vivekena kāhasi bhuñjassu k.-ratiyo māhu pacchānutāpinī S I 128. mā pamādam anuyuñjetha, mā kāmaratisanthavaṁ appamatto hi jhāyanto pappoti paramaṁ sukhan S I 25 = Dhp 27 = Thag 884;

-rasa the taste of love Ja II 329; III 170; V 451;

-rāga sensual passion, lust. This term embraces the kāmaguṇā and the three rāgas: Dhs 1131, 1460; Nett 28; M I 433f.; D III 254, 282; S I 22 = A III 411; S I 13, 53; III 155; Thig 68, 77; Pv-a 6; see also k.-chanda passage. Relinquishing this desire befits the Saint: Snp 139 (°ṁ virājetvā brahmalokūpago). As k.-rāgavyāpāda Dhs 362; Pj II 205;

-rūpa a form assumed at will Vv-a 80, or a form which enjoys the pleasures of heaven Vibh 426;

-lāpin talking as one likes D I 91 (= Sv I 257 yadicchaka-bhāṇin);

-lābha the grasping of pleasures, in °abhijappin A III 353;

-loka the world of pleasures = kāmāvacara, q.v. Saddh 233, 261;

-vaṇṇin assuming any form at will, Protean Ja II 255 = III 409 = Vv 33^191; Ja V 157; Vv 16^03; Vv-a 80, 143, 146;

-vasika under the influence of passions Ja II 215;

-vitakka a thought concerning some sensuous pleasure, one of the three evil thoughts (kāma° vyāpāda° vihiṁsā°) D III 215, 226; M I 114; A I 68; Ja I 63; III 18, 375; IV 490; VI 29; It 82, 115; Vibh 362; Miln 310;

-vega the impulse of lust Ja VI 268;

-sagga the heaven of sensuous beings, there are six q.v. under sagga Ja 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 A III 145, 259; D III 215;

-saṅga attachment to passion Ud 75;

-saññā lustful idea or thought; one of the three akusala-saññās (as vitakka) D I 182; III 215; M II 262; S I 126; Vibh 363; Thag 1039; virata k° āya S I 53 = Snp 175;

-saṁyojana the obstacle or hindrance formed by pleasures; °ātiga especially of Arahant, free of the fetters of lust A III 373 (+ kāmarāgaṁ virājetvā);

-sineha love of pleasures Dhs 1097 (also as °sneha M I 241; S IV 188; A 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 A IV 415; S IV 225; varying with ... somanassaṁ ayaṁ kāmānaṁ assādo M I 85, 92, etc. – As kāma° and nekkhamma° A I 80; as renounced by the saint: anapekkhino k°ṁ pahāya Dhp 346 = S I 77; M III 230; Snp 59 (see Nidd II sub voce). See also S IV 208; M II 43; Thig 483; Vv 6^17; Ja II 140; III 396; V 428; kāma-sukhallikānuyoga attachment to worldly enjoyment S IV 330; V 421; Vin I 10; D III 113; Nett 110; Vism 5, 32;

-sutta name of the first sutta of the Aṭṭhakavagga of Sn;

-seṭṭhā (plural) a class of devas D II 258;

-sevanā pursuit of, indulgence in, sensuous pleasure Ja II 180; III 464;

-sevin adjective to preceding Ja IV 118;

-hetu having craving as a cause: in ādīnava-section, following on kāmaguṇā M I 86, etc., of wealth S I 74;

-hetuka caused by passion Thig 355 = Thig-a 243; Ja V 220, 225.

Kāmaka (adjective) [from kāma] only in negative akāmaka unwilling, undesirous D I 115; M I 163; Vin III 13; Ja IV 31; cf. kāmuka.

Kāmaṇḍaluka (adjective) having a kamaṇḍalu (q.v.) S IV 312 cf. A V 263.

Kāmatā (feminine) [abstract from kāma] desire, longing, with noun: viveka° ... to be alone Pv-a 43; anattha° Ja IV 14; with infinitive Pv-a 65 (gahetu°); Ja III 362 (vināsetu°); Mhv 5, 260; Dhp-a I 91.

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 (Pv I 3^03 = Pv-a 16), as a reward for former merit; usually in combination with bhuñjāmi paribhogavant (Pv IV 3^46) or as “nandino devalokasmiṁ modanti kkāmino” A II 62 = It 112; Thag 242; Ja III 154; Pv II 1^15; III 1^16 (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. Nidd II §4).

Kāmuka (adjective/noun) [cf. Sanskrit kāmuka] desiring, loving, fond of; a sweetheart, lover Ja V 306; Mhbv 3.

Kāmeti [denominative from kāma] to desire, to crave,

1. to crave for any object of pleasure: Thag 93; Ja III 154; IV 167; V 480;

2. to desire a woman, to be in love with D I 241; M II 40; Ja II 226; V 425; VI 307, 326, etc. past participle kāmita in kāmita-vatthu the desired object Pv-a 119; Vv-a 122; gerundive kāmitabba to be desired, desirable Pv-a 16 (v.l. for kañña, better), 73; Vv-a 127; and kāmetabba Ja V 156 (= kamaṇīya); present participle (kāmaṁ) kāmayamānassa Snp 766 (= icchamānassa, etc., Nidd I); Ja VI 172 = Nett 69.

Kāya [derivation probably from ci, cinoti to heap up, cf. nikāya heaping up, accumulation or collection; Sanskrit kāya] group, heap, collection, aggregate, body.

Definitions and synonyms. – Pj II 31 gives the following synonyms and similes of kāya: kuṭī, guhā (Snp 772), deha, sandeha (Dhp 148 = Thag 20), nāvā (Dhp 369), ratha (S IV 292), dhaja, vammīka (M I 144), kuṭikā (Thag 1); and at Pj I 38 the following definitions: kāye ti sarīre, sarīraṁ hi asucisañcayato kucchitānaṁ vā kesādīnaṁ āyabhūtato kāyo ti vuccati. ... It is equivalent to deha: S I 27; Pv-a 10; to sarīra Pj I 38; Pv-a 63, to nikāya (deva°) D III 264; and cf. formula of jāti: sattānaṁ tamhi tamhi sattanikāye jāti ... Nidd II §257.

Literal meaning.

1. mahājana-kāya a collection of people, a crowd S IV 191; V 170; Vv-a 78; – bala° a great crowd Snp page 105; Dhp-a I 193, 398.

2. group or division: satta kāyā akaṭā, etc. (seven eternal groups or principles) D I 56 = M I 517 = S III 211 (in Pakudha Kaccāyana’s theory); with reference to groups of sensations or sense-organs, as vedanā-kāya, saññā°, viññāṇa°, phassa°, etc. S III 60, 61; D III 243, 244; taṇhā° 244; applied to hatthi°, ratha°, patti°, groups of elephants, carriages or soldiers S I 72. – A good idea of the extensive meaning of kāya may be gathered from the classification of the 7 kāyas at Ja 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° A I 143; D III 7; Ābhassara° (“world of radiance”) D I 17 = III 29, 84; deva° S I 27, 30; D III 264 (°nikāya); dibbā kāyā A I 143; Tāvatiṁsa° D 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 (D 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 (Dhs 613-616), and represents the fundamental organ of touch which underlies all other sensation. Developed only in later thought As 311 cf. Mrs Rh.D., BMPE 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 Vibh 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 32 ākāras, as given Khp III). The conclusions drawn from this meditation give a man the right attitude. The formula occurs frequently, both in full and abridged, e.g. D II 293, 294; III 104, 141; A III 323 = V 109; S IV 111 = V 278; Vibh 193, 194; Nett 83, 123; with slight variation: kāye asubhānupassī ... A III 142f.; V 109 (under asubha-saññā); It 81; cf. kāye aniccānupassī S 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 D I 55 = S III 207; S II 94; IV 194; V 282, 370; D I 76, 209; M I 144, 500; II 17; A IV 386 = S IV 83.

(b) Various qualities and functions of the material body. As trunk of the body (opposed to pakkhā and sīsa) S II 231; also at Pv I 8^03; as depending on nourishment (āhāra-ṭṭhitika, etc.) S V 64; A II 145 (with taṇhā, māna, methuna); as needing attention: see °parihārika. As saviññāṇaka, having consciousness A IV 53 = S II 252 = III 80, 103, 136, 169; cf. āyu usmā ca viññānaṁ yadā kāyaṁ jahant’imaṁ S III 143. As in need of breathing assāsa-passāsa S 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” (D I 20; III 32); in other connection Pv-a 43; see also kilanta. kāyo kilanto D III 255f.; = A IV 332; S V 317; M I 116; jiṇṇassa me ... kāyo na paleti Snp 1144; ātura-kāyo S III 1 (cittaṁ anāturaṁ); paripuṇṇa-k° suruci sujāto, etc., with a perfect body (of the Buddha) Snp 548 = Thag 818; cf. mahā-k° (of brahmins) Snp 298. The body of a Buddha is said to be endowed with the 32 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) D III 84 (D.B. 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 S IV 211 (and vayānupassī, nirodhānupassī), so also asubhānupassī It 81; kāyañ ca bhindantaṁ ñatvā It 69; evaṁdhammo (i.e. a heap of changing elements) A III 324; aciraṁ vat’ayaṁ kāyo paṭhaviṁ adhisessati chuddho apetaviññāṇo niratthaṁ va kaliṅgaraṁ Dhp 41. pittaṁ semhañ ca vamati kāyamhā Snp 198. As bahu-dukkho bahu-ādīnavo A V 109; as anicca dukkha, etc. M I 500; II 17; kāyena aṭṭiyamānā harayamānā S IV 62; V 320; dissati imassa kāyassa ācayo pi apacayo pi ādānam pi nikkhepanam pi S II 94. – This body is eaten by crows and vultures after its death: S V 370. Represented as pūti° foul S 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) S IV 83 = A IV 386; a city (nagara) S IV 194; a cart (ratha) S IV 292; an anthill (vammīka) M 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. D I 82, 107, 143, 162, 245, 247, 252; III 96, 97, 146, 181, 235; M I 22; S I 94; III 241; Dhp 140; It 12, 14; Ja I 152; Pv-a 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 D I 245; kāyena phoṭṭhabbaṁ phusitvā D III 226, 250, 269; M I 33; II 42; S IV 104, 112; kāyena phusitvā A V 11; kāyo c’eva phoṭṭhabbā ca D 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” D I 73f. = M I 277; A 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 D III 241, 288; S IV 351; M I 37; A III 21, 285; IV 176; V 3, 333; Vibh 227. Similarly: pamuditāya pīti jāyati, pītimanaya kāyo p°, passadhakāyā sukhaṁ ved° Vin I 294 (cf. Vinaya Texts II 224: “all my frame will be at peace,” or “individuality”; see note) passaddha-kāya-saṅkhāra mentioned at A 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 M I 500; ajjhattañ ca bahiddha ca kāye chandaṁ virājaye Snp 203; kāye avigata-rāgo hoti (kāme, rūpe) D III 238 = A III 249; madhurakajāto viya kāyo S III 106; A 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 Pāli 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 S I 93 yo dhammacārī kāyena vācāya uda cetasā idh’eva nam pasaṁsanti pecca sagge pamodati S I 102. – So also at A I 63; Snp 232. Besides in formula arakkhitena kāyena a° vācāya a° cittena S II 231 = 271; IV 112. With su- and duccarita the combination is extremely frequent, e.g. S I 71, 72; M I 22, etc., etc. In other combinations we have kāya- (v-., m.-) kamma, moneyya, soceyya, etc. – k. v. m. hiṁsati S I 165; saṁsappati A V 289f.; kāye (v. m.) sati kāya-sañcetanā-hetu uppajjati S 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 S IV 132. – Passages with reference to good works are e.g. D III 245; A I 151; V 302f.; (see also Kamma II 2.b.c.). – With reference to evil: S III 241, 247; A I 201; kin nu kāyena vācāya manasā dukkaṭaṁ kataṁ Pv II 1^03 and passim. Assutavā puthujjano tīhi ṭhānehi micchā paṭipajjati kāyena v. m. S II 151; pāpaṁ na kayirā vacasā manasā kāyena vā kiñcana sabbaloke S I 12 = 31; yassa kāyena vācāya manasā n’atthi dukkaṭaṁ saṁvutaṁ tīhi ṭhānehi, tam ahaṁ brūmi brāhmaṇaṁ Dhp 391 = Nett 183. Kāyena saṁvaro sādhu sādhu vācāya saṁvaro manasā saṁvaro sādhu sādhu sabbattha saṁvaro Dhp 361 = S I 73 = Miln 399; ye ca kāyena v. m. ca susaṁvutā na te Māravasānugā, na te Mārassa paccagū S I 104; vācānurakkhī manasā susaṁvuto kāyena ca akusalaṁ na kayirā Dhp 281 = Nett 183.

Kāya as one of a dyad: vācā and kāya: S I 172 (°gutta) M I 461 (rakkhita and a°); Pv I 2^02 (°saññatā and opposite); Vism 28 (k.-vacī-kamma); Pv-a 98.

Kāya alone as a collective expression for the three: A I 54; Dhp 259, 391; Snp 206, 407; kāye avītarāgo M I 101; A III 249; IV 461f.; °-samācāra S V 354; kāyaṁ paṇidhāya Paṭis I 175; Vibh 244 = 252; bhāvita° and a° M I 239; A 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 ... S V 74; anikaṭṭha-kāyo nikaṭṭha-citto A II 137; sāraddha-kāyo saṅkiliṭṭha-citto A V 93 = 95 = 97; bhāvita-kāyo, °sīlo, °citto, °pañño S IV 111; A IV 111; V 42f. – Apakassa kāyaṁ apakassa cittaṁ S II 198. Kāya-citta-passaddhi, etc. Dhs 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. Cpd. 96. See also combination kilanta-kāya, kilanta-citta under kilamati.

IV. (Various).

Kāyena (i.e. “visibly”) aññamaññaṁ passituṁ A II 61; as nānatta° and ekatta° at A IV 39 = Nidd II §570. The relation between rūpa-kāya (= cātumahābhūtika), and nāma-kāya, the mental compound (= vedanā saññā, etc.) is discussed at Nett 77, 78, and Paṭis I 183f., see also S II 24. K. is anattā, i.e. k. has no soul A V 109; S 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” S II 64, 65 = Nidd II §680. Dissamānena kāyena and upaḍḍha-dissamānena S I 156. Manomaya-kāya a body made by the mind (cf. Vv-a 10 and Sv I 110, 120, 222) according to Buddhaghosa only at the time of jhāna S V 282f.; manomaya pīti-bhakkha sayaṁpabha D I 17 = Vv-a 10; manomayaṁ kāyaṁ abhinimmināya ... D I 77; m° sabbaṅga-paccaṅgī D I 34, 77, 186, 195. – Under the control of psychic powers (iddhi): kāyena vaṁsa vatteti he does as he likes with his body, i.e. he walks on water, is ubiquitous, etc. [Ed.: ‘ubiquitous’ is incorrect, is capable of poly-presence.] (yāva brahmalokā pi: even up to heaven) S V 265 = D I 78 = A I 170: see also S V 283, 284. – In the various stages of saṁsāra; kāyaṁ nikkhipati he lays down his (old) body S IV 60, 400; cf. S III 241 (ossaṭṭha-kāya); referring to continuous change of body during day and night (of a Petī) Pv II 12^11.

-aṅga a limb of the body, kāy’aṅgaṁ vāc’aṅgaṁ vā na kopenti: they remain motionless and speechless (reference to the bhikkhus begging) Ja III 354; As 93, 240;

-ānupassīn in combination kāye kāyānupassī “realizing in the body an aggregate” D II 94, 100, 291f.; III 58, 77, 141, 221, 276; M I 56; A I 39, 296; II 256; III 449; IV 300, 457f.; S IV 211; V 9, 75, 298, 329f.; Vibh 193f.; 236; see also above. Der.: °anupassanā Paṭis I 178, 184; II 152, 163, 232; °passita Nett 123;

-āyatana the sense of touch D III 243, 280, 290; Dhs 585, 613, 653, 783;

-indriya same D III 239; Dhs 585, 613, 972;

-ujjukatā straightness of body (+ citta°, of thought) Dhs 53, 277, 330; Vism 466; Abhidh-av 16, 20;

-ūpaga going to a (new) body S II 24;

-kamma “bodily action,” deed performed by the body in contradistinction to deeds by speech or thought (see above) D I 250; III 191, 245, 279; M I 415; III 206; A I 104; III 6, 9, 141f.; V 289; Thig 277; Paṭis II 195; Dhs 981, 1006; Vibh 208, 321, 366; Pp 41; Abhidh-av 69; As 68, 77, 344;

-kammaññatā wieldiness, alertness of the bodily senses included under nāmakāya Dhs 46, 277, 326;

-kammanta = °kamma, in combinations °sampatti and °sandosa A V 292, 294, 297; M I 17;

-kali “the misfortune of having a body” = this miserable body Thig 458, 501; Thig-a 282, 291;

-kasāva bodily impurity or depravity A I 112;

-gata “relating to the body,” always combined with sati in the same sense as °anupassin (see above) S I 188; M III 92; A I 44; Snp 340 (cf. Pj II 343); Thag 468, 1225; Ja I 394; Dhp 293 = Nett 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 D III 230 = S V 59 = Dhs 1135 = Vibh 374; cf. Mrs. Rh.D., BMPE 281 note 1;

-gandha spelling for °gantha at Nett 115 119;

-gutta one who guards his body, i.e. controls his action (+ vacīgutta) S I 172 = Snp 74;

-gutti the care or protection of the body Vin I 295; Ja II 162;

-citta body and mind: °ābādha physical and mental disease Ja IV 166; see other combinations above;

-ḍāha fever Vin I 214;

-tapana chastisement of body, curbing one’s material desires, asceticism Pv-a 98;

-thāma physical strength Ja III 114;

-daratha bodily distress Ja V 397; VI 295;

-daḷha bodily vigour Vin II 76, 313;

-dukkha bodily pain (+ ceto°) M III 288;

-duccarita misconduct by the body, evil deeds done through the instrumentality of the body (cf. °kamma) D III 52, 96, 111, 214; A I 48; Dhp 231; It 54, 58; Dhs 300, 1305; Abhidh-av 16, 20;

-duṭṭhulla unchastity Thag 114;

-dvāra the channel or outlet of bodily senses Ja I 276; IV 14; Vv-a 73; Dhp-a IV 85; Abhidh-av 69;

-dhātu the “element” of body, i.e. the faculty of touch, sensibility Dhs 613; Kv 12;

-pakopa blameworthy conduct, misbehaviour (+ vacī°, mano°) Dhp 231 = Dhp-a 330;

-pacālaka (neuter) shaking or swaying the body, “swaggering” Vin II 213;

-paṭibaddha

1. adjective (of the breath), dependent on, or connected with the body S IV 293; attached or bound to the body Ja III 377; V 254;

2. masculine an article of dress worn on the body Vin III 123, IV 214;

-payoga the instrumentality or use of the body Sv I 72 = As 98;

-pariyantika limited by the body, said of vedanā, sensation S V 320 = A II 198;

-parihārika tending or protecting the body D I 71 = A II 209 = Pp 58; Vism 65 (cīvara); Sv I 207;

-pasāda clearness of the sense of touch or sense in general As 306; Abhidh-av 62, 66, 74; cf. BMPE page 159 note 2, page 182 note 2;

-passaddhi serenity or quietude of the senses S IV 125 (cf. IV 351 and above); V 66, 104; Dhs 40, 277, 320; As 130; Abhidh-av 16, 19, 29;

-pāgabbhiya “body-forwardness” immodesty, lasciviousness, generally said of women Ja II 32; V 449;

-pāgabbhiniya same Ja I 288;

-pāguññatā good condition of the mental faculties, fitness of sense, opposite kāyagelañña, apathy Dhs 46, 277, 326; Vism 466; Abhidh-av 16, 20; Rūpār 157;

-phandita (neuter) bodily activity Ja III 25;

-baddha fastened to the body, applied to robes Sv I 207;

-bandhana a girdle or waistband Vin I 46, 51; II 118, 135, 177, 213, 266; M I 237;

-bala physical strength Pv-a 30;

-bhāvanā meditation or training with regard to action D III 219; M I 237; cf. Miln 85;

-macchera “body-selfishness,” pampering the body Thag 1033;

-mudutā pliability of sense = °kammaññatā Dhs 44, 277, 324; Abhidh-av 16, 20, Rūpār 157;

-muni a sage with regard to action It 56;

-moneyya the true wisdom regarding the use of the body as an instrument of action It 56; 67; D III 220; A I 273; Nidd II §514;

-ratha the “carriage-like” body Ja VI 253;

-lahutā buoyancy of sense = °muduta, same passages;

-vaṅka crookedness of action A I 112;

-vikāra change of position of the body Ja III 354;

-vijambhana alertness Dhp-a IV 113;

-viññatti intimation by body, i.e. merely by one’s appearance, applied chiefly to the begging bhikkhu Dhs 585, 636, 654, 844; As 82, 301; Miln 229, 230; Vism 448; Abhidh-av 69, 70;

-viññāṇa consciousness by means of touch, sensory consciousness D III 243; Dhs 556, 585, 651, 685, 790; Miln 59; Vibh 180; °dhātu element of touch-consciousness Dhs 560; Vibh 88; Kv 12;

-viññeyya to be perceived by the sense of touch (+ phoṭṭhabba, see above) D I 245; II 281; III 234; M I 85, 144; Dhs 589, 967, 1095; Vibh 14; Kv 210; Miln 270;

-vipphandana throbbing of the body, bodily suffusion, applied to °vinnatti Abhidh-av 69, 70; As 323;

-viveka seclusion of the body, hermitism Ja I 289; As 165;

-vūpakāsa = °viveka D III 285 (+ citta° “singleness” of heart);

-veyyāvacca menial duties Ja I 12; °kara a servant Ja II 334;

-veyyāvaṭika same Ja VI 418; Snp page 104; Dhp-a I 27; °kamma the same Ja V 317 (= veyyāvacca) As 160;

-saṁsagga bodily contact, sexual intercourse Vin III 121, 190; Ja VI 566;

-sakkhin he who has realized and gained the final truth concerning the body (cf. °anupassin) D III 105, 254; M I 478 = Pp 14, 29; M II 113; III 45; A I 74; 118; IV 10, 451; V 23; Paṭis II 52, 62; Nett 190; Kv 58; Vism 93, 387;

-saṅkhāra the material aggregate, substratum of body Vin III 71; S II 40; III 125; IV 293; A I 122; II 158, 231; Paṭis I 184, 186; Vism 530;

-saṅgaha control of body (+ citta°) Nett 91;

-sañcetanā (°hetu) ground (for the rise of), material, i.e. impure thoughts A II 157; Vism 530 (+ vacī°, mano°);

-samācāra (good) conduct as regards one’s actions D II 279 (+ vacī°) M I 272f.; II 113; III 45; S V 354; A III 186f.

-sampīlana crushing the body (of dukkha) Nett 29;

-samphassa the sense of touch (see āyatana) D III 243; S V 351; Dhs 585, 616, 651, 684; °ja arisen through touch or sensibility D III 244; Dhs 445, 558;

-sucarita good conduct in action, as one of the three °kammāni (vacī°, mano°) D III 52, 96, 111, 169, 215; It 55, 59, 99, Dhs 1306;

-suci purity of body, i.e. of action (+ vacī°, ceto°) A I 273; It 55;

-soceyya purification of body (+ vacī°, mano°) D III 219; A I 271; V 264, 266; It 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°) S V 209; A I 81; dukkhaṁ D II 306; M I 302 (opposite cetasikaṁ); kāyikaṁ (scilicet dhammaṁ) sikkhati to teach the conduct of body (opposite vāca-sikaṁ) Vin II 248. In combination with vāca-sika also at S I 190; Pp 21; Vism 18 (of anācara); Pv-a 119 (of saṁyama, control) Saddh 55; Abhidh-av 26, 134; referring to different kinds of amusements Nidd II §219 = Pj II 86.

2. –° (of devas) belonging to the company of ...:° D I 220; gandhabba° Pv-a 119.

Kāyūra and Kāyura [see also keyūra, which is the only form in Sanskrit]

1. an ornamental bracket or ring worn on the upper arm (bāh’ālaṅkāra Pv; bhuj° Vv) or neck (gīvāya pilandhana Ja III 437); a bracelet or necklace Vin II 106; Ja III 437; IV 92; Pv III 9^03; Vv 36^02.

2. adjective as sakāyura raṭṭha having the insignia “regis” Ja V 289 = 486.

Kāyūrin (adjective) [from last] wearing bracelets Pv III 9^01.

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 °kāra in brāhma°, from kṛ]

1. absolute

(a) deed, service, act of mercy or worship, homage: kāra-paṇṇaka Ja VI 24 (vegetable as oblation); appako pi kato kāro devūpapattiṁ āvahati “even a small gift of mercy brings about rebirth among the gods” Pv-a 6.

-kāraka one who performs a religious duty D I 61 (= Sv I 170).

(b) doing, manner, way: yena kārena akattha tena k° pavattamānaṁ phalaṁ “as you have done so will be the fruit” Pv-a 45.

2. (–°)

(a) the production or application of, i.e. the state or quality of ... .: atta° one’s own state = ahaṁkāra, individuality; para° the personality of others A III 337; citti° reflection, thought Pv-a 26; see e.g. andha° darkness, sak° homage, etc. – balakkārena forcibly Pv-a 68.

(b) as technical term in grammar the item, i.e. particle, letter, sound or word, e.g. ma-kāra the letter “m” Pv-a 52; ca-kāra the particle “ca” Pv-a 15; sa-kāra the sound “sa” Pj II 23.

(c) (adjective/noun) [cf. kara] one who does, handles or deals with: ayakāra ironsmith Miln 331.

Kāraka (usually –°) the doer (of): Vin II 221 (capu-capu°); sāsana° he who does according to (my) advice Snp 445; Abhidh-av 85f.; – feminine kārikā: veyyāvacca° a servant Pv-a 65 (text reads °tā); as noun the performance of (–°), service: dukkara-kārikā the performance of evil deeds S I 103; Thig 413 (= Thig-a 267).

-agga-kārikā first test, sample Vin III 80.

Kāraṇa (neuter) [in meaning 1 represented in later Sanskrit by kāraṇāf., in meaning 2 = Sanskrit kāraṇa neuter, equivalent to prakṛti, natural form, constituent, reason, cause].

1.

(a) a deed, action, performance, especially an act imposed or inflicted upon somebody by a higher authority (by the king as representative of justice or by kamma: M III 181; see kamma 11 3 A b.) as an ordeal, a feat or punishment: a labour or task in the sense of the 12 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 (Rh.D, Q.K.M. I 254, and others with wrong derivation from kṛṇtati). At Dhp-a III 70 these punishments are comprehended under the term dasa-dukkhakāraṇāni (the ten punishments in misery); the meaning “punishment” also at Ja IV 87 (tantarajjukaṁ k°ṁ katvā), whereas at Ja VI 416 k. is directly paraphrased by “maraṇa,” as much as “killing.” Often spelt 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?” A V 324; as pañca-vidha-bandhana K° A I 141, Pv-a 251, Nidd II §304 III B 4 – As adjective °kāraṇa in dāruṇa° “being obliged to go through the dreadful trial” Pv-a 221.

(b) duty obligation, in kāraṇ’ākāraṇā (plural) duties great and small Dhp-a I 385. Cf. also kāraṇaṁ karoti to try M I 444.

(c) a trick (i.e. a duty imposed by a higher authority through training) Ja II 325 (ānañja°); Miln 201 (ākāsa-gamana°).

2.

(a) acting, action as (material) cause: k°-bhūta being the cause of ... Pv-a 15;

(b) (intellectual) cause, reason Miln 150; Dhp-a I 389; especially as –°: arodana° the reason for not crying Pv-a 63; asocana° same, ibid. 62; āgamana° the reason for coming (here) ibid. 81, 106. = pariyatti, Dhp-a. 36; = attha, Spk on I 215, Pj II I 238 – instrumental kāraṇena by necessity, needs Pv-a 195; tena k° therefore ibid. 40 – ablative kāranā by means of, through, by (= hetu or nissāya) Pv-a 27; imasmā k° therefore Pv-a 40; kāraṇaṭṭhā (explained as attha-kāraṇā Nidd II) for the purpose of some object or advantage Snp 75; opposite nikkāraṇā from unselfishness ibid. – sakāraṇa (adjective) with good reason (of vacana) Pv-a 109.

Kāraṇika [derivation from preceding] the meaning ought to be “one who is under a certain obligation” or “one who dispenses certain obligations.” In usu° S II 257 however used simply in the sense of making: arrow-maker, fletcher. Perhaps the reading should be °kāraka.

Kāraṇḍava^01 [of uncertain etymology, cf. karaṇḍa] chaff, offal, sweepings, figurative dirt, impurity: yava° A IV 169 (chaff); samaṇa° ibid. – In passage kāraṇḍavaṁ niddhamatha, kṣambuṁ apakassatha A IV 172 = Snp 281 = Miln 414 translated by Rh.D Q.K.M. II 363 “get rid of filth, put aside rubbish from you,” explained Pj II 311 by kacavara (q.v.). Rh.D’s note 3 loc. cit. is to be modified according to the parallel passages just given.

Kāraṇḍava^02 [cf. Sanskrit kāraṇḍava] a sort of duck Vv 35^08 (explained also by Abhidh-r-m 2, 99 by kādamba, black goose).

Kārā (feminine) [cf. Sanskrit kārā] confinement, captivity, jail, in °bhedaka cora a thief who has broken out of jail Vin I 75.

Kārāpaka [from kārāpeti] a schemer, inventor Ja VI 333.

Kārāpaṇa see kāreti.

Kārāpita [past participle of kārāpeti, causative of karoti] made to do Ja VI 374.

Kārikā see kāraka

Kāritā = kārikā (performance); see pāripūri°.

Kārin (–°) (adjective) doing: yathāvādī tathākārī “as he says so he does” D III 135, Snp 357; see for examples the various compounds as kamma°, kibbisa°, khaṇḍa°, chidda°, dukkaṭa°, dvaya°, paccakkha°, pubba°, sakkacca°, sampajāna°, etc.

Kāriya (adjective) [gerund of kāreti, causative of karoti] to be done, negative akāriya to be undone, (not) to be made good It 18.

[BD]: not ‘not to be done’?

Kāruñña (neuter) [from karuṇa] compassion (usually with anudayā and anukampā) S II 199; A III 189; Vism 300; Pv-a 75; Saddh 509.

Kāruññatā (feminine) compassionateness S I 138.

Kāruṇika (adjective) [from karuṇa] compassionate, merciful Pv II 1^13; Pv-a 16; Abhidh-av 49; often with mahā°: of great mercy Saddh 330, 557; so of the Buddha: mahākāruṇika nātha “the Saviour of great mercy” in introductory stanzas to Pv and Vv.

Kāreti (causative of karoti), to construct, to build, etc.; past participle kārita; derivation – kārāpaṇa the construction of (vihāra°) Dhp-a I 416. For details see karoti IV; see also kārāpaka and kārāpita.

Kāla (and Kāḷa) – Preliminary.

1. Dark (synonym kaṇha, which cf. for meaning and applications), black, blue-black, misty, cloudy. Its proper sphere of application is the dark as opposed to light, and it is therefore characteristic of all phenomena or beings belonging to the realm of darkness, as the night, the new moon, death, ghosts, etc. – There are two etymologies suggestible, both of which may have been blended since IndoAryan times:

(a) kāla = Sanskrit kāla, blue-black, kālī black cloud from °qāl (with which connection °qel in kalaṅka, spot, kalusa dirty, kammāsa speckled, Greek κελαινός, Mhg. hilwe mist) = Latin cālidus spot, Greek κηλίς spot, and κηλάς dark cloud; cf. Latin cālīgo mist, fog, darkness.

(b) see below, under note. – Hence.

2. the morning mist, or darkness preceding light, daybreak, morning (cf. English morning = Gothic maūrgins twilight, Sanskrit marka eclipse, darkness; and also gloaming = gleaming = twilight), then: time in general, especially a fixed time, a point from or to which to reckon, i.e. term or terminus (a quo or ad quem). – Note: The definition of colour-expressions is extremely difficult. To a primitive colour-sense the principal difference worthy of notation is that between dark and light, or dull and bright, which in their expressions, however, are represented as complements for which the same word may be used in either sense of the complementary part (dark for light and vice versa, cf. English gleam > gloom). All we can say is that kāla belongs to the group of expressions for dark which may be represented simultaneously by black, blue, or brown. That on the other hand, black, when polished or smooth, supplies also the notion of “shining” is evidenced by kāḷa and kaṇha as well, as e.g. by *skei in Sanskrit chāyā = Greek σκιά shadow as against Anglo-Saxon haeven “blue” (E. heaven) and Old High German skīnan, English to shine and sky. The psychological value of a colour depends on its light-reflecting (or light absorbing) quality. A bright black appears lighter (reflects more light) than a dull grey, therefore a polished (añjana) black (= sukāḷa) may readily be called “brilliant” In the same way kāla, combined with other colour-words of black connotation does not need to mean “black,” but may mean simply a kind of black, i.e. brown. This depends on the semasiological contrast or equation of the passage in question. Cf. Sanskrit śyāma (dark-grey) and śyāva (brown) under kāsāya. That the notion of the speckled or variegated colour belongs to the sphere of black, is psychologically simple (dark specks against a light ground, cf. kammāsa), and is also shown by the second etymology of kāla = Sanskrit śāra, mottled, speckled = Latin caerulus, black-blue and perhaps caelum “the blue” (cf. heaven) = Greek κηρύλο the blue ice-bird. (On k. > cf. kaṇṇa > śṛṇga, 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 Pv-a 90.

1. Kāḷa, dark, black, etc., in enumeration of colours Vv 22^01 (see Vv-a 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” M I 246; similarly as kāḷī vā sāmā vā maṅgura-cchavī vā of a kalyāṇī, a beautiful woman at D I 193 = M II 40; kāḷa-sāma at Vin 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” Vin I 176. – of petas: Pv II 4^01 (kāḷī feminine); Pv-a 56^01 (°rūpa); of the dog of Yama (°sunakha) Pv-a 151. – In other connection: kāḷavaṇṇa-bhūmi darkbrown (i.e. fertile) soil Vin I 48 = II 209.

-añjana black collyrium Vin I 203;

-ānusārī black, (polished?) Anusāri (“a kind of dark, fragrant sandal wood” Vinaya Texts II 51) Vin I 203; S III 156 = V 44 = A V 22;

-ayasa black (dark) iron (to distinguish it from bronze, Rh.D., Q.K.M. II 364; cf. blacksmith > silversmith) Miln 414, 415;

-kañjaka a kind of Asuras, Titans D III 7; Ja V 187; Pv-a 272;

-kaṇṇī “black-eared,” as an unlucky quality. Cp III 6, 11; Ja I 239; IV 189; V 134, 211; VI 347; Dhp-a 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-a III 31 (referring here to the sight of a bhikkhu); as “witch” Pv-a 272; Dhp-a III 38, 181; as k.-k. sakuṇa, a bird of ill omen Ja II 153;

-kaṇṇika = preceding;

-kabara spotted, freckled Ja VI 540;

-keṣa (adjective) with glossy or shiny hair, by itself (kāḷa-keṣa) rare, e.g. at Ja 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 Pv-a 149, sudullabha Vv-a 20. Buddhaghosa already interprets the compound in this way (Sv I 284 = suṭṭhu-k°, añjana-vaṇṇa k° va hutvā; cf. kaṇh-añjana Ja V 155). Cf. also siniddha-nīla-mudu-kuñcita-keso Ja I 89, and sukaṇhakaṇha Ja V 202.- susukāḷakesa of others than the Buddha: M II 66. Modern editors and lexicographers see in susu° the Sanskrit śiśu young of an animal, cub, overlooking the semantical difficulty involved by taking it as a separate word. This mistake has been applied to the compound at all the passages where it is found, and so we find the reading susu kāḷakeso at M I 82 = A II 22 = Ja II 57; M I 163 = A I 68 = S I 9, 117; also in Childers’ (relying on Burnouf), or even susū k° at S IV 111; the only passages showing the right reading susu-k° are D I 115, M I 463. Konow under susu JPTS 1909, 212 has both;

-kokila the black (brown) cuckoo Vv-a 57;

-jallika (kāḷi° for kāḷa°) having black drops or specks (of dirt) A I 253;

-daṇḍa a black staff, Saddh 287 (attribute to the messengers of Yama, cf. Yama as having a black stick at ŚBr xi. 6, 1, 7 and 13);

-pakkha the dark side, i.e. moonless fortnight of the month A II 18; –°cātuddasī the 14th day of the dark fortnight Pv-a 55; –°ratti a moonless night Vv-a 167; (opposite dosina r.)

-meyya a sort of bird Ja VI 539;

-loṇa black (dark) salt Vin 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 Ja IV 208;

-sutta a black thread or wire, a carpenter’s measuring line Ja II 405; Miln 413; also name of a Hell (Niraya) Ja V 266. See Morris JPTS 1884, 76-78;

-hatthin “black elephant,” an instrument of torture in Avīci Saddh 195.

2. Kāla time, etc.

(a) Morning: kāle early Pv II 9^41 (= pāto Pv-a 128), kālassa in the morning (genitive of time), early Vv-a 256. Cf. paccūsa-kāle at dawn Dhp-a III 242. Opposed to evening or night in kāḷena in the morning Pv I 6^03 (opposite sāyaṁ). Kāle juṇhe by day and by night Nidd II §631.

(b) time in general: gacchante gacchante kāle in course of time Dhp-a I 319; evaṁ gacchante kāle as time went on Pv-a 54, 75, 127, etc. – kālaṁ for a time Vin I 176 (spelt kāḷaṁ); kañci kālaṁ some time yet Vv-a 288; ettakaṁ kālaṁ for a long time Pv-a 102. – kālena kālaṁ

(1) from time to time Pv-a 151; Vv-a 255, 276;

(2) continuously, constantly A IV 45; Pp 11 (+ samayena samayaṁ); D I 74 (but explained at Sv 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 Nidd II by niccakāle under sadā; but at Pj II 128 by phāsu-kālena “in good time”); – kāle kāle from time to time, or repeatedly Vv-a 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: Pv-a 25; Vv-a 6; especially in phrase kālo bho Gotamo, niṭṭhitaṁ bhattaṁ “it is time, Gotama, the meal is ready” D I 119 = 226; Snp page 111; and in kālaṁ āroceti or ārocāpeti he announces the time (for dinner) D I 109, 226; Snp page 111; Pv-a 22, 141; Vv-a 173. – date: kālato from the date or day of ..., e.g. diṭṭha° paṭṭhāya “from the day that she first saw her” Vv-a 206; gihī° paṭṭhāya “from the day of being a layman” Pv-a 13.

2. proper time, right time: also season, as in utu° favourable time (of the year) Vin I 299; II 173; kālaṁ jānāti “he knows the proper time” A IV 114; as cattāro kālā, four opportunities A II 140; yassa kālaṁ maññasi for what you think it is time (to go), i.e. goodbye D I 106, 189, etc. The 3 times of the cycle of existence are given at Vism 578 as past, present, and future. [Ed.: always past, future, present] – kāla° (adjective) in (due) time, timely Vism 229 (°maraṇa timely death). – Opposite akāla (it is the) wrong time or inopportune D 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) Vin I 199, 200; Ja II 133; Snp 386. akāle in the wrong season Vv-a 288. kālena in proper time, at the right moment A II 140; Snp 326, 387 (= yutta kālena Pj II 374); Pv I 5^03 (= ṭhitakālena Pv-a 26); Pp 50; It 42; Pj 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” Vin III 80; Snp 343, Dhp-a I 70; and frequently elsewhere; cf. °kata, °kiriyā. – As death in kālaṁ kaṅkhati to await the appointed time S 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 Pv-a 13; na kālantare at once Pv-a 19;

-kata (adjective) dead Snp 586, 590; in combination petā kāḷakatā “the petas who have fulfilled their (earthly) time Snp 807; Pv I 5^07; I 121. Also as kālaṅkata Pv II 7^09; Vv 80^09; Vism 296.

-kiriyā death (often combined with maraṇa) M II 108; A I 22, 77, 261 (as bhaddikā, cf. A III 293); IV 320; Snp 694; Pv I 10^12 (of a petī who has come to the end of her existence); Dhp-a II 36; IV 77;

-gata = °kata Pv-a 29, 40;

-ññū knowing the proper time for ... (with dative or locative) Snp 325; described at A IV 113f.; as one of the five qualities of a rājā cakkavattī (viz. atthaññū, dhamma°, matta°, k°, parisa°) A III 148; one of the seven qualities of a sappurisa, a good man (= preceding + atta°, puggala°) D III 252, 283; as quality of the Tathāgata D III 134 = Nidd II §276; Pp 50;

-ññutā noun abstract to preceding A II 101; °(p)pavedana announcement of death (°time) Thag 563 = Ja I 118 = Vism 389 = Dhp-a I 248;

-bhojana in a° eating at the improper time S V 470;

-vādin speaking at the proper time, in formula kāla° bhūta° attha° dhamma° vinaya° under sīla No. 7: D I 4; III 175; Sv I 76; A II 22, 209; Pp 58;

-vipassin considering the right moment, taking the opportunity It 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 Vv 392; with time, i.e. gradual, slowly, delayed S I 117 = Nidd II §645; usually negative akālika

1. not delayed, immediate, in this world, combined with sandiṭṭhika S II 58; I 117 = IV 41 = 339 = V 343;

2. subject to time, i.e. temporal, vanishing Pv-a 87;

3. unusual, out of season Miln 114 (cf. akāla).

– See also tāva-kālika.

Kālīya a kind of (shiny) sandal wood; so to be read for tālīsa at Vin I 203 (see note on page 381).

Kālusiya (and Kālussiya) (neuter) [derivation from kalusa, stained, dirty see cognates under kammāsa and kāla] darkness, obscurity Sv I 95; Pv-a 124 (cakkhu°); figurative (dosa°) Vv-a 30.

Kāḷa see kāla 1.

Kāḷaka (adjective) [from kāḷa] black, stained; in enumeration of colours at Dhs 617 (of rūpa) with nīla, pītaka, lohitaka, odāta, k°, mañjeṭṭha; of a robe A II 241; feminine kāḷikā Vv-a 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) D I 110 = A IV 186 = 210 = 213; vicita° (of rice) “with the black grains removed” D I 105; A IV 231; Miln 16; vigata° (same) A III 49. – A black spot (of hair) Ja V 197 (= kaṇha-r-iva). – Figurative of character Dhp-a IV 172.

Kāḷārika see kaḷārikā.

Kāveyya (neuter) [gerundive from kāvyate from kavi poet cf. Sanskrit kāvya]

1. poetry, the making of poems, poetry as business, one of the forbidden occupations D I 11 (= Sv I 95 kabba-karaṇa)

2. poetry, song, poem (of suttanta) A I 72 = III 107.

-matta intoxicated with poetry, musing dreaming S I 110, 196.

Kāsa^01 [cf. Sanskrit kāśa] a kind of reed, Saccharum spontaneum S III 137.

Kāsa^02 [cf. Sanskrit kāsa] cough; in list of diseases under ābādhā A V 110 = Nidd II §3041.

Kāsāya and Kāsāva (adjective) [Sanskrit kāṣāya from the Pāli; kāsāya probably from Sanskrit śyāma or śyāva brown = Pāli 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” D I 60, 61, 63, 115; M II 67; A I 107; II 208; IV 118, 274, 280; Pp 57; Nidd II §172. °vattha (adjective) with yellow robes Snp 64; cf. °nivattha Ja III 179 (dressed in yellow, of the executioner: see Fick, Soziale Gliederung page 104 and cf. kāsāya-nivāsana Ja III 41; kāsāviya Ja IV 447); Pv-a 20; °vāsin dressed in yellow Snp 487.

2. Kāsāva (vattha) the yellow robe (never in above formula) Vin I 287; S IV 190 = V 53 = 301; Dhp 9, 10 = Thag 969, 970 = Ja II 198 = V 50; Miln 11. °kaṇṭhā (plural) the “yellow necks” those whose necks are dressed in yellow Dhp 307 (= Dhp-a III 480) = It 43; °pajjota glittering with yellow robes Vibh 247; Miln 19.

Kāsāvaka [from kāsāva] a yellow robe Dhp-a II 86.

Kāsāviya [from kāsāva] one who is dressed in yellow, especially of the royal executioner (cf. kāsāya-vattha) Ja IV 447 (= cora-ghātaka commentary).

Kāsika (adjective) [cf. Sanskrit kāśika and in a different sense aḍḍha-kāsika] belonging to the Kāsī country, or to Benares; in °uttama (scilicet vattha) an upper garment made of Benares cloth Pv I 10^08; Ja VI 49 (where to be read kāsik’uttama for kāsi-kuttama). °vattha Benares muslin A I 248; III 50; Pp 34; Miln 2; Dhp-a I 417; Vism 115.

Kāsu [cf. Sanskrit karṣū, from kṛś] a hole; only in compound aṅgārakāsu a cinderhole, a fire-pit, usually understood as a pit of glowing cinders Ja I 232. Mostly found in similes, e.g. S IV 56, 188; Snp 396; Saddh 208; and in kāmā aṅgārakās’ūpamā metaphor A IV 224 = V 175; see also kāma.

Ki-Ko.

Ki° 2nd stem of interrogative pronoun (cf. ka° ku°);]

1. in oblique cases of ko (kaḥ, as genitive kissa. locative kismiṁ and kiṁhi.

2. in neuter kiṁ what? (cf. Greek τί, Latin quid; ending °m besides °d in kad, as Latin quom, tum besides quod, the same).

3. in primary derivations, as kittaka, kīva (= Sanskrit kiyant) which stands in same relation to °qṷi as Latin quantus to °qṷo; and in secondary derivations from kiṁ, as kiñci, kiñcakkha, kīdisa, etc.

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? Vv-a 226; kim idaṁ this is what, that is why, therefore, Pv-a 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) Nidd II §186. – Genative kissa of what? Pv I 9^01; II 9^40 (= kīdisassa) and in kissa hetu on the ground of what i.e. why? Snp 1131; Pv II 8^01 (= kiṁ nimittaṁ). – Instrumental kena by what or how is it that: kena ssu 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? D 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?” D I 237; or kimhi, e.g. kimhi sikkhamāno in what instructed? D 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 Pj 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?” Pv-a 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?” Pv-a 38; kiṁ nakkhattaṁ kīḷissasi udāhu bhatiṁ karissasi? “Will you take a holiday or will you work?” Vv-a 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? D II 131; Ja II 159; Dhp-a II 91. As kimo in kimo nu why then? Ja III 373; V 479 (= kim eva); kimu Saddh 137; kim pana = nonne: kim pana bhante addasa? “Have you not seen?” D II 132; kim pana tvaṁ maññasi what then do you think = do you not think then, that? ... Ja I 171; kim aṅga how much more or less, i.e. far more, or far less Miln 274 as kim aṅga pana why then? M III 181; Miln 23; Vism 233; kin ti how then? D II 74; kin ti te sutaṁ have you not heard? D I 104; kintikaro = kathankaro q.v.; kiñca (cf. kiñcāpi under kiñci) = num-que, nonne; is it not that, rather Ja 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; Ja I 147; It 114; Pj I 187, 190. Same as disjunctive conjunction with following pana: (= Latin quamvis) kiñcāpi hi ... pana although ... yet Dhp-a I 391; kiñcāpi with potential ... atha kho although ... yet; it may be that ... but S 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? A I 62;

-atthaṁ for what purpose Ja I 279;

-atthiya to what purpose Ja IV 239; Miln 19; Vv-a 230; to any purpose, of any use S V 171;

-abhiñña having what name? Ja VI 126;

-kara doing whatever (his duty), a servant, in k.-k.-patissāvin an obedient servant D I 60 (cf. explained at Sv I 168) A III 37; IV 265f.; Thig-a 252;

-karaṇīya business, occupation A III 113, 116, 258; V 24, 90, 338;

-kāraṇā (ablative of kāraṇa) by reason of what, i.e. why? Pv-a 25;

-kusalagavesin striving after that which is good M I 163 = 240;

-jacca of what caste? Snp page 80;

-nāma of what name? Miln 15, 17; Dhp-a 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, Toev. sub voce takes it to be Strychnos nux vomica) Ja I 368;

-purisa 1. a wild man of the woods Ja IV 254; VI 272, 497.

2. = kinnara (q.v.) A I 77; Ja V 42, 416. feminine kimpurisī Ja V 215, 216;

-phala = °pakka, in °rukkha a tree with unknown (poisonous) fruit Ja I 271;

-rukkha what kind of tree Ja V 203;

-vādin holding what view? A I 62;

-samācāra (a) of what conduct, in combination with;

-sīla of what character Snp 324 (= Pj 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 S IV 193 (parable of the k.); Ja II 265 (°opama-jātaka); V 405; VI 536. Perhaps. v.l. at Pj II 284.

-puppha the (red) flower of the k. tree Vism 252;

-vaṇṇa of the colour of the k. (flower) Ja I 73 (aṅgārā ashes).

Kikita (?) dense, thick (?) v.l. at S IV 289 (for kuṭṭhita), said of the heat.

Kikī [onomatopoetic to sound-root kṛ (see note on gala), cf. Sanskrit kṛka-vāku cock, after the cry of the bird]

1. (masculine) the blue jay (Ja II 350 k. sakuṇo).

2. (feminine) a hen (or the female of the jay°), in simile from the Ap of a hen watching her egg Vism 36 (aṇḍaṁ anurakkhamānā); Ja III 375 (rakkhati); cf. Pj II 317 (kikī sakuṇikā aṇḍassa upari seti).

Kiṅkaṇika (masculine neuter) [= kiṅkiṇika] a small bell Ja IV 362; Vv-a 12.

Kiṅkiṇika (masculine neuter) [onomatopoetic formation from sound particle kiṇi, see note on gala] a small bell Ja IV 259, 413; (suvaṇṇa°); Vv 78^01 (= kiṅkiṇi Vv-a 303); Vin III 42 (kiṅkiṇikā saddo).

-jāla a net or fringe of tinkling bells D II 183; Ja I 32; Dhp-a I 274.

Kicca (neuter) [gerund of karoti = Sanskrit kṛtya]

1. (adjective) that which ought to be done, that which is to be performed; neuter something to do Dhp-a I 15. Defined as kātabban ti kiccaṁ, kiñcid eva karaṇīyan ti Pj I 218; kattabaṁ karaṇīyaṁ Dhp-a 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 A II 67; Dhp 276, 293; Ja III 26; Dhp-a I 5. – kattabbak°-karaṇa “the performance of incumbent duties” Pv-a 30; idaṁ me kiccaṁ akāsi “he has done me this service” Pv-a 29. – In special sense of the duties to the dead: ahaṁ tava pitu °ṁ karomi “I will do the last duty to your father” Pv-a 274. – a° that which is not (his) duty A II 67; Dhp 292, 293.

(b) (as philosophical term) function; rasa (essence) is either kicca r. or sampatti ṛ, function or property. Cpd. 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. BMPE 122, note 1 (with reference to As 264); kiccato Vism 581. – appa° having few or no duties Snp 144 (cf. Pj I 241). – ārāmika° duties of the Ārāma Ja I 38. – udaka° water-performance, ablution D II 15. – kata° one who has performed his duties or mission, i.e. an Arahant Snp 1105; Vv 53^01 (cf. Vv-a 231. – bahu° having many obligations, being very busy A III 116f. – bhatta° meal Sv I 45f.; Pv-a 76; frequent in formula kata° (see kata), cf. kat-annakicca Dāṭh I 59. – mata° funeral rites Pv-a 274. – sarīra° the duties of the body, i.e. funeral rites Pv-a 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-a II 78 = khuddaka-mahantesu karaṇīyesu “in small and great duties”); °esu yutta-payutto māṇavo (cf. a maid “of all work”) Vv-a 298; °esu ussukā endeavouring to do all duties Snp 298 (but explained at Pj 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 Vin II 89 = III 164; III 168; V 101f.; 150f.; See Vinaya Texts III 45;

-kara doing one’s duty S I 91; Snp 676;

-karaṇīyāni plural = kiccākicca, various duties A IV 87;

-kārin = kiccakara A III 443.

Kiccayatā (feminine) [abstract from last] duty Vin II 89 (k° karaṇīyatā); Miln 42.

Kiccha [see kasira]

1. (adjective)

(a) distressed, in difficulty, poor, miserable, painful: kicchā vatāyaṁ idha vutti yaṁ jano passati kibbisakārī (miserable is the life of one who does wrong) Snp 676 = parihīnattha, in poverty Pv-a 220 (kicco = kiccho).

(b) difficult to obtain, hard, troublesome Dhp 182 (kiccho manussa-paṭilābho, Dhp-a 235 = dullabho).

2. (neuter) distress, misery, pain, suffering: kicchaṁ āpanno loko D II 30; S II 5; °ṁ vā so nigacchati “he gets into difficulties (i.e. becomes poor)” Ja V 330 (= dukkhaṁ nigacchati); Vism 314; Dhp-a I 80. – Oblique cases used adverbially: instrumental kicchena with difficulty Ja I 147, 191 (paṭijaggita); V 331 (the same); ablative kicchā the same Ja V 330. – akiccha (°-) without difficulty easily, in phrase akiccha-lābhin taking or sharing willingly (+ kasira-lābhin) M I 33, 354 = S II 278 = A II 23, 36; III 31, 114.

-patta fallen into misery Pv III 5^04 (= Pv-a 199 dukkhappatta)

-vuttin living in misery, poor Pv II 9^14 (= dukkhajīvita).

Kicchati [verb denominative from kiccha, cf. Sanskrit kṛcchrāyate] to be troubled, to be wearied, to suffer Thag 962 (with accusative of object); usually with kilamati: k° kāyo kilamati Thag 1073. Used in a play of words with vicikicchati by Buddhaghosa at As 354 as “ārammaṇaṁ nicchetuṁ asakkonto kicchati kilamati” and at Abhidh-av. 25 (on vicikicchā) as sabhāvaṁ vicinanto etāya kicchati kilamati.

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 D III 217; M I 298; S IV 297; Vibh 368; Nidd II §206b (adding māna, diṭṭhi, kilesa, duccarita); as obstruction (palibujjhana), consisting in rāga, etc. at Dhp-a III 258 (on Dhp 200). – Khīṇa-saṁsāro na c’atthi kiñcanaṁ “he has destroyed saṁsāra and there is no obstruction (for him)” Thag 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” A II 177.

– akiñcana (adjective) having nothing Miln 220. – In special sense “being without a moral stain,” definition at Nidd II §5 as not having the above (3 or 7) 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. Thag 537; kāme akiñcano “not attached to kāma” as especially of a khīṇāsava A 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” Vin I 36; Snp 176, 1059; – akiñcanaṁ nānupatanti dukkhā “ill does not befall him who has nothing” S I 23. – sakiñcana (adjective) full of worldly attachment Snp 620 = Sv I 246.

Kiñci (adv), A little, ... For the pronoun kiñci, “someting, anything,” see Koci. (Childers)

Kiñcikkha (neuter) [E. Müller P.Gram page 35 explains kiñcid + ka] a trifle, a small thing: yaṁ vā taṁ vā appamattakaṁ Snp 121; 131; Pp-a 210 (III 4). āmisa-kiñcikkha-hetu “for the sake of a little gain” A I 128 = Pp 29; at Pv II 8^03 as āmisa-kiñci-hetu (but all vv.ll. B. have °kiñcakkha°) “for some food” (explained at Pv-a 107: kiñci āmisaṁ patthento); – katā kiñcikkhabāvanā at S IV 118 is evidently corrupt (v.l. °bhādhanā for bādhanā?).

-kamyatā in the desire for some little thing Snp 121 (cf. Pj II 179: appamattake kismiñcid eva icchāya).

Kiñjakkha (masculine neuter) [cf. Sanskrit kiñjalka and remarks at Abhidh-r-m page 186] a filament, especially of the lotus S III 130; Ja I 60, 183; V 39; Vv 2^02; °vāri° Pv II 1^20 (= kesara Pv-a 77) in combination with kesara Vv-a 12, 111, 175.

Kiṭaka [doubtful] only at Pv I 92,4, of clothes which are changed into missā kiṭakā, which is explained at Pv-a 44 by kiṭakāsadisāni lohapaṭṭasadisāni bhavanti “they become like (hot) copper plates.”

Kiṭika at Vin II 153 of ālinda, a verandah, said to be saṁsaraṇa° ugghāṭana° (a movable screen or a curtain that can be drawn aside) Vinaya Texts III 174, 176.

Kiṭṭha [cf. Sanskrit kṛṣṭa kṛṣ] growing corn, the crop on the ground, a cornfield A III 393 (in simile), cf. S IV 195.

-āda eating corn A III 393;

-ārakkha the guardian of the cornfield S IV 196;

-sambādha “when the corn is thick,” in °samaye near harvest-time M I 115 (in simile); Ja I 143 (sassa-samaye + k.), 338.

Kiṇakiṇāyati [= kinkiṇāyati, denominative from kiṅkiṇi, small bell] to tinkle; also spelt kiṇikiṇāyati Ja III 315. See also kilikilāyati and cf. Sanskrit kiṭikiṭāyati to grind (one’s teeth) and Prākrit kiḍikiḍiya (chattering) Weber, Bhagavatī page 289; also BHS kaṭakaṭāyati Lal 251. See taṭataṭayati and note on gala.

Kiṇāti [krī Vedic kriṇāti] to buy Vism 318; potential kiṇe Ja V 375; gerund kiṇitvā M I 384; Ja I 92, 94; infinitive kiṇituṁ Ja III 282.

Kiṇi (indeclinable) a particle, expressing the sound of a small bell: “tink” Dhp-a I 339 (v.l. kiri; see also kili and note on gala).

Kiṇṇa^01 [cf. Sanskrit kiṇva] ferment, yeast; Vin II 116; Vv-a 73.

Kiṇṇa^02 [past participle of kirati] strewn, scattered, covered; only in combination with prefixes: ā°, o°, ud°, upa°, pari°, saṅ°; see also appa°.

Kiṇha (adjective) [see kaṇha; Sv I 254 kiṇhā ti kaṇhā, kāḷakā ti attho] black; in the stock phrase muṇḍakā samaṇakā ibbhā k° bandhupādāpaccā D I 90 = 116; S IV 117; M I 334; II 177; in a moral sense = bad, wicked, with nālam-ariyā dhammā D I 163.

Kita [past participle of kṛ, with i for a, cf. kiraṇa for karaṇa. Dhātup explained by nivāsane]

1. adorned: mālā° adorned with garlands Vin III 249.

2. soiled, only in compounds kaṇṇa° said of a wall, also of the ground at Vin I 48 = II 209; and paṁsu°, soiled with dust Vin II 121, 174.

Kitava and Kitavā [= kaṭavā? Cf. kaṭa] one who plays false; a cheat; adjective deceitful S I 24; Ja V 116; 117 (a°); – kitavā at Dhp 252 (= Dhp-a III 375) in combination with saṭha also at Ja 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-a 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 (Mvu I 50); see Trenckner, “Notes” page 134] how much? how great? neuter as adverb: to what extent? plural: how many? Vin I 297; k°ṁ antovassaṁ avasiṭṭhaṁ “how much of the rainy season is left?” Vv-a 66; kittakā pana vo bhante parivāra-bhikkhū? “How many bhikkhus are in your retinue?” Ja I 32. – As indefinite: a little; kittakaṁ jīvissāmi, Ja V 505; kittakaṁ addhānaṁ a short time Vv-a 117 (= kiṁ va ciraṁ).

Kittana (neuter) [feminine kitteti] praise Pv-a 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; Nidd II §502 B; K° nu kho paññavā ti vuccati? M I 292.

Kitti and Kittī feminine [Vedic kīrti, °qer: cf. Greek καρκαίρϖ, Old High German hruod, hruom = German ruhm; °qār: cf. Sanskrit kāru poet; Greek κῆρνξ herald, Latin carmen hymn of praise. – The explanations of Dhātup (579) and Dhātum (812) are saṁsadde and saṁsaddane] fame, renown, glory, honour, yaso ca kittī ca S I 25; kittiñ ca sukhañ ca S I 187; yaso kitti sukhañ ca A II 32; yaso kittī ca “fame and renown” Snp 817 (= Nidd I 147, where applied to the religious perfection attained by a samaṇa); Snp 185 (in the same sense); Vv-a 68 (bāhira°-bhāva becoming known outside); yaso kitti Saddh 234.

-sadda the sound of fame, praise, renown (thutighosa Sv 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.) D I 49, 87, 115, 116, 236; S IV 323, 374; V 352; A 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 a kalyāṇamitta) at Pp 37; the opposite is pāpako kittisaddo, bad reputation: A I 126; III 269; Pp 36;

-vaṇṇa praise, in °hara receiving or deserving praise D III 191; cf. °bhatā Nidd I 147.

Kittika (adjective) [from kitti] famous Vv-a 200.

Kittita (past participle of kitteti) told Abhidh-av 124; su° well told Snp 1057.

Kittima (adjective) [cf. Sanskrit kṛtrimā, derived from kṛti, karoti, in sense of kata I 2 (a)] made up, artificial; clever, skilful Thig-a 227; Dhp-a 391 (of nāma); Vv-a 275 (of ratha: cleverly constructed). Cf. also kutta, – feminine kittimā at Ja III 70; VI 508 is according to Kern, Toev. sub voce a misspelling for tittima.

Kitteti [verb denominative from kitti]

1. to praise, extol Pv-a 124, 162;

2. to proclaim, announce, relate, tell; present participle kittento praising Pv-a 159. – future kittayissati in sense of preterit Vv 34^05 (= katheti Vv-a 151). – kittayissāmi I shall relate Snp 1053, 1132. gerund: kittanīya to be praised Pv-a 9. – preterit akittayi Snp 875, 921. – past participle kittita.

Kinnara [kiṁ + nara, literally what-man, see kiṁ 3] a little bird with a head like a man’s Ja IV 106, 254, 438, V 47, 456; Mil 267. Canda kinnara proper name Ja I 91, VI 283, VI 74. feminine Kinnarā name of a queen Ja V 437f., and kinnarī Thig 381 (cf. Thig-a 255), Ja II 121 (matta-kinnarī viya), 230; IV 432f. cf. kimpurisa.

Kinnāma see under kiṁ.

Kipillikā (feminine) and Kipillaka (neuter) [Cf. Sanskrit pipīlikā, see Trenckner, “Notes”, page 108] an ant Snp 602 (kuntha°); Dhp-a I 360; Ja IV 142 (kuntha°); V 39 (tamba°-°āni); Miln 272. – kipillaka Ja I 487 (v.l. for pillaka); IV 375 (tamba°-puṭa); Dhp-a IV 134 (v.l. for Text pillaka). – Cf. kuntha and pipīlikā.

Kibbisa (neuter) [Vedic kilbiṣa, according to Grassmann to *kil as in kilāsa, thus originally “stain, dirt”. BHS kilviṣa classed with aparādha at Mvy page 245 No. 903] wrongdoing, demerit, fault, usually with °ṁ karoti to do wrong Snp 246; Saddh 204; Ja III 135 or °ṁ pasavati A V 75; Vin II 198. – kata° (adjective) having done wrong in akata-kalyāṇo, etc. A II 174, etc see kalyāṇa and kata II 1 a); M I 39; Pv IV 7^07; Pv-a 59.

-kāraka^01 = next Ja III 14; °kārin, doing wrong Snp 665f.; Pv-a 58.

Kibbisaka = kibbisa Saddh 290.

Kimi masculine [Vedic kṛmi] a worm, vermin: setā kimī kaṇhasīsā A III 241; Miln 272; Sv I 199; – As animal of death and putrefaction M I 507; Ja I 146; Snp 201; especially with reference to the punishment of petas: Pv I 3^01; Thig 439; Pv-a 192; Saddh 603. As glow-worm M II 34; 41 (with khajjopanaka); sālaka° a very minute insect Miln 312. In similes: Thag 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 Ja V 270.

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). kira in continuous story is what “iti” is in direct or indirect speech. It connects new points in a narrative with something preceding, either as expected or guessed. It is aoristic in character (cf. Sanskrit sma). In questions it is dubitative, while in ordinary statements it gives the appearance of probability, rather than certainty, to the sentence. Therefore the definitions of commentators: “people say” or “I have heard”: kirasaddo anussavane: “kira refers to a report by hearsay” Pv-a 103; kira-saddo anussavatthe Ja I 158; Vv-a 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 Ja I 158 and II 430 (kirā ti anussavatthe nipāto).

1. mahantaṁ kira Bārāṇasirajjaṁ “the kingdom of B. is truly great” Ja 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; Ja I 158.

2. esā kira Visākhā nāma “that I présumé is the Visākhā” (of whom we have heard) Dhp-a I 399; petā hi kira jānanti “the petas, I should say, will know” Pv II 7^10; evaṁ kira Uttare? “I suppose this is so, Uttarā” Vv-a 69. evaṁ kira saggaṁ gamissatha “thus you will surely go to heaven” Vv 82^08; “I hear” Dhp-a I 392.

3. atīte kira with preterit once upon a time ... Pv-a 46, etc.; so kira pubbe ... akāsi, at one time, you know, he had made ... Ja I 125; sā kira dāsī adāsi now the maid gave her ... Pv-a 46; cf. Ja I 195, etc.

Kiraṇa^01 (neuter) [from kṛ, karoti to do] an occupation, place of work, workshop Ja IV 223. Cf. kita and kittima.

Kiraṇa^02 [from kṛ, kirati to scatter, cf. past participle kiṇṇa] scattering, effusion (of sun rays), effulgence Vv-a 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, kiṇṇa^02.

Kirāta (and Kirāṭa) [probably dialect] a man of a tribe of junglemen, classed with dwarfs among the attendants of a chief Sv 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).

Kirāsa (adjective) [a by-form of kirāṭa] false, fraudulent Ja IV 223 (= kerāṭika).

Kiriyati [passive of kirati or karoti] to be affected or moved Vism 318.

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) S III 149; IV 93; Snp 454, 725; – kāla° “fulfilment of one’s time” i.e. death S III 122; Pv I 10^12; Snp 694; Pp 17; kusala° performance of good actions S I 101; V 456; dāna° the bestowing of gifts Pv-a 123; pāpa° commission of sin Pp 19 = 23; puñña° the performance of good works S I 87 = 89 = A III 48; a° Pv-a 54 maṅgala° celebration of a festival Pv-a 86; massu-kiriyā the dressing of the beard Ja III 314 (cf. m.-karaṇa and kappanā); sacchi k. realization, see sub voce – akiriyā the non-performance of, omission, abstaining from (a° akaraṇa = veramaṇī) Ja III 530; Vibh 285.

(b) an act in a special sense = promise, vow, dedication, intention, pledge: Pv-a 18; justice: Miln 171; kiriyaṁ bhindati to break one’s vow Miln 206.

(c) philosophically: action ineffective as to result, non-causative, an action which ends in itself (Mrs. Rh.D. in BMPE ci), inoperative (see Cpd. 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 A I 286 (different at D I 53); n’atthi kiriyā it does not matter M I 405.

2. (adjective)

(a) making no difference, indefinite; of no result, as definition of avyākatā dhammā Vibh 106, 182 = 302 = Dhs 566 and 989 (manodhātu kiriyā n’eva kusalā nākusalā na ca kamma-vipākā: indifferent, neither good nor bad and having no fruit of kamma), same of jhāna Vibh 268 = 281; As 388.

(b) indecisive, in akiriyaṁ vyākaroti to give an indecisive answer, to reply evasively D I 53

-pada (technical term in grammar) the verb (i.e. that which supplies the action) Vv-a 315;

-vāda (adjective) promulgating the (view of a) consequence of action, believing in merit and demerit, usually combined with kammavāda (q.v.) also °vādin: D I 115 (of Gotama) A I 62; Vin I 71; a° denying the difference between merit and demerit A IV 174 = Vin I 234; 242, III 2; A IV 180f.; S III 73. (+ n’atthikavāda);

-vādin adjective to preceding A I 62;

-hetu being a cause of discrimination Dhs 1424f.

Kiriyatā (feminine) [abstract from last] the performance of (–°), state of, etc. See sakkacca°, sacchi°, sātacca°.

Kirīṭin (adjective) wearing a diadem Pv III 9^01 (= veṭhitasīsa).

Kila see kili (the sound click).

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 ... Ja II 249; “his music was like the scraping of a mat”; suvaṇṇa-kilañjā a gilt mat Ja IV 212. As a fascine, used in making a road: Dhp-a I 442. as a screen (combined with chatta, fan) Pv-a 127; as faggots: Ja I 158; Miln 287; as a crate or basket, used by distillers: M I 228 = 374 (soṇḍikā-kilañjā) (cf. the translation under soṇḍa in JPTS 1909); to which is likened the hood of a snake: S I 106 (snake = māra).

Kilanta [past participle of kilamati] tired, exhausted, weary, either with °kāya tired in body Pv-a 43; Vv-a 65 (indicating the falling asleep); or °citta tired in mind D I 20 = III 32 (paduṭṭhacitta +, of the waning of the gods); or both °kāya-citta Pv III 2^03; opposite akilanta-kāya-citta alert, vigorous; with sound body and mind

Kilama [spelt klama, from klam] fatigue Ja V 397 (= kilantabhāva).

Kilamati [Sanskrit klamati, a variation of śramati sri from sri to lean, cf. kilanta, as “sleepy,” and Latin clīnāre, clemens. Th k > ś cf. kaṇṇa > śṛṇga, kilissati > śliṣyati, etc. Dhātup (222) and Dhātum (316) paraphrase kilam by gilāne.]

1. to go short of, to be in want of (instrumental) Dhp-a II 79; na piṇḍakena kilamati does not go short of food Vin II 15, 87; IV 23f.

2. to weary, to be wearied, tired, fatigued; to be in trouble or in misery Pv-a 215 (to be inconvenienced) 277 (be in distress); future kilamissāmi Pv-a 76. Cf. pari°. – past participle kilanta.

Kilamatha [from klam, in formation cf. samatha] tiredness, fatigue, exhaustion M I 168; A II 199; S I 136; as kāya°, citta° S V 128; as daratha° A III 238; Pv-a 23; as niddā° A II 48, 50.

Kilamita [past participle of kilameti] worn out, tired, fatigued Pv II 8^03.

Kilameti [denominative from kilama] to be tired or fatigued Ja I 115; present participle kilamayanto D I 52. – past participle kilamita.

Kilāsa [cf. Sanskrit kilāsa] a cutaneous disease, perhaps leprosy, enumerated under the various diseases (ābādhā) together with kuṭṭha gaṇḍa k° sosa Vin II 271; A V 110; Nidd II §304 (I) B.

Kilāsika and Kilāsiya (adjective) [from last] afflicted with a cutaneous disease, a leper, in same combination as kilāsa, Vin I 93; Kv 31 (°iya).

Kilāsu [Lüders, Beobachtungen = glāsnu, glā, cf. gilāna] exhausted, tired of (with dative or infinitive) Vin III 8; a° untiring in (with dative or accusative) S I 47; V 162; Ja I 109; Miln 382.

Kili (sometimes kila) [onomatopoetic from sound-root kḷ]

1. indeclinable the sound “click,” of the noise of a trap when shutting Ja I 243; II 363, 397 (as “kilī”). – Also repeated “kilikilī ti” click, click Ja I 70.

2. as noun feminine tinkling, clicking, ticking (cf. kiṇi), in kiliṁ karoti to tinkle Ja V 203.

Kilikilāyati [denominative from kili with reduplication] to tinkle Ja V 206; (frequent from kili or denominative from kilikilā; cf. kilakilā “shouting for joy” Avś I 48 and in compound hāhākārakilakilā “shouting hā-hā and hail-hail” ibid. I 67 Mvu III 312 and Divy 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, L. cal-are, Old High German hell-an (cf. Sanskrit krandati?) also Greek κλάζω, L. clango, Gothic hlahjan (“laugh”) and in Sanskrit kolāhala, kokila, cf. cuculus (cuckoo) and perhaps Sanskrit ululī, ulūka (owl), Greek ὀλολύζω, L. ululare. See also the cognate qer under kitti.

Kilijjati [medium-passive of kilid = Sanskrit klid, to be wet. probably = śliṣ to stick to, and confused with svid, cf. also kelana and kheḷa. The meaning “to get wet, to be soiled” only in past participle kilinna. – Dhātum (199), however, explains k. by parideva lament, to be in trouble, which is not quite in harmony with the meaning; it is more likely that in Pāli 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) Vin I 205 (vaṇo kilijjittha festered); Snp 671 (gloss for kilissati, explained at Pj II 481 by pūti hoti). – past participle kilinna. See also ukkiledeti (to clean out a stain, to “disinfect”).

Kiliṭṭha [past participle of kilissati]

1. soiled, stained, impure; of gatta, limbs Ja I 129; of cīvara, cloak Abhidh-av 92; of vattha, clothes Dhp-a II 261; of pāvāra-puppha, mango blossom Pj I 58 = Vism 258.

2. unclean, lustful (morally) bad, in °kamma dirty pursuit, i.e. cohabitation Ja IV 190; Pv-a 195 (of a gaṇikā); together with kuthita Miln 250.

Kilinna [past participle of kilijjati]

1. wet, usually with saliva and perspiration Vin III 37; Ja I 61 (lālā°), 164 (kheḷa°); Sv I 284 (assu°); Vv-a 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.

Kilissati [Sanskrit kliśyati = kliś or śliṣ to adhere, cf. Pāli kheḷa and silesuma or semha, Sanskrit śleṣma, slime. Same root as Greek λείμαξ snail; Anglo-Saxon slīm slime. Another, specifically Pāli, meaning is that of going bad, being vexed, with reference to a heated state. This lies at the bottom of Dhātup (445) and Dhātum. (686) explained by upatāpe.]

1. to get wet, soiled or stained, to dirty oneself, be impure It 76 (of clothes, in the passing away of a deva); Thag 954 (kilisissanti, for kilissanti); Paṭis I 130. Kilisseyya Dhp 158 (explained as nindaṁ labhati) to do wrong. Cf. pari°.

Kilissana (neuter) getting dirty, staining Ja I 8.

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) Paṭis I 33; Saddh 455; bhikkhu bhinnakileso “one whose passions are broken up” Vibh 246, Pv-a 51; upasanta kileso “one whose passions are calmed” Pv-a 230; no ce pi jātu puriso kilese vāto yathā abbhaghanaṁ vihāne Snp 348; pariyodapeyya attānaṁ citta-klesehi paṇḍito S V 24 = A V 232, 253 = Dhp 88.

2. Occurs in such combinations as kilesā ca khandhā ca abhisaṅkhārā ca Nidd II §487; kilesa + khandha: Paṭis I 69 72; II 36, 140; cf. Vibh 44, 68; kilesa + saṁsāra Pv-a 7; kammaṁ kilesā hetu saṁsārassa Nett 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 Nidd II 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 Nidd II sub voce rāga II), cf. Dhs 982, 1006. The grouping as dasa kilesa-vatthūni is: lobha dosa moha māna diṭṭhi vicikicchā thīnaṁ uddhaccaṁ ahirikaṁ anottappaṁ Dhs 1548 = Vibh 341; Vism 683; mentioned at Paṭis I 130. – These with the exception of the last two, are also grouped as aṭṭha k°-vatthūni at Vibh 385. – As three kilesas (past, future and present) at Paṭis 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 Nidd II sub voce dukkha II). Kilesa in this connection interchanges with samudaya, as denoting the origin of evil; cf. samudayo kilesā Nett 191.

-āvaraṇa the obstacle of lust Vibh 342 Pp 13; Vism 177;

-āvaraṇatā the same A III 436;

-kkhaya the destruction of lust Abhidh-av 81;

-paripantha danger of lust Ja VI 57;

-pahāna the giving up of worldly lust Vin III 92f., IV 25; Abhidh-av 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. Nett 113, 114; 116f.

-bhūmi the substratum or essence of lust Nett 2, 192; there are four mentioned at Nett 161: anusaya°, pariyuṭṭhāna°, saṁyojana°, upādāna°;

-māra death which is the consequence of sinful desire Dhp-a I 317 (in explanation of Māra);

-vatthūni (plural) the (10) divisions of kilesa (see above) Dhs 1229, 1548; Vism 20;

-vinaya the discipline of lust Nett 22;

-vippayutta free from lust (dhamma principles, to which belongs Nibbāna) Dhs 1555;

-sampayutta connected or affected with lust Dhs 1554 (as 12 principles); Vibh 18 = 30 = 44 = 56, 68, 80, 96, 120, 323.

Kileseti [verb denominative from kilesa] to become soiled or stained (figurative): indriyāni kilesenti Saddh 364.

Kiloma [= next?] at Ja III 49 taken as synonym of loma, hair and used in sense of pharusa, shaggy, rough (in kiloma maṁsakhaṇḍa as simile for kiloma-vācā).

Kilomaka [= Sanskrit kloman, the right lung, cf. Greek πλεύμων, Latin pulmo] the pleura M I 185 = Khp III, Nett 77 = Vibh 193; Ja IV 292; Miln 26. Discussed in detail at Vism 257, 357.

Kisa (adjective) [Sanskrit kṛśa, perhaps to Latin gracilis, slim] lean, haggard, emaciated, opposite thūla fat (Vv-a 103). As especially of ascetics Snp 165, Dhp 395 = Thag 43; especially as epithet of petas: Pv II 1^13; Snp 426, 585; Saddh 101; Miln 303.

Kisaka = kisa Vin I 36 = Ja I 83; feminine kisikā Thig 27.

Kissati [denominative from kisa]

1. to get thin, to become exhausted, to waste, weary, worry Ja VI 495 (preterit mā kisittha = commentary mā kisā bhava).

2. [passive of kassati, kṛṣ] see pari°

Kissava in negative akissava at S I 149 is doubtful in origin and meaning. The translation gives “without wisdom.” according to commentary.

Kīṭa (neuter) [cf. Sanskrit kīṭa] a general term for insect Dhp-a I 187; usually in combination with paṭaṅga, beetle (moth?) M III 168 (with puḷava); Snp 602; Ja VI 208; Miln 272 (°vaṇṇa); Pv-a 67; Vism 115. kīṭa at Ja V 373 means a kind of shield (= cāṭipāla?), the reading should probably be kheṭa.

Kīṭaka (neuter) one or all kinds of insects Vin I 188.

Kīta [past participle of kiṇāti] bought Ja I 224 (°dāsa a bought slave) II 185.

Kīdisa (interrogative adjective) [cf. Sanskrit kīdṛś = kiṁ dṛśa] what like? of what kind? which? (cf. tādisa) Snp 836, 1089 (= kiṁ saṇṭhita Nidd II; Pv II 6^03; Pv-a 50, 51; Vv-a 76). – as proper name S IV 193. – See also Kīrisa.

Kīra [cf. Sanskrit kīra] a parrot Abh 640 (cf. cirīṭi).

Kīrisa = kīdisa Thig 385 (cf. Thig-a 256).

Kīla = a pin, a stake, see khīla.

Kīḷati [Sanskrit krīḍati] to play, sport, enjoy or amuse oneself Vin IV 112 (udake k. sport in the water); Pv II 1^21 (= indriyāni paricarāmi Pv-a 77) D II 196; Ja V 38; Thig 147; Pv-a 16, 67, 77, 189; – with accusative to celebrate: nakkhattaṁ Ja I 50; Vv-a 63; Pv-a 73; Thig-a 137; chaṇaṁ Dhp-a III 100. – past participle kīḷita. causative II kīḷāpeti to make play, to train Ja II 267 (sappaṁ to train or tame a snake).

Kīḷanaka [from kīḷati] a plaything, a toy Thig 384 (with reference to the moon).

Kīḷanā (feminine) [from same] playing, sport, amusement Nett 18; Pv-a 67; Dhp-a III 461 (nakkhatta° celebration).

Kīḷā feminine [from kṛīḍ, cf. Sanskrit krīḍā] play, sport, enjoyment; udakakīḷaṁ kīḷantī enjoying herself on the water Pv-a 189. – uyyāna° amusement in the park Dhp-a I 220; IV 3; nakkhatta-kīḷaṁ kīḷati to celebrate a festival (i.e. the full moon when standing in a certain nakkhatta) Vv-a 109, Thig-a 137; sāla-kīḷā sport in the sāla woods Ja V 38; kīḷādhippāyena in play, for fun Pv-a 215; – Cf. kīḷikā.

-goḷa a ball to play with Vism 254;

-goḷaka the same Vism 256 (cf. Pj I 53); Thig-a 255;

-pasuta bent on play Ja I 58;

-bhaṇḍaka (neuter) toy Miln 229 (= kīḷāpanaka M I 266);

-maṇḍala play-circle, children’s games, playground Ja VI 332; Dhp-a III 146;

-sālā playhouse Ja VI 332.

Kīḷāpanaka 1. (neuter) a plaything, toy M I 266, 384; a list given at A V 203.

2. (adjective) one who makes play Ja IV 308 (sappa° a snake-trainer, cf. sappaṁ kīḷāpeti Ja II 267).

Kīḷikā (feminine) play, sport, amusement; always –°, like kumāra° D II 196; uyyāna° (sport in the garden) Ja III 275; IV 23, 390; udaka° Thig-a 186.

Kīḷita [past participle of kīḷati] played or having played, playing, sporting; celebrated (of a festival) A IV 55 (hasitalapita°); Pv-a 76 (sādhu°). – (neuter) amusement, sport, celebration M I 229 (kīḷita-jātaṁ kīḷati). Cf. sahapaṁsu°; see also keḷi and khiḍḍā.

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? Pv-a 226; k°-ciraṁ how long? Pj and Snp 1004; k°-dīghaṁ same Snp page 126; °k-dūre how far? Miln 16; Dhp-a I 386; k°-mahantaṁ how big? Dhp-a I 29; Vv-a 325; k°-bahuṁ how much? Dhp-a IV 193.

Kīvatika (interrogative adjective) [from last] of number: how much? how many? Kīvatikā bhikkhū how many Bhikkhus? Vin I 117.

Ku° (kud° and kum°) 3rd stem of interrogative pronoun ka (on form and meaning cf. kad; = Latin° qṷu in (qṷ)ubi, like katara < (qṷ)uter; cf. also Vedic kū how? Sanskrit kutra, kutaḥ, kuha, kva) where? when? whither? whence? As adverb in compounds in disparaging sense of “what of?” i.e. nothing of, bad, wrong, little, e.g. kum-magga wrong path; kuk-kucca = kud-kicca doing wrong, troubling about little = worry. – kuṁ at Pv-a 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; Pv II 6^09; how? Ja VI 330; with no whence or why then? Snp 1049 (= kacci ssu Nidd II sub voce). kut’ettha = kuto ettha Ja 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 S I 192; Thag 510; Thig 333; Snp 561 (modāmi akutobhayo); Pv II 1^21 (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) Pp 27; indefinite kudācanaṁ: at any time, na k° never Snp 221 (explained by soḷasim pi kalaṁ Pj II 277); Dhp 5, 210; Abhidh-av 125; gamanena na pattabbo lokass’anto k° “by walking, the end of the world can never be reached” S 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 Nidd II like kuhiñci. kuvaṁ at D III 183.

4. Kutha (kudha) where? Ja V 485 (= kuhiṁ).

5. Kuhiṁ (= kuhaṁ, cf. Sanskrit kuha) where? whither? Often with future: k° bhikkhu gamissati Snp 411; k° gacchasi where are you going? Pv II 8^01; tvaṁ ettakaṁ divasaṁ k° gatā where have you been all these days? Pv-a 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 Nidd I on 783 and 1048 = kimhici; Dhp 180.

Kukutthaka (v.l. kukkuṭhaka) a kind of bird Ja VI 539. Kern (Toev. sub voce) takes it to be Sanskrit kukkuṭaka, Phasianus gallus.

Kukku [cf. Sanskrit kiṣku?] a measure of length S V 445 = A IV 404, and in kukkukata Vin I 255 = V 172 (cf. however Vinaya Texts I 154, on Buddhaghosa’s note = temporary).

Kukkuka [from kukku] “of the kukku-measure,” to be measured by a kukku. Of a stone-pillar, 16 k’s high S V 445 A IV 404. – akukkuka-jāta without shoots? [Ed.: previous edition: of enormous height (of a tree)] M I 233 = S III 141 (text: akukkajāta) = IV 167; A II 200 (text: akukkuccakajāta). Kern (Toev. sub voce kukka) takes it to mean “grown crooked,” a° the opposite.

Kukkucca [kud-kicca BHS kaukṛtya]

1. bad doing, misconduct, bad character. Definition kucchitaṁ kataṁ kukataṁ tassa bhāvo kukkuccaṁ Vism 470 and Abhidh-av 24; – Various explanations in Nidd II on Snp 1106 = Dhs 1160, in its literal sense it is bad behaviour with hands and feet (hattha-pada°) Ja I 119 = Sv I 42 (in combination with ukkāsita and khipitasadda); hattha° alone Ja 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.) Vin I 49; IV 70; D I 246; S I 99; M I 437; A I 134 = Snp 1106; A I 282; Snp 925; Nidd II §379; Dhp-a III 483; IV 88; Saddh 459; Abhidh-av 96. – na kiñci k°ṁ na koci vippaṭissāreti “has nobody any remorse?” S III 120 = IV 46. The dispelling of scrupulousness is one of the duties and virtues of a muni: k°ṁ vinodetuṁ A V 72; k. pahāya D I 71 = A II 210 = Pp 59; chinnakukkucca (adjective) free from remorse M I 108; khīṇāsava k°-vūpasanta S I 167 = Snp 82. – akukkucca (adjective) free from worry, having no remorse Snp 850. Kukkuccaṁ kurute (with genitive) to be scrupulous about Ja I 377; kariṁsu Dhp-a IV 88; cf. kukkuccaṁ āpajjati (explained by saṅkati) Ja III 66.

Kukkuccaka (adjective) conscientious (too) scrupulous, “faithful in little” Ja I 376; Vv-a 319.

Kukkuccāyati [denominative from kukkucca] to feel remorse, to worry A I 85; Pp 26. derived are kukkuccāyanā and °āyitatta = kukkucca in definition at Dhs 1160 = Nidd II sub voce

Kukkucciya = kukkucca Snp 972.

Kukkuṭa (Sanskrit kurkuṭa and kukkuṭa; onomatopoetic = Latin cucurio, German kikeriki) a cock Miln 363; Ja IV 58; Vv-a 163; feminine kukkuṭī a hen Dhp-a I 48; Thig-a 255; in simile M I 104 = 357 = A IV 125f., 176f. (cf. °potako).

-aṇḍa (kukkuṭ°) a hen’s egg Vism 261;

-patta the wing of a cock A IV 47;

-potaka a chicken, in simile M I 104 = 357 = A IV 126 = 176;

-yuddha a cock fight D I 6;

-lakkhaṇa divining by means of a cock D I 9;

-sampātika a shower of hot ashes (cock as symbol of fire) A I 159 = D III 75, cf. Divy 316 and see Morris, JPTS 1885, 38;

-sūkarā (plural) cocks and pigs D I 5 = A II 209 = Pp 58; D I 141; A II 42f.; It 36.

Kukkura [Sanskrit kurkura, Bolée 2006] a dog, usually of a fierce character, a hound A III 389; V 271; Ja I 175f.; 189; Pv III 7^09; Saddh 90. In similes: S IV 198; M I 364; A IV 377. – feminine kukkurinī Miln 67.

-vatika (adjective) imitating a dog, cynic M I 387 (+ dukkara kāraka; also as k°-vata, °sīla, °citta, °ākappa); D III 6, 7; Nett 99 (+ govatika);

-saṅgha a pack of hounds A III 75.

Kukkuḷa [taken as variant of kukkuṭa by Morris, JPTS 1885, 39; occurs also in BHS As name of a Hell, e.g. Mvu I 6; III 369, 455. The Classical Sanskrit form is kukūla] hot ashes, embers S III 177; Ja II 134; Kv 208, cf. transitive 127; with reference to Hell S I 209; Ja V 143 (°nāma Niraya); Saddh 194; Pañca-g 24.

-vassa a shower of hot ashes Ja I 73; IV 389 (v.l.).

Kukkāsa 1. the red powder of rice husks Vin II 280 (see Sp 1296: kukkusaṁ mattikaṁ = kuṇḍakañ c’eva mattikañ ca).

2. (adjective) variegated, spotted Ja VI 539 (= kaḷakabara 540; v.l. ukkusa).

Kuṅkuma (neuter) [cf. Sanskrit kuṅkuma] saffron Miln 382; Vism 241.

Kuṅkumin (adjective) fidgety Ja V 435.

Kuṅkumiya (neuter) noise, tumult Ja V 437 (= kolāhala).

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; Ja V 416; jāla° the hollow of the net Ja I 210. As womb frequent, e.g. mātu° Ja I 149; Sv I 224; Pv-a 19, 63, 111, 195; as pregnant womb containing gabbha Ja I 50; II 2; VI 482; Dhp-a II 261.

-ḍāha enteric fever Dhp-a I 182;

-parihārika sustaining, feeding the belly D I 71 = Pp 58;

-roga abdominal trouble Ja I 243;

-vikāra disturbance of the bowels Vin I 301;

-vitthambhana steadying the action of the bowels (digestion) Dhs 646 = 740 = 875.

Kucchita [Sanskrit kutsita, past participle of kutsāyati] contemptible, vile, bad, only in Comentaries Vv-a 215; in definition of kāya Pj I 38; in definition of kusala As 39; Vv-a 169; in definition of kukkucca Vism 470; in definition of paṁsu-kūla Vism 60.

Kucchimant (adjective) [from kucchi] pregnant Ja V 181.

Kujati [or kujjati? see kujja] in kujantā dīnalocanā Saddh 166: to be bent, crooked, humpbacked?

Kujana (adjective) [from kujati] only negative a° not going crooked, in ratho akujano nāma S I 33.

Kujja (adjective) [Sanskrit kubja, humpbacked; vqub, Latin cubare, Greek κνϕύς, Mhg. hogger, humpback] literally “bent,” as neuter kujjaṁ in ajjhena-kujjaṁ Snp 242 crookedness, deceit, fraud (cf. Pj II 286 kūṭa?). Cf. kujati and khujja, see also ava°, uk°, nik°, paṭi°, pali°.

Kujjhati [cf. Vedic krudhyate, from krudh] to be angry with (dative) A I 283 = Pp 32, 48; Vism 306; mā kujjhittha kujjhataṁ, “don’t be angry” S I 240; mā kujjhi Ja III 22; na kujjheyya Dhp 224; gerund kujjhitvā Pv-a 117, gerundive kujjhitabba Pv IV 1^11.

Kujjhana (adjective) [from kujjhati] angry = kodhana Vv-a 71; Pp-a 215 (°bhāva). Kujjhanā (feminine) anger, irritation, together with kujjhitattaṁ in definition of kodha Dhs 1060 = Pp 18, 22.

Kujjhāpana (neuter) [causative formation from kujjhati] being angry at Dhp-a IV 182.

Kuñca (neuter) [kruñc, cf. Sanskrit krośati, Pāli 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) Thig-a 255;

-nāda trumpeting (of an elephant) Ja III 114.

Kuñcikā (feminine) a key, Sp VI 1216 cf. tāla Vin II 148; Vism 251 (°kosaka a case for a key); Sv I 200, 207, 252; Dhp-a II 143.

Kuñcita (adjective) [past participle of kuñc or kruñc; cf. Sanskrit kruñcati, to be crooked, Latin crux, Old High German hrukki, also Sanskrit kuñcita bent] bent, crooked Ja 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, Saddh 102.

Kuñja (masculine) a hollow, a glen, dell, used by Dhammapāla in explanation of kuñjara at Vv-a 35 (kuñjaro ti kuñje giritale ramati) and Pv-a 57 (kuṁ paṭhaviṁ jīrayati kuñjo suvāraṁ aticarati kuñjaro ti).

-nadī° a river glen Sv I 209.

Kuñjara (masculine) [derivation unknown. The sound is not unlike an elephant’s trumpeting and need not be Aryan, which has hasti. The Sanskrit of the epics and fables uses both h° and k°] an elephant Vin II 195; M I 229, 375; S I 157; Dhp 322, 324, 327; Ja V 336; Vv 5^01; Pv I 11^03; Dhp-a IV 4; Thig-a 252; Miln 245. °deva° chief of the gods, especially of Sakka Vv 47^07; Ja V 158.

-vara a state elephant Vv-a 181;

-sālā an elephant’s stable Dhp-a IV 203.

Kuṭa a pitcher Vv 50^09; Ja I 120; Dhp-a II 19, 261; III 18. Kuṭa is to be read at Ja I 145 for kūṭa (antokuṭe padīpo viya; cf. ghaṭa). Note: Kuṭa at As 263 stands for kūṭa^03 sledgehammer.

Kuṭaka see kūṭaka.

Kuṭaja a kind of root (Wrightia antidysenterica or Nericum antidysentericum), used as a medicine Vin I 201 (cf. Vinaya Texts II 45).

Kuṭati see paṭi° and cf. kūṭa^01, koṭṭeti and in different sense kuṭṭa^01.

Kuṭava (v.l. kū°; commentary kulāvaka) a nest Ja III 74; v.l. at Dhp-a II 23 (for kuṭikā).

Kuṭikā (feminine) from kuṭī [BHS kuṭikā Avś II 156] a little hut, usually made of sticks, grass and clay, poetical of an abode of a bhikkhu Vin III 35, 41, 42 = Vv-a 10; Pv-a 42, 81; Dhp-a II 23. Cf. also tiṇa°, dāru°; arañña° a hut in the woods S I 61; III 116; IV 380. Often figurative for body (see kāya). Thag 1. – As adjective –°, e.g. aṭṭhakuṭiko gāmo a village of 8 huts Sv I 313.

Kuṭimbika (also kuṭumbika) a man of property, a landlord, the head of a family, Ja I 68, 126, 169, 225; II 423; Pv-a 31, 38, 73, 82. Kutumbiya-putta proper name Vism 48. – samaṇa° Spk III 33, IIJ 47 (2004), 312, n. 12.

Kuṭila (adjective) bent, crooked (cf. kuj and kuc, Morris JPTS 1893, 15) Ja III 112 (= jimha); Miln 297 (°saṅkuṭila), 418 (of an arrow); neuter a bend, a crook Miln 351. – a° straight Vv 16^07 (°magga);

-bhāva crookedness of character Vism 466; Pv-a 51; Vv-a 84. – a° uprightness Abhidh-av 20.

Kuṭilatā (feminine) [from kuṭila] crookedness, falseness, in a°, uprightness of character Dhs 50, 51; Dhp-a I 173.

Kuṭī (kuṭi°) (feminine) any single-roomed abode, a hut, cabin, cot, shed Vin III 144 (on vehāsa-kuṭī see vehāsa and Vin IV 46); Snp 18, 19; Pv II 2^08; Vv-a 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, Ja II 282; III 78. 351;

-dūsaka destroying a hut or nest Dhp-a II 23;

-purisa a “hut man,” a peasant Miln 147.

Kuṭukuñcaka see kaṭukañcuka.

Kuṭumba (neuter) family property and estates Ja I 122, 225; rāja° (and °kuṭumbaka) the king’s property Ja I 369, 439.

-kuṭumbaṁ saṇṭhapeti to set up an establishment Ja I 225; II 423; III 376.

Kuṭumbika see kuṭimbika.

Kuṭṭa^01 [cf. koṭṭeti, kuṭ to crush, which is explained by Dhātup (90, 555) and Dhātum (115, 781) together with koṭṭ by chedana; it is there taken together with kuṭ of kūṭa^01, which is explained as koṭilla] powder. Sāsapa° mustard powder Vin I 205; II 151 (at the latter passage to be read for °kuḍḍa, cf. Vinaya Texts III 171), 205.

Kuṭṭa^02 [of doubtful origin and form, cf. various BHS forms koṭṭa-rājā, koṭa° and koḍḍa°, e.g. Mvu 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 S III 156 (v.l. kuḍḍa°); = V 44 (v.l. kujja°); cf. kuḍḍa° Ja V 102f., where explained pāpa-rājā, with vv.ll. kuṭa and kūṭa. See also khujja and khuddaka-rājā.

Kuṭṭha^01 (neuter) (cf. kuṣ; Sanskrit kuṣṭhā feminine) leprosy Ja V 69, 72, 89; VI 196, 383; Vism 35 (+ gaṇḍa); Sv I 260, 261, 272. The disease described at Dhp-a 161f. is probably leprosy. Cf. kilāsa. On various kinds of leprosy see Ja V 69, IV 196.

Kuṭṭha^02 a kind of fragrant plant (Costus speciosus) or spice Ja VI 537.

Kuṭṭhita hot, sweltering (of uṇha) S IV 289 (v.l. kikita); molten (of tamba, cf. uttatta) Pañca-g 33. See also kathati kuthati, ukkaṭṭhita and pakkuṭṭhita.

Kuṭṭhin a leper M I 506 (in simile); Thag 1054; Ja V 413; VI 196; Ud 49; Dhp-a III 255.

Kuṭṭhilikā the pericarp or envelope of a seed (phala°) Vv-a 344 (= sipāṭikā).

Kuṭhārī (feminine) [cf. Sanskrit kuṭhāra, axe = Latin culter, knife from °(s)qer, to cut, in Latin caro, etc] an axe, a hatchet Vin III 144; S IV 160, 167; M I 233 = S III 141; A I 141; II 201; IV 171; Ja I 431; Dhp-a III 59; Pv-a 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)” S I 149 = Snp 657 = A V 174.

[BD]: to ‘Bite your tongue!’

Kuḍumalaka [for kusuma°] an opening bud A IV 117, 119.

Kuḍḍa [to kṣud to grind, cf. cuṇṇa] a wall built of wattle and daub, in °nagaraka “a little wattle and daub town” D II 146, 169 (cf. Rh.D. on this in Buddhist Suttas page 99). Three such kinds of simply-built walls are mentioned at Vin 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 M I 34 = II 18; A IV 55; Vism 394, and tirokuḍḍesu Khp VIII 1 = Pv I 5^01. – parakuḍḍaṁ nissāya Ja 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 Vin II 152. Note: Kuḍḍa at Vin II 151 is to be read kuṭṭa.

Kuḍḍaka in eka° and dvi° having single or double walls Ja I 92.

Kuḍḍamūla a sort of root Vin III 15.

Kuṇa (adjective) [cf. kuṇi lame from °qer, to bend = Greek κνλλός crooked and lame, Latin curvus and coluber snake] distorted, bent, crooked, lame Pv II 9^26 (v.l. kuṇḍa; cf. Pv-a 123 kuṇita paṭikuṇita an-ujubhūta); Dhp-a III 71 (kāṇa° blind and lame).

Kuṇapa [cf. Sanskrit kuṇapa] a corpse, carcase, Vin III 68 = M I 73 = A IV 377 (ahi°, kukkura°, manussa° pūti°); A IV 198f.; Snp 205; Ja I 61, 146; Pv-a 15. Kaṇṭhe āsatto kuṇapo a corpse hanging round one’s neck M I 120; Ja I 5; also Vin 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 Pj II 286; Pv-a 32.

Kuṇalin in kuṇalīkata and kuṇalīmukha contracted, contorted Pv II 926, 28 (Hardy, but Minayeff and Hardy’s v.l. kuṇḍalī°), explained Pv-a 123 by mukhavikārena vikuṇitaṁ (or vikucitaṁ v.l.) sakuṇitaṁ (better: saṅkucitaṁ) (cf. Sanskrit kuc or kuñc to shrink).

Kuṇāla name of a bird (the Indian cuckoo) Ja 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 Ja V 406 (= kokila).

Kuṇi (adjective) deformed, paralysed (originally bent, crooked, cf. kuṇa) only of the arm, according to Pp-a IV 19 either of one or both arms (hands) Ja I 353 (explanation kuṇṭhahattha) = Dhp-a I 376; Pp 51 (kāṇa, kuṇi, khañja); see khañja.

Kuṇita (or kuṇika) = kuṇa Pv-a 123, 125 (or should it be kucita?). Cf. paṭi°.

Kuṇṭha [cf. kuṇa and kuṇḍa]

1. bent, lame; blunt (of a sword) Dhp-a I 311 (°kuddāla); Pp-a I 34 (of asi, opposite tikkhina); °tiṇa a kind of grass Vism 353.

2. a cripple Ja II 117.

Kuṇṭhita [a variant of guṇṭhita, as also found in compound palikuṇṭhita] Pv II 3^08 and kuṇḍita S I 197, both in phrase paṁsu°, according to Hardy, Pv-a page 302 to be corrected to guṇṭhita covered with dust (see guṇṭheti). The v.l. at both places is °kuṭṭhita. Also found as paṁsukuṇṭhita at Ja VI 559 (= °makkhita commentary; v.l. BB kuṇḍita).

Kuṇḍa (a.) bent, crooked Sv I 296 (°daṇḍaka); Pv-a 181.

Kuṇḍaka the red powder of rice husks (cf. kukkusa) Vin II 151; 280; Ja II 289 (text has kuṇḍadaka) = Dhp-a III 325 (ibid. as ācāma°). Also used as toilet powder: Dhp-a II 261 (kuṇḍakena sarīraṁ makkhetvā). – sakuṇḍaka (-bhatta) (a meal) with husk powder-cake Ja V 383.

-aṅgārapūva pancake of rice powder Dhp-a III 324;

-kucchi in °sindhavapotaka “the rice-(cake-)belly colt” Ja II 288;

-khādaka eating rice-powder Ja II 288; (cf. Dhp-a III 325); °dhūma, literally smoke of red rice powder, especially of the blood Ja III 542;

-pūva cake of husk-powder Ja I 422f.;

-muṭṭhi a handful of rice-powder Vv-a 5; Dhp-a I 425;

-yāgu husk-powder gruel Ja II 288.

Kuṇḍala [cf. kuṇḍa, originally bending, i.e. winding] a ring especially earring A I 254 = III 16; Ja IV 358 (su° with beautiful earrings); Dhp-a I 25. Frequent as maṇi°, a jewelled earring Vin II 156; S I 77; M I 366; Pv II 9^50; sīha° or sīhamukha° an earring with a jewel called “lion’s mouth” Ja V 205 (= kuñcita), 438. In sāgara° it means the ocean belt Miln 220 = Ja III 32 (where explained as sāgaramajjhe dīpavasena ṭhitattā tassa kuṇḍalabhūtaṁ). Cf. also rajju° a rope as belt Vv-a 212. – kuṇḍalavatta turning, twisting round D II 18 (of the hair of a Mahāpurisa).

Kuṇḍalin^01 (adjective) [from kuṇḍala] wearing earrings S IV 343; Ja V 136; VI 478. su° Vv 73^01. Cf. Maṭṭ(h)a° proper name Dhp-a I 25; Pv II 5.

Kuṇḍalin^02 in kuṇḍalī-kata contorted Pv II 9^27. See kuṇalin and cf. Morris, JPTS 1893, 14.

Kuṇḍi (feminine) [= kuṇḍikā] a pail or pot, in phrase kuṇḍipaddhana giving a pailful of milk Ja VI 504 (Kern, Toev. sub voce compares phrase Sanskrit kāṁsyopadohana and proposes reading kuṇḍ’opadohana. See also kaṁsupadhāraṇa).

Kuṇḍika [cf. kuṇḍa] bending, in ahi-kuṇḍika (?) a snake charmer (literal bender) Ja IV 308 (v.l. guṇṭhika) see ahi; and catu-kuṇḍika bent as regards his four limbs, i.e. walking on all fours M I 79; Pv III 2^04 (explained at Pv-a 181).

Kuṇḍikā (feminine) a water-pot Ja I 8, 9, II 73 (= kamaṇḍalu), 317; V 390; Dhp-a I 92 (cf. kuṭa).

Kutuka (adjective) eager, in sakutuka eagerness Dāṭh IV 41.

Kutumbaka (-puppha) name of a flower Ja I 60.

Kutūhala (masculine neuter) tumult, excitement; Dāṭh V 22; Dhp-a III 194 (v.l. kot°). a° (adjective) unperturbed, not shamming Ja I 387 (explained by avikiṇṇa-vaco of straight speech). See also kotūhala.

-maṅgala a festivity, ceremony, Nidd II §54 in explanation of anekarūpena Snp 1079, 1082;

-sālā a hall for recreation, a common room D I 179 = S IV 398 = M II 2, cf. Divy 143.

Kuto see under ku°.

Kutta (neuter) [Derived from kattā = Sanskrit kṛtṛ as kṛttra = Pāli kutta, cf. Sanskrit kṛtrima artificial = Pāli 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. D III 28.

2. Behaviour, i.e. charming behaviour, coquetry Ja II 329, combined with līḷā (graceful carriage) Ja I 296, 433; and with vilāsa (charming behaviour) Ja II 127; IV 219, 472; itthi° and purisa° A IV 57 = Dhs 633 (explained at As 321 by kiriyā). – As adjective in kuttavāla, well arranged, plaited tails D I 105 (explained at Sv 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 (Sv I 87 = as used for dancing-women), together with kaṭṭhissa and koseyya in list of forbidden articles of bedding D I 7 = A I 181 = Vin I 192 = II 163.

2. adjective “made up,” pretending, in samaṇa-k° a sham ascetic Vin III 68-71.

Kuttama in kāsi-kuttama Ja VI 49 should be read as kāsik’uttama.

Kutti (feminine) [cf. kutta] arrangement, fitting, trapping, harnessing Vin II 108 (sara°: accuracy in sound, harmony); Ja III 314 (massu° beard-dressing explained by massu-kiriyā. Here corresponding to Sanskrit °kḷpti!); IV 352 (hattha°, elephant trappings, cf. kappanā); V 215 (= karaṇa, cf. Sanskrit kalpa).

Kutthaka S I 66 should be replaced by v.l. koṭṭhuka.

Kutha see under ku°.

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) Ja VI 105 (of Vetaraṇī, cf. kuṭṭhita). cf. IIJ 21 – past participle kuthita.

Kuthana (neuter) [from kvath = kuth] digestion Vism 345.

Kuthita [past participle of kuthati]

1. boiled, cooked Thig 504; Pj I 62; Vism 259 = Pj I 58. Cf. vikkuthita.

2. digested Vism 345.

3. figurative tormented, distressed (perhaps: rotten, foul, cf. kilijjati = pūti hoti) Miln 250 (+ kiliṭṭha). – Cf. Sp 1091, 23, which reads kuṭṭhita.

Kudaṇḍaka a throng Ja III 204.

Kudassu (kud-assu) interjection to be sure, surely (with future) A I 107; Nett 87; Pj II 103.

Kudā see under ku°.

Kudāra (ku-dāra) a bad wife Pv IV 1^47.

Kudārikā at Pv IV 1^47 and Pv-a 240 is spelling for kuṭhārikā.

Kudiṭṭhi (feminine) [ku + diṭṭhi] wrong belief Saddh 86.

Kuddāla a spade or a hoe (kanda-mūla-phalagahaṇ’-atthaṁ Sv I 269) Vin III 144; Ja V 45; Dhp-a IV 218. Often in combination kuddāla-piṭaka “hoe and basket” D I 101; S II 88; V 53; A I 204; II 199; Ja I 225, 336.

Kuddālaka = preceding Dhp-a I 266.

Kuddha (adjective) [past participle of kujjhati] angry A IV 96 (and akkuddha IV 93); Pv I 7^07; Ja II 352, 353; VI 517; Dhp-a II 44. Nominative plural kuddhāse It 2 = 7.

Kudrūsa a kind of grain Miln 267; also as kudrūsaka Vin IV 264; D III 71; Nidd II §314; Sv I 78; As 331.

Kunta [cf. Sanskrit kunta lance?] a kind of bird, otherwise called adāsa Ja IV 466.

Kuntanī (feminine) a curlew (koñca), used as homing bird Ja III 134.

Kuntha only in combination kuntha-kipillaka (or °ikā) a sort of ant Ja I 439; IV 142; Snp 602 (°ika); Vism 408; Pj I 189. Cf. kimi.

Kunda (neuter) the jasmine Dāṭh V 28.

Kunnadī (feminine) (kuṁ-nadī) a small river, a rivulet S I 109; II 32, 118; A IV 100; Ja III 221; Vism 231, 416; Sv I 58.

Kupatha (kuṁ + patha) wrong path (cf. kummagga) Miln 390.

Kupita (adjective) [past participle of kuppati]

1. shaken, disturbed Thig 504 (by fire = Thig-a 292); Ja III 344 (°indriya).

2. offended, angry D III 238 = M I 101 = A IV 460 = V 18; M. I 27; A III 196f.; Pv I 6^07. Often combined with anattamana “angry and displeased” Vin II 189; D I 3, 90 (= Sv I 255 kuddha). – As neuter kupitaṁ disturbance, in paccanta° a disturbance on the borderland Ja III 497; Miln 314; Pv-a 20.

Kuppa (adjective) [gerund of kuppati] shaking, unsteady, movable; A III 128 (°dhammo, unsteady, of a pāpabhikkhu); Snp 784; of a kamma: a proceeding that can be quashed Vin II 71 (also a°). neuter kuppaṁ anger Vin 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 Pp 11 (see akuppa). Akuppaṁ as freedom from anger at Vin II 251.

Kuppati [Sanskrit kupyate, °qup to be agitated, to shake = Latin cupio, cupidus, “to crave with agitation,” cf. semantically Latin tremere>Fr. craindre] to shake, to quiver, to be agitated, to be disturbed, to be angry. preterit kuppi, past participle kupita, gerund kuppa, causative kopeti A III 101; Sn. 826, 854; Pp 11, 12, 30. Of the wind Miln 135; of childbirth udaravāto kuppi (or kupita) Ja II 393, 433; paccanto kuppi the border land was disturbed Ja IV 446 (cf. kupita).

Kuppila [?] a kind of flower Ja VI 218 (commentary: mantālakamakula).

Kubbati etc. see karoti II

Kubbanaka [from kuṁ-vana] brushwood or a small, and therefore unproductive, wood Snp 1134 (explained Nidd II §212 by rittavanaka appabhakkha appodaka).

Kubbara the pole of a carriage A IV 191, 193; Vv-a 269, 271, 275. ratha° S I 109, Vv 64^02 (= vedikā Vv-a). derived (vividha-) kubbaratā Vv-a 276.

Kumati wrong thought, wrong view (cf. kudiṭṭhi) Abhidh-av 137.

Kumāra [Vedic kumāra] a young boy, son Snp 685f. (kuhiṁ kumāro aham api daṭthukāmo: with reference to the child Gotama); Pv III 5^02; Pv-a 39, 41 (= māṇava); daharo kumāro M II 24, 44. – a son of (–°) rāja° Pv-a 163; khattiya°, brāhmaṇa° Abhidh-av 84; deva° Ja III 392 yakkha° Abhidh-av 84.

-kīḷā the amusement of a boy Ja I 137;

-pañhā questions suitable for a boy Khp III;

-lakkhaṇa divination by means of a young male child (+ kumāri°) D I 9.

Kumāraka 1. masculine a young boy, a youngster kumārakā vā kumāriyo boys and girls S III 190.

2. neuter °ṁ a childish thing A III 114. – feminine °ikā a young girl, a virgin Ja I 290, 411; II 180; IV 219 (thulla°); VI 64; Dhp-a III 171.

-vāda speech like a young boy’s; S II 219.

Kumārī (feminine) a young girl Vin II 10; V 129 (thulla°); A III 76; Ja III 395 (daharī k°); Pp 66 (itthī vā k° vā).

-pañha obtaining oracular answers from a girl supposed to be possessed by a spirit D I 11 (cf. Sv I 97).

Kumina (neuter) a fish net Vin III 63; Thag 297; Ja II 238; Thig-a 243.

Kumuda (neuter)]

1. the white lotus Dhp 285; Vv 35^04 (= Vv-a 161); Ja V 37 (seta°); Vism 174; Sv I 139.

2. a high numeral, in vīsati kumudā Nirayā A V 173 = Snp page 126.

-naḷa a lotus-stalk Ja I 223;

-patta (-vaṇṇa) (having the colour of) white lotus petals Ja I 58 (especially of sindhavā, steeds);

-bhaṇḍikā a kind of corn Miln 292;

-vaṇṇa (adjective) of the colour of white lotus (sindhavā) Pv-a 74,

-vana a mass of white lotuses Ja V 37.

Kumbha [for etymology see kūpa and cf. Low German kump or kumme, a round pot]

1. a round jar, waterpot (= kulālabhājana earthenware Dhp-a I 317), frequent in similes, either as illustrating fragility or emptiness and fullness: A I 130, 131 = Pp 32; A V 337; S II 83; Miln 414. As uda° waterpot Dhp 121; Ja I 20; Pv I 12^09.

2. one of the frontal globes of an elephant Vin II 195 (hatthissa); Vv-a 182 (°ālaṅkārā ornaments for these).

-ūpama resembling a jar, of kāya Dhp 40 (= Dhp-a I 317); of various kinds of puggalā A II 104 = Pp 45;

-kāra

1. a potter; enumerated with other occupations and trades at D I 51 = Miln 331. Vin IV 7. In similes, generally referring to his skill D I 78 = M II 18; Vism 142, 376; Snp 577; Dhp-a I 39 (°sālā). rāja° the king’s potter Ja I 121.

2. a bird (Phasianus gallus? Hardy) Vv-a 163.

– Compounds:

°antevāsin the potter’s apprentice D I 78 = M II 18;

°nivesana the dwelling of a potter Vin I 342, 344; S III 119;

°pāka the potter’s oven S II 83; A IV 102;

°-putta son of a potter (cf. D.B. I 100), a potter Vin III 41f.;

-kārikā a large earthen vessel (used as a hut to live in, Sp 1215) Vin II 143, cf. Vinaya Texts III 156;

-ṭṭhānakathā gossip at the well D I 8 = III 36 = A V 128 = S V 419, explained at Sv I 90 by udaka-ṭṭhānakathā, with variant udakatittha-kathā ti pi vuccati kumbha-dāsikathā vā;

-thūṇa a sort of drum D I 6 (explained at Sv I 84: caturassara-ammaṇakatāḷaṁ kumbhasaddan ti pi eke); D III 183; Ja V 506 (pāṇissaraṁ + k.). – °ika one who plays that kind of drum Vin IV 285 = 302;

-(t)thenaka of cora, a thief, “who steals by means of a pot” (i.e. lights his candle under a pot (?) Sp 1291 on Vin II 256, cf. Vinaya Texts III 325 “robber burglars”) only in simile Vin II 256 = S II 264 = A IV 278;

-dāsī a slave girl who brings the water from the well D I 168; Miln 331; Dhp-a 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 Ja V 46;

-matta of the size of a pot, in kumbhamattarahassaṅgā mahodarā yakkhā, explanation of kumbhaṇḍā Ja III 147.

Kumbhaṇḍa 1. masculine a class of fairies or genii grouped with yakkhas, Rakkhasas and Asuras S II 258 (k° puriso vehāsaṁ gacchanto); Ja I 204; III 147 (with definition); Miln 267; Dhp-a I 280; Pañca-g 60.

2. neuter a kind of gourd Ja I 411 (lābu°); V 37; (elāḷuka-lābuka°); Sv I 73 = Dhp-a 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,) Vin I 49, 52, 286; II 142, 210; Thig 283. loha° a copper (also as lohamaya k° Sn 670), in °pakkhepana, one of the ordeals in Niraya Pv-a 221. Also a name for one of the Nirayas (see lohakumbhī). Cf. nidhi°.

-mukha the rim of a pot (always with kaḷopi-mukha) D I 166 (see kaḷopī); Vism 328.

Kumbhīla (kuṁ + bhīra?) a crocodile (of the Ganges) Ja I 216, 278; Dhp-a I 201; III 362.

-bhaya the fear of the crocodile, in enumeration of several objects causing fear, at M I 459f. = A II 123f.; Miln 196 = Nidd II on bhaya. – Thig 502;

-rājā the king of the crocodiles Ja II 159.

Kumbhīlaka [from kumbhīla] a kind of bird (“little crocodile”) Ja IV 347.

Kumma [Vedic kūrma] a tortoise S IV 177 (+ kacchapa); M I 143; Ja 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) Dhs 381, 1003; Pp 22. Kummaggaṁ paṭipajjati to lose one’s way, to go astray. literally Pv IV 3^05; Pv-a 44 (v.l.); figurative Snp 736; It 117; Thig 245.

Kummāsa [Vedic kulmāṣa] junket (curds and whey), usually with odana, boiled rice. In formula of kāya (cātu-m-mahā-bhūtika etc., see kāya) D I 76 = M II 17; in enumeration of material food (kabaḷinkārāhāra) Dhs 646, 740, 875. Vin III 15; Ja I 228; Vv 14° (= Vv-a 62 yava°); Vv-a 98 (odana°). In combination with pūva (cake) Dhp-a I 367; Pv-a 244.

Kummiga (kuṁ + miga) a small or insignificant animal Miln 346.

Kuyyaka a kind of flower Ja I 60 (°puppha).

Kuraṇḍaka [cf. Sanskrit 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 Ja IV 295, 397 (= ukkāsa); V 416; VI 539 (= seta°).

Kuravaka [= Sanskrit kuraṇṭaka Abhidh-r-m, cf. kuraṇḍaka] name of a tree, in ratta° Ja I 39 (= bimbijāla the red Amaranth tree).

Kurunga [derivation unknown. The corresponding Sanskrit forms are kuluṅga and kulaṅga] a kind of antelope, in °miga the antelope deer Ja I 173 (k°-jatāka); II 153 (the same).

Kuruṭṭharū (v.l. kururū) a badly festering sore D II 242.

Kurundī name of one of the lost commentaries on the Vinaya, used in Sp (cf. Vinaya Texts I 258; II 14; HPL §210).

Kuruvindaka vermillion in °cuṇṇa, a bath-powder made from k. Ja III 282; and °suttī a string of beads covered with this powder Vin II 106 (cf. Sp 1200; Vinaya Texts III 67).

Kurūra (adjective) [Sanskrit krūra, cf. Latin cruor thick blood, Greek κρέας (raw) flesh, Sanskrit kravih; Old High German hro, English raw] bloody, raw, cruel, in °kammanta following a cruel (bloody) occupation (as hunting, fishing, bird killing, etc.) A III 383 = Pp 56 (explained Pp-a 233 by dāruṇa°, also at Pv-a 181).

Kurūrin = Kurūra Pv III 2^03.

Kula (neuter; but poetic plural kulā Pv II 9^43 [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. A II 249 (on welfare and ill-luck of clans); Snp 144; 711; It 109f. (sabrahmakāni, etc.); Dhp 193. – brāhmaṇa° a brahmanic family A V 249; Ja IV 411, etc.; vāṇija° the household of a trader Ja III 82; kassaka° the same of a farmer Ja II 109; purāṇaseṭṭhi° of a banker Ja VI 364; upaṭṭhāka° (Sāriputtassa) a family who devoted themselves to the service of S. Vin I 83; sindhava° Vv-a 280. – uccākula of high descent Pv III 1^16, opposite nīca° of mean birth Snp 411 (cf. °kulīno); viz. caṇḍālakula, nesāda°, veṇa°, etc. M II 152 = A I 107 = II 85 = III 385 = Pp 51; sadisa° a descent of equal standing Pv-a 82; kula-rūpa-sampanna endowed with “race” and beauty Pv-a 3, 280.

2. household, in the sense of house; kulāni people Dhp-a I 388; parakulesu among other people Dhp 73; parakule the same. Vv-a 66; kule kule appaṭibaddha-citto not in love with a particular family Snp 65; cf. kule gaṇe āvāse (asatto or similar terms) Nidd II on taṇhā IV – devakula temple Ja II 411; rāja° the king’s household, palace Ja I 290; III 277; VI 368; kulāni bahutthikāni (= bahuitthikāni, bahukitthī° A IV 278) appapurisāni “communities in which there are many women but few men” Vin II 256 = S II 264 = A IV 278; ñāti-kula (my) home Vv 37^10 (pitugehaṁ sandhāya Vv-a 171).

-aṅgāra “the charcoal of the family” i.e. one who brings a family to ruin, said of a squanderer S IV 324 (text kulaṅgāroti: but vv.ll. show ti as superfluous); printed kulaṅguro (for kul-aṅkuro? v.l. kulaṅgāro) kulapacchimako (should it be kulapacchijjako? Cf. vv.ll. at Ja IV 69) dhanavināsako Ja VI 380. Also in kulapacchimako kulagaro pāpadhammo Ja IV 69. Both these refer to an avajāta putta. Cf. also kulassa aṅgārabhūta Dhp-a III 350; Pj II 192 (of a dujjāto putto), and kulagandhana;

-itthi a wife of good descent, together with kuladhītā, °kumārī, °suṇhā, °dāsī at Vin II 10; A III 76; Vism 18;

-ūpaka (also read as °upaka, °ūpaga; °upaga; for ūpaga, see Trenckner, “Notes” 62, note 16; cf. kulopaka Divy 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. Vin III 131, 135; IV 20. – Vin I 192, 208; III 84, 237; V 132; S II 200f.; A III 136, 258f.; Pv III 8^05; Vism 28; Sv I 142 (rāja°); Pv-a 266. feminine kulūpikā (bhikkhunī) Vin II 268; IV 66;

-gandhana at It 64 and kule gandhina at Ja IV 34 occur in the same sense and context as kulaṅgāra in Ja passages on avajāta-putta. The It 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-a I 49;

-tanti in kulatanti-kulapaveṇi-rakkhako anujāto putto “one who keeps up the line and tradition of the family” Ja VI 380;

-dattika (and °dattiya) given by the family or clan Ja III 221 (°sāmika); IV 146 (where Dhp-a I 346 reads °santaka), 189 (°kambala); VI 348 (pati);

-dāsī a female slave in a respectable family Vin II 10; Vv-a 196;

-dūsaka one who brings a family into bad repute Snp 89; Dhp-a II 109;

-dvāra the door of a family Snp 288;

-dhītā the daughter of a respectable family Vin II 10; Dhp-a III 172; Vv-a 6; Pv-a 112;

-pasāda the favour received by a family, °ka one who enjoys this favour A I 25, cf. Pj 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 D I 93, 94; Vin I 15, 43, 185, 288, 350; M I 85 (in kāmānaṁ ādīnavo passage), 192, 210, 463; A II 249; Ja I 82; VI 71; It 89; Vv-a 128; Pv-a 12, 29;

-macchariya selfishness concerning one’s family, touchiness about his clan D III 234 (in list of 5 kinds of selfishness); also to be read at Dhs 1122 for kusala°;

-vaṁsa lineage, progeny M II 181; A III 43; IV 61; Sv I 256; expressions for the keeping up of the lineage or its neglect are: °ṭhapana D III 189; Pv-a 5; nassati or nāseti Ja IV 69; Vv-a 149; upacchindati Pv-a 31, 82;

-santaka belonging to one’s family, property of the clan Ja I 52; Dhp-a I 346 (where Ja IV 146 reads °dattika).

Kulaṅka °pādaka “buttresses of timber” (Vinaya Texts III 174) Vin II 152 (cf. Sp 1219 and also Morris, JPTS 1884, 78).

Kulattha a kind of vetch M I 245 (°yūsa): Miln 267; Vism 256 (°yūsa).

Kulala a vulture, hawk, falcon, either in combination with kāka or gijjha, or both. Kāka + k° Vin IV 40; Snp 675 (= Pj II 250); gijjha + k° Pv-a 198; gijjhā kākā k° Vin III 106; kākā k° gijjhā M I 58; cf. gijjho kaṅko kulalo M I 364, 429.

Kulāla a potter

-cakka a potter’s wheel Ja I 63;

-bhājana a potter’s vessel Dhp-a I 316; Pv-a 274.

Kulāva 1. waste (?) Vin II 292: na kulāvaṁ gamenti “don’t let anything go to waste.” Reading doubtful.

2. a certain bird Ja VI 538.

Kulāvaka (neuter) a nest D I 91 (= Sv I 257 nivāsaṭṭhanaṁ); S I 8; 224 = Ja I 203 (a brood of birds = supaṇṇapotakā); Ja III 74 (v.l.), 431; VI 344; Dhp-a II 22.

Kulika (adjective) [from kula] belonging to a family, in agga° coming from a very good family Pv-a 199.

Kuḷika in kata°-kalāpaka Vin II 315 is wrong reading for °guḷika-.

Kuliṅka a bird Ja III 541 (= sakuṇika 542). Cf. kuluṅka.

Kulin = kulika, in akulino rājāno ignoble kings Anāg introduction (see JPTS 1886 page 35^05, where akuliro which is conjectured as akulino by Andersen, PR, page 102^04).

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 S I 87; M III 37; Vv-a 32; nīca° of mean birth Snp 462.

Kulīra a crab, in kulīra-pādaka “a crab-footer,” i.e. a (sort of) bedstead Vin II 149; IV 40 (kulira), cf. Sp 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 Ja VI 539 (= kakkaṭaka 540).

Kulunka a certain small bird Ja III 478. Cf. kuliṅka.

Kulla^01 a raft (of basketwork) (original meaning “hollow shaft,” cf. Sanskrit kulya, bone; Latin caulis stalk, Greek καυλός, Old High German hol, English hollow) Vin I 230; D II 89 (kullaṁ bandhati); M I 134 (kull’ūpama dhamma).

Kulla^02 (adjective) [from kula, Sanskrit kaula and kaulya, *kulya] belonging to the family Ja IV 34 (°vatta family custom).

Kullaka crate, basket work, a kind of raft, a little basket Ja VI 64.

-vihāra (adjective) the state of being like one who has found a raft (?) Vin II 304 (cf. Sp VI 1298 uttānavihāra and Vinaya Texts III 404: an easy life). More correct is Kern’s explanation (Toev. sub voce) which puts kullaka in this combination = kulla^02 (Sanskrit kaulya), thus meaning well-bred, of good family, gentlemanly;

-saṇṭhāna consisting of stalks bound together, like a raft Ja II 406-408 (not correct Morris, JPTS 1884, 78). Cf. Kern, Toev. I 154.

Kuva, Kuvaṁ see ku-.

Kuvalaya the (blue) water-lily, lotus, usually combined with kamala, q.v. Vv 35^04; Sv I 50; Vv-a 161, 181; Pv-a 23, 77.

Kuvilāra = koviḷāra Ja V 69 (v.l. ko°).

Kusa 1. the kusa grass (Poa cynosuroides) Dhp-a III 484: tikhiṇadhāraṁ tiṇaṁ antamaso tālapaṇṇam pi; Dhp 311; Ja 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” Vin I 299; kāsaṁ saṅkāmetvā “having passed the lot on” Vin III 58.

-agga the point of a blade of grass Pv-a 254 = Sv I 164; Saddh 349; kusaggena bhuñjati or pivati to eat or drink only (as little as) with a blade of grass Dhp 70; Vv-a 73;

-kaṇṭhaka = preceding Pv III 2^28;

-cīra a garment of grass Vin I 305 = D I 167 = A I 240, 295 = II 206 = Pp 55;

-pāta the casting of a kusa lot Vin I 285;

-muṭṭhi a handful of grass A V 234 = 249.

Kusaka = preceding Vv 35^05 (= Vv-a 162).

Kusala (adjective) [cf. Sanskrit kuśala]

1. (adjective) clever, skilful, expert; good, right, meritorious M I 226; Dhp 44; Ja I 222. Especially applied in moral sense (= puñña), whereas akusala is practically equivalent to pāpa. ekam pi ce pāṇaṁ aduṭṭha-citto mettāyati kusalo tena hoti It 21; sappañño paṇḍito kusalo naro Snp 591, cf. 523; Pv I 3^03 (= nipuṇa). With kamma = a meritorious action, in kammaṁ katvā kusalaṁ D III 157; Vv 30^07; Pv I 10^11 see compounds – ācāra-k° good in conduct Dhp 376; parappavāda° skilled in disputation Dīp IV 19; magga° (and opposite amagga°) one who is an expert as regards the Path (literal and figurative) S III 108; samāpatti°, etc. A V 156f.; sālittaka-payoge k° skilled in the art of throwing potsherds Pv-a 282. – In derivation k. is explained by Dhammapāla and Buddhaghosa by kucchita and salana, viz. kucchita-salanādi atthena kusalaṁ Vv-a 169; kucchite pāpadhamme salayanti calayanti kappenti viddhaṁsenti ti kusalā As 39; where four alternative derivations are given (cf. Mrs. Rh.D., BMPE 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” M II 104 = Dhp 173 = Thag 872; sukhañ ca k. pucchi (fitness) Snp 981; Vv 30^01 (= ārogyaṁ); D I 24; Ja VI 367; Pv I 1^03 (= puñña); Pv-a 75; Miln 25. – In special sense as ten kusalāni equivalent to the dasasīlaṁ (cf. sīla) M I 47; A 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 Nidd II sub voce kusala. See also compound °dhamma. – kusalaṁ karoti to do what is good and righteous, i.e. kāyena, vācāya, manasā It 78; cf. Dhp 53; sabba-pāpassa akaraṇaṁ kusalassa upasampadā sa-citta-pariyodapanaṁ etaṁ Buddhānusāsanaṁ D II 49 = Dhp 183; cf. Nett 43, 81, 171, 186. kusalaṁ bhāveti to pursue righteousness (together with akusalaṁ pajahati to give up wrong habits) A I 58; IV 109f.; It 9.

– akusala adjective: improper, wrong, bad; neuter: demerit, evil deed D I 37, 163; bālo + akusalo Snp 879, 887; = pāpa Pv-a 60, cf. pāpapasuto akatakusalo Pv-a 6. kusalaṁ and akusalaṁ 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 M I 489; S V 91; Miln 25; Nett 161, 192; Dhs 1124f. – sukusala (dhammānaṁ) highly skilled D I 180 (cf. M. II 31).

-anuesin striving after righteousness Snp 965; cf. kiṅkusalānuesin D II 151 and kiṅkusala-gavesin M I 163f.;

-abhisanda overflow of merit (+ puñña°) A II 54f.; III 51; 337;

-kamma meritorious action, right conduct A I 104; 292f.; Paṭis I 85; II 72f.; Pv-a 9, 26;

-cittā (plural) good thoughts Vibh 169-173, 184, 285f., 294f.;

-cetanā right volition Vibh 135;

-dhammā (plural) (all) points of righteousness, good qualities of character S II 206; M I 98; A IV 11f.; V 90f.; 123f.; Pp 68, 71; Vibh 105; Paṭis I 101, 132; II 15, 230; Vv-a 74, 127;

-pakkha “the side of virtue,” all that belongs to good character M III 77 (and a°) with adjective °pakkhika S V 91;

-macchariya Dhs 1122 is to be corrected to kula° instead of kusala° (meanness as regards family) cf. Nidd II on veviccha;

-mūla the basis or root of goodness or merit; there are three: alobha, adosa, amoha M I 47, 489 = A I 203 = Nett 183; D III 214; Dhs 32, 313, 981; Vibh 169f., 210; Nett 126. Cf. °paccaya Vibh 169; °ropanā Nett 50;

-vitakka good reasoning, of which there are three: nekkhamma°, avyāpāda°, avihiṁsā° D III 215; It 82; Nett 126;

-vipāka being a fruit of good kamma Dhs 454; Vism 454 (twofold, viz. ahetuka and sahetuka);

-vedanā good, pure feeling Vibh 3f.; cf. °saññā and °saṅkhārā Vibh 6f.; Nett 126 (three °saññā, same as under °vitakkā);

-sīla good, proper conduct of life M II 25f.; adjective °sīlin D I 115 (= Sv I 286).

Kusalatā [femenine abstract from kusala] (only –°) skill, cleverness, accomplishment; good quality. – lakkhaṇa° skill in interpreting special signs Vv-a 138; aparicita° neglect in acquiring good qualities Pv-a 67. For following cf. Mrs. Rh.D. BMPE 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 D III 212 and Dhs 1329-1338; cf. A I 84, 94.

Kusi (neuter) one of the four cross seams of the robe of a bhikkhu Vin I 287; II 177; and aḍḍha° intermediate cross seam ibid. See Sp 1127.

Kusīta (adjective) [Sanskrit kusīda; cf. kosajja] indolent, inert, inactive. Explained by kāma-vitakkādīhi vitakkehi vītināmanaka-puggalo Dhp-a II 260; by nibbiriyo Dhp-a III 410; by alaso Pv-a 175, Often combined with hīna-viriya, devoid of zeal; It 27, 116; Dhp 7, 112, 280; Miln 300, 396. Also equivalent to alasa Dhp 112; combined with dussīla Miln 300, 396; with duppañña D III 252 = 282; A II 227, 230; III 7, 183, 433. – In other connections: M I 43, 471; A III 7f., 127; V 95, 146, 153, 329f.; S II 29, 159, 206; It 71, 102; Ja IV 131 (nibbiriya + k.); Vism 132; Dhp-a I 69. The eight kusīta-vatthūni, occasions of indolence, are enumerated at A IV 332; D III 255; Vibh 385.

– akusīta alert, mindful, careful Snp 68 (+ alīna-citto); Nidd II sub voce; Saddh 391.

Kusītatā (feminine) [abstract from kusīta] in a° alertness, brightness, keenness Vv-a 138.

Kusuma (neuter) any flower Ja III 394 (°dāma); V 37; Pv-a 157 (= puppha); Vv-a 42; Dīp I 4; Saddh 246, 595; Dāṭh V 51 (°agghika), figurative vimutti° the flower of emancipation Thag 100; Miln 399.

Kusumita (adjective) in flower, blooming Vv-a 160, 162.

Kusumbha (neuter) the safflower, Carthamus tinctorius, used for dying red Ja V 211 (°rattavattha); VI 264 (the same); Khuddas IV 2.

Kussubbha and Kussobbha (neuter) [Sanskrit kuśvabhra] a small pond, usually combined with kunnadī and applied in similes: S II 32 = A I 243 = V 114; S II 118; V 47, 63, 395; A II 140; IV 100; Snp 720; Pv-a 29; Sv I 58.

Kuha (adjective) [Sanskrit kuha; °qeudh to conceal, cf. Greek κεύδω; Ags hȳdan, English hide] deceitful, fraudulent, false, in phrase kuhā thaddhā lapā siṅgī A II 26 = Thag 959 = It 113.

– akuha honest, upright M I 386; Snp 957; Miln 352.

Kuhaka [derivation from preceding] deceitful, cheating; a cheat, a fraud, combined with lapaka D I 8; A III 111. – A V 159f.; Snp 984, 987; Ja I 375 (°tāpasa); Dhp-a IV 152 (°brāhmaṇa); IV 153 (°cora); Miln 310, 357; Pv-a 13; Sv I 91.

Kuhanā (feminine) [abstract from adjective kuhana = kuhaka]

1. deceit, fraud, hypocrisy, usually in combination kuhana-lapana “deceit and talking-over” = deceitful talk D I 8; A III 430; Sv I 92; Miln 383; Nidd II on avajja. – M I 465 = It 28, 29; S IV 118; A V 159f.; Vism 23; Vibh 352; Saddh 375.

2. menacing Pj 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 Nidd II on nikkuha, mentioned also at Vism 24; Sv I 91 and Pj II 107.

Kuhara (neuter) (derivative from kuha) a hole, a cavity; literally a hiding-place Dāṭh I 62.

Kuhiṁ see under ku°.

Kuhilikā (plural) kuhali flowers Attanugaluvaṁsa 216.

Kuhīyati only in pahaṁsīyati + k° “he exults and rejoices” at Miln 325 (cf. Q.K.M. II 220, where printed kuhūyati).

Kuheti [verb denominative from kuha] to deceive Sv 91; gerund kuhitvā deceiving Ja VI 212.

Kūjati [kuj, explained with guj at Dhātup 78 by “avyatte sadde”] to sing (of birds; cf. vikūjati) Ja II 439; IV 296; Dāṭh V 51. – past participle kūjita see abhi°, upa°.

Kūṭa^01 (neuter) [Dhātup 472 and Dhātum 526 explain kuṭ of kūṭa^01 by koṭille (koṭilye), cf. Sanskrit kūṭa trap, cf. Greek παλεύω to trap birds] a trap, a snare; figurative falsehood, deceit. As trap Ja I 143 (kūṭapāsādi); IV 416 (explained paṭicchannapāsa). As deceit cheating in formula tulā° kaṁsa° māna° “cheating with weight, coin and measure” (Sv I 78 = vañcana) D I 5 = III 176 = S V 473 = M I 180 = A II 209; V 205 = Pp 58. māna° Pv-a 278. – As adjective false, deceitful, cheating, see compounds – Note: kūṭe Ja I 145 ought to be read kuṭe (antokuṭe padīpo viya, cf. ghaṭa).

-aṭṭa a false suit, in °kāra a false suitor Ja II 2; Dhp-a I 353;

-jaṭila a fraudulent ascetic Ja I 375; Dhp-a I 40;

-māna false measure Pv-a 191;

-vāṇija a false-trader Pv III 4°; Pv-a 191;

-vinicchayikatā a lie (false discrimination) Pv-a 210;

-vedin liar, calumniator Ja IV 177.

Kūṭa^02 (masculine neuter) [Vedic kūṭa horn, bone of the forehead, prominence, point, °qele to jut forth, be prominent; cf. Latin celsus, collis, columen; Greek κολωνός κολοϕιύν; Anglo-Saxon holm, English hill]

(a) prominence, top (cf. koṭi), in abbha° ridge of the cloud Vv I^01 (= sikhara); aṁsa° shoulder, clavicle, Vv-a 121, 123 pabbata° mountain peak Vin II 193; Ja I 73. Cf. koṭa.

(b) the top of a house, roof, pinnacle A I 261; Vv 78^04 (= kaṇṇikā Vv-a 304); gaha° Dhp 154; Pv-a 55. Cf. also kūṭāgāra.

(c) a heap, an accumulation, in saṅkāra° dustheap M II 7; Pv-a 144. – (d) the topmost point, in phrase desanāya kūṭaṁ gahetvā or desanākūtaṁ gaṇhanto “leading up to the climax of the instruction” Ja I 275, 393, 401; V 151; VI 478; Vv-a 243. Cf. arahattena kūṭaṁ gaṇhanto Ja I 114; Arahatta-phalena k. gaṇhiṁ Thig-a 99.

-aṅga the shoulder Vv 15^08 (= Vv-a 123);

-āgāra (neuter) a building with a peaked roof or pinnacles, possibly gabled; or with an upper storey Vin I 268; S II 103 = V 218; III 156; IV 186; V 43, 75, 228; A I 101, 261; III 10, 364; IV 231; V 21; Pv III 1^07; 2^21; Vv 8^02 (= ratanamayakaṇṇikāya bandhaketuvanto Vv-a 50); Vv-a 6 (upari°, with upper storey) v.l. kuṭṭhāgāra; Pv-a 282 (°dhaja with a flag on the summit); Dhp-a IV 186. In compounds: –° matta as big as an upper chamber Ja I 273; Miln 67; –°sālā a pavilion (see description of Maṇḍalamāḷa at Sv I 43) Vin III 15, 68, 87; IV 75; D I 150; S II 103 = V 218; IV 186. °(ṅ)gama going towards the point (of the roof), converging to the summit S II 263 = III 156 = V 43;

-ṭṭha standing erect, straight, immovable, in phrase vañjha k° esikaṭṭhāyin D I 14 = 56 = S III 211 = M I 517 (explained Sv I 105 by pabbatakūṭaṁ viya ṭhita);

-poṇa at Vism 268 is to be read °goṇa: see kūṭa^04.

Kūṭa^03 (neuter) [°qolā to beat; cf. Latin clava; Greek κλάω, κόλος, and also Sanskrit khaḍga; Latin clades, procello; Greek κλαδαρός. The explanation of kuṭ^03 at Dhātup 557 and Dhātum 783 is “ākoṭane”] a hammer, usually as aya° an iron sledgehammer Ja I 108; or ayo° Pv-a 284; ayomaya° Snp 669; kammāra° Vism 254.

Kūṭa^04 (adjective) [Sanskrit (lexicon) kūṭa, with broken horns; °(s)qer to cut, mutilate, curtail, cf. Latin caro, curtus; also Sanskrit kṛdhu maimedium The explanation of kuṭ as “chede,” or “chedane” (cutting) at Dhātup 90, 555; Dhātum 115, 526, 781 may refer to this kūṭa. See also kuṭṭa] without horns, i.e. harmless, of goṇa a draught bullock Vin IV 5 = Ja I 192 (in play of words with kūṭa deceitful J.S. 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) (D 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 S II 258.

Kūṭeyya (neuter) [derivation from °kūṭya of kūṭa^01, cf. in formation sāṭheyya] fraud, deceit, in combination with sāṭheyya and vaṅkeyya M I 340; A V 167.

Kūpa (masculine) [Vedic kūpa, original curvature viz.

(a) interior = cavity, cf. Latin cupa, Greek κύπελλον cup; also Greek κύμβη, Sanskrit kumbha;

(b) exterior = heap, cf. Anglo-Saxon heap, Old High German heap, Sanskrit kūpa mast].

1. a pit, a cavity: akkhi° the socket of the eye M I 80, 245; As 306; gūtha° a cesspool D II 324; Snp 279; Pv II 3^16; Pp 36; miḷha° a pit for evacuations Pañca-g 24; loma° the root of the hair, a pore of the skin Sv I 57; Vism 262, 360; also in na loma-kūpamattaṁ pi not even a hair root Ja I 31; III 55; vacca° = gūtha° Vin II 141, 222. As a tank or a well: Ja VI 213; Vv-a 305.

2. the mast of a boat Ja III 126; Miln 363, 378. See next.

-khaṇa one who digs a pit Ja VI 213;

-tala the floor of a pit Vism 362.

Kūpaka = kūpa 1. Vism 361 (akkhi°), 362 (nadītīra°), 449 (the same); = kūpa. 2. Ja II 112; IV 17.

Kūra (neuter) in sukkha° boiled rice (?) Vin IV 86; Dhp-a II 171.

Kūla (neuter) [Dhātup 271: kūla āvaraṇe] a slope, a bank, an embankment. Usually of rivers: S I 143 = Ja III 361; A I 162; Snp 977; Ja I 227; Miln 36: udapāna° the facing of a well Vin II 122; vaccakūpassa k° the sides of a cesspool Vin II 141. See also paṁsu°, and cf. uk°, upa°, paṭi°.

Keka [?] name of a tree Ja V 405. Kern, Toev. sub voce suggests misreading for koka Phoenix sylvestris.

Keṭubha [derivation unknown] explained by Buddhaghosa Sv 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 D I 88; A I 163, 166; Snp 1020; Miln 10, 178. So in BHS; Avś II 19; Divy 619.

Keṭubhin [derivation unknown] Ps I 152 (on M I 32) has “trained deceivers (sikkhitā kerāṭkā); very deceitful, false all through”; M III 6 = A III 199.

Ketaka [etymology uncertain] name of a flower Ja IV 482.

Ketana sign etc., see saṅ°.

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 Thag 64; which is a riddle on the various meanings of ketu.

2. flag, banner, sign, perhaps as token of splendour Thag 64. dhamma-k° having the Doctrine as his banner A I 109 = III 149; dhūma-k° having smoke as its splendour, of fire, Ja IV 26; Vv-a 161 in explanation of dhūmasikha.

-kamyatā desire for prominence, self-advertisement (perhaps vainglory, arrogance) Vism 469; Dhs 1116 (Expos. 479), 1233 = Nidd II §505; Nidd I on Snp 829 (= uṇṇama); – mālā “garland of rays” Vv-a 323.

Ketuṁ see kayati.

Ketuvant (adjective) [from ketu] having flags, adorned with flags Vv-a 50.

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” Ja I 215; as square-shaped (i.e. marked out as an allotment) Vin I 391 (caturassa°; Sp V 1127); Ja III 255 (catukkaṇṇa°); surrounded by a trench, denoting the boundary (-mariyādā) Dhp-a III 6. – Ja IV 167; V 35; Pv-a 7 (= khetta). The spelling is sometimes ketāra (Ja III 255 v.l.) see Trenckner, JPTS 1908, 112. Note: The prefix ke- suggests an obsolete noun of the meaning “water,” as also in kebuka, ke-vaṭṭa; perhaps Sanskrit kṣvid, kṣvedate, to be wet, ooze° ke would then be k(h)ed, and kedara = ked + dr., bursting forth of water = inundation; kebuka = kedvu(d)ka (udaka); kevaṭṭa = ked + vr., moving on the water, fisherman; (cf. Avś Index Kaivarta: name of an officer on board a trading vessel).

-koṭi top or corner-point of a field Vism 180.

Kebuka [on ke- see note to preceding] water Ja VI 38 (= 42: k. vuccati udakaṁ). As nadī a river at Ja III 91, where Seruma at similar passage page 189.

Keyūra (neuter) a bracelet, bangle Dhp-a II 220 (v.l. kāyura).

Keyūrin (adjective) wearing a bracelet Pv-a 211 (= kāyūrin).

Keyya (gerund of kayati) for sale Ja VI 180 (= vikkiṇitabba).

Kerāṭika (adjective) [from kirāṭa] deceitful, false, hypocritic Ja I 461 (explained by biḷāra); IV 220; IV 223 (= kirāsa); Ps I 152; Dhp-a III 389 (= saṭha). – a° honest, frank Ja V 117 (= akitava, ajūtakara).

Kerāṭiya = preceding Ja III 260 (°lakkhaṇa); Ps I 152.

Kelisā at Thag 1010 is to be corrected into keḷiyo (see keḷi^02).

Keḷanā (feminine) [from kilissati? or is it kheḷana?] desire, greed, usually shown in fondness for articles of personal adornment: thus “selfishness” Vibh 351 = Sv 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 Dhātup 278 kela kheḷa = calane. Another passage is Nidd II §585, where it is combined with parikeḷanā and acts as synonym of vibhūsanā.

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 Divy 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) M I 260 (allīyati keḷāyati dhanāyati mamāyati, where dhanāyati is to be read as vanāyati as shown by v.l. S. III 190 and M I 552); S III 190 (the same); Miln 73.

– past participle keḷāyita.

Keḷāyana (neuter) [from keḷāyati, cf. kelanā and keḷi] playfullness, unsettledness Vism 134 (opposite majjhatta), 317.

Keḷāyita [past participle of keḷāyati] desired, fondled, made much of Ja IV 198 (explained with the stereotype phrase keḷāyati mamāyati pattheti piheti icchatī ti attho).

Keḷāsa (cf. Sanskrit kailāsa) name of a mountain Abhidh-av 138.

Keḷi^01 (feminine) [from kṛīḍ to play, sport: see kīḷati]

1. play, amusement, sport Pv-a 265 (= khiḍḍā); parihāsa° merry play, fun Ja I 116.

2. playing at dice, gambling, in °maṇḍala “circle of the game,” draught-board; °ṁ bhindati to break the board, i.e. to throw the die over the edge so as to make the throw invalid (cf. Cunningham, Stupa of Bharhut, plate 45 = A.K. Coomaraswamy. La Sculpture de Bharhut, 1956, plate XLVIII, figure. 223. cf. H. Lüders, Philologica Indica, 1939, 114) Ja I 379.

Keḷi^02 (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 Pv-a 241. °sīlaka the same Ja II 447. – pañca citta-keḷiyo = pañca nīvaraṇāni (kāmacchanda etc.), the gratifications of the heart Thag 1010 (correct kelisā to keḷiyo!). – citta-keḷiṁ kīḷantā bahuṁ pāpakammaṁ katvā enjoying themselves (wrongly) to their heart’s content Ja III 43. Cf. kāmesu a-ni-kīḷitāvin unstained by desires S I 9, 117.

Kevaṭṭa [on ke- see kedāra] fisherman D I 45 (in simile of dakkho k°) A III 31 = 342, Cp IV 91; Ud 24f.; Ja I 210; Dhp-a II 132; IV 41; Pv-a 178 (°gāma, in which to be reborn, is punishment, fishermen being considered outcast); cf. Ja VI 399 name of a brahmin minister also D I 411 name of Kevaḍḍha (?).

-dvāra name of one of the gates of Benares, and a village near by Vv 19^07; Vv-a 97.

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” Pv-a 4; – only = but, with this difference: Vv-a 203, 249; – k. ... vippalapati he only talks Pv-a 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-a I 33; kevalaṁ vacchake balava-piyacittatāya simply by the strong love towards the baby calf Vism 313;

(b) alone: k. araññaṁ gamissāmi Vv-a 260; – exclusive Miln 247. – na k. ... atha kho not only ... but also Vv-a 227.

2. whole, entire Snp page 108; Cp I 10, 19; Pv II 6^03 (= sakala Pv-a 95); Vism 528 (= asammissa, sakala). k. (entire), akevala (deficient) M I 326. °ṁ entirely, thoroughly, all-round: k° obhāsenti Vv-a 282.

-kappa a whole kappa Snp pages 18, 45, 125; Pj I 115; Vv-a 124, 255;

-paripuṇṇa fulfilled in its entirety (sakala Sv I 177) of the Doctrine; explained also at Nett 10.

Kevalin (adjective) [from kevala] one who is fully accomplished, an Arahant; often with mahesi and uttamapurisa. Definition sabbaguṇa-paripuṇṇa sabba-yoga-visaṁyutta Pj II 153. – ye suvimuttā te kevalino ye kevalino vaṭṭaṁ tesaṁ n’atthi paññāpanāya S III 59f., i.e. “those who are thoroughly emancipated, these are the accomplished ... .”; kevalīnaṁ mahesiṁ khīṇāsavaṁ Snp 82 = S I 167; – k. vusitavā uttamapuriso Nidd II on tiṇṇa = A V 16. – with genitive: brahmacariyassa k. “perfected in morality” A II 23. – As especially of “brāhmaṇa” Snp 519 = Nidd II §464; of dhammacakka A II 9; see also Snp 490, 595. – akevalin not accomplished, not perfected Snp 878, 891.

Kesa [Vedic keśa; cf. kesara hair, mane = Latin caesaries, hair of the head, Anglo-Saxon heord = English hair] the hair of the head S I 115 (haṭa-haṭa-k°, with dishevelled hair); A I 138 (palita-kesa with grey hair; also at Ja I 59); Snp 456 (nivutta°), 608; Thag 169; Ja I 59, 138; III 393; Miln 26; Pj I 42; Vism 353 (in detail). The wearing of long hair was forbidden to the Bhikkhus: Vin II 107f.; 133 (cf. kesa-massu); – dark (glossy) hair is a distinction of beauty: susukāḷa-keso (of Gotama) D I 115; cf. kaṇha and kalyāṇa; Pv-a 26. – The hair of petas is long and dishevelled Pv-a 56; Saddh 103; it is the only cover of their nakedness: kesehi paṭicchanna “covered only with my hair” Pv I 10^02. – kesesu gahetvā to take by the hair (in Niraya) D I 234; – kesaṁ oropeti to have one’s hair cut Vin II 133.

-oropaṇa (-satthaka) (a) hair-cutting (knife), i.e. a razor Dhp-a I 431;

-ohāraka one who cuts the hair, a barber Vism 413;

-kambala a hair blanket (according to Buddhaghosa human hair) D I 167 = A I 240, 295 = II 206 = Vin I 305 = M I 78 = Pp 55; A I 286;

-kambalin wearing a hair blanket (of Ajita) D I 55;

-kalāpā (plural) (atimanohara°) beautiful tresses Pv-a 46;

-kalyāṇa beauty of hair Dhp-a I 387;

-kārika hairdresser Vv 17^05;

-dhātu the hair-relic (of the Buddha) Ja I 81;

-nivāsin covered only with hair, of petas (keseh’eva paṭicchādita-kopīnā) Pv III 1^06. °massu hair and beard; kappita-k°-m° (adjective) with h. and b. dressed D I 104; A IV 94; Ja VI 268. Especially frequent in form kesa-massuṁ ohāretvā kāsāyāni vatthāni 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 D I 60, 115; III 60, 64, 76; A I 107; III 386; It 75; Pp 57; similarly A II 207 = Pp 56;

-sobha the splendour or beauty of the hair Pv-a 46;

-hattha a tuft of hair Pv-a 157; Vv-a 167.

Kesayati see kisa.

Kesara^01 a mane, in °sīha a maned lion Ja II 244; Pj II 127.

Kesara^02 [from kesa] filament of flowers, hairy structures of plants especially of the lotus; usually of kiñjakkha Pv-a 77; Vv-a 12; 111; – sa-kesarehi padumapattehi lotus leaves with their hairs Vv-a 32; nicula-k° fibres of the Nicula tree Vv-a 134.

-bhāra a sort of fan (cf. vāladhi and cāmara) Vv-a 278.

Kesarin [from kesara^01] having a mane, of a lion, also name of a battle-array (°saṅgāmo) Dīp I 7; cf. Avś I 56.

Kesava [from last] of rich hair, of beautiful hair. Especially of King Vāsudeva (cf. kaṇha) Pv II 6^02.

Kesika (adjective) [from kesa] hairy, of mangoes Miln 334.

Ko see ka.

Koka^01 [not = Sanskrit koka, cuckoo] a wolf Ja VI 525; Nidd I 13 = Nidd II §420; Miln 267 = Ja V 416. °vighāsa remainder of a wolf’s meal Vin III 58.

Koka^02 [cf. Sanskrit koka] name of a tree, Phoenix sylvestris: see keka.

Kokanada (neuter) [cf. Sanskrit kokanada] the (red) lotus A III 239 = Ja I 116.

Kokāsika the red lotus in °jāta “like the red lotus,” said of the flower of the Pāricchattaka tree A IV 118.

Kokila [cf. Sanskrit koka a kind of goose, also cuckoo, with derivation kokila cuckoo; cf. Greek κόκκυξ, Latin cuculus, English cuckoo] the Indian cuckoo. Two kinds mentioned at Vv-a 57: kāḷa° and phussa° black and speckled k. As citra° at Ja V 416. – Vv 11^01, 58^08; Vv-a 132, 163.

Koca [from kuc] see saṅ°.

Koci see ka.

Koccha^01 (neuter) some kind of seat or settee, made of bark, grass or rushes Vin 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); Ja V 407. Also in list of 16 obstructions (palibodhā) at Miln 11.

Koccha^02 (neuter) a comb (for hair-dressing Vin II 107; Vv 84^46 (= Vv-a 349); Thig 254, 411 (= Thig-a 267).

-kāra a comb-maker Miln 331 (not in corresponding list of vocations at D I 51).

Koja mail armour Ja IV 296 (= kavaca).

Kojava a rug or cover with long hair, a fleecy counterpane Vin I 281; Dhp-a I 177; III 297 (pāvāra°); Dāṭh V 36. Often in explanation of goṇaka (q.v.) as dīgha-lomaka mahākojava Sv I 86; Pv-a 157.

Koñca^01 [cf. Sanskrit krauñca and kruñc] the heron, often in combination with mayūra (peacock): Thag 1113; Vv 11^01, 35^08; Ja V 304; VI 272; or with haṁsa Pv II 12^03. – Explained as sārasa Vv-a 57; jiṇṇa° an old heron Dhp 155.

Koñca^02 = abbreviation of koñca-nāda, trumpeting, in koñcaṁ karoti to trumpet (of elephants) Vin III 109; Ja 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 Divy 251; see also explained at Vv-a 35, where this connection is quite evident] Ja I 50; Miln 76 (in etymological play with koñca); Vv-a 35.

-rāva = preceding Dhp-a IV 70.

-vādikā a kind of bird Ja VI 538.

Koṭa [from kūṭa^02] 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 Vin IV 7 (Sp 739 koṭacikā ti itthinimittaṁ ... hīno nāma akkoso).

[BD]: As a term of abuse “female sexual organ” is a little weak. The common expression is “cunt” sometimes “pussy”, Spanish Coño.

Koṭi (feminine) [cf. Sanskrit koṭi and kūṭa^02] the end

(a) of space: the extreme part, top, summit, point (cf. anta to which it is opposed at Ja VI 371): dhanu-koṭiṁ nissāya “through the (curved) end of my bow,” i.e. by means of hunting Ja II 200; aṭṭhi-koṭi the tip of the bone Ja III 26; cāpa° a bow Vv-a 261; vema° the part of a loom that is moved Dhp-a III 175; khetta° the top (end) of the field Pj II 150; caṅkamana° the far end of the cloister Ja IV 30; Pv-a 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” Nidd II §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) [Ed.: the starting-point is not known of beings obstructed by ignorance] S II 178 = III 149 = Nidd II §664 = Kv 29 = Pv-a 166; cf. Abhidh-av 118 (p.k. na ñāyati). – koṭiyaṁ ṭhito bhāvo “my existence in the past” Ja 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 Nidd II §664, and is often increased by sata° or sahassa°, especially in records of wealth (dhana) Snp 677; Ja I 227, 230, 345 = Dhp-a I 367 (asīti°-vibhavo); Ja I 478; Pv-a 3, 96; cf. also koṭisatā Arahanto Miln 6, 18. – kahāpaṇa-koṭi-santhārena “for the price (literally by the spreading out) of 10 million kahāpaṇas” Vin II 159 = Ja I 94 (reference to the buying of Jetavana by Anāthapiṇḍika).

-gata “gone to the end,” having reached the end, i.e. perfection, Nibbāna. Nidd II §436;

-ppatta = preceding Nidd II §436; as “extreme” Ja I 67;

-simbalī name of a tree (in Avīci) Saddh 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 K.S. 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 M I 393f.

Koṭin (adjective) [from koṭi] aiming for an end or goal Ja VI 254 (cf. ākoṭana^02).

Koṭilla (neuter) [from kuṭila] crookedness Dhātum 526; Abh 859. As koṭilya at Dhātup 472.

Koṭumbara (neuter) [cf. BHS kauṭumba Divy 559] a kind of cloth Ja VI 47 (coming from the kingdom of K.), 500 (spelt Kodumb°). –°ka k.-stuffs Miln 2.

Koṭṭa see asi-kottha. For °aṭṭhi at Vism 254 read koṭṭh°.

Koṭṭana [from koṭṭeti]

1. grinding, crushing, pounding (grains) Ja I 475; °pacanādi pounding and cooking, etc. Dhp-a II 261.

2. hammering or cutting (?) in dāru° Ja II 18; VI 86 (maṁsa°, here “beating,” Text spells ṭṭh). Cf. adhikuṭṭanā.

Koṭṭita [past participle of kotteti] beaten down, made even Vism 254, 255.

Koṭṭima a floor of pounded stones, or is it cloth? Dāṭh IV 47.

Koṭṭeti [cf. Sanskrit kuṭ and kuṭṭa^01. Explained one-sidedly by Dhātup (91 and 556) as “chedane” which is found only in 3 and adhikuṭṭanā. The meaning “beat” is attributed by Dhātup (557) and Dhātum (783) to root kuṭ^03 (see kūṭa^03) by explanation “akoṭane.” Cf. also kūṭa^04, ākoṭeti and paṭikoṭeti]

1. to beat, smash, crush, pound Ja I 478; VI 366 (spelt ṭṭh); Dhp-a I 25 (suvaṇṇaṁ) 165.

2. to make even (the ground or floor) Vin II 291 (in making floors); Ja VI 332.

3. to cut, kill Pj II 178 (= hanti of Snp 121); Dhp-a I 70 (pharasunā). – past participle koṭṭita. – causative koṭṭāpeti to cause to beat, to massage Vin II 266; Ja IV 37 (ṭṭ the only v.l.; Text has ṭṭh).

Koṭṭha^01 (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; Saddh 257.

2. a closet, a monk’s cell, a storeroom, M I 332; Thig 283 (?) = Thig-a, 219; Ja II 168.

3. a sheath, in asi° Vin 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) D I 134, explained at Sv I 295 as threefold, viz. dhana° dhañña° vattha°, treasury, granary, warehouse; Pv-a 126, 133;

-āgārika a storehouse-keeper, one who hoards up wealth Vin I 209; Dhp-a 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: Ja I 254; 266; VI 368; Miln 324; Dhp-a IV; 108 (= pada), 154; Pv-a 58, 111, 205 (kāma° = kāmaguṇā); Vv-a 62; anekena k°-ena infinitely Pv-a 221.

Koṭṭha^02 a bird Ja VI 539 (woodpecker°).

Koṭṭha^03 [cf. Sanskrit kuṭṭha] name of a plant, Costus speciosus (?) Ja V 420.

Koṭṭhaka^01 (neuter) “a kind of koṭṭha,” the stronghold over a gateway, used as a store-room for various things, a chamber, treasury, granary Vin II 153, 210; for the purpose of keeping water in it Vin II 121 = 142; 220; treasury Ja I 230; II 168; – storeroom Ja II 246; koṭṭhake pāturahosi appeared at the gateway, i.e. arrived at the mansion Vin I 291.; – udaka-k° a bathroom, bath cabinet Vin I 205 (cf. Sp 1091); so also nahāna-k° and piṭṭhi-k°, bathroom behind a hermitage Ja III 71; Dhp-a II 19; a gateway, Vin 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” Ja I 227 = 230, 290; Vv-a 322. dvāra-koṭṭhakesu āsanāni paṭṭhapenti “they spread mats in the gateways” Vv-a 6; especially with bahi: bahi-dvārakoṭṭhakā nikkhāmetvā “leading him out in front of the gateway” A IV 206; °e thiṭa or nisinna standing or sitting in front of the gateway S I 77; M I 161, 382; A III 30. – bala-k. a line of infantry Ja I 179. – koṭṭhaka-kamma or the occupation connected with a storehouse (or bathroom?) is mentioned as an example of a low occupation at Vin IV 6; Kern, Toev. sub voce “someone who sweeps away dirt.”

Koṭṭhaka^02 [cf. Sanskrit koyaṣṭika] the paddy-bird, as rukkha° Ja III 25; II 163 (v.l. ṭṭ).

Koṭṭhu see kotthu.

Koṭṭheti at Ja II 424 the v.l. khobheti (nāvaṁ) should be substituted. See also koṭṭeti.

Koṇa [cf. Sanskrit koṇa and also Pāli kaṇṇa]

1. a corner Vin II 137; catu° = catu-kaṇṇa Pv-a 52; –°racchā crossroads Pv-a 24.

2. a plectrum for a musical instrument Miln 53.

Koṇṭa (v.l. B. koṇḍa) (?) a man of dirty habits Ja II 209. 210, 212.

Koṇṭha a cripple Ja II 118.

Koṇḍadamaka (?) [cf. kuṇḍa] Ja IV 389; also as v.l. B at Ja II 209.

Koṇḍañña a well-known gotta Ja II 360.

Kotūhala (neuter) [on formation cf. kolāhala; see also kutūhala] excitement, tumult, festival, fair Dāṭh II 80; especially in °maṅgalaṁ paccāgacchati he returns from the fair or show of ... M I 265; A. III 439; °maṅgalika celebrating feasts, festive A III 206; Ja I 373; Miln 94 (cf. Q.K.M. 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-a I 330.

-sadda shout of excitement Miln 301.

Kotthalī (koṭṭhalī?) a sack (?) Vin III 189 = IV 269.

Kotthu [koṭṭhu Ja only: cf. Sanskrit kroṣṭu, of kruś] a jackal D III 25, 26; M I 334; Nidd I 149 (spelt koṭṭhu); Ja VI 537 (°sunā: explained by sigāla-sunakhā, katthu-soṇā ti pi pāṭho).

Kotthuka (and Koṭṭhuka) = preceding S I 66 (where text has kutthaka) Ja II 108; Miln 23.

Kodaṇḍa (neuter) [cf. Sanskrit kodaṇḍa] a cross-bow M I 429 (as opposed to cāpa); Miln 351 (dhanu and k°). °ka same Ja IV 433 (explained by dhanu).

Kodumbara see koṭumbara.

Kodha [Vedic krodha from krudh, cf. kujjhati] anger. Nearest synonyms are āghāta (Dhs. 1060 = Nidd II §576, both expositions also of dosa), upanāha (always in chain rāga, dosa, moha, kodha, upanāha) and dhūma (cf. θυμόϛ, Mhg. toūm = anger). As pair k. and upanāha A I 91, 95; in sequence kodha upanāha makkha paḷāsa, etc. Nidd II rāga 1.; Vibh 357f.; Vism 53, 107, 306; in formula abhijjhā byāpāda k. upanāha M I 36; A I 299 = IV 148; cf. A IV 456 = V 209; V 39, 49f., 310, 361. As equivalent of āghāta Dhs 1060 = Nidd II §576, cf. Pp 18. In other combination: with mada and thambha Snp 245; kadariya Snp 362; pesuniya Snp 928; mosavajja Snp 866, 868 (cf. S I 169). Other passages, e.g. A I 283; S I 240; Snp 537, (lobha°); Pv II 3^07; Dhp I 52 (anattha-janano kodho); Pv-a 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” S I 240; māno hi te brāhmaṇa khāribhāro kodho dhūmo bhasmani mosavajjaṁ, etc. “anger is the smoke (smouldering) in the ashes” S I 169 = Nidd II 576. – kodhaṁ chetvā cutting off anger S I 41 = 47 = 161 = 237; kodhaṁ jahe vippajaheyya mānaṁ “give up anger, renounce conceit” Ja I 23 25 = Dhp 221; kodhaṁ pajahanti vipassino: “the wise give up anger” It 2 = 7; panuṇṇa-kodha (adjective) one who has driven out anger Snp 469; akkodhena jine kodhaṁ conquer anger by meekness Dhp 223 = Ja II 4 = Vv-a 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 M I 44; S I 240 (with avihiṁsā tenderness, kindness); A I 95; Dhp 223 = Ja II 4 = Vv-a 69.

-ātimāna anger and conceit Snp 968;

-upāyāsa companionship or association with anger, the state of being pervaded with anger (opposite akkodh°) M I 360, 363; often compared with phenomena of nature suggesting swelling up, viz. “uddhumāyika” kodhupāyāsassa adhivacanaṁ M I 144; “sa-ummī” It 114; “sobbho papāto” S III 109;

-garu “having respect for” i.e. pursuing anger (opposite saddhammagaru) A II 46f., 84;

-paññāṇa (adjective) knowing the true nature of anger Snp 96 (cf. Pj II 170);

-bhakkha feeding on, i.e. fostering anger, especially of a yakkha S I 238;

-vinaya the discipline or control of anger A I 91; V 165, 167 (combined with upanāha vinaya).

Kodhana (adjective) [from kodha) having anger, angry, uncontrolled]; usually in combination with upanāhin, e.g. Vin II 89; D III 45, 246; A V 156, cf. Snp 116; S II 206; Pp 18. – k° kodhābhibhūta A IV 94f.; k° kodhavinayassa na vaṇṇavādī A V 165. – Used of caṇḍa Pv-a 83. – Cf. S IV 240; M I 42f., 95f.; Pv-a 82. akkodhana friendly, well-disposed, loving D III 159; S II 207; iV 243; M I 42f., 95f.; Snp 19, 624, 80, 941; Vv 15^05; Vv-a 69.

Konta a pennant, standard (cf. kunta) Ja VI 454; Sv I 244; Pj II 317.

Kontīmant a (leather worker’s) knife Ja VI 454.

Kopa [from kup] ill-temper, anger, grudge Vin II 184 = Snp 6; Dhs 1060; with appaccaya (mistrust) M 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) D III 159; S IV 305; M I 96f., 250, 442; A I 124, 187; II 203; III 181f.; IV 168, 193; Ja I 301; Snp page 92. akopa (adjective) friendly, without hatred, composed Snp 499.

-antara (adjective) one who is under the power of ill temper S I 24.

Kopaneyya (adjective) [from kopa] apt to arouse anger Ja VI 257.

Kopīna (neuter) [cf. Sanskrit kaupīna] a loin-cloth Ja V 404; Pv II 3^23; Pv-a 172; Saddh 106.

-niddaṁsanin “one who removes the loin-cloth,” i.e. shameless, impure D III 183.

Kopeti [causative of kuppati] to set into agitation, to shake, to disturb: rājadhamme akopetvā not disturbing the royal rules Pv-a 161; Ja II 366 = Dhp-a IV 88; kammaṁ kopetuṁ Vin 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°, saṅ°.

Komala see kamala; Mhbv 29.

Komāra [from kumāra] (adjective) juvenile, belonging to a youth or maiden: feminine komārī a virgin A IV 210.

-pati husband of a child-wife Ja II 120 cf. P. Thieme, Kleine Schriften, 1984, 426f.;

-brahmacariyā (°ṁ carati) to practise the vow of chastity or virginity A III 224; Thig-a 99;

-bhacca proper name “master of the k°-science,” i.e. of the medical treatment of infants (see note on Vin I 269 at Vinaya Texts II 174 and Sp 1119). As such it is the cognomen of Jīvaka D I 47 (as Komārabhacca Sv I 132); Vin I 71; Ja I 116; cf. Saddh 351.

Komāraka (and Komārika) = preceding. A I 261; Ja II 180 (-dhamma virginity); of a young tree S IV 160. – f. °ikā Ja III 266.

Komudī (feminine) [from kumuda the white waterlily, cf. Sanskrit kaumudī] moonlight; the full-moon day in the month Kattika, usually in phrase komudī catumāsinī Vin I 155, 176,f.; D I 47 (explained at Sv I 139 as: tadā kira kumudāni supupphitāni honti) or in phrase Komudiyā puṇṇamāya Dhp-a III 461.

Koraka (masculine neuter) [cf. Sanskrit koraka]

1. a bud Ja II 265.

2. a sheath Ja III 282.

Korakita (adjective) [from koraka] full of buds Vv-a 288.

[BD]: In bloom.

Korajika (adjective) [from ku + raj or rañj, cf. rāga] affected, excitable, infatuated Nidd I 226 = Nidd II §342 (v.l. kocaraka) = Vism 26 (v.l. korañjika).

Koraṇḍaka [= kuraṇḍaka] a shrub and its flower Ja V 473 (°dāma, so read for karaṇḍaka), VI 536; As name of place in Koraṇḍaka-vihāra Vism 91.

Korabya [Sanskrit kauravya] proper name as cognomen: the descendant of Kuru Ja II 371 (of Dhanañjaya).

Koriyā (feminine) a hen v.l. (ti vā pāḷi) at Thig 381 for turiyā. See also Thig-a 255 (= kuñcakārakukkuṭī).

Kola (masculine neuter) [Abhidh-r-m II 71 gives kola in meaning of “hog,” corrupted from kroḍa] the jujube fruit M I 80; A III 49 (sampanna-kolakaṁ sūkaramaṁsa “pork with jujube”); Ja III 22 (= badara); VI 578.

-mattiyo (plural) of the size of a j. truit, always combined with kolaṭṭhi-mattiyo, of boils A V 170 = Snp 125, cf. S I 150;

-rukkha the j. tree Pj II 356; Sv I 262;

-sampāka cooked with (the juice of) jujube Vv 43^05 (= Vv-a 186).

Kolaṅkola [derivation from kula] going from kula to kula (clan to clan) in saṁsāra (Sp 1016) A I 233 = Pp 16; S V 205; Nett 189, cf. A IV 381; A V 120.

Kolañña (adjective) [from kula] born of (good) family (cf. kulaja); as –°, belonging to the family of ... D I 89; Sv 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 Vin I 86.

Kolaṭṭhi the kernel of the jujube, only in compound °mattiyo (plural) S I 150 = A V 170 = Snp 125 (with kolamattiyo), and °mattā Thig 498 = Thig-a 289; Dhp-a I 319.

Kolaputti at A 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, Toev. sub voce quite unnecessarily interprets it as “heron colour,” comparing Sanskrit kolapuccha heron. A similar passage at Nidd I 80 = Nidd II §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.

Kolamba (and Koḷamba Vv-a) a pot or vessel in general. In Vin always together with ghaṭa, pitcher: Vin I 208, 213, 225, 286; Ja I 33; Sv I 58; Vv-a 36.

Kolāhala (neuter) (cf. also halāhala) shouting, uproar, excitement about (–°), tumult, foreboding, warning about something, hailing. There are 5 kolāhalāni enumerated at Pj 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. Pj II 490). One may compare the 3 (mahā-)halāhalāni given at Ja I 48 as kappa-halāhala, Buddha° and cakkavatti°, eka-kolāhalaṁ one uproar Ja IV 404; VI 586; Dhp-a II 96. See also Vin II 165, 275, 280; Ja V 437; Dhp-a I 190; Pv-a 4; Vv-a 132.

Koliya (adjective) [from kola] of the fruit of the jujube tree Ja III 22, but wrongly explained as kula-dattika phala = given by a man of (good) family.

Kolīniyā (feminine) well-bred, of good family Ja II 348 (koleyyaka).

Koleyyaka (adjective) of good breed, noble, applied to dogs Ja I 175; IV 437. Cf. kolīniyā, and Divy 165: kolikagadrabha a donkey of good breed.

Koḷāpa (and Kolāpa) (adjective)]

1. dry, sapless; always applied to wood, frequent in similes S IV 161, 185; M I 242; III 95; Ja III 495; Miln 151; Dhp-a II 51; IV 166.

2. hollow tree Nidd II §40; Pj II 355 (where Weber, Index Streifen V 1862, page 429 suggests reading koṭara = Sanskrit koṭara hollow tree; unwarranted).

Koḷikā (or kolika?) (feminine) = adjective = kolaka, applied to boils, in pīḷikoḷikā (itthi) having boils of jujube size Thig 395 (explained at Thig-a 259; akkhidalesu nibbattanakā pīḷikā vuccati).

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. S I 146, 194, 196 (ceto-pariyāya°); A II 46; M I 1, 7, 135, 300, 310, 433; Dhp 403 = Snp 627; Snp 484 (jāti-maraṇa°), 653 (kamma-vipāka°); Pv I 11^12; Vv 15^09 (= Vv-a 73), 63^30 (= Vv-a 269); Miln 344; Saddh 350.

– akovida ignorant of true wisdom (dhammassa) S I 162; Snp 763; S IV 287 = Nidd II on attānudiṭṭhi.

Koviḷāra [cf. Sanskrit kovidāra] Bauhinia variegata; a tree in the devaloka (pāricchattaka koviḷāra: k-blossom, called p. Vv-a 174) A IV 117f.; Snp 44; Ja IV 29; Vv 38^01; Dhp-a I 270.

-puppha the flower of the K. tree Pj II 354 (where the limbs of one afflicted with leprosy are compared with this flower).

Kosa^01 (masculine neuter) [cf. Sanskrit kośa and koṣa, cavity, box, vessel, cf. Gothic hūs, English house; related also kukśi = Pāli kucchi] any cavity or enclosure containing anything, viz.

1. a storeroom or storehouse, treasury or granary A IV 95 (rāja°); Snp 525; Ja IV 409 (= wealth, stores); Ja VI 81 (aḍḍhakosa only half a house) in compound –°koṭṭhāgāra, explained at Sv I 295 as koso vuccati bhaṇḍāgāraṁ. Four kinds are mentioned: hatthī, assā, rathā, raṭṭhaṁ.

2. a sheath, in khura° Vism 251, paṇṇa° Pj I 46.

3. a vessel or bowl for food: see kosaka.

4. a cocoon, see –°kāraka;

5. the foreskin, (the praeputium) Ja 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) A III 57;

-ohita ensheathed, in phrase kosohita vatthaguyha “having the sexual organ in a bag.” Only in the brahmin cosmogonic myth of the superman (mahā-purisa) D III 143, 161. Applied as to this item, to the Buddha D I 106 (in the commentary Sv I 275, correct the misprint kesa into kosa) D II 17; Snp 1022 pages 106, 107; Miln 167. For the myth see D.B. III 132-136;

-kāraka the “cocoon-maker,” i.e. the silk-worm, Vin III 224; Vism 251;

-koṭṭhāgāra “treasury and granary” usually in phrase paripuṇṇa-k. °k. (adjective) “with stores of treasures and other wealth” Vin I 342; D I 134; S I 89; Miln 2; and passim.

Kosa^02 at Vv-a 349 is marked by Hardy, Index and translated by scar or pock. It should be corrected to kesa, on evidence of corresponding passage in Thig-a 267 (cf. koccha).

Kosaka [from kosa]

1. a sheath for a needle Ja III 282;

2. a bowl, container, or vessel for food Ja I 349 (v.l. kāsaka); M II 6, 7, (-°āhāra adjective living on a bowl-full of food; also aḍḍha°) Vism 263.

3. case for a key (kuñcikā°) Vism 251.

Kosajja (neuter) [from kusīta] idleness, sloth, indolence; explained at Vibh 369. – Vin II 2; S V 277-280; A I 11, 16; II 218; III 375, 421; IV 195 (= Dhp 241); V 146f.; 159f.; Miln 351; Vism 132; Nett 127; Dhp-a III 347; IV 85; As 146; Pj II 21.

Kosamattha = ka + samattha “who is able,” i.e. able, fit Sv I 27.

Kosalla (neuter) [derivation from kusala] proficiency. There are 3 kinds mentioned at D III 220, Vibh 325 and Vism 439f., viz. āya°, apāya° and upāya°; at Dhs 16 = 20 = 292 = 555 = Nidd II ad paññā it is classed between paṇḍicca and nepuñña. See also Pp 25; Vism 128f. (appanā°), 241f. (uggaha° and manasikāra°), 248 (bojjhaṅga°); Pv-a 63, 99 (upāya°).

Kosātakī (feminine) [cf. Sanskrit kośātakī] a kind of creeper Vv 47^04; Vism 256, 260, 359; Vv-a 200;

-bīja the seed of the k. A I 32 = V 212.

Kosika = kosiya, an owl Ja V 120.

Kosiya an owl Ja II 353, cf. Personal name Kosiyāyana Ja I 496. Biḷārakosika (and °kosiya) Ja IV 69.

Kosī (feminine) a sheath D I 77 = M II 17.

Koseyya [derivation from kosa, cf. Sanskrit kauśeya silk-cloth and Pāli kosa-kāraka] silk; silken material Vin I 58 = Miln 267; Vin I 192, 281; II 163, 169; D I 7, cf. A I 181 (see Sv I 87); A IV 394; Pv II 1^17; Ja I 43; VI 47.

-pāvāra a silk garment Vin I 281;

-vattha a silk garment Dhp-a I 395.

Kohañña (neuter) [from kuhana] hypocrisy, deceit Ja II 72; III 268; IV 304; Dhp-a I 141.

Kvaṇ (indeclinable) is together with kuṇ registerd as a particle of sound (“sadde”) at Dhātup 118 and Dhātum 173.

Kh

Kha syllable and ending, functioning also as root, meaning “void, empty” or as noun meaning “space”; explained by Buddhaghosa with reference to dukkha as “khaṁ saddo pana tucche; tucchaṁ hi ākāsaṁ khan ti vuccati” Vism 494. – In meaning “space, sky” in compound khaga “sky-goer” (cf. vihaga of same meaning), i.e. bird Abh 624; Abhidh-av 56.

Khagga [Sanskrit khaḍga; perhaps to Latin clades and gladius; cf. also kūṭa^03]

1. a sword (often with dhanu, bow) at D I 7 (Sv I 89 = asi) as one of the forbidden articles of ornament (cf. BHS khaḍgamaṇi Divy 147, one of the royal insignia); – khaggaṁ bhandati to gird on one’s sword Pv-a 154, khaggaṁ sannayhati the same Dhp-a III 75; °gāhaka a sword-bearer Miln 114; °tala sword-blade Mhv 25, 90.

2. a rhinoceros Ja V 406 (= gavaja), 416; VI 277 (°miga), 538. In compound °visāṇā (cf. BHS khaḍgaviṣāṇa Divy 294 = Snp 36) the horn of a rh. (khagga-visāṇaṁ nāma khagga-miga-siṅgaṁ Pj II 65) Snp 35f. (N. of Sutta); Nidd II §217 (khagga-visāṇa-kappa “like the horn of the rh.” Especially of a paccekabuddha, (cf. Divy 294, 582), also at Vism 234.

Khacita [past participle of khac as root explained at Dhātum. 518 by “bandhana”] inlaid, adorned with, usually with jewels e.g. Vv-a 14, 277; maṇi-muttādikhacitā ghaṇṭā “bells inlaid with jewels, pearls, etc.” Vv-a 36; of a fan inlaid with ivory (danta-khacita) Vin III 287 (Sp). Suvaṇṇa-khacita-gajakattharaṇā “elephants’ trappings interwoven with gold” Vv-a 104; of a chair, inlaid with pearls Ja I 41; of a canopy embroidered with golden stars Ja I 57.

Khajja (adjective/noun) [gerund of khajjati] to be eaten or chewed, eatable, solid food, usually in compound

-bhojja solid and other food, divided into 4 kinds, viz. asita, pīta, khāyita, sāyita Pv I 5^02 (= Pv-a 25) Ja I 58; Miln 2;

-bhājaka a distributor of food (an office falling to the lot of a senior bhikkhu) Vin II 176 (= V 204); IV 38, 155.

Khajjaka (adjective) [from last] eatable, i.e. solid food (as °bhojjanāni opposed to yāgu Pv-a 23); (neuter) Ja I 186 (of 18 kinds, opposite yāgu); I 235 (the same); Miln 294. – °bhājaka = preceding

Khajjati (= khādiyati, passive of khādati; Dhātum 93 bhakkhaṇa)]

1. to be eaten, chewed, eaten up, as by animals: upacikāhi Vin II 113; suṇakhehi Pv III 7^08; puḷavehi Ja III 177; cf. Pv IV 5^02 (cut in two)

2. to be itchy, to be irritated by itch (cf. English “itch” = Intensive of “eat”) Ja V 198 (kh° kanduvāyati); Pv II 3^09 (kacchuyā kh°)

3. to be devoured (figurative), to be consumed, to be a victim of: kāmataṇhāhi M. I 504; rūpena S III 87, 88 (khajjanīya-pariyāya, quoted Vism 479). present participle khajjamāna Pv II 1^05 (consumed by hunger and thirst).

Khajjara caterpillar Pañca-g 48.

Khajjopanaka [cf. Sanskrit khadyota] the firefly M II 34 = 41; Ja II 415; VI 330, 441; Dhp-a III 178; also khajjūpanaka Vism 412 (in simile). See Trenckner JPTS 1908, 59 and 79.

Khañja (adjective) [cf. Sanskrit khañja, Dhātup 81: khañja gativekalye] lame (either on one foot or both: Pp-a 227) Vin II 90 = A I 107 = II 85 = Pp 51 (combined with kāṇa and kuṇi); Thig 438 (+ kāṇa); Dhp-a I 376 (+ kuṇi).

Khañjati [from khañja] to be lame Pv III 2^28.

Khañjana (neuter) hobbling, walking lame Pv-a 185.

Khaṭakhaṭa (khāṭ-kata, making khāṭ; cf. kakkāreti) the noise of hawking or clearing one’s throat:

-sadda Vin I 188; Dhp-a III 330; cf. khakkhaṭa (v.l. khaṭkhaṭa) Divy 518 = utkāśanaśabda.

Khaṭopikā (feminine) [perhaps connected with Sanskrit khaṭvā? uncertain] couch, bedstead M I 450, 451 (vv.ll. ka°, khajj°).

Khaṇa^01 (masculine) [derivation unknown.]

1. a (short), moment, wink of time; in phrase khaṇen’eva “in no time” Pv-a 38, 117; Saddh 584 (etc.). Saddh 584; khaṇo ve mā upaccagā “let not the slightest time be wasted” Snp 333 = Dhp 315; cf. Thig 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” A 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); Ja IV 128; aṭṭha-kkhaṇa-vinimmutto kh° paramadullabho: one opportunity out of eight, very difficult to be obtained Saddh 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 Ja I 167, 253; III 276, Pv-a 19, 27, 35; tasmiṁ khaṇe Ja II 154; Pv-a 67; Saddh 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 Abhidh-av 106; paṭisandhi° Paṭis II 72f.; Abhidh-av 59, 77, 78; uppatti° Vibh 411f.; Sotāpattimagga° Paṭis II 3; phala° Paṭis I 26, Abhidh-av 80; nikanti° Paṭis II 72f.; upacāra° Abhidh-av 94; citta° the same 38, 95. – khaṇe khaṇe from time to time Dhp 239 (= okāse okāse Dhp-a III 340, but cf. Cpd 161, note 5), Buddhuppāda°, Thig A, 12. akkhaṇa see seperate. Also akkhaṇavedhin.

– akkhaṇe at the wrong time, inopportune Pv IV 1^40 (= akāle). On kh. laya, muhutta cf. PtsC. 296, note 5.

-ātīta having missed the opportunity Snp 333 = Dhp 315 (= Dhp-a III 489);

-ññū knowing, realizing the opportunity Snp 325 (cf. Pj 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.

Khaṇa^02 [from khaṇ] digging Ja II 296. Cf. atikhaṇa.

Khaṇati [from khan or khaṇ; Dhātup 179: anadāraṇe]

1. to dig (? better “destroy”; cf. Kern Toev. sub voce), dig out, uproot Dhp 247, 337; Snp page 101; Ja II 295; IV 371, 373: Saddh 394. Also khanati and cf. abhikkhaṇati, palikkhaṇati.

2. [= Sanskrit kṣaṇati] to destroy Vin II 26 (attānaṁ); M I 132 (the same). – past participle khata and khāta (cf. palikkhata).

Khaṇana (neuter) [from khaṇ] digging Miln 351 (pokkharaṇi°).

Khaṇika (adjective) [from khaṇa] unstable, momentary, temporary, evanescent, changeable; usually synonymous with ittara, e.g. Ja I 393; III 83; Pv-a 60. – Vism 626 (khaṇikato from the standpoint of the momentary). Khaṇikā pīti “momentary joy” is one of the 5 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) Ja VI 486.

Khaṇikatta (neuter) [from khaṇika] evanescence, momentariness Vism 301.

Khaṇḍa [frequently spelt kaṇḍa (q.v.). Cf. Sanskrit khaṇḍa; explained at Dhātup 105 as “chedana”]

1. (adjective) broken, usually of teeth; Thig 260 (= Thig-a 211); Miln 342; Vism 51.

2. (masculine neuter) a broken piece, a bit, camma° a strip of hide Vin II 122; coḷa° a bit of cloth Pv-a 70; pilotika° bits of rags Pv-a 171; pūva° a bit of cake Ja III 276; – akhaṇḍa unbroken, entire, whole, in °kārin (sikkhāya) fulfilling or practising the whole of (the commandments) Pv IV 3^43 and °sīla observing fully the sīla-precepts Vv 113; cf. Vism 51 and Abhidh-av 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 A I 204 (of māluvālatā); II 199 (of thūṇā); S II 88 (of rukkha); cf. Vin III 43 (dārūni °ṁ chedāpetvā); Ja V 231 (°ṁ katvā);

-danta having broken teeth, as sign of old age in phrase kh° palitakesa, etc. “with broken teeth and grey hair” A I 138 Ja I 59, 79 (the same);

-phulla [Sp 1221 on Vin II 160; khaṇḍa = bhinnokāso, phulla = phalitokāso.] broken and shattered portions; °ṁ paṭisaṅkharoti to repair dilapidations Vin II 160 (= navakammaṁ karoti) 286; III 287; A III 263; cf. same expression at Divy 22. a° unbroken and unimpaired figurative of sīla, the rule of conduct in its entirety, with nothing detracted Vv 83^16 = Pv IV 1^76 (cf. akhaṇḍasīla) = Dhp-a I 32.

Khaṇḍati to break, Dhp-a IV 14; past participle khaṇḍita broken, Pv-a 158 (°kaṇṇo = chinnakaṇṇo).

Khaṇḍikā (feminine) [from khaṇḍa] a broken bit, a stick, in ucchu° Vv 33^26 (= ucchu-yaṭṭhi Dhp-a III 315).

Khaṇḍicca (neuter) the state of being broken (of teeth), having broken teeth, in phrase kh° pālicca, etc., as signs of old age (see above) M I 49 = D II 305; A III 196; Dhs 644 = 736 = 869; Dhp-a III 123; in similar connection Vism 449.

Khaṇḍeti [verb denominative from khaṇḍa] to renounce, to remit, in vetanaṁ °etvā Ja III 188.

Khata^01 [past participle of khanati]

1. dug up, uprooted, figurative one whose foundation (of salvation) has been cut off; in combination with upahata D I 86 (= Sv I 237); khataṁ upahataṁ attānaṁ pariharati “he keeps himself uprooted and half-dead” i.e. he continues to lead a life of false ideas A I 105 = II 4; opposite akkhataṁ anupahataṁ, etc. A I 89.

Khata^02 [past participle of kṣan, to wound] hurt, wounded; pādo kh° hoti sakalikāya “he grazed his foot” S I 27 = Miln 134, 179.

– akkhata unmolested, unhurt Vv 84^52 (= anupadduta Vv-a 351). See also parikkhata.

Khataka [from khata^02] damage, injury Vv-a 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 Ja V 490 (is it khattu° = khattā°?)

-vijjavādin a person who inculcates Macchiavellian tricks Ja 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 Ja V 240;

-vijjā polity D I 9, condemned as a practice of heretics. Buddhaghosa at Sv I 93 explains it as nīti-sattha, political science (= °dhamma), See Rh.D. D.B. I 18.

°vijjācariya one who practises kh.-vijjā ibid.;

-vida (so read for °vidha) = °vijja (adjective) a tricky person, ibid. (v.l. °vijja, better). Cf. Sanskrit kṣātra-vidya.

Khattar [Sanskrit kṣattṛ from kṣatra] attendant, companion, charioteer, the king’s minister and adviser (cf. Lüders, Kleine Schriften, 1973, 118f.) D I 112 (= Sv 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° A II 107 = Pp 43 v.l. for kattā (cf. Pp-a 225).

Khattiya [derivation from khatta = kṣatra “having possessions”; Sanskrit kṣatriya] plural nominative also khattiyāse Ja III 441. A shortened form is khatya Ja VI 397. – feminine khattiyā A III 226-229, khattī D. 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 D.B. 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 D I 199 = II 97 = M I 358 = S 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 M II 150-157; III 169; A II 86; S I 71, 93; Vin IV 6-10. On the religious side of the question D III 82; 93; M I 149, 177; II 84; S 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 S I 15. All kings and chieftains were khattiyas D I 69, 136; III 44, 46, 61; A I 106; III 299; IV 259. Khattiyas are called rājāno Dhp 294, quoted Netti 165.

-ābhiseka the inauguration of a king A I 107, 108 (of the crown-prince) = A II 87;

-kaññā a maid of khattiya birth Ja I 60; III 394;

-kula a khattiya clan, a princely house, Vin 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 Vin I 227; A II 133; as the first one of the eight (1-4 as above, Cātummahārājika°, Tāvatiṁsa°, Māra°, Brahma°) at M I 72 = D III 260;

-mahāsāla “the wealthy khattiya” (see above II 1) D III 258, etc.;

-māyā “the magic of the noble” Dhp-a I 166;

-vaṁsa aristocratic descent Sv I 267;

-sukhumāla a tender, youthful prince (of the Tathāgata: Buddha°, kh°) Dhp-a I 5.

Khattiyī (feminine) a female khattiya, in series brāhmaṇī kh° vessī suddī caṇḍālī nesādī veṇī rathakārī pukkusī A III 229; similarly M II 33, 40.

Khattuṁ -Khattuṁ [Sanskrit °kṛtvas, cf. °kad] in combination with numerals “times”: dvikkhattuṁ, tikkhattuṁ, etc.; twice, three times, etc.

Khadira [Sanskrit khadira; Greek κίσσρος, ivy; Latin hedera, ivy] the tree Acacia catechu, in compounds

-aṅgārā (plural) embers of (burnt) acacia-wood Ja I 232; Pv-a 152;

-ghaṭikā a piece of a.-wood Ja IV 88;

-tthambha a post of a.-wood Dhp-a III 206;

-patta a bowl made of a.-wood Ja V 389;

-vana a forest of acacias Ja II 162;

-sūla an impaling stake of a.-wood Ja IV 29.

Khanati see khaṇati.

Khanittī (feminine) [to khan, cf. Sanskrit khanitra] a spade or hoe Vin I 270; Ja VI 520 = V 89 (+ aṅkusa).

Khantar [agent noun of Sanskrit kṣām] possessed of meekness or gentleness; docile, manageable. Said of an elephant A II 116 = III 161f.

Khanti and Khantī feminine [Sanskrit kṣānti] patience, forbearance, forgiveness. Definition at Dhs 1341: khantī khamanatā adhivāsanatā acaṇḍikkaṁ anasuropo attamanatā cittassa. Most frequent combinations: with mettā (love) (see below); °titikkhā (forbearance): khantī paramaṁ tapo titikkhā Nibbānaṁ paramaṁ vadanti Buddhā Dhp 184 = D II 49 = Vism 295; khantiyā bhiyyo na vijjati, S I 226; cf. Dhp-a III 237: titikkhā-saṅkhātā khantī; °avihiṁsā (tolerance): kh°, avihiṁsā, mettatā, anudayatā, S V 169; akodhana (forbearing, gentle) Vv-a 71; soraccaṁ (docility, tractableness) D III 213 = A I 94; also with maddava (gentleness) and s. as quality of a well-bred horse A III 248, cf. A II 113 and khantā; sovaccassatā (kind speech) Snp 266 (cf. Pj I 148). See also compounds – Khantī is one of the ten paramitās Ja I 22, 23: cf. A III 254, 255.

– In other connections: khantiyā upasamena upeta S I 30; ativissuto Saddh 473; anulomikāya kh°iyā samannāgata (being of gentle and forbearing disposition) A III 437, 441; Paṭis II 236f.; Vibh 340. See also A III 372; Snp 189, 292, 897, 944. In scholastic language frequently in combination diṭṭhi khanti ruci, in definition of idha (Vibh 245), tattha (Nidd II), diṭṭhi (Nidd II), cf. Nidd II §151 and Vibh 325f.

– akkhanti intolerance Vin IV 241 (= kopa); Vibh 360 (in definition as opposite of khanti Dhs 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-a IV 164; Paṭis II 171, 176;

-mettā forbearing love, in phrase kh.-mettānuddaya-sampanna (adjective) one whose character is compassion and loving forbearance Ja I 151, 262; Pv-a 66 (+ yuttakāra); Vv-a 71 (in explanation of akodhana);

-suñña (neuter) the void of khanti Paṭis II 183;

-soracca (neuter) gentleness and forbearance S I 100, 222; A II 68; Ja III 487; Dhp-a I 56; °e niviṭṭha “established in forbearance and meekness” A III 46 = D 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 D I 187; M I 487.

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 S I 95; vāraṇassa Ja III 392; hatthi-khandha-vara-gata on the back of the state elephant Ja I 325; Pv-a 75. Also with reference to an elephant (hatthināga) sañjāta° “to whom has grown bulk = a large back” Snp 53, explained Pj II 103 by susaṇṭhitakkhandho “well endowed with bulk.”

(b) of a person: the shoulder or back: naṅgalaṁ khandhe karitvā S I 115 applied to Māra; Vism 100; Dhp-a IV 168 (ohita°-bhāra the load lifted off his shoulder).

(c) of a tree: the trunk. rukkhassa Pv-a 114, also as rukkha° Ja I 324; tāla° the stem of a palm Pv-a 56; nigrodhassa khandhaja (see compounds) S I 207 = Snp 272; mūlaṁ atikkamma kh°ṁ sāraṁ pariyesitabbaṁ “one must go beyond the root and search the trunk for sweetness” S 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 M II 34, 41; Ja IV 139; udaka° a mass of water (i.e. ocean) A III 336; S IV 179; Ja I 324; Pv-a 62; puñña° a great accumulation of merit A III 336 = S V 400; bhoga° a store of wealth A V 84; Ja I 6; maṇi° an extraordinarily large jewel (possessing magic power) Ja 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.) Vin I 1; S II 95; III 14; A I 177; V 184 and passim. Similarly: samudaya Vibh 135f. nirodha Nett 64; antakiriyā A I 147; vyādhimaraṇatunnānaṁ dukkha-kkhandhaṁ vyapānudi Thig 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), S V 88 (nibbijjhati through the satta bojjhaṅgā).

(c) vayo° a division of age, part of age, as threefold: purima°, majjhima°, pacchima° Nidd II in definition of sadā.

(d) sīla (etc.) kh° the 3 (or 5) 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° D I 172f.; see sīla. – D I 206; Nett 64f.; 126. tīhi dhammehi samannāgato “possessed of the three qualities,” viz. sīla-k-khandhesu, etc. It 51; cf. A I 291; V 326. tīhi khandhehi ... aṭṭhaṅgiko maggo saṅgahito M I 301; sīla-kkhandhaṁ, etc. paripūreti “to fulfil the sīla-group” A I 125; II 20, III 15f. These 3 are completed to a set of 5 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 D III 229 (misprint puñña for paññā); cf. A I 125. As 5 at S I 99 = A I 162; S V 162; A III 134, 271; V 16 (all locative = S I 99); It 107, 108; Nidd II 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; Vibh A 1f.; cf. BMPE 42.

1. Unspecified. They are usually enumerated in the following stereotyped set of 5: rūpa (material qualities), vedanā (feeling), saññā (perception), saṅkhārā (coefficients of consciousness), viññāṇa (consciousness). For further reference see rūpa; cf. also Mrs. Rh.D. BMPE 37-51. They are enumerated in a different order at S I 112, viz. rūpaṁ vedayitaṁ saññaṁ viññāṇaṁ yañ ca saṅkhataṁ n’eso’ham asmi. Detailed discussions as to their nature see e.g. S III 101 (= Vibh 1-61); S III 47; III 86. As being comprised in each of the dhātus, viz. kama° rūpa° arūpa-dhātu Vibh 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” “ (Rh.D.) (cf. Hardy, Man. Buddh. page 425) S I 135 = Miln 28. Their connotation “khandha” is discussed at S III 101 = M 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 (S III 101); cf. M 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 4 immaterial factors” Nett 41; the rūpa-kkhandha only is kāma-dhātu-pariyāpanno: Vibh 409; the 4 arūpino kh° discussed at Paṭis II 74, also at Vibh 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 Paṭis 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 Nidd II §257 on Snp 1052; cf. jāti dvīhi khandhehi saṅgahitā ti Vv-a 29; khandhānaṁ pātubhāvo jāti S II 3; Nett 29; khandhānaṁ nibbatti jāti Vism 199. (maraṇaṁ:) yā tesaṁ tesaṁ sattānaṁ ... cuti cavanatā bhedo antaradhānaṁ maccu maraṇaṁ kālakiriyā khandhānaṁ bhedo kaḷevarassa nikkhepo M I 49 = Vibh 137 = S II 3, 42. – vivaṭṭa-kkhandha (adjective) one whose khandhas have revolved (passed away), i.e. dead S I 121 = III 123. – kh°anaṁ udaya-vyaya (or udayabbaya) the rising and passing of the kh., rebirth Dhp 374 = Thag 23, 379 = It 120 = Pj I 82; Paṭis I 54f.

(b) Their relation to attachment and craving (kāma): sattisūlūpamā kāmā khandhānaṁ adhikuṭṭanā S I 128 = Thig 58, 141 (Thig-a 65: n’atthi tesaṁ adhik°?); craving is their cause and soil: hetu-paṭicca sambhūtā kh. S I 134; the 4 arūpino kh. are based on lobha, dosa, moha Vibh 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 S III 103; pañca-k-khandhe pariññāya S III 83; pañca-k-khandhā pariññātā tiṭṭhanti chinnamūlakā Thig 106. See also S 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 5 khandhas are frequently mentioned with the 18 dhātuyo and the 12 āyatanāni: khandhā ca dh° cha ca āyatanā ime hetuṁ paṭicca sambhūtā hetu-bhangā nirujjhare S I 134; kh°-dh°-āyatanaṁ saṅkhataṁ jātimūlaṁ Thig 472; dhammaṁ adesesi khandhāyatana-dhātuyo Thig 43 (cf. Thig-a 49). Enumerated under sabba-dhammā Paṭis I 101 = II 230; under dhammā (states) Dhs 121, as lokuttara-k-khandhā, etc. Dhs 358, 528, 552. – khandhānaṁ khandhaṭṭho abhiññeyyo, dhātūnaṁ dhātuṭṭho, etc. Paṭis I 17; Cp I 132; II 121, 157. In definition of kāmāvacarā bhūmi Paṭis I 83. In definition of dukkha and its recognition Nett 57. In definition of Arahanto khīṇāsavā Nidd II 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” Vin I 14 = S IV 382. n’eso’ham asmi na m’eso attā S I 112; III 103, 130 and passim; cf. kāyo na tumhākaṁ (anattā rūpaṁ) S II 65; Nidd II 680; and rūpaṁ na tumhākaṁ S III 33 M I 140 = Nidd II 680. – rūpaṁ, etc. as anattā: Vin I 13; S III 78, 132-134; A I 284 = II 171; 202; cf. S III 101; Vin I 14. – as aniccaṁ: S III 41, 52, 102, 122, 132f., 181f., 195f., 202-224, 227; A IV 147 (aniccānupassī dukkhānupassī); anicca dukkha roga, etc., Paṭis II 238f.; Vibh 324.

2. Specified as panc’upādāna-kkhandhā the factors of the fivefold clinging to existence. Defined and discussed in detail (rūpūpadāna-kkhandha, etc.) S III 47; 86-88; also Vin I 10; S III 127f. Specified S III 58 = III 100 = M III 16; S III 114, 158f.; V 52, 60; A IV 458; Vism 443f. (in ch. xiv: Khandha-niddesa), 611f. (judged aniccato, etc.). – Mentioned as a set exemplifying the number 5: Khp III; Paṭis I 22, 122. Enumerated in various connections S I 112; D III 233; M I 190; A V 52; Khp IV (explained Pj I 82 = A 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” S III 100; cf. yo kho ... pañcas’upādāna-k-khandhesu chanda-rāgo taṁ tattha upādānaṁ ti M I 300, 511. Therefore the following attributes are characteristic: kummo pañcann’etaṁ upād°-ānaṁ adhivacanaṁ M I 144; bhārā have pañcakkh°ā S III 26; pañca-vadhakā paccatthikā pañcann’ ... adhivacanaṁ S IV 174; pañc’upād° ... sakkāyo vutto M I 299 = S 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 S III 128; rogato, etc. ... manasikātabbā pañc° S III 167; pañcasu upād°esu aniccānupassī “realizing the evanescence in the 5 aggregates of attachment” A V 109; same with udayavyayānupassī S III 130; A II 45, 90; III 32; IV 153; and dhammānupassī M I 61. Out of which realization follows their gradual destruction: pañc’ ... khandhānaṁ samudayo atthaṅgamo assādo, etc. S III 31, 160f.; A II 45, 90; IV 153; Nidd II 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 5 kh. are associated with pain” Vin I 10 = M I 48 = A I 177 = S V 421; Paṭis I 37, 39; Vibh 101 and passim; cf. katamaṁ dukkham ariyasaccaṁ? pañcupād°ā ti’ssa vacanīyaṁ, seyyathīdaṁ ... S III 158 = V 425; khandhādisā dukkhā Dhp 202 (and explanation Dhp-a III 261).

3. Separately mentioned: khandhā as tayo arūpino kh° (ved°, sañña°, saṅkh°) Dhp-a I 22; viññāṇa-kh° (the skandha of discriminative consciousness) in definition of manas: manindriyaṁ viññāṇaṁ viññ°-khandho tajjā mano-viññāṇa-dhātu Nidd II §494 on Snp 1142 = Dhs 68;

-ādhivacana having kh. as attribute (see above) S III 101 = M 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) Ja IV 151; V 162; Dhp-a I 193, 199.

(2) Ja I 101, 332; Pv-a 113; Dhp-a II 79. Said of a hermitage Ja V 35.

– figurative in sīla-khandhāvāraṁ bandhitvā “to settle in the camp of good conduct” Sv I 244;

-ja (adjective/noun) sprung from the trunk (of the tree), i.e. a growth or parasite S I 207 = Snp 272, explained at Pj 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 Vin V 132, and D I 5, explained Sv I 81: nāma assattho nigrodho pilakkho udumbaro kacchako kapitthano ti evam-ādi;

-rasa taste of the stem, one of various tastes, as mūla° khandha° taca° patta° puppha°, etc. Dhs 629 = Nidd II §540;

-loka the world of sensory aggregates, with dhātu- and āyatanaloka Paṭis 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. Vin II 231), 188.

Khandhiman (adjective) having a (big) trunk, of a tree A III 43.

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.) A III 113 = 138; the same applied to the king’s horse A 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” A II 152f.; cf. Nett 77; classified under the four paṭipadā at D III 229. In combination with vacana of meek, gentle speech, in vattā vacana° a speaker of good and meek words S I 63; II 282; Miln 380; cf. suvaco khamo A V 24f., forgiving: Miln 207.

(b) khamo sītassa uṇhassa, etc., enduring frost and heat A III 389 = V 132; addhāna° padhāna° (fit for) A III 30; raṅga°, anuyoga°, vimajjana° M I 385.

– akkhama (adjective) impatient, intolerant, in combination dubbaca dovacassa karaṇehi dhammehi samannāgata S II 204f. = A II 147f. With reference to rūpa, saddā, etc. (see also above), of an elephant A III 156f. – D III 229; Saddh 95.

Khamati [Dhātup 218: sahane, cf. Sanskrit kṣamate, perhaps to Latin humus, cf. Sanskrit kṣāh, kṣāman soil; Greek λθών, χαμαι]

1. to be patient, to endure, to forgive (accusative of object and genitive of person): n’āhaṁ bhayā khamāmi Vepacittino (I do not forgive V. out of fear) S I 221, 222; aparādhaṁ kh. to forgive a fault Ja III 394. khamatha forgive Dhp-a II 254; khamatha me pardon me Miln 13; Dhp-a 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” D I 60, 108; M I 487. sabbaṁ me na khamati “I do not approve of” M I 497f.; na khamati “it is not right” D II 67.

3. to be fit for, to indulge in, to approve of, in nijjhānaṁ khamanti M I 133, 480; cf. diṭṭhi-nijjhāna-k-khanti M I 480 and A I 189. – present participle medium khamamāna Vin I 281 (uppaḍḍhakāsinaṁ kh°) fit for, allowing of, worth, cf. Sp 1119. – gerundive khamanīya to be allayed, becoming better (of a disease) Vin I 204; D II 99. – causative khamāpeti to pacify, to ask one’s pardon, to apologize (to = accusative) Ja I 267; Pv-a 123, 195; Dhp-a I 38, 39; II 75, 254. – to ask permission or leave (i.e. to say good-bye) Dhp-a I 14.

Khamana (neuter) long-suffering Miln 351; bearing, suffering Saddh 202; and a° intolerance Abhidh-av 24.

Khamanatā (feminine) forbearance and a° intolerance, harshness both as synonym of khanti and akkhanti Dhs 1342, Vibh 360.

Khamā (feminine) [from kṣam]

(a) patience, endurance.

(b) the earth (cf. chamā and see khamati) Ja IV 8 (v.l. B. chamāya).

Khamāpanā (feminine) [abstract from khamāpeti, causative of khamati] asking for pardon Ja IV 389.

Khambha [Sanskrit khambha and sthambha]

1. prop, support, in °kata “making a prop,” i.e. with his arms akimbo Vin II 213 = IV 188.

2. obstruction, stiffening, paralysis in ūru° “stiffening of the thigh” M I 237 (through pain); Ja V 23 (through fear). See also chambheti and thambha.

Khambheti [causative from preceding – Sanskrit skambh, skabhnāti]

1. to prop, to support Thig 28 (but explained at Thig-a 35 by vi°, obstruct)

2. to obstruct, to put out, in past participle khambhita (= vi°) Nidd II §220, where it explains khitta. gerund khambhiya: see vi°.

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 Vv-a 52; mostly in applied meaning with reference to the extinction of passions and such elements as condition, life, and rebirth, e.g. āsavānaṁ kh. It 103f., especially in formula āsavānaṁ khayā anāsavaṁ ceto-vimuttiṁ upasampajja A I 107 = 221 = D III 78, 108, 132 = It 100 and passim. – rāgassa, dosassa, mohassa kh. M I 5; A I 299, cf. rāga°, dosa°, moha°, A I 159; dosa° S III 160, 191; IV 250. – taṇhānaṁ kh. Dhp 154; saṅkhārānaṁ kh. Dhp 383; sabba-maññitānaṁ, etc. M 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 Dhs 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 A IV 146f. = V 359 (+ vayānupassīn);

-ñāṇa knowledge of the fact of decay M II 38 = Pp 60; in the same sense khaye ñāṇa Nett 15, 54, 59, 127, 191, cf. kvu 230f.;

-dhamma the law of decay A III 54; Paṭis I 53, 76, 78.

Khara^01 [cf. Sanskrit khara]

1. (adjective) rough, hard, sharp; painful D II 127 (ābādha); Ja III 26 (vedanā) Miln 26 (+ sakkhara-kaṭhala-vālikā), Pv-a 152 (loma, shaggy hair; cf. Personal name Khara-loma-yakkha Vism 208). – °ka = khara rough, stony Pv-a 265 (= thaṇḍila).

2. (masculine) a donkey, a mule, in °putta, son of a donkey – donkey Ja III 278.

3. a saw Ja II 230 (= kakaca commentary); VI 261.

-ājina a rough skin, as garment of an ascetic Snp 249 (= kharāni ajina-cammāni Pj II 291); Pp 56;

-gata of rough constitution Dhs 962; also as khari-gata M I 185; Vism 349 (= pharusa);

-mukha a conch Ja VI 580;

-ssara of rough sound S II 128.

Khara^02 [Sanskrit kṣara] water Ja III 282.

Kharatta (neuter) [from khara] roughness A I 54; Pv-a 90 (in explanation of pharusa).

Khala [cf. Sanskrit khala]

1. corn ready for threshing, the threshing floor Nidd II §587; Vism 120; Sv I 203 (khalaṁ sodheti).

2. threshing, mash, in eka-maṁsa-khalaṁ karoti “to reduce to one mash of flesh” D I 52 = M I 377 (+ maṁsa-puñja; Sv I 160 = maṁsa-rāsi).

-agga the best corn for threshing Dhp-a I 98; IV 98;

-kāla the time for threshing Dhp-a IV 98;

-bhaṇḍagga the best agricultural implement for threshing Dhp-a I 98; IV 98;

-bhaṇḍa-kāla the time for the application of the latter Dhp-a IV 98;

-maṇḍala a threshing-floor Vism 123; Dhp-a I 266 (°matta, as large as ...).

Khalaṅka in °pāda at Ja VI 3 should probably be read kalaṅka° (q.v.).

Khalati [Dhātup 260: kampane; Dhātum 375: sañcalane; cf. Sanskrit skhalati, cf. Greek σϕύλλω to bring to fall, to fail] to stumble; gerund khalitvā Thag 45; Miln 187; past participle khalita q.v. Cf. upa°, pa°.

Khali a paste Sp VI 1219 (piṭṭha-madda = kh.-m.).

Khalika (or Khalikā feminine) a dice-board, in khalikāya kīḷanti to play at dice (see illustration in Rh.D. Buddhist India page 77) Vin II 10; cf. D I 6 (in enumeration of various amusements; explained at Sv I 85 by jūta-khalika pāsaka-kīḷanaṁ). See also kali.

Khalita^01 [Sanskrit khalati = Latin calvus, bald; cf. khallāṭa] bald-headed A I 138 (+ vilūna); Thig 255 (= vilūnakesa Thig-a 210).

Khalita^02 [past participle medium of khalati, cf. Dhātup 611; Dhātum 406 khala = soceyye] (adjective and noun)

1. faltering, stumbling, wrong-doing, failure A I 198; Nidd I 300; Thig 261; Dhp-a III 196 (of the voice; Thig-a 211 = pakkhalita); Ja I 78; Miln 94, 408.

2. disturbed, treated badly Ja VI 375. – akhalita undisturbed Thag 512.

Khalu [indeclinable, usually contracted to kho, q.v.] either positive: indeed, surely, truly D I 87; Snp page 103; Ja IV 391 (as khaḷu); Mhv 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 Vin V 131 = 193; Pp 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 A I 287), figurative of purisa at Aṅguttara passages. Described as bold and hard to manage A IV 190f.; as a horse which cannot be trusted and is inferior to an ājānīya (a thoroughbred) A V 166. Three kinds at A I 287f. = IV 397f. In explanation of vaḷavā (mare) at Ja I 180 = sindhavakule ajāto khaluṅkasso; as vaḷavā khaḷuṅkā Ja I 184. – derived khaluṅkatā in a°, not shaking, steadiness Vv-a 278.

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 Ja IV 205 = 382: gale gahetvā khalayātha jammaṁ “take the rascal by the throat and thrash him” (commentary khalayātha khalīkāraṁ (i.e. a “rub,” kind of punishment) pāpetvā niddhamatha = give him a thrashing and throw him out. v.l. at both passages is galayātha).

Khallaka in kh.-baddhā upāhanāyo shoes with heel-coverings (?) Vin I 186 (see Sp 1084). Also as khalla-baddhādibhedaṁ upāhanaṁ at Pv-a 127 in explanation of upāhana. Kern (Toev. sub voce) sees in it a kind of stuff or material.

Khallāṭa [Sanskrit khalvāta, cf. khalita] bald, in °sīsa a bald head Dhp-a I 309. derived khallāṭiya baldness, in khallāṭiyapetī the bald-headed petī Pv-a 46 (where spelled khalātiya) and 67.

Khallika only at S V 421; cf. S IV 330 (Dhammacakka-p-pavattana-sutta). It is a misreading. Read with Oldenberg, Vin I 10, kāmesu kāmasukhallikānuyoga (devotion to the passions, to the pleasures of sense). See kāmasukha and allika.

Khaḷopī [and khalopi, also kalopī, q.v. Cf. Trenckner “Notes”, page 60, possibly = karoṭi] a pot, usually with kumbhī: D I 167 (-mukha + kumbhi-mukha); Pp 55; Miln 107.

Khāṇu [also often spelled khānu; probably = Sanskrit sthāṇu, corrupted in etymology with khaṇati, cf. Trenckner, “Notes” 58, note 6] a stump (of a tree), a stake. Often used in description of uneven roads; together with kaṇṭaka, thorns A I 35; III 389; Vism 261 (°paharaṇaggi), 342 (°magga); Pj II 334. – jhāma° a burnt stump (as characteristic of kāḷaka) S IV 193. – nikhāta° an uprooted trunk Sv I 73. Khāṇu-kondañña name of a Thera Vism 380; Dhp-a II 254.

Khāṇuka = khāṇu S V 379 (avihata°): Ja 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-a II 254 (with reference to the name of Khāṇu-kondañña who by robbers was mistaken for a tree stump); Vv-a 338 (in a road = saṅkuka).

Khāta (adjective) [Sanskrit khāta; past participle of khan] dug Sv I 274 (= ukkiṇṇa), a° not dug Miln 351 (°taḷāka). Cf. atikhāta Ja II 296.

Khāda (neuter) eating, in °kāraṇa the reason of eating ... Pv-a 37.

Khādaka (adjective) eating (neuter) Vism 479; eating, living on (adjective –°), an eater Ja IV 307; Pv-a 44; lohita °maṁsa° (of yakkhas) Ja I 133, 266; camma° Ja I 176; gūtha° (of a peta) Pv-a 266.

Khādati [Dhātup 155 “khāda bhakkhane”; cf. Sanskrit khādati, cf. Greek κνώδων the barbed hook of a javelin, i.e. “the biter”; Lithuanian kāndu to bite] to chew, bite, eat, devour (= German fressen); to destroy. – present Dhp 240; Ja I 152 (sassāni); III 26; Pv I 6^03 (puttāni, of a petī); I 94. – kaṭṭhaṁ kh° to use a toothpick Ja I 80, 282, dante kh° to gnash the teeth Ja I 161. – santakaṁ kh° to consume one’s property As 135. – of beasts, e.g. Snp 201, 675. – potential khādeyya Ja III 26. – imperative khāda Ja I 150 (maṁsaṁ); II 128 (khādaniyaṁ); VI 367. (pūvaṁ); Pv-a 39, 78. – present participle khādanto Ja I 61; III 276. – future khādissati Ja I 221; II 129. – preterit khādiṁsu Pv-a 20. – passive present participle khādiyamāna (cf. khajjati) Pv-a 69 (taṇhāya) (explanation of khajjamāna). infinitive khādituṁ Ja I 222; II 153; Dhp-a IV 226. – gerund khāditvā Ja I 266, 278 (phalāni); Pv-a 5, 32 (devour); poetical khādiyā Ja V 464 (= khāditvā). – gerund khāditabba Ja III 52, and khādaniya (q.v.). Cf. pali°.

Khādana (neuter) the act of eating (or being eaten) Pv-a 158. – adjective feminine khādanī the eater Dīp 238; khādana at Ja 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 D II 127; Ja I 90, 235; III 127; Snp. page 110; Miln 9, 11. – Also in combination anna, pāna, kh° Snp 924; II 49. By itself Ja III 276. – piṭṭha° pastry Vin I 248.

Khādā (feminine) food, in rāja° royal food Snp 831 (rājakhādāya puṭṭho = rājakhādanīyena rājabhojanīyena posito Nidd I 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 Ja III 370; VI 335.

Khādika = khādaka, in aññamañña° S V 456.

Khādita (adjective) [past participle medium and passive of khādati] eaten, or having eaten, eaten up, consumed Ja I 223; II 154; Pv-a 5. – A twin form of khādita is khāyita, cf. sāyita, with which frequent combined (cf., however, Trenckner “Notes” 57; Lüders 1954, §112), e.g. Pp 59; Vism 258; Pv-a 25. Used as the poetical form Pv I 12^11 (explanation Pv-a 158 = khādita). – derived khāditatta (neuter) the fact of being eaten Ja I 176.

-ṭṭhāna the eating place, place of feeding Ja V 447.

Khādin feminine khādinī = khādaka Pv-a 31.

Khāyati [passive = Sanskrit khyāyate, khyā] to seem to be, to appear like (viya) Ja I 279; preterit khāyiṁsu Ja I 61; present participle medium khāyamāna Ja IV 140; Pv-a 251. Cf. pakkhāyati.

Khāyita see khādita; cf. avakkhāyika.

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 S III 131 (-gandha); A I 209. – Used as a caustic Pv III 10^02; Saddh 281. See also chārikā.

-āpatacchika a means of torturing, in enumeration of various tortures (under vividha-kamma-kāranā kārenti) M I 87 = A I 48 = II 122 = Nidd II §604; Ja VI 17 (v.l. °ṭicch°; commentary has āpatacchika, v.l. paṭicchaka); Vism 500; Miln 197. Both A and Nidd I have v.l. kharāpaṭicchaka;

-odaka an alkaline solution Vism 264, 420; Dhp-a I 189; Pv-a 213; cf. khārodikā nadī (in Niraya) Saddh 194.

Khāraka (adjective) [from khāra] sharp or dry, said of the buds of the Pāricchattaka A 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 Vin I 33 (cf. Vinaya Texts I 132); Ja V 204;

-bhaṇḍa Dhp-a III 243 (kahaṁ te kh.-bh°ṁ ko pabbajita-parikkhāro);

-bhāra a shoulder-yoke S I 169; Ja III 83;

-vidha = °kāja S I 78 = Ud 65; D I 101. At Ud and D passages it is read vividha, but Sv I 269 makes it clear: khārī ti araṇi-kamaṇḍalu-sūcādayo tāpasa-parikkhārā; vidho ti kāco, tasmā khāribharitaṁ kācam ādāyā ti attho. As Kern (Toev. sub voce) points out, °vidha is a distortion of vivadha, which is synonymous with kāja.

Khāleti causative of khalati: see khaleti and vikkhāleti.

Khāhinti at Thig 509 is to be read kāhinti (= karissanti Thig-a 293).

Khiḍḍā [Vedic krīḍā, cf. kīḷati] play, amusement, pleasure usually combined with rati, enjoyment. Various degrees of pleasures (bāla°, etc.) mentioned at A V 203; various kinds of amusement enumerated at Nidd II §219; as expounded at D I 6 under jūta-pamādaṭṭhāna. Generally divided into kāyikā and vācasikā khiḍḍā (Nidd II §219; Pj II 86). Explained as kīḷanā Pj II 86, as hassādhippāya (means of mirth) Pv-a 226; sahāyakādīhi keḷi Pv-a 265. Cf. Snp 926; Pv IV 1^21.

-dasaka “the decad of play,” i.e. the second 10 years of man’s life, from 11-20 years of age Vism 619;

-padosika corrupted by pleasures D I 19, 20 = Sv I 113 (v.l. padūsika);

-rati play and enjoyment Snp 41, 59; Vv 16^12, 32^07; Pv IV 7^02; Vism 619.

Khitta [past participle of khip, to throw Dhātup 479; peraṇe] thrown; cast, overthrown Dhp 34; rajo paṭivātaṁ kh°, dirt thrown against the wind S I 13, 164 = Snp 662 = Dhp 125 = Ja III 203; ratti-khittā sarā arrows shot in the night Dhp 304 = Nett 11; acchi vātavegena khittā a flame overthrown by the power of the wind, blown out Snp 1074 (explained Nidd II §220 by ukkhittā nuṇṇā, khambhitā); in interpretation of khetta Pv-a 7 said of sowing: khittaṁ vuttaṁ bījaṁ. – akkhitta not upset, not deranged, undisturbed, in qualities required of a brahmin with reference to his genealogy: yāva sattamā pitāmahāyugā akkhitto D 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 Vin I 131, 321; II 64, etc.; Saddh 88. Cf. citta-kkhepa.

Khipa (neuter) [from kṣip] a throw, anything thrown over, as ajina° a cloak of antelope hide D I 167; or thrown out, as a fishing net (= kumina) eel-basket A I 33 = 287; Thig 357 (= Thig-a 243). Cf. khippa and vikkhepika.

Khipati [Vedic kṣipati] to throw, to cast, to throw out or forth, to upset Snp page 32 (cittaṁ); Ja I 223 (sīsaṁ). 290 (pāsake); II 3 (daḷhaṁ dalhassa: to pit force against force) – preterit khipi S IV 2, 3 (khuracakkaṁ); Pv-a 87 (= atthāresi). – gerund khipitvā Ja I 202. – 1st causative khepeti (perhaps to kṣi, see khaya) to throw in, to put in to spend (of time): dīgham addhānaṁ khepetvā Ja I 137; Thig 168 (khepeti jātisaṁsāraṁ = pariyosāpeti Thig-a 159); Dhp-a I 102 (dvenavuti-kappe khepesuṁ); āyuṁ khepehi spend (the rest of) your life Pv-a 148; gerund khepayitvāna (saṁsāraṁ) Pv IV 3^32 (= khepetvā Pv-a 254). In this sense Trenckner (Pāli M. 76) takes it as corresponding to Sanskrit kṣāpayati of kśi = to cause to waste. See also khepana. – 2nd causative khipāpeti to cause to be thrown Ja I 202; IV 139 (jalaṁ). Cp also khepa.

Khipana (neuter) the act of throwing or the state of being thrown Ja I 290 (pasaka- k°).

Khipanā (feminine) [from khipati] throwing up, provocation, mockery, slander Miln 357; Vibh 352; cf. Vism 29.

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 Pv II 2^03 (explanation Pv-a 80: mukhato nikkhantamala); Dhp-a I 314 (°roga + kāsa, coughing).

-sadda the sound of expectorations D I 50; Dhp-a 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 Pj II 349).

2. a sort of fishing net or eel-basket (cf. khipa and Sanskrit kṣepaṇī) S I 74. – neuter adverb khippaṁ quickly A II 118 = III 164; Snp 413, 682, 998; Dhp 65, 137, 236, 289; Ja IV 142; Pv II 8^04, 9^02, 12^21, Pp 32. – Cf. khippatara Snp page 126.

-ābhiññā quick intuition (opposite dandh°) D III 106; Dhs 177; Nett 7, 24, 50, 77, 112f.; 123f.; Vism 138;

-virāga quick to fade

Khippati [from kṣip] to ill-treat, in present participle khippamāna Vv 84^44, explained at Vv-a 348 by vambhento, pīḷanto.

Khila (masculine neuter) [cf. Sanskrit khila] waste or fallow land A III 248; figurative barrenness of mind, mental obstruction. There are five ceto-khilā enumerated in detail at M I 101 = A IV 460 = D III 238 (see under ceto); mentioned A V 17; Pj II 262. As three khilā, viz. rāga, dosa, moha at S V 57; also with other qualities at Nidd II §9. In combination with paligha S I 27 (chetvā kh°ṁ); khilaṁ pabhindati to break up the fallowness (of one’s heart) S I 193; III 134; Snp 973. – akhila (adjective) not fallow, unobstructed, open-hearted: cittaṁ susamāhitaṁ ... akhilaṁ sabbabhūtesu D II 261; S IV 118; in combination with anāsava Snp 212; with akaṅkha Snp 477, 1059; with vivattacchada Snp 1147; cf. vigatakhila Snp 19.

Khiḷa [cf. Sanskrit kiṇa] hard skin, callosity Ja V 204 (v.l. kiṇa).

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) Vin I 35; D I 84, 177, 203; M II 39; Snp page 16; Pp 61 etc. See explained at Sv I 225 = Pj II 138. – khīṇaṁ mayhaṁ kammaṁ Ja IV 3, similarly khīṇaṁ purāṇaṁ navaṁ n’atthi sambhavaṁ Snp 235 (khīṇa = samucchinna Pj I 194); pāpakamme khīṇe Pv-a 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 Vin I 183; M I 145; II 43; III 30; D III 97, 133, 235; It 95; Snp 82, 471, 539, 644; Dhp 89, 420; Pv-a 7 (= Arahanto); cf. BHS kṣīṇāśrava Divy 542. – The seven powers of a kh.-ā (khīṇāsava-balāni) discussed at D III 283; Paṭis I 35; ten powers at Paṭis II 173, 176; cf. Vism 144 (where a kh. 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 Pj I 194);

-maccha without fish (of a lake) Dhp 155;

-vyappatha without the way of (evil) speech (vyapp° = vācāya patho; explained Pj II 204 as na pharusavāco) Snp 158;

-sota with the stream gone, i.e. without water, in macche appodake kh° Snp 777.

Khīṇatta (neuter) Sv I 225 and khīṇatā (feminine) Dhp-a IV 228, the fact of being destroyed.

Khīya [cf. khīyati] in °dhammaṁ āpajjati to fall into a state of mental depression Vin IV 151, 154; A III 269; IV 374. See also remarks by Kern, Toev. sub voce

Khīyati [Sanskrit kṣīyate, passive to khayati] to be exhausted, to waste away, to become dejected, to fall away from Vin IV 152; Ja I 290 (dhana); Pv II 9^42; 11^02; Paṭis I 94, 96; II 31 (āsavā); Abhidh-av 80. – present participle khīyamāna Snp 434; Abhidh-av 19. preterit khīyi D III 93; gerundive khīyitabba ibid. see also khāya and khīyanaka. In phrase “ujjhāyati khīyati vipāceti it seems to correspond to jhāyati^02 [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 Vin II 259 and passim. See ujjhāyati for further references.

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) Vin II 94, 100; IV 38.

Khīra (neuter) [Sanskrit kṣīra] milk, milky fluid, milky juice Vin I 243; II 301; M I 343f. = A II 207 = Pp 56; A II 95 (in simile with dadhi, navanīta, sappi, sappi-maṇḍa) = D I 201; Dhp-a I 98; enumerated with dadhi, etc., as one constituent of material food (kabalinkāro ahāro) at Dhs 76 = 740 = 875; – Ja IV 138 (mātu kh°); 140; Dhp 71 = Nett 161; Miln 41; Pv-a 198 (= sneha, milky juice); Vv-a 75; Dhp-a I 98 (nirudaka kh°, milk without water). – duddha-khīra one who has milked Snp 18.

-odaka (neuter) milk-water or milk and water literally Ja II 104, 106; figurative in simile khīrodakībhūtā for a samaggā parisā “a congregation at harmony as milk and water blend” A I 70; S IV 225 = M I 207, 398 = A III 67, 104;

-odana (neuter) milk-rice (boiled) Vv33^24 (= Vv-a 147);

-gandha the smell of milk Ja VI 357;

-ghaṭa a pot of milk Miln 48;

-paka drinking milk; sucking (of a calf: vaccho mātari kh°) Dhp 284 (v.l. khīra-pāna); Dhp-a III 424;

-paṇṇin (masculine) name of a tree the leaves of which contain a milky sap, Calotropis gigantea M I 429;

-matta having had his fill of milk, happy (of a babe) S I 108;

-mūla the price of milk; money with which to buy milk Dhp-a IV 217;

-sāmin master of the milk (+ dhīrasāmin) Abhidh-av 62.

Khīranikā (feminine) a milk-giving cow S I 174.

Khīla [Sanskrit kīla and khīla] a stake, post, bolt, peg Vin II 116 (khīlaṁ nikhanitvā digging in or erecting a post); S III 150 (kh° vā thambha vā); IV 200 (daḷha° a strong post, especially of satī); Mhv 29, 49. – ayo° an iron stake A I 141; S V 444; Nidd II §304 III; Snp 28 (nikhāta, erected); Pj II 479. Cf. inda°.

-ṭṭhāyi-ṭhita standing like a post (of a stubborn horse) A IV 192, 194.

Khīlaka (adjective) having sticks or stumps (as obstacles), in a° unobstructed Ja 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.

Khu (–°) is doubtful second part of iṅghāḷa- (q.v.).

Khuṁseti [Dhātup 625: akkosane] to scold, to curse, to be angry at, to have spite against D I 90, Sv I 256 (= ghaṭṭeti); Vin IV 7; Pj II 357; Dhp-a IV 38. – past participle khuṁsita Dhp-a II 75.

Khujja (adjective) [Sanskrit kubja. See also the variant kujja and cf. kuṭṭa2]

1. humpbacked Ja V 426 (+ piṭhasappī); Sv I 148 (in combination with vāmana and kirāta); feminine Dhp-a I 194, 226.

2. small, inferior, in kh°-rājā a smaller, subordinate king Saddh 453.

Khuṇḍali at Pv-a 162 (mā kh.) is to be read ukkaṇṭhi.

Khudā [Sanskrit kṣudh and kṣudhā, also BHS kṣud in kṣuttarṣa hunger and thirst Jm page 30] hunger Snp 52 (+ pipāsā: Nidd II sub voce kh° vuccati chātako), 966; Pv I 6^04 (= jighacchā) II 1^05 (+ taṇhā), 2^04; Pv-a 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 Pj I 243); kh° ca bālaṁ Snp 318. opposed to strong Vv 32^10 (of migā = balavasena nihīnā Vv-a 136).

-ānukhuddaka, in °āni sikkhāpadāni the minor observances of discipline, the lesser and minor precepts Vin II 287 = D II 154; Vin IV 143; A I 233; cf. Divy 465;

-āvakāsa in akhuddāvakāso dassanāya not appearing inferior, one of the attributes of a well-bred brahmin (with brahmavaṇṇī) D I 114, 120, etc;

-desa, in °issara ruler of a small district Saddh 348.

Khuddaka = khudda; usually in compounds. In sequence khuddaka majjhima ... mahā Vism 100. Of smaller sections or subdivisions of canonical books Vin V 145f. (with reference to the paññattis), see also below. °catuppade kh° ca mahallake Snp 603. Khuddaka (masculine) the little one, Miln 40 (mātā °assa).

-nadī = kunnadī, a small river Pv-a 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. Anāg page 35; Gv page 57; Pv-a 2, etc;

-pāṭha name of the first book in the Khuddaka Nikāya;

-mañcaka a small or low bed Ja I 167;

-rājā an inferior king Ja V 37 (+ mahārājā); Pj II 121; cf. khujja and kuṭṭa;

-vaggulī (feminine) a small singing bird Dhp-a III 223;

-vatthuka belonging to or having smaller sections Vin V 114.

Khuppipāsā [cf. khudā] hunger and thirst: °āya mīyamāno M I 85. Personified as belonging to the army of Māra Snp 436 = Nidd II on visenikatvā. To be tormented by hunger and thirst is the special lot of the petas: Pv I 11^10; II 2^02, Pv-a 10, 32, 37, 58, etc.; Vism 501; Saddh 9, 101, 507.

Khubhati see saṅ° and khobha. The root is given at Dhātup 206 and 435 as “khubha = sañcalane.”

Khura^01 [Vedic khura] the hoof of an animal Vv 64^10 (of a horse = turagānaṁ khuranipāta, the clattering of a horse’s hoof Vv-a 279), cf. Sanskrit kṣura, a monkey’s claw Avś I 236.

khura-kāse M I 446, read (with Neumann, M.S.) for khura-kāye, “in the manner of dragging (kṛṣ) the hoofs.”

Khura^02 [Vedic kṣura, to kṣṇu, kṣṇoti to whet, kṣṇotra whetstone; cf. Greek χναύω scrape, ξύω shave, Latin novacula razor. The Pāli Dhātup (486) gives as meanings “chedana and vilekhana”] a razor Vin II 134; S IV 169 (tiṇha a sharp r.) Dhp-a II 257.

-agga the hall of tonsure Pv-a 53;

-appa a kind of arrow D I 96; M I 429 (+ vekaṇḍa); Vism 381;

-kosa razor-sheath Vism 251, 255;

-cakka a wheel, sharp as a razor Ja IV 3;

-dhāra

1. carrying razors, said of the Vetaraṇī whose waters are like razors Snp 674 (+ tiṇha dhāra); Ja V 269; Vism 163.

2. the haft of a razor, or its case Snp 716 (°ūpama); Vism 500; Dhp-a II 257;

-nāsa having a nose like a razor Ja IV 139;

-pariyanta a disk as sharp as a razor, a butcher’s knife D I 52 (= Sv I 160; khura-nemi khura-sadisa-pariyanta), cf. °cakka;

-māla name of an ocean, in °samudda Ja IV 137;

-mālī (feminine) = preceding ibid.;

-muṇḍa close-shaven Vin I 344; Vv-a 207. Khuramuṇḍaṁ karoti to shave closely D I 98; S IV 344 = A II 241;

-bhaṇḍa the outfit of a barber, viz. khura, khura-silā, khura-sipāṭikā, namataka Vin I 249; II 134, cf. Vinaya Texts III 138;

-silā a whetstone Vin II 134;

-sipāṭikā a powder prepared with s. gum to prevent razors from rusting Vin II 134.

Khulukhulukarakaṁ (neuter adverb) “so as to make the sound khulu, khulu,” i.e. clattering or bumping about M II 138. Cf. ghuru-ghuru.

Khv see Kho.

Kheṭa [cf. Sanskrit kheṭaka] a shield: see kīṭa.

Khetta (neuter) [Vedic kṣetra, to kṣi, kṣeti, kṣiti, dwelling-place, Greek κτίζω, Latin situs founded, situated, English site; cf. also Sanskrit kṣema “being settled,” composure. See also khattiya. Dhammapāla connects khetta with kṣip and trā in his explained at Pv-a 7: khittaṁ vuttaṁ bījaṁ tāyati ... ti khettaṁ]

1. (literal) a field, a plot of land, arable land, a site, D I 231; S I 134 (bījaṁ khette virūhati; in simile); three kinds of fields at S IV 315, viz. agga°, majjhima°, hīna° (in simile); A I 229 = 239; IV 237 (the same); Snp 524; Ja I 153 (sāli-yava°); Pv II 9^68 = Dhp-a III 220 (khette bījaṁ ropitaṁ); Miln 47; Pv-a 62; Dhp-a I 98. Often as a mark of wealth = possession, e.g. D 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. D I 5 (explained at Sv 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 explained at Nidd I 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.) S II 41; Snp 769. Together with other earthly possessions as wealth (hirañña, suvaṇṇa) Snp 858; Nidd II on lepa, gahaṭṭha, etc. As example in definition of visible objects Dhs 597; Vibh 71f. – kasī° a tilled field, a field ready to bear Pv I 1^02, cf. Pv-a 8; jāti° “a region in which a Buddha may be born” (Hardy, after Childers see khetta) Pv-a 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 explained at Vism 220; khetta here = virūhana-ṭṭhāna), brahma°. – A I 162, 223 (kammaṁ, khettaṁ, viññāṇaṁ bījaṁ); IV 237; It 98; Vv-a 113. akhetta barren soil A III 384 (akhettaññu not finding a good soil); IV 418 (the same); Pv-a 137. Sukhetta a good soil, fertile land S I 21; Pv-a 137; opposite dukkhetta S V 379.

-ūpama to be likened to a (fruitful) field, especially of an Arahant Pv I 1^01;

-kammanta work in the field A III 77;

-gata turned into a field, of puññakamma “good work becoming a field of merit” Pv-a 136, 191;

-gopaka a field watcher Ja III 52;

-ja “born on one’s land,” one of the 4 kinds of sons Nidd I 247; Nidd II §448; Ja I 135;

-jina one unsurpassed in the possession of a “field” Snp 523, 524;

-pāla one who guards a field Ja III 54;

-mahantatā the supremeness of the field (of merit) Vv-a 108;

-rakkhaka the guardian of a field Ja II 110;

-vatthu possession of land and goods (see above) D III 164; S V 473 = A II 209; A V 137; Pp 58; Pv-a 3;

-sampatti the successful attainment of a field of (merit) Pv-a 198; Vv-a 102; see Vv-a 30, 32 on the three sampattis, viz. khetta°, citta°, payoga°;

-sāmika the owner of the field Miln 47; Vv-a 311;

-sodhana the cleaning of the field (before it is ploughed) Dhp-a III 284.

Kheda (adjective) [Sanskrit kheda fatigue, khedati; perhaps to Latin caedo] subject to fatigue, tired Vv-a 276. – As noun “fatigue” at Vism 71.

Khepa [cf. khipati] (–°) throwing, casting, Saddh 42. Usually in citta-kkhepa loss of mind, perplexity Dhp 138. Cf. vi°, saṅ°.

Khepana [cf. khepeti] – the passing of, applied to time: āyu° Vv-a 311.

Khepita [past participle of khepeti] destroyed, brought to waste, anniḥlated, khepitatta (neuter) the fact of being destroyed, destruction, annihilation, Dhp-a II 163 (kilesavaṭṭassa kh.).

Khepeti see khipati.

Khema [Vedic kṣema to kṣi, cf. khetta]

1. (adjective) full of peace, safe; tranquil, calm D I 73 (of a country); S I 123 (of the path leading to the ambrosial, i.e. Nibbāna) 189 = Snp 454 (of vācā Nibbāna-pattiyā); M I 227 (vivaṭaṁ amata-dvāraṁ khemaṁ Nibbāna-pattiyā “opened is the door to the Immortal, leading to peace, for the attainment of Nibbāna”) A III 354 (of ñāna) It 32; Snp 268 (= abhaya, nirupaddava Pj I 153); Dhp 189f.; Pv IV 3^03 (of a road = nibbhaya Pv-a 250); Vv-a 85.

2. (neuter) shelter, place of security, tranquillity, home of peace, the Serene (especially of Nibbāna). In general: D I 11 (peace, opposite bhaya); Snp 896 (+ avivādabhūmi); 953. – In particular of Nibbāna: S IV 371; A IV 455; Vv 53^20 (amataṁ khemaṁ); Paṭis I 59. See also yoga. Ablative khemato, from the standpoint of the Serene S II 109; Snp 414, 1098; Nidd II sub voce (+ tāṇato, etc.).

-atta one who is at peace (+ viratta) S I 112 (= khemībhūtaṁ attabhāvaṁ Spk I 178);

-anta security, in °bhūmi a peaceful country (opposite kantāra), a paradise (as especially of Nibbāna) D I 73; Nidd II §630 on Satthā; Vism 303;

-ṭṭhāna the place of shelter, the home of tranquillity Thig 350 (= Nibbāna Thig-a 242);

-ṭṭhita peaceful, appeased, unmolested D I 135;

-dassin looking upon the Serene Snp 809;

-ppatta having attained tranquillity (= abhayappatta, vesārajjappatta) M I 72 = A II 9.

Khemin (adjective) one who enjoys security or peace S III 13; Snp 145 (= abhaya Pj I 244); Dhp 258.

Kheḷa [Sanskrit kheṭa, cf. kṣveḍa and śleṣma, Pāli silesuma. See also kilid and kilis, cf. ukkheṭita. On root kheḷa see keḷanā; it is given by Dhātup 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 A I 34; IV 137; Snp 196 (+ siṅgh°); Khp II = Miln 26 (cf. Vism 263 in detail, and Pj I 66); Ja I 61; IV 23; VI 367; Vism 259, 343 (+ siṅghāṇikā), 362; Dhp-a III 181; IV 20, 170; Pv II 2^03 as food for petas, cf. Avś I 279 (kheṭamūtropajīvinī; II 113: kheṭavad utsṛjya); Pv-a 80 (= niṭṭhubhana).

-kilinna wet with exudation Ja I 164;

-mallaka a spitting box, a cuspidor Vin I 48; II 175, 209f.;

-siṅghāṇikā phlegm and mucus Dhp-a I 50.

Kheḷāsaka (Vin [Ee °āpaka is a wrong reading]) and kheḷāsika (Dhp-a) an abusive term “eating phlegm” Vin II 188, cf. Vinaya Texts III 239; °vāda the use of the term “phlegm-eater,” calling one by this name Vin II 189; Dhp-a 140.

Kho [before vowels often khv’; contraction of khalu = Sanskrit khalu] an enclitic particle of affirmation and emphasis: indeed, really, surely; in narration: then, now (cf. kira); in question: then, perhaps, really. Definition as adhikārantara-nidassanatthe nipāto Pj I 113; as avadhāraṇaṁ (affirmative particle) Pv-a 11, 18. – A few of its uses are as following: abhabbo kho Vin I 17; pasādā kho D II 155. After pronoun: mayhaṁ kho Ja I 279; ete kho Vin I 10; idaṁ kho ibid.; so ca kho Ja I 51; yo kho M I 428; – After a negation: na kho indeed not Ja II 111; no ca khvāssa A V 195; mā kho Ja I 253; – Often combined with pana: na sakkhā kho pana “is it then not possible” Ja I 151; api ca kho pana Ja I 253; siyā kho pana D 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 Vin IV 134; etc. – In interrogative sentences it often follows nu: kin nu kho Ja I 279; atthi na kho Ja III 52; kahan nu kho Ja 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 Vv-a 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 Vin I 58, 96, 281; A IV 394; V 234 = 249 (°yuga); Ja VI 47, 500; Pv II 1^17; Dhp-a I 417.

-pilotikā a linen cloth Vin I 296.

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; Pv II 7^08 (= duggamana-ṭṭhāna Pv-a 102); II 9^25; Ja II 385.

Gagana (neuter) the sky (with reference to sidereal motions); usually of the moon: g° majjhe puṇṇacando viya Ja I 149, 212; g°-tale canda-maṇḍalaṁ Ja III 365; cando g°-majjhe ṭhito Ja V 137; cando gagane viya sobhati Vism 58; g°-tale candaṁ viya Dhp-a I 372; g°-tale puṇṇacanda “the full-moon in the expanse of the heavens” Vv-a 3; g°-talamagga the (moon’s) course in the sky Pv-a 188; etc. Of the sun: suriyo ākāse antalikkhe gaganapathe gacchati Nidd II on Snp 1097. Unspecified: Ja 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 M I 243; S I 106; Vism 287.

2. (neuter) cackling, cawing, in haṁsa° the sound of geese Ja 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 Ja V 405; according to Kern Toev. sub voce (Sanskrit gargaraka, Pimelodus Gagora); as gaggalaka at Miln 197.

Gaggarāyati [verb denominative from preceding; cf. gurgulio: gurges, English gargle and gurgle] to whirl, roar, bellow, of the waves of the Gaṅgā Miln 3. – Cf. gaḷagaḷāyati.

Gaccha [Sanskrit gaccha, grassland. The passage Ja III 287 stands with gaccha, v.l. kaccha for gaccha at A IV 74; g° for k° at Snp 20] a shrub, a bush, usually together with latā, creeper and rukkha, tree, e.g. Nidd II §235, the same; Ja I 73; Miln 268; Vism 182 (described on page 183). With dāya, wood A IV 74. puppha° a flowering shrub Ja I 120; khuddaka°-vana a wood of small shrubs Ja V 37. – Pv-a 274; Vv-a 301 (-gumba, brushwood, underwood); Dhp-a I 171 (-pothana-ṭṭhāna); IV 78 (-mūla).

Gacchati [Vedic gacchat(i), a desiderative (future) formation from °gṷem “I am intent upon going,” i.e. I go, with the following bases.

– Future-present °gṷemskēti > °gaṣhcati > Sanskrit gacchati = Greek βάσκω (to βαίυω). In meaning cf. i, Sanskrit emi, Greek εὶμι “I shall go” and in form also Sanskrit pṛcchāti = Latin porsco “I want to know,” Vedic icchati “to desire.”

– Present °gṷemīo = Sanskrit gamati = Greek βαίνω, Latin venio, Gothic qiman, Old High German koman, English come; and non-present formations as Osk. kūmbened, Sanskrit gata = Latin ventus; gantu = (adverb) ventus.

– °gṷā, which is correlated to °stā, in Pret. Sanskrit āgām, Greek ἕβην, cf. βῆμα]. These three formations are represented in Pāli 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 (Vv-a 307; v.l. 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; Vv 79^07; Mhv 7, 9), agamāsi and gami (Pv II 8^06) 1st plural agamiṁhase (Pv II 3^10), plural agamuṁ (Snp 290), agamaṁsu and gamiṁsu; prohibitive mā gami; gerund gamya (Ja V 31); gerundive gamanīya (Pj I 223). See also derivatives gama, gamana, gāmika, gāmin.

(b) gan°, in preterit agañchi (on this form see Trenckner, “Notes”, page 71f. – In nāgañchi Ja 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 (Pv II 3^22), 3rd plural preterit agū (= Sanskrit °uḥ), in ajjhagū, anvagū (q.v.).

Meanings and Use:

1. to go, to be in motion, to move, to go on (as opposed to standing still, tiṭṭhati). Frequently in combination with tiṭṭhati nisīdati seyyaṁ kappeti “to go, to stand, sit down and lie down,” to denote all positions and every kind of behaviour; Nidd II sub voce gacchati. evaṁ kāle gacchante, as time went on Ja III 52, or evaṁ g° kāle (Pv-a 54, 75) or gacchante gacchante kāle Dhp-a I 319; gacchati = paleti Pv-a 56; vemakoṭi gantvā pahari (whilst moving) Dhp-a III 176.

2. to go, to walk (as opposed to run, dhāvati) Dhp-a I 389.

3. to go away, to go out, to go forth (as opposed to stay, or to come, āgacchati): agamāsi he went Pv II 8^06; 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” Ja II 133; gacchāma “let us go” Ja I 263; gaccha dāni go away now! Ja II 160; gaccha re muṇḍaka Vism 343; gacchāhi go then! Ja I 151, 222; mā gami do not go away! Ja IV 2; plural mā gamittha Ja I 263; gacchanto on his way Ja I 255, 278; agamaṁsu they went away Ja IV 3; gantukāma anxious to go Ja I 222, 292; kattha gamissasi where are you going° (opposite agacchasi) Dhp-a III 173; kahaṁ gacchissatha the same Ja 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. Pv II 8^06; Devadaha-nagaraṁ gantuṁ Ja I 52; gacchāma’haṁ Kusināraṁ I shall go to K. D II 128; Suvaṇṇabhūmiṁ gacchanti they intended to go (“were going”) to S. Ja III 188; migavaṁ g. to go hunting Ja I 149; janapadaṁ gamissāma Ja 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-a III 172; devāna santike gacche Dhp 224 santikaṁ also Ja I 152: II 159, etc. – kathaṁ tattha gamissāmi how shall I get there? Ja I 159; II 159; tattha agamāsi he went there Ja II 160. dukkhānubhavanatthāya gacchamānā “going away for the purpose of undergoing suffering” Ja IV 3; vohāratthāya gacchāmi I am going out (= future) on business Ja II 133. – Similarly (figurative) in following expressions (opposite “to go to heaven,” etc. = to live or experience a heavenly life, opposite next); Nirayaṁ gamissati Ja VI 368; saggaṁ lokaṁ g. Ja I 152; gacche pāram apārato Snp 1129, in this sense interpreted at Nidd II §223 as adhigacchati phusati sacchikaroti, to experience. – Sometimes with double accusative: Bhagavantaṁ saraṇaṁ gacchāmi “I entrust myself to Bh.” Vin 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 Vin II 195; It 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; Vv 51^04; yañ ca karoti ... tañ ca ādāya gacchati “whatever a man does, that he will take with him” S I 93.

(b) periphrastic (with gerund of governing verb): nagaraṁ pattharitvā gaccheyya “would spread through the town” Ja I 62; pariṇāmaṁ gaccheyya “could be digested” D II 127; sīhacammaṁ ādāya agamaṁsu “they took the lion’s skin away with them” Ja II 110; itthiṁ pahāya gamissati shall leave the woman alone Ja VI 348; sve gahetvā gamissāmi “I shall come for it tomorrow” Miln 48.

Gaja [Sanskrit gaja] an elephant Ja IV 494; Miln 2, 346; As 295 (applied to a kind of thought).

-potaka the young of an elephant Pv-a 152;

-rājā the king of the elephants Miln 346.

Gajaka = gaja, in gajakattharaṇa an elephant’s cover Vv-a 104.

Gajjati [Sanskrit garjati, cf. gargara and jarā roaring, cf. uggajjati Dhātup 76: gajja sadde] to roar, to thunder, usually of clouds. Of the earth: Dāṭh V 29; of a man (using harsh speech) Ja I 226; II 412 (mā gajji); Nidd I 172 (= abhi°); Ja IV 25. – causative gajjayati, gerund gajjayitvā (megho g° thanayitvā (megho g° thanayitvā pavassati) It 66.

Gajjitar -Gajjitar [agent noun from preceding] one who thunders, of a man in comparison with a cloud A II 102 = Pp 42.

Gaṇa [Vedic gaṇa; °ger to comprise, hold, or come together, cf. Greek ἀγείρω to collect ἀγορά meeting, Latin grex, flock, Sanskrit jarante “conveniunt” (see Wackernagel, Altind. Gram. I 193). Another form of this root is grem in Sanskrit grāma, Latin gremium; see under gāma]

1.

(a) in special sense: a meeting or a chapter of (two or three) bhikkhus, a company (opposed both to saṅgha, the order and puggala, the individual) Vin 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° Ja I 203; Dhp-a III 441; Pv-a 140 (°parivuta); pisāca° S I 33; tidasa° Snp 679.

(b) amacca° suite of ministers Ja I 264; ariya° troup of worthies Ja VI 50; naranarī° crowds of men and women Miln 2; dāsi° a crowd of servants Ja II 127; tāpasa° a group of ascetics Ja I 140 (°parivuta); bhikkhu° Ja I 212 (°parivuta).

(c) dvija° Ja I 152; dija° Pv II 124; sakuṇa°, of birds Ja I 207; II 352; go°, of cows A I 229; V 347, 359; Ja II 128; kākola°, of ravens Snp 675; bhamarā°, of bees Ja I 52; miga° of beasts Ja I 150.

(d) taru° a cluster of trees Pv-a 154; tāra°, a host of stars A I 215; Pv II 9^67; with reference to the books of the canon: Suttantika° and Ābhidhammika° Vism 93.

-ācariya “a teacher of a crowd,” i.e. a t. who has (many) followers. Always in phrase saṅghī ca gaṇī ca ganācariyo ca, and always with reference either to Gotama: D I 116; M II 3; or to the 6 chief sectarian leaders, as Pūraṇa Kassapa, etc.: D I 47, 163; S I 68; IV 398; M I 198, 227, 233; II 2; Snp page 91; cf. Sv I 143. In general: Miln 4;

-ārāma (adjective) and °ārāmatā in phrase gaṇārāmo gaṇarato gaṇārāmataṁ anuyutto: a lover of the crowd A III 422f.; M III 110 = Nidd II on Snp 54;

-gaṇin the leader of many, especially of Bhagavā Nidd II §307. °(ṁ)gaṇupāhanā (plural) shoes with many linings Vin 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) Vin I 143f.;

-bandhana in °ena dānaṁ datvā to give by co-operation, to give jointly Dhp-a II 160;

-bhojana food prepared as a joint meal Vin II 196; IV 71; V 128, 135, 205;

-magga in °ena gaṇetuṁ to count by way of batches Vin I 117;

-vassika (adjective) through a great many years Snp 279;

-saṅganika (adjective) coming into contact with one another Dhp-a I 162.

Gaṇaka [from gaṇ, to comprise in the sense of to count up] a counter, one skilled in counting familiar with arithmetic; an accountant, overseer or calculator. Enumerated as an occupation together with muddika at D I 51 (explained Sv I 157 by acchidda-pāṭhaka); also with muddika and saṅkhāyika S IV 376; as an office at the king’s court (together with amaccā as gaṇaka-mahāmatta = a ministerial treasurer) D III 64, and in same context D III 148, 153, 169, 171, 177; as overseer Vin III 43; as accountant Miln 79, 293; Vv-a 66.

Gaṇakī (feminine) = gaṇikā Vin 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 Ja I 29; Vism 278f.; Miln 79; Vv-a 194.

2. counting, census, statistics; Tikap 94; Ja I 35; Miln 4 (senā °ṁ kāretvā); Dhp-a I 11, 34.

3. the art of counting, arithmetic as a study and a profession, forbidden to the bhikkhus Vin I 77 = IV 129 (°ṁ sikkhati to study ar.); D I 11 (explained Sv I 95 by acchiddaka-gaṇanā); M I 85; III 1 (°ājīva); Sv I 157. – gaṇana-patha (time-) reckoning, period of time Miln 20, 116.

Gaṇikā^01 (feminine) “one who belongs to the crowd,” a harlot, a courtesan (cf. gaṇakī) Vin I 231 (Ambapālī) 268, (the same); II 277 (Aḍḍhakāsī); Ud 71; Miln 122; Dhp-a III 104; Vv-a 75 (Sirimā); Pv-a 195, 199. – Customs of a gaṇikā Ja IV 249; V 134. – Cf. saṅ°.

Gaṇikā^02 (feminine) = gaṇanā, arithmetic Miln 3.

Gaṇin^01 (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; Dīp IV 8 (mahāgaṇī), 14 (therā gaṇī); gaṇī-bhūtā (plural) in crowds, combined with saṅghā saṅghī D I 112, explained at Sv I 280: pubbe nagarassa anto agaṇā bahi nikkhamitvā gaṇa-sampannā ti. See also paccekagaṇin.

Gaṇin^02 a large species of deer Ja V 406 (= gokaṇṇa).

Gaṇeti [denominative to gaṇa Dhātup 574: saṅkhyāne]

1. to count, to reckon, to do sums Dhp 19; Ja VI 334; Miln 79, 293; past participle gaṇita Snp 677; passive gaṇīyati Saddh 434; infinitive (vedic) gaṇetuye Bv. IV 28; causative gaṇāpeti M III 1.

2. to regard, to take notice of, to consider, to care for Ja I 300; IV 267.

Gaṇṭhi (masculine) [Vedic granthi, to grem to comprise, hold together, cf. Latin gremium, Sanskrit gaṇa and grāma, see also gantha]

1. a knot, a tie, a knot or joint in a stalk (of a plant) Ja I 172; Sv I 163; Dhp-a I 321 (°jātaṁ what has become knotty or hard); – diṭṭhi-gaṇṭhi the tangle of false doctrine Vv-a 297; anta-gaṇṭhābādha entanglement of intestines Vin I 275.

2. a (wooden) block Vin II 110 (of sandalwood).

-ṭṭhāna (for gaṇṭhikaṭṭhāna?) the place of the block (i.e. of execution) Ja III 538; (reads gaṇṭhi-gaṇṭi-ṭṭhāna); Vism 248. – bhedaka, in °cora “the thief who is a purse-cutter” Dhp-a II 30.

Gaṇṭhikā (feminine) (frequently spelled gaṇḍikā, q.v.) = gaṇṭhi, viz.]

1. a knot, a tie Sv I 199 (catu-pañca-gaṇṭhikāhata patta a bowl with 4 or 5 knots, similarly āṇi-gaṇṭhikāhata ayopatta Vism 108; but see āṇi); Dhp-a I 335 (°jāta = gaṇṭhijāta knotty part), 394.

2. a block (or is it knot?) Vin II 136 (? + pāsaka; cf. Vinaya Texts III 144); V 140. Especially in phrase gaṇṭhikaṁ paṭimuñcitvā Vin 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 Ja I 150 (v.l. gaṇḍikā).

3. Name of a plant Pv-a 127. – ucchugaṇṭhikā sugar cane: see ucchu.

-kāsāva a yellow robe which was to be tied (or which had a block?) Ja IV 446.

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 S IV 83 = A IV 386, of kāmā A III 310, IV 289; Nidd II on Snp 51; also Thig 491 (= kilesāsuci-paggharaṇata Thig-a 288); S IV 64 (= ejā); Snp 51, 61 (v.l. for gaḷa); Ja I 293; Vism 360 (°pilakā); Dhp-a III 297 (gaṇḍāgaṇḍajāta, covered with all kinds of boils); IV 175; Pv-a 55. Cf. Avś II 1681.

2. a stalk, a shaft, in name of a plant –°tindu-rukkha Ja V 99, and in derivatives gaṇḍikā and gaṇḍī, cf. also Avś II 133^12.

3. = gaṇḍuppāda in compound gaṇḍa-mattikā clay mixed with earth-worms Vin II 151 (cf. Sp 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 M III 168; Ja V 210 (°pāṇa); Dhp-a III 361 (°yoni); Pj II 317.

Gaṇḍaka (adjective) having boils Saddh 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 Ja I 77; IV 263f.; Sv I 57; Pv-a 137; Miln 349; Dāṭh V 54. Also at Dhp-a 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) Kv 31 (Ee gandhiyo wrong reading).

Gaṇḍikā (feminine) [adjective/noun formation from gaṇḍa or gaṇṭha, see also gaṇṭhikā]

1. a stalk, a shaft (cf. gaṇḍī) Ja 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 Vv 35^04 (= bandhujīvaka Vv-a 161).

-ādhāna the putting on of a shaft or stem, as a bolt or bar Vin II 172; cf. Vinaya Texts III 213 and gaṇḍī; also ghaṭikā^02.

Gaṇḍī (feminine) [= gaṇḍikā in meaning 1; probably = Sanskrit ghaṇṭā in meaning 2]

1. a shaft or stalk, used as a bar Ja I 237.

2. a gong Dhp-a I 291 (gaṇḍiṁ paharati to beat the g.); II 54, 244; gaṇḍiṁ ākoṭetvā Pj I 251. Cf. Avś I 258, 264, 272; II 87, 95 and Divy 335, 336. Also in gaṇḍi-saññā “sign with the gong” Ja IV 306.

3. the executioner’s block (= gaṇḍikā or gaṇṭhikā) Ja III 41.

[BD]: #2: gong-perception: to perceive (the time to meditate, etc.) though the sound of the gong.

Gaṇḍusa [cf. Sanskrit gaṇḍūṣa] a mouthful Ja I 249 (khīra?).

Gaṇhati and Gaṇhāti [Vedic grah (grabh), gr.hṇāti 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 Pāli 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 Pv-a 87), potential gaṇheyya, imperative gaṇha (Ja I 159; Pv-a 49 = handa) and gaṇhāhi (Ja I 279). Future gaṇhissati; preterit gaṇhi. infinitive gaṇhituṁ (Ja III 281). Gerund gaṇhitvā. causative ganhāpeti and gāhāpeti.

(2) gahe (Sanskrit gṛhī-): Future gahessati. preterit aggahesi (Snp 847; Ja I 52). infinitive gahetuṁ (Ja I 190, 222). Gerund gahetvā and gahetvāna (poetic) (Snp 309; Pv 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 Ja I 159; khaggaṁ to seize the sword Ja I 254-255; gocaraṁ to take food Ja III 275; jane to seize people Ja I 253; dhanaṁ to grasp the treasure Ja I 255; nagaraṁ to occupy the city Ja I 202; pāde gāḷhaṁ gahetvā holding her feet tight Ja I 255; macche to catch fish Ja III 52; mantaṁ to use a charm Ja III 280; rajjaṁ to seize the kingdom Ja I 263; II 102; sākhaṁ to take hold of a branch Snp 791; Ja I 52. Very often as a phrase to be translated by a single word, as: nāmato g. to enumerate Pv-a 18; paṭisandhiṁ g. to be born Ja I 149; maraṇaṁ g. to die Ja I 151; mūlena g. to buy Ja III 126; vacanaṁ g. to obey Ja III 276 (in negative). The gerund gahetvā is very often simply to be translated as “with,” e.g. tidaṇḍaṁ gahetvā caranto Ja II 317; satta bhikkhū gahetvā agamāsi Vv-a 149.

causative gaṇhāpeti to cause to be seized, to procure, to have taken: phalāni Ja II 105; rājānaṁ Ja I 264. Cf. gāhāpeti.

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) D 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” Ja 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 Ja I 280; II 160; nāvā Aggimālaṁ gatā the ship went to Aggimālā Ja 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 Nidd II §§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: anabhāvaṁkata > 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” Ja 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: Vin I 35; III 1; D I 49; S I 192; A II 147 et passim (see Sugata). – D I 83; Snp 227 (see explanation Pj I 183).

– duggata of miserable existence, poor, unhappy, illfated, gone to the realm of misery (duggatiṁ gata Pv-a 33, see gati) Pv I 6^02; II 3^17; duggata-bhāva (poverty) Ja VI 366; duggat’-itthi (miserable, poor) Ja I 290; parama-duggatāni kulāni clans in utmost misery (poverty) Pv-a 176. – Cf. duggatatara Dhp-a I 427; II 135.

-atta (from attā) self-perfected, perfect D I 57 (explained by koṭippatta-citto Sv I 168); cf. paramāya satiyā ca gatiyā ca dhitiyā ca samannāgata M I 82;

-addhin (adjective of addhan) one who has completed his journey (cf. addhagata) Dhp 90;

-kāle (in gata-gata-kāle) whenever he went Ja III 188;

-ṭṭhāna place of existence Pv-a 38; = gamana in āgata-ṭṭhānaṁ vā: coming and going (literal state of going) Ja III 188;

-yobbana (adjective) past youth, of old age A I 138; Snp 98 = 124.

Gataka a messenger Ja I 86.

Gatatta 1. = Sanskrit gat-ātman (see above).

2. = Sanskrit gatatvaṁ the fact of having gone Pj I 183.

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) D II 16 = Snp page 106; Snp 1001, or of a gihī Arahattaṁ patto Miln 264, with reference to the distinction of the child Gotama Ja I 56. – phassāyatanānaṁ gati (course or direction) A II 161; jagato gati (the same) A II 15, 17; sakuntānaṁ g. the course, flight of birds Dhp 92 = Thag 92. – Opposite āgati Pv II 9^22. – tassā gatiṁ jānāti “he knows her going away, i.e. where she has gone” Pv-a 6.

2. going away, passing on (= cuti, opposite upapatti coming into another existence); course, especially after death, destiny, as regards another (future) existence A I 112; D II 91; M 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 M I 328, 334. In definition of saṁsāra explained as gati bhavābhava cuti upapatti = one existence after the other Nidd II §664; as gati upapatti paṭisandhi Nidd II 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 Pj 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” Pv III 1^14; sabbagatī te ijjhantu “all fate be a success to you” Ja V 393; gato so tassa yā gati “he has gone where he had to go (after death)” Pv I 12^02.

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 Vin V 149 = Pj II 346; apuññalābho ca gatī ca pāpikā Dhp 310; duggati Ja I 28; avijjāy’eva gati the quality of ignorance Snp 729; paramāya gatiyā samannāgato of perfect behaviour M 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; D III 234; A IV 459; Nidd II §550; cf. S 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 6 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 Pv IV 1^01, cf. Pv-a 103). These six also at D III 264. – lokassa gatiṁ pajānāti Bhagavā Snp 377 (gati = Nirayādipañcappabhedaṁ Pj II 368). The first two gatis are said to be the fate of the micchā-diṭṭhino D I 228, dve niṭṭhā Sv I 249 (q.v. for various applications of gati) as well as the dussīlā (A I 60), whilst the last two are the share of the sīlavanto (A I 60).

-gata gone its course (of a legal enquiry, vinicchaya) Vin II 85 (cf. Vinaya Texts III 26); Ja II 1.

agati

1. no course, no access, in agati tava tattha: there you have no access S I 115.

2. = duggati, a wrong course. agatigamana a wrong course of life D III 133; A I 72; II 18f.; III 274f.; Ja V 510; Pv-a 161. Technically the four agati-gamanāni are: chanda° dosa° moha° bhaya° D III 228 (see also under chanda).

sugati (sometimes suggati after duggati e.g. Ja VI 224) a happy existence; a realm of bliss; the devaloka. Cf. sugatin. Usually with gacchati (sugatiṁ) and gata “gone to heaven” Vin II 195; D II 202; It 77; Pv-a 65. In combination with sagga loka (sugatiṁ, etc. uppajjati) D I 143; A I 97; Ja I 152. param maraṇā sugati pāṭikaṅkhā It 24; suggatiṁ gata Dhp 18; sugati pāpehi kammehi sulabhā na hoti “bliss is not gained by evil” Pv-a 87; = sugga and dibbaṭṭhāna Pv-a 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 D I 82; A I 97, 138 (+ vinipātaṁ Nirayaṁ); II 123; III 3; IV 364; Dhp 17; Snp 141; Pj II 192 (= dukkhappatti); Pv-a 87. Sakakammāni nayanti duggatiṁ, one’s own deeds lead to rebirth in misery, Dhp 240; with reference to a Peta existence: Pv I 6^02; II 1^06; 1^13; 3^17. Cf. duggata.

Gatika (adjective)]

1. going to, staying with, in bhikkhu° a person living with the bhikkhus Vin I 148.

2. leading to: yaṁ° what they lead to (of the 5 indriyas) S V 230.

3. having a certain gati, leading to one of the four kinds of rebirth: evaṁ° D I 16 (with reference to one of the first 3 gatis: Sv I 108); niyata° whose destiny is certain (with reference to sugati) and aniyata° whose destiny is uncertain (with reference to a duggati) Dhp-a III 173.

Gatin (adjective = gatika)]

1. going, i.e. having a certain course: sabbā nadī vaṅkagatī “every river flows crooked” Ja I 289.

2. having a certain gati, fated, destined, especially in su° and dug°: samparāye suggatī going to a happy existence after death Vin II 162 = Ja 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.

Gatimant (adjective) of (perfect) behaviour, going right, clever (cf. gatatta under gata, and gati 3) M I 82.

Gatta (neuter) [Vedic gātra] the body, plural gattāni the limbs. As body: Vin I 47; S I 169 = 183 (analla° with pure bodies; anallīna° at 169, but v.l. analla°); A I 138; Snp 673 (samacchida° with bodies cut up); Pv I 11^02 (bhinna-pabhinna°, the same); Pv-a 56 (= sarīra); 68. – As limbs: S IV 198 (arupakkāni festering with sores); M I 506 (the same); M I 80 = 246; Ja I 61 (lālākilinna°); Snp 1001 (honti gattesu Mahāpurisalakkhaṇā), 1017, 1019; Pv III 9^01 (= sarīrāvayavā Pv-a 211); Miln 357 (arupakkāni).

Gathita (adjective) [past participle of ganthati to tie, cf. gantha, knot Sanskrit grathita] tied, bound, fettered; enslaved, bound to, greedy for, intoxicated with (with locative). When absolute always in combination with paribhuñjati 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.) spelt gadhita and the editors of S, A, and Miln have put that in the text throughout. With mucchita and ajjhāpanna: D I 245; III 43; M I 162, 173; S II 270; IV 332; A V 178, 181 Nidd II on nissita commentary – with locative: Ja IV 371 (gharesu); Sv I 59 (kāmaguṇesu). In other connections: ādānaganthaṁ gathitaṁ visajja Snp 794 (cf. Nidd I 98); yāni loke gathitāni na tesu pasuto siyā Snp 940. – Ja IV 5 (= giddha); V 274 (gedhita for pagiddha); Pv-a 262 (gadhita as explanation of giddha)-agathita (agadhita) not fettered (by desire) without desire, free from the ties of craving (+ m°, a°) S II 194, 269; A V 181; Miln 401 (translation Rh.D. II 339: “without craving, without faintness, without sinking”).

Gada speech, sentence Dhp I 66, Sv I 66f.; and on D III 135 (§28); gada at S II 230 (v.l.) in phrase diṭṭhagadena sallena is to be read diddhagadena s.

Gaddula (and Gaddūla) a leather strap S III 150; Ja II 246; III 204; figurative, in taṇhā-gaddūla “the leash of thirst,” Nidd II on jappā (taṇhā) = Dhs 1059 = Vibh 361, cf. As 367.

Gaddūhana (neuter) [derivation unknown; Sanskrit dadrūghna] a small measure of space and time M III 127; S II 264 (°mattam pi, Spk II 224 “pulling just once the cow’s teat”); A IV 395; Miln 110. See Trenckner “Notes” 59, 60; Rh.D. JRAS 1903, 375.

Gaddha [Vedic gṛdha; see gijjha] a vulture; in gaddhabādhipubbo, of the bhikkhu Ariṭṭha, who had been a vulture trainer in a former life Vin II 25 = IV 218 = M I 130; see also Vinaya Texts II 377.

Gadrabha [Vedic gardabha., Latin burdo, a mule; see Walde Latin Wtb., sub voce] an ass, donkey Vin V 129; M I 334; A I 229; Ja II 109, 110; V 453; Sv I 163. – feminine gadrabhī Ja II 340.

-bhāraka a donkey load Ja II 109; Dhp-a I 123;

-bhāva the fact of being an ass Ja II 110;

-rava (and °rāva) the braying of an ass ibid. and Vism 415.

Gadhita see gathita.

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 A II 116 = III 161; v.l. for gatā at M II 155.

Gantha (in B mss often misspelt 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): S V 59 = Dhs 1135; D III 230; Nidd I 98; Dhp-a III 276; 4 kāyaganthā, viz., abhijjhā, byāpāda, sīlabbataparāmasa, idaṁsaccābhinivesa; thus Nidd I 98; Vism 683. In other connection Snp 347, 798, 847, 857, 912; Nidd II on jappā (taṇhā); Dhp 211; Paṭis I 129; Dhs 1059, 1472; Vibh 18, 24, 55, 65, 77, 117, 120; Nett 31, 54, 114, 124 (gandha); Saddh 616. – chinna° (adjective) one who has cut the ties (of bad desires, binding him to the body). Combined with anigha nirāsa S I 12 (°gandha), 23; with asita anāsava Snp 219. Cf. pahīnamānassa na santi ganthā S I 14. See also ādāna°; cf. ganthaniya.

2. [only in late Pāli, 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-a I 8; IV 37;

-pamocana the state of being released from, freed from the fetters of the “body” always with referenceto Nibbāna S I 210; A II 24; It 104, cf. 122;

-pahīna (adjective) connected with or referring to the ganthas Dhs 1480; opposite vi° Dhs 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” S I 214 = Snp 185; mālaṁ ganthamāna tying a garland Vv 38^01 (ganthento Vv-a 173). Of medicines: to mix, to prepare Ja IV 361. – past participle ganthita tied, bound, fettered: catūhi ganthehi g° Paṭis 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” BMPE page 305; Expositor 64) Dhs 1141; 1478. In combination saññojaniya g° oghaniya (of rūpa) Dhs 584 = Vibh 12; of rūpa-kkhandha Vibh 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 (v.l. gandhitvā) Snp 302, 306.

Ganthika (adjective) [from gantha 2] hard-studying Dhp-a I 156 (bhikkhu; cf. gantha-dhura).

Gandha [Vedic gandha, from ghrā ghrāti to smell, ghrāna smell, and see Pāli ghāna. Possibly connection with Latin fragro = English fragrant] smell, viz.

1. odour, smell, scent in genitive Ja III 189; Dhp 54-56 = Miln 333; Dhs 605 under ghānāyatanāni); āma° smell of raw flesh A I 280; D II 242; Snp 241 sq; maccha° the scent of fish Ja III 52; muttakarīsa° the smell of fæces and urine A III 158; catujāti° four kinds of scent Ja I 265; Pv-a 127; dibba-g°puppha a flower of heavenly odour Ja I 289.

2. odour, smell in particular: enumerated as mūla°, sāra°, puppha°, etc., S III 156 = V 44 = A V 22; Dhs 625 (under ghandāyatanāni, sphere of odours). Specified as māla°, sāra°, puppha° under tīṇi gandhajātāni A I 225; – puppha° Dhp 54 = A I 226.

3. smell as olfactory sensation, belonging to the sphere (āyatanāni) of sense-impressions and sensory objects and enumerated in set of the 12 ajjhatta-bāhirāni āyatanāni (see under rūpa) with ghānena gandhaṁ ghāyitvā “sensing smell by means of the olfactory organ” D III 102; 244 = 250 = 269 = Nidd II on rūpa; M III 55, 267; S IV 71; Vin I 35; Defined at Vism 447. Also as gandhā ghānaviññeyya under kāmaguṇā M II 42; D III 234, etc. In series of 10 attributes of physical quality (°rūpa, etc.) as characteristic of devas D III 146; Pv II 9^58; as sāra°, pheggu°, taca°, etc. (nine qualities in all) in definition of Gandhabba-kāyikā devā S III 250f. – In the same sense and similar connections: vaṇṇa-g°-ras’ūpeto Dhp 49; Ja II 106; gandhānaṁ khamo and akkhamo (of king’s elephant) A III 158f.; itthi°, purisa° A 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 (D I 8) as characteristic of certain wanderers and brahmins. Here gandha is mentioned together with mālā (flowers, garlands): D I 5 = Khp II; D I 7 (°kathā); Vin II 123; Snp 401; Ja I 50, 291; Pv-a 62. The use of scented ointment (-vilepana and ālepa, see compounds) is allowed to the Buddhist bhikkhus (Vin 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): S III 252; Nidd II §523 = It 65. Out of this enumeration: g°-m°-v°- Pv II 3^16; chatta-g°-m°-upāhanā Pv II 4^09; II 9^36; m°-g°-v° kappūra-kaṭukapphalāni Ja II 416. The application of scented ointment (gandhena or gandhehi vilimpati) is customary after a bath, e.g. Pv-a 50 (on Pv I 10^06); Ja I 254, 265; III 277. Various kinds of perfumes or scented substances are given as g°-dhūpa-cuṇṇa-kappūra (incense, powder, camphor) Ja I 290; vāsa-cuṇṇa-dhūpanādi g° Pj I 37. See also compounds

5. occurs as v.l. for gantha (book).

– duggandha a disagreeable smell Dhs 625; °ṁ vāyati to emit a nasty odour Pv-a 14; as adjective having a bad smell, putrid Snp 205; Pv-a 15 (= pūtigandha), feminine °ā: duggandhā pūti vāyasi “you emit a bad odour”) Pv I 6^01 (= aniṭṭha°). – sugandha an agreeable smell Dhs 625; as adjective of pleasant smell Ja III 277; Saddh 246.

-āpaṇa a perfumery shop Ja I 290; °ika perfume seller Miln 344;

-āyatana an olfactory sense-relation, belonging to the six bāhirāni āyatanāni, the objective sensations D III 243, 290; Dhs 585, 625, 655;

-ārammaṇa bearing on smell, having smell as its object Dhs 147, 157, 365, 410, 556, 608;

-ālepa (neuter) anointing with perfumes Vin I 206;

-āsā “hunger for odours,” craving for olfactory sensations Dhs 1059;

-odaka scented water Ja I 50; II 106; III 189;

-karaṇḍaka a perfume-box S III 131; V 351; Pp 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 (Ja I 92). Gotamassa g° Ja II 416, cf. Avś II 401; Dhp-a IV 203, 206;

-cuṇṇa scented (bath-) powder Ja III 277;

-jāta (neuter) odour, perfume (“consisting of smell”). Three kinds at A I 225 (māla°, sāra°, puppha°); enumerated as candanādi Dhp-a I 423; in definition of gandha Sv I 77; – Dhp 55;

-taṇhā thirst or craving for odours (cf. g°-āsā) Dhs 1059 = Nidd II on jappā;

-tela scented oil (for a lamp) Ja I 61; II 104; Dhp-a I 205;

-tthena a perfume-thief S I 204;

-dhātu the (sensory) element of smell Dhs 585; 625. 707 (in connection with °āyatana);

-pañcaṅgulika see seperate;

-sañcetanā the olfactory sensation; together with °saññā perception of odours D III 244; A IV 147; V 359;

-sannidhi the storing up of scented unguents D I 6 (= Sv I 82).

Gandhana see gandhina.

Gandhabba [Vedic gandharva]

1. a musician, a singer Ja II 249f.; III 188; Vv-a 36, 137.

2. a gandharva or heavenly musician, as a class (see °kāyika) belonging to the demigods who inhabit the Cātummahārājika realm D II 212; A II 39 (as birds); IV 200 (with asurā and nāgā), 204, 207; cf. S III 250f.; also said to preside over child-conception: M I 265f.; Miln 123f.

-kāyika belonging to the company of the g. S III 250f.; Pv-a 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 Vin II 106, see Vinaya Texts III 67.

[BD]: (as birds ... presiding over child-conception) origin of the stork delivering babies?

Gandhabbā (feminine) music, song Ja II 254; Vv-a 139; Miln 3; °ṁ karoti to make music Ja II 249; III 188.

Gandhāra (adjective) belonging to the Gandhāra country (Kandahar) feminine gandhārī in gandhārī vijjā name of a magical charm D I 213; at Ja IV 498 it renders one invisible.

Gandhika (and Gandhuja) Pv II 1^20; II 12^01]

1. having perfume, fragrant, scentful, Ja I 266 (su°); Pv II 1^10 (= surabhigandha); II 121 (sogandhiya); Vv-a 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 Ja III 190; gūtha° of fæces Pv II 3^15 (= karīsavāyinī Pv-a).

2. dealing with scents, a perfumer Pv-a 127 (= māgadha; cf. gandhika 2).

Gandhina in kule antimagandhina Ja IV 34 (explained by sabbapacchimaka) and gandhana in kula-gandhana It 64 see under kula°.

Gabbita (adjective) proud, arrogant Ja II 340 (°bhāva = issariya); III 264 (°sabhāva = dittasabhāva); Sv III 922 on D III 153 (= avamata).

Gabbha [Vedic garbha, either to °gelbh, as in Latin galba, Gothic kalbo, Old High German kalba, English calf, or °g°e bh, as in Greek δελϕύς womb, αδελϕός sharing the womb, brother, δελϕαξ young pig; cf. °gelt in Gothic kilpei womb. Anglo-Saxon cild, German kind, English child. Meaning: a cavity, a hollow, or, seen from its outside, a swelling]

1. interior, cavity (locative gabbhe in the midst of: aṅgāra° Ja III 55); an inner room, private chamber, bedroom, cell. Of a Vihāra: Vin II 303; III 119; IV 45; Vv-a 188; 220; – Ja I 90 (siri° royal chamber); III 276; Vv 78^05 (= ovaraka Vv-a 304); Dhp-a 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 = Thag 17 = Nett 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 Ja I 290, 293. As a symbol of defilement g. is an epithet of kāma A 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 10 months D II 14; dibbā gabbhā D I 229; on g. as contained in kucchi, fœtus in utero, see Ja I 50 (kucchimhi patiṭṭhito) 134; II 2; IV 482; M I 265; Miln 123 (gabbhassa avakkanti); Dhp-a I 3, 47; II 261. – Pv I 6^07; Pv-a 31; gabbho vuṭṭhāsi the child was delivered Vin II 278; itthi-gabbho and purisa° female and male child Ja I 51; gabbhaṁ pāteti to destroy the fœtus Vin II 268; apagatagabbhā (adjective) having had a miscarriage Vin II 129; mūḷha-gabbhā the same M II 102 (+ visatā°); paripuṇṇa-gabbhā ready to be delivered Ja I 52; Pv-a 86; saññi° a conscious fœtus D I 54 = M I 518 = S III 212; sannisinna-gabbhā having conceived Vin II 278.

-avakkanti (gabbhe okkanti Nidd II §304 I A) conception D III 103, 231; Vism 499, 500 (°okkanti); this is followed by gabbhe ṭhiti and gabbhe vuṭṭhāna, see Nidd II;

-āsaya the impurities of childbirth Pv III 5^03 (= °mala);

-karaṇa effecting a conception Snp 927;

-gata leaving the womb, in putte gabbhagate when the child was born Pv-a 112;

-dvāra the door of the bed-chamber Ja I 62;

-pariharaṇa = next Vism 500;

-parihāra “the protection of the embryo,” a ceremony performed when a woman became pregnant Ja II 2; Dhp-a I 4;

-pātana the destruction of the embryo, abortion, an abortive preparation Vin III 83f.; Pv I 6^06 (akariṁ); Pv-a 31 (dāpesi); Dhp-a I 47 (°bhesajja);

-mala the uncleanness of delivery, i.e. all accompanying dirty matter Pv-a 80, 173 (as food for petas), 198; Dhp-a IV 215;

-vīsa in ahañ c’amhi gabbhavīso “I am 20 years, counting from my conception” Vin I 93;

-vuṭṭhāna (neuter) childbirth, delivery Ja I 52; Dhp-a 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; Vv 53^24; and gabbhaseyyaka (adjective) one who enters another womb Vibh 413f.; Vism 272, 559, 560; Abhidh-av 77, 78.

Gabbhara (neuter) [Sanskrit gahvara] a cavern Snp 416 (giri°); Vv 63^05 (giri°).

Gabbhinī (adjective feminine) pregnant, enceinte Vin II 268; S III 202; Ja I 151, 290; IV 37; Pv I 6^06; Pv-a 31, 82: Vv-a 110 (°bhāva); in combination g° pāyamānā purisantaragatā (pregnant, lactating and having had sexual intercourse) A I 295 = II 206 = M I 77, 238, 307, 342 = Pp 55; with utunī anutunī (menstruating and having ceased to menstruate) A III 226f.

Gama °Gama

1. adjective going, able to go; going to, leading to; in vihaṅgama going in the air Snp 221, 606; Thag 1108: Ja I 216 (cf. gamana); aghasi° the same Vv 16^01 (= vehāsaṁ° Vv-a 78); nabhasi° going on clouds Snp 687; Nibbāna° leading to n. S 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 A II 48f. (gamanena na pattabbo lokass’anto = one cannot walk to the end of the world); Dhp 178 (saggassa going to heaven); Snp 40, 691, cf. vāraṁ°; Ja I 62; 216 (in explanation of vihaṁgama: (ākāse) gamanato pakkhī vihaṁgamā ti vuccanti); 295; Pv-a 57. – pahiṇa° going on messages D I 5, etc.; agati° wrong pursuit, °ṁ gacchati to pursue a wrong walk of life A II 18; Pv-a 161; magga° tramping, being on the road Pv-a 43; saraṇa° finding shelter (in the Dhamma) Pv-a 49.

2. (adjective) (–°) going or leading to, conducive to: Nibbāna° maggo the Path leading to Nibbāna S I 186; Dhp 289; duggati° magga the road to misery Thig 355; duggamana-ṭṭhānā (plural) inaccessible places Pv-a 102 (in explanation of duggā).

-antarāya an obstacle to one’s departure Ja I 62;

-āgamana going and coming, rise and set Vv 83^06 (= ogamanuggamana Vv-a 326); Dhp-a I 80 (°kāle); °sampanna senāsana a dwelling or lodging fit for going and coming, i.e. easily accessible A V 15; Ja I 85; °ṁ karoti to go to and fro Vv-a 139;

-kamma going away Dhp-a II 81;

-kāraṇa a reason for or a means to going, in °ṁ karoti to try to go Ja I 2;

-bhāva the state of having gone away Ja II 133;

-magga (pleonastic) the way Ja I 202; 279;

-vaṇṇa the praise of his course or journey Ja 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) Vv-a 72.

2. as gerundive to gameti: in bhogā pahāya gamanīyā (riches that have) to be given up (by leaving) Khp VIII 8 (see explained as in Pj I 223); Pv-a 87 (= kālikā, transient).

Gamika (and Gamiya) (Ja I 87) (adjective) going away, setting out for a journey (opposite āgantuka coming back) applied to bhikkhus only: Vin I 292 (° bhatta food for outgoing bh.); II 170 (āgantuka°), 211, 265; V 196; Ja VI 333 (āgantuka°). See also under abhisaṅkhāra. Cf. Avś I 87; Divy 50.

Gamina (adjective) being on a “gati,” only at Snp 587 in “aññe pi passe gamine yathākammūpage nare.”

Gameti [causative of gacchati] to make go, to send, to set into motion, to cause to go It 115 (anabhāvaṁ to destroy), see under gacchati.

Gambhīra (adjective) [Vedic gambhīra and gabhīra] deep, profound, unfathomable, well founded, hard to perceive, difficult.

(a) literally of lakes: Dhp 83; Pv II 1^19 (= agādha); Pp 46; of a road (full of swamps) Ja I 196.

(b) figurative of knowledge and wisdom: dhammo g. duddaso ... M I 487; S I 136; Tathāgato g. appameyyo duppariyogāho M I 487; parisā g. (opposite uttāna, shallow, superficial, thoughtless) A I 70; g. ṭhāna with reference jhāna, etc. Paṭis II 21; saddhamma g. Saddh 530; g. gūḷha nipuṇa Nidd 342; lokanātho nipuṇo g. Pv-a 1; also with nipuṇa Ja VI 355; Miln 234; Abhidh-av. 118, 137; – (neuter) the deep; deep ground, i.e. secure foundation Snp 173; Khp VIII 1, 3 (see Pj I 217).

-avabhāsa (adjective) having the appearance of depth or profundity, D II 55; S II 36; Pp 46 (+ uttāna), cf. Pp-a 226;

-pañña one whose wisdom is profound Snp 176, 230; 627 = Dhp 403 (+ medhāvin) cf. Dhp-a IV 169 and see Paṭis II 192 for detailed explanation;

-sita resting on depth (of soil), well-founded A IV 237.

Gambhīratā (feminine) [abstract from preceding] depth Dhp-a I 92.

Gamma (adjective) [from gāma. Vedic grāmya] of or belonging to the village, common, pagan (cf. French villain), always combined with hīna, low and pagan Vin I 10 (anta, standard of life); A III 325 (dassana, view); D III 130 (sukhallikānuyoga, hedonist) Saddh 254. Cf. pothujjanika.

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 Pj II 283. – (neuter) that which comes into one’s grasp, movable property, acquisition of property Dhp-a II 29; III 119; Pv-a 4. As gayhūpakaṁ at Ja IV 219.

Gayhaka (adjective = gayha) one who is to be taken (prisoner), in °niyyamāna the same S I 143 = Ja III 361 (explained as karamaragāhaṁ gahetvā niyyamāna; cf. karamara).

Gayhati [passive to gaṇhāti] to get seized, to be taken (see gaṇhāti); present participle gayhamāna being caught Dhp-a III 175 (°ka). – gerundive gayha.

Garahaka (adjective) finding fault with, rebuking; in paṭhavī° āpa°, etc., combined with paṭhavī-jigucchaka, etc. (disgusted with the great elements) M I 327.

Garahaṇa (neuter) reproof Vv-a 16, as feminine °ṇā at Vism 29.

Garahati [Vedic garhati Dhātup 340 nindāyaṁ] to reproach, to blame, scold, censure, find fault with: agarahiyam mā garahittha “do not blame the blameless” S I 240; D I 161 (tapaṁ to reject, disapprove of); III 92, 93 (preterit garahi, gerundive garahitabba); Snp 313, 665; Miln 222 (+ jigucchanti); Pv-a 125, 126; Saddh 382. – past participle garahita blameworthy Dhp 30 (pamādo); Snp 313; Ja V 453; Miln 288 (dasa puggalā g.).

– agarahita blameless, faultless Pv-a 89 (= anindita, 131). – See also gārayha and cf. vi°.

Garahā (feminine) blame, reproach D I 135 “stating an example,” see Sv I 296; D III 92, 93; Snp 141; Ja I 10 (garahāpaṭicchādanabhāva preventing all occasion for finding fault); 132 (garaha-bhaya-bhīta for fear of blame), 135 (garahatthe as a blame); Nett 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 S III 26; Ja I 196 (= bhārika); VI 420; Dhp-a I 48; Saddh 494 (rūpa-garu-bhāra the heavy load of “form”). Cf. garutara (as against Sanskrit garīyaṁ) Pv-a 191.

(b) figurative important, to be esteemed, valued or valuable A III 110f. (piya manāpa 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. A III 331 = IV 28f.; dosa° S I 24; kodha°, saddhamma° (pursuing, fostering) A II 46f. = 84f.; Saddh 1 (sabba-loka° worshipped by all the world); Dīp IV 12. – agaru (with genitive) irreverent towards Snp page 51 (Gotamassa). Cf. garuka, gārava; also agaru and agalu.

2. Name of a venerable person, a teacher: garunaṁ dassanāya and sakāsaṁ Snp 325, 326 (v.l. garūnaṁ to be preferred, so also Pj II 332, 333); garūnaṁ dārā It 36. – garukaroti (for garuṁ k°) to esteem, respect, honour; usually in series sakkaroti g° māneti pūjeti Vin II 162; M I 31; D I 91; A III 76; IV 276; Nidd II §334 (on namati), 530 (on yasassin); Pv-a 54. Explained at Sv I 256 by gāravaṁ karoti. – garukātabba worthy of esteem Pv-a 9. – garukāra (sakkāra g. mānana vandana) esteem, honour, regard Pp 19 = Dhs 1121. – See also guru.

-upanissita (adjective) depending on a teacher, one being taught Paṭis II 202;

-ṭṭhāniya one who takes the place of a teacher A III 21, 393; Nett 8; Vism 344;

-dhamma a rule to be observed. There are 8 chief rules enumerated at Vin II 255 = A IV 276, 280; see also Vin IV 51, 315; V 136. Taken in the sense of a violation of these rules Vin 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 Vin II 303;

-saṁvasa association with a teacher Nidd II §235 4-; Miln 408.

Garuka [from garu] somewhat heavy.

1. literally Ja I 134 (of the womb in pregnancy); Dhp 310; Miln 102. Usually coupled and contrasted with lahuka, light: in definition of sense of touch Dhs 648; similarly with sithila, dhanita, dīgha, rassa Miln 344; Sv I 177 (in explanation of dasavidha vyañjana).

2. figurative

(a) heavy, grave, serious especially applied to – āpatti, breach of regulations, offence (opposite lahuka) Vin 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 Thig 368 (Satthu sāsana = garukātabba Thig-a 251); Miln 140.

(c) – “heavy on,” bent on, attaching importance to: nahāna° fond of bathing Vin I 196; tadattha° engaged in (jhāna) Nidd II §264; kamma° attributing importance to k. Nidd II §411; saddhamma° revering the Doctrine Saddh 520. Nibbāna-garuka Vism 117 (+ nādhimutta and n.-pabbhāra).

-āpatti a grievous offence, see above. As terasa g.-ino at Miln 310.

Garutta (neuter) the fact of being honoured or considered worthy of esteem, honourableness A V 164f.

Garuḷa [derivation uncertain. Sanskrit garuḍa, Latin volucer winged, volo to fly]. Name of a mythical bird, a harpy Paṭis II 196 = Nidd II §2353q; Vism 206; Vv-a ... supaṇṇa); Dhp-a I 144.

Gala [°gel to devour, to swallow = Latin gula, Old High German kela, cf. Sanskrit gala jalukā, and °gṷel, as Greek δέλεαρ, cf. also Sanskrit girati, gilati Dhātup 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 Ja I 216, 264, III 26; IV 494: I 194 (a dewlap); Pv-a 11, 104.

-agga the top of the throat Saddh 379;

-ajjhoharaniya able to be swallowed (of solid food) Dhs 646, 740, 875;

-ggaha taking by the throat, throttling D I 144 (+ daṇḍapahāra);

-nāḷī the larynx Dhp-a I 253; II 257;

-ppamāṇa (adjective) going up to the neck Ja I 264 (āvāṭa);

-pariyosāṇa forming the end of the throat Ja III 126;

-ppavedhaka (neuter) pain in the throat M I 371;

-mūla the bottom of the throat Pv-a 283;

-vāṭaka the bottom (?) of the throat (œsophagus°) Vism 185, 258.

[BD]: gullet

Note gala with many other words containing a guttural + liquid element belongs to the onomatopoetic roots k̥l and g̥l; l (k̥r and g̥r), 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. Pāli koñca, Latin gallus) – (b) Inanimate Nature: the grinding, nibbling, trickling, dripping, fizzing noises or sounds (Pāli 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 Pāli koñca, kuñjara; pig, boar) – (b) Inanimate N.: the roaring, crashing, thundering noises (Pāli gaḷagaḷāyati, ghurughurāyati).

3. The sound as indicating motion (produced by motion):

A. palatal group (“sharp” sounds, characteristic of quick motion: whizz, spin, whirl): Pāli 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 family as examples show. The main roots of Indo-Germanic origin are the following which are all represented in Pāli (the categories are marked accusative to the foregoing scheme 1, 2A, 2B, 3): kal (2A): κλάζω, clango, Gothic hlahjan laugh; kār (2 A): κῆρυξ, Sanskrit kāru (cf. Pāli kitti), cārmen; kel (2 A): κέλαος, calo (cf. Pāli 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. Pāli kāka), corvus = crow = raven; Sanskrit krośati; Pāli koñca. – gṷel (1) Latin gula, glutio, δέλεαρ; gṷer: (1) βόρος, βιβρώσκω, Latin voro, Sanskrit girati, Old High German querka; (3) βάραθρον (whirlpool) Sanskrit gargara: gel (1) Sanskrit gilati, Old High German kela – gal (2 A): gallus (a) gloria (b); gar (2 Ab): γῆρυς, garrulus, Old High German kara: gel (2 A): χελιδών (a) hirrio (to whine), Old High German gellan (b): ger: (1) γαργαρίζω (gargle) Sanskrit gharghara (gurgling). (2 Aa) γέρανος = crane, German krahen, Latin gracillo (cackle); (2 Ba) Old High German kerran (grunt), Sanskrit gr.ṇāti (singular; (2 Ab) Sanskrit jarate (rustle); gur (2 Ba): γρύζω = grundio = grunt; Latin gurgulio; Sanskrit ghurghura.

With special reference to Pāli 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 Pāli cerebral ṭ, th., ḷ, ṇ, so that roots with these sounds have to be classed in a mutual relation with the liquids. In most cases graphic representation varies between both (cf. gala and gaḷa) – kil (kiṇ) (2 Ab): kikī (cf. Sanskrit kṛka°), kilikilāyati and kinkiṇāyati (tinkle), kili (click), kiṅkaṇika (bell); kur (2 B): ākurati to hawk, to be hoarse; khaṭ (1) khaṭakhaṭa (hawking), kākacchati (snore); (2 Aa) kukkuṭa (cock); gal (1) gala (throat) uggilati (vomit); (2 Ab) galati (trickle): (2 Ba) Pk. galagajjiya (roar) and guluguliya (bellow); (2 Bb) gaḷagaḷāyati (roar); gar (2 A); gaggara (roar and cackle, cf. Sanskrit gargara to 3); (2 B); Gaggarāyati (roar); (3) gaggaraka (whirlpool); ghar (1) Sanskrit gharghara (gurgling); (2 Ab) gharati (trickle), Sanskrit ghargharikā (bell); (2 Bb) ghurughurāyati (grunt). – See also kakaca, kaṅka, kaṅkaṇa, cakora (cankora), cakkavaka, jagghati, ciṭiciṭāyati, taṭataṭayati, timiṅgala, papphāsa.

Galaka (neuter) throat Ja III 481; IV 251.

Gaḷa [same as gala]

1. a drop, i.e. a fall: see gaḷāgala.

2. a swelling, a boil (= gaṇḍa) Ja IV 494 (mattā gajā bhinnagaḷā elephants in rut; explained on page 497 by madaṁ gaḷantā); Snp 61 (? v.l. gaṇḍa).

3. a hook, a fishhook Snp 61 (?), explained at Pj II 114 by ākaḍḍhanavasena baḷiso.

– gaḷāgaḷaṁ gacchati to go from drop to drop, i.e. from fall to fall, with reference to the gatis Ja 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 D II 132; S I 106; A V 114f. (gala°); Thag 189; Miln 116 (gaganaṁ ravati galag°); Pj 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) Vin I 204 (natthu g.); M I 336 (sīsaṁ lohitena gaḷati); Ja IV 497 (madaṁ); IV 3 (lohitaṁ g.); V 472 (the same v.l. paggharati); Pv IV 5^03 (assukāni g.).

2. to rain Thag 524 (deve gaḷantamhi in a shower of rain. Cf. gala-gaḷāyati).

3. to drop down, to fall Dhp-a 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 Ja V 203, 206 (+ mudu and akakkasa); VI 64.

Gaḷocī (feminine). Name of a shrub (Cocculus cordifolius); in gaḷocilatā Dhp-a III 110; a creeper. Cf. pūtilatā.

Gava° base of the noun go, a bull, cow, used in compounds See gāv°, go.

-akkha a kind of window Mhv 9. 15, 17;

-āghātana slaughtering of cows Vin I 182;

-āssa cows and horses Vin V 350; D I 5; Snp 769;

-caṇḍa fierce towards cows Pp 47;

-pāna milky rice pudding Ja I 33;

-(m)pati “lord of cows,” a bull Snp 26, 27 (usabha).

Gavacchita furnished with windows or lattice work Vv-a 276, of a carriage (= suvaṇṇajālavitata).

Gavaja see gavaya.

Gavaya (and Gavaja) a species of ox, the gayal [Sanskrit gavaya, cf. gavala, buffalo] Ja V 406. (°ja wrong reading for gavajātigavayā); Miln 149; As 331.

Gavi a tree-like creeper, in °pphala the fruit of a g. Snp 239 (= rukkhavalliphala Pj II).

Gavesaka °Gavesaka (adjective from next) looking for, seeking Ja I 176 (kāraṇa°); II 3 (aguṇa°).

Gavesati [gava + esati. Vedic gaveṣate. Origin. To search after cows. Dhātup 298 = maggana tracking] to seek, to search for, to wish for, strive after Dhp 146 (gavessatha), 153; Thag 183; Nidd II §§2, 70, 427; Ja I 4, 61; Miln 326; Pv-a 187, 202 (preterit gavesi = vicini); Abhidh-av 53. In Nidd II always in combination esati gavesati pariyesati.

Gavesana search for Pv-a 185.

Gavesin (adjective) seeking, looking for, striving after (usually –°) D I 95 (tāṇa°, etc.); Dhp 99 (kāma°), 245 (suci°), 355 (pāra°); Nidd II §503 (in explanation of mahesi, with esin and pariyesin); Abhidh-av 59.

Gassetuṁ at As 324 is to be corrected into dassetuṁ.

Gaha^01 [see under gaṇhāti] a house, usually in compounds (see below). Ja III 396 (= the layman’s life; commentary geha).

-kāraka a house-builder, metaphor for taṇhā (cf. kāya as geha) Dhp 153, 154 = Thag 183, 184; Dhp-a III 128;

-kūṭa the peak of a house, the ridge-pole, metaphor for ignorance Dhp 154 (= kaṇṇika-maṇḍala Dhp-a 128), replacing thūṇirā (pillar) at Thag 184 in corresponding passage (= kaṇṇikā commentary);

-ṭṭha a householder, one who leads the life of a layman (opposite anagāra, pabbajita or paribbājaka) Vin I 115 (sagahaṭṭhā parisā an assembly in which laymen were present); S I 201; A III 114, 116, 258; It. 112 (gharaṁ esino gahaṭṭhā) Dhp 404 = Snp 628; Snp 43 (gharaṁ āvasanto, see Nidd II §226 for explanation), 90, 134 (paribbājaṁ gahaṭṭhaṁ vā) 398, 487; Saddh 375. –°vatta a layman’s rule of conduct Snp 393 (= agāriyā paṭipadā Pj II 376) –°ka belonging to a layman; acting as a layman or in the quality of a l. A II 35 (kiṅkaraṇiyāni), III 296 (brahmacariyā);

-pati see seperate

Gaha^02 [Sanskrit graha, gaṇhāti, q.v. for etymology] “seizer,” seizing, grasping, a demon, any being or object having a hold upon man. So at S I 208 where Sānu is “seized” by an epileptic fit (see note in K.S. I 267, 268). Used of dosa (anger) Dhp 251 (exemplified at Dhp-a 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) It 57. Cf. gahaṇa and saṅ°.

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) Ja I 199, 262; Arahatta° Dhp-a I 8; dussa° Dhp-a II 87; maccha° Ja IV 139; hattha° Ja I 294; byanjana°-lakkhaṇa Nett 27. gahaṇatthāya in order to get ... Ja I 279; II 352. amhākaṁ g° sugahaṇaṁ we have a tight grip Ja I 222, 223.

Gahaṇī (feminine) the “seizer,” a supposed organ of the body dealing with digestion and gestation. – Sama-vepākiniyā g°iyā samannāgata “endowed with good digestion” D II 177 = III 166. Same phrase at Avś I 168, 172. Cf. Vedic graha. BMPE 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 D I 113, 115, 137 (gahaṇī explained as kucchi Sv I 281); A I 163, III 154, 223; Snp page 115. Ja I 2; duṭṭha-gahaṇika having a bad digestion Vin I 206.

Gahana [Sanskrit gahana, cf. also ghana]

1. adjective deep, thick, impervious, only in a° clear, unobstructed, free from obstacles Vv 18^07 (akanataka + g.); Miln 160 (gahanaṁ a° kataṁ the thicket is cleared).

2. neuter an impenetrable place, a thicket jungle, tangle.

(a) 18 gahanāni at Ja V 46; usually applied to grass: tiṇa° A I 153 = III 128 (+ rukkha°); Miln 369; adjective tiṇagahanā obstructed with grass (of vihārā) Vin II 138; – S I 199 (rukkhamūla°); Ja I 7, 158; Pv-a 5 (pabbata°), 43; Vv-a 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) M I 8, 485; Pp 22; Sv I 108. Of rāga°, moha°, etc., and kilesa° Nidd II §630 (in explanation of Satthā; rāgagahanaṁ tāreti); Dhp-a IV 156 (on Dhp 394); Vv-a 96. – manussa° M I 340.

-ṭṭhāna a lair in the jungle Ja I 150, 253.

Gahapati [gaha + pati. Vedic gṛhapati, where pati is still felt in its original meaning of “lord,” “master” implying dignity, power and auspiciousness. Cf. Sanskrit dampati = dominus = δεσπότης and pati in Pāli senāpati commander-in-chief, Sanskrit jāspati householder, Latin hospes, Old-bulgarian gospoda = potestas , Gothic brūp-faps, bride-groom, hunda-faps = senāpati. See details under pati.] the possessor of a house, the head of the household, pater familias (frequently + seṭṭhi).

1. In formulas:

(a) as regards social standing, wealth and clanship: a man of private (i.e. not official) life, classed with khattiyā and brāhmaṇā in kh°-mahāsālā, wealthy nobles, brahm°mahāsālā, the same brahmins, gah°-m° well-to-do gentry S I 71; Nidd II §135; Dhp-a I 388. – kh°-kula, br°-kula, g°-kula the kh°, etc. clans: Vin II 161; Ja I 218. kh°, amaccā, br°, g° D I 136.

(b) as regards education and mode of life ranking with kh°, br°, g° and samaṇā Vin I 227; A I 66; Nidd II §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 D I 62; M I 344. gahapatī ca gahapatāniyo householders and their wives A 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. Vin I 227; M I 401; A 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° Vin I 16, but also kassaka, farmer A I 229, 239f.; and dārukammika, carpenter A III 391. Various duties of a g. enumerated at A 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 Vin II 77 = III 160. – feminine gahapatānī Vin III 211, 213f., 259 (always with gahapati); Dhp-a I 376; plural gahapatāniyo see above. – Note: The genitive singular of gahapati is °ino (Ja I 92) as well as °issa (Vin I 16; D III 36).

3. single cases of gahapatis, where g. almost assumes the function of a title, are Anāthapiṇḍika g. Vin II 158f.; S I 56; II 68; A II 65; Ja I 92; Pv-a 16; Meṇḍaka g. Vin I 240f.; Citta S IV 281f.; Nakulapitā S II 1f.; Potaliya M I 359; Sandhāna D III 36f.; Hāliddikāni S II 9. – See next.

-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 A IV 45; see enumeration under aggī at A IV 41; D III 217;

-cīvara the robe of a householder (i.e. a layman’s robe) Vin I 280f.; °dhara wearing the householder’s (private man’s) robe (of a bhikkhu) M I 31; A III 391f.;

-necayika (always with brāhmaṇa-mahāsālā) a business man of substance D I 136; III 16f.;

-paṇḍita a learned householder. Cf. above 1 (b), together with khattiya°, etc. M I 176, 396; with samaṇa-brāhmaṇa- Miln 5;

-parisā a company of gahapatis (together with khattiya°, etc., see above) Vin I 227; M I 72; D III 260;

-putta a member of a g. clan D I 62, 211; M I 344; S III 48, 112; Pv-a 22;

-mahāsāla a householder of private means (cf. above 1 a) usually in combination with khattiya°, etc. D III 258; S I 71; IV 292; A 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) D II 16, 176; Snp page 106. Cf. Rh.D. D.B. 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) D I 61 (explained as gehassa pati ekageha-matte jeṭṭhaka Sv I 171); Nidd II §342; Pv-a 39. Often in combination with khattiya and brāhmaṇa: A I 66; D III 44, 46, 61; and often in contrast to brāhmaṇa only: brāhmaṇa-gahapatika brahmins and privates (priests and laymen, Rh.D. Buddh. Sutta page 258) M I 400; A I 110; It III; Ja I 83, 152, 267; Pv-a 22. – paṇṇikag° “owner of a house of leaves” as nickname of a fruiterer Ja III 21; of an ascetic Ja IV 446.

Gahita (and Gahīta) (Dhp 311) (adjective) [past participle of gaṇhāti] seized, taken, grasped D I 16; Sv I 107 (= ādinna, pavattita); Ja I 61; IV 2; Pv-a 43 (v.l. for text gaṇhita). – neuter a grasp, grip Dhp-a III 175; – gahitakaṁ karoti to accept Vv-a 260. °duggahīta (always °gahīta) hard to grasp M I 132f.; A II 147, 168; III 178; Dhp 311; Ja VI 307f.; sugahita (sic) easy to get Ja I 222.

-bhāva (cittassa) the state of being held (back), holding back, preventing to act (generously) As 370 (in explanation of aggahitattaṁ cittassa Dhs 1122 see under ā°).

Gāthaka [deminutive of gāthā] = gāthā, in ekaṁ me gāhi gāthakaṁ “sing to me only one little verse” Ja III 507.

Gāthā (feminine) [Vedic gāthā, on derivation see gāyate] a verse, stanza, line of poetry, usually referring to an Anuṭṭhubbaṁ or a Tuṭṭhubbaṁ, and called a catuppādā gāthā, a stanza (śloka) of four half-lines A II 178; Ja IV 395. Definition as akkhara-padaniya-mita-ganthita-vacanaṁ at Pj I 117. For a riddle on the word see S 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; Ja II 160; gāthāyo Vin I 5, 349; D II 157. gāthāya ajjhābhāsati to address with a verse Vin I 36, 38; Khp V. intransitive – gāthāhi anumodati to thank with (these) lines Vin I 222, 230, 246, 294, etc. – gāthāyo gīyamāna uttering the lines Vin I 38. – anantaragāthā the following stanza Ja IV 142; Snp 251; Ja I 280; Dhp 102 (°sataṁ).

-abhigīta gained by verses S I 167 = Snp 81, 480 (gāthāyo bhāsitvā laddhaṁ commentary cf. German “ersungen”);

-āvasāne after the stanza has been ended Dhp-a III 171;

-jānanaka one who knows verses Anāg page 35;

-dvaya (neuter) a pair of stanzas Ja III 395f.; Pv-a 29, 40;

-pada a half line of a gāthā Dhp 101; Pj I 123;

-sukhattaṁ in order to have a well-sounding line, metri causā , Pv-a 33.

Gādha^01 [Sanskrit gāḷha past participle of gāh, see gāhati] depth; a hole, a dugout A II 107 = Pp 43 (cf. Pp-a 225); Saddh 394 (°ṁ khaṇati). Cf. gāḷha 2.

Gādha^02 [Sanskrit gāḷha firm Dhātup 167 “paṭiṭṭhāyaṁ” cf. also Sanskrit gādha, fordable and see gāḷha^01] adjective passable, fordable, in a° unfathomable, deep Pv-a 77 (= gambhīra). neuter a ford a firm stand, firm ground, a safe place: gambhīre °ṁ vindati A V 202. °ṁ esati to seek the terra firma S I 127; similarly: °ṁ labhati to gain firm footing S I 47; °ṁ ajjhagā S IV 206; °ṁ labhate Ja VI 440 (= patiṭṭhā). Cf. o°, paṭi°.

Gādhati [verb derived from gādha^02] 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” D I 223 = S I 15; – Dhamma-Vinaye gādhati “to stand fast in the Doctrine and Discipline” S III 59f.

Gāma [Vedic grāma, heap, collection, parish; °grem to comprise; Latin gremium; Anglo-Saxon crammian (E. cram), Old-bulgarian gramada (village community) Old High German chram; cf. °ger in Greek ἀγείρω, ἀγορἀ, Lat, 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 Vin 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 Vin 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: Vin I 46; Ārāmika°, Pilinda° Vin I 28, 29 (as Ārāmika-gāmaka and Pilinda-gāmaka at Vin III 249); Sakyānaṁ gāme janapade Lumbineyye Snp 683; Uruvela° Pv II 13^18; gāmo nātikālena pavisitabbo M I 469; °ṁ raṭṭhañ ca bhuñjati Snp 619, 711; gāme tiṁsa kulāni honti Ja I 199; – Snp 386, 929, 978; Ja II 153; VI 366; Dhp 47, 49; Dhs 697 (suñño g.); Pv-a 73 (gāme amaccakula); 67 (gāmassa dvārasamīpena). – gāmā gāmaṁ from hamlet to hamlet M II 20; Snp 180 (with nagā nagaṁ; explained Pj II 216 as devagāmā devagāmaṁ), 192 (with purā puraṁ); Pv II 13^18. In the same sense gāmena gāmaṁ Nidd II §177 (with nigamena n°, nagarena n°., raṭṭhena r°., janapadena j°.).

2. grouped with nigama, a market-town: gāmanigamo sevitabbo or asevitabbo A IV 365f., cf. V 101 (with janapadapadeso); – Vin III 25, 184 (°ṁ vā nigamaṁ vā upanissāya); IV 93 (piṇḍāya pavisati); gāmassa vā nigamassa vā avidūre D I 237; M I 488; gāme vā nigame vā Pp 66.

3. as a geographical-political unit in the constitution of a kingdom, enumerated in two sets:

(a) gāma-nigama-rājadhāniyo Vin III 89; A III 108; Nidd II §271 III; Pv II 13^18; Dhp-a I 90.

(b) gāma-nigama-nagara-raṭṭha-janapada Nidd II §§177, 304 III (°bandhana), 305 (°kathā); with the following variations: g. nigama nagara M 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 A III 189; °vihārin living near a v. M I 31, 473; A 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. Vin II 300, and in °kappa the “village-trip-licence” (Vinaya Texts III 398) ibid. 294, 300; Cp IV 64, 65; V 210;

-ūpacāra the outskirts of a v. Vin I 109, 110; defined at Vin III 46, 200;

-kathā village-talk, gossip about v. affairs. Included in the list of foolish talks (+ nigama°, nagara°, janapada°) D I 7 (see explanation at Sv 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 Ja I 199;

-kūṭa “the village-fraud,” a sycophant S II 258; Ja IV 177 (= kūṭavedin);

-goṇā (plural) the village cattle Ja I 194;

-ghāta those who sack villages, a marauder, dacoit (of corā thieves) D I 135; S II 188;

-ghātaka (corā) = °ghāta S IV 173; Miln 20; Vism 484; neuter village plundering Ja I 200;

-jana the people of the village Miln 47;

-ṭṭhāna in purāṇa° a ruined village Ja II 102;

-dārakā (plural) the youngster of the v. Ja III 275;f.

-dārikā the girls of the village Pv-a 67;

-dvaya, in °vāsika living in (these) two villages. Pv-a 77;

-dvāra the village gates, the entrance to the village Vin III 52; Ja II 110, 301; cf. Pv-a 67;

-dhamma doings with women-folk (cf. mātugāma), vile conduct D I 4 (+ methuna) A I 211; Ja II 180 (= vasala-dhamma); Vv-a 11; Sv I 72 (= gāma-vāsīnaṁ dhamma?);

-poddava (Vin 315, quoting Sp, kāmapudavā) a shampooer (? Vinaya Texts III 66; see von Hinüber 1992, page 85; Sp 1199: gāma davā ti chavi-rāga-maṇḍanānuyuttā nāgarika-manussā; gāmapodavā ti pi pāṭho es’ev’attho) Vin II 105;

-bhojaka the village headman Ja I 199; Dhp-a I 69;

-majjhe in the midst of the village Ja I 199; VI 332;

-vara an excellent village S I 97; Ja I 138;

-vāsin the inhabitant of a village Ja II 110; V 107; Sv I 72;

-saññā the thought of a village M III 104;

-samīpe near a village Ja I 254;

-sahassa a thousand parishes (80,000 under the rule of King Bimbisāra) Vin I 179;

-sāmanta in the neighbourhood of a village, near a village D I 101; (+ nigama°)

-sīmā the boundary of the parish Vin I 110 (+ nigama°);

-sūkara a village pig Ja III 393.

Gāmaka 1. = gāma Vin I 208; Ja I 199 (Macala°), 253; IV 431 (cora°); Pv-a 67 (Iṭṭhakāvatī and Dīgharājī); Dhp-a II 25 (dvāra°).

2. a villager Ja V 107 (= gāmavāsin).

-āvāsa an abode in a village Pv-a 12; Vv-a 291.

Gāmaṇika = gāmaṇi S I 61; A III 76 (pūga°).

Gāmaṇī (masculine) the head of a company, a chief, a village headman Vin II 296 (Maṇicūḷaka). Title of the G.-Saṁyutta (Book VIII of the Saḷāyatana-Vagga) S IV 305f.; and of the G.-Jātaka Ja I 136, 137. °S IV 306 (Talapuṭa naṭa°), 308 (yodhājīvo g.), 310 (hatthāroho g.), 312 (Asibandhakaputta), 330 (Rāsiya).

Gāmaṇḍala Young man, young cowherd (?) Thag 1143. – Cf. gomaṇḍala (sub voce go).

Gāmika 1. [to gāma] a governor of a village, overseer of a parish Vin I 179; A III 76, 78, 300 (in series with raṭṭhika pettanika, senāpatika, pūgagamaṇika).

2. [to gam] adjective going wandering, travelling (–°) Ja 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-a III 175, udaya° paṭipadā S V 361; Nibbāna° dhamma Snp 233; amata-gāmi-magga S V 8; udayatthagāmiṇī paññā A V 15; dukkhanirodha° paṭipadā Vin I 10; cf. ācaya° Dhs 584. 1013. Accusative °gāminaṁ: khemaṁ amata° M I 508; brahmacariyaṁ: Nibbān’ogadha° It 28, 29; dukkhūpasama° maggaṁ Snp 724 = Dhp 191; Niraya° maggaṁ Snp 277, Thig-a 243. Or °gāmiṁ: Snp 233, 381.

Gāmeyya (adjective) belonging to a village in sa° of the same village, a clansman S I 36 = 60 (+ sakhā).

Gāyaka [from next] a singer Pv-a 3 (naṭaka°).

Gāyati [Vedic gai, gāyate] to sing or to recite, often comb with naccati to dance; present participle gāyanto, gāyamāna and gīyamāna (Vin I 38); imperative gāhi (Ja III 507); future gāyissati; gerundive gāyitabba. Vin II 108 (dhammaṁ), 196 (gāthaṁ); Snp 682 (g° ca vādayanti ca); Ja I 290 (gītaṁ); III 507 (naccitvā gāyitvā); Vism 121 (preterit gāyi); Pv-a 151. Cf. gāthā, gīta, geyya.

Gāyana (neuter) singing Vv-a 315 (naccana + g.).

Gārayha (adjective) [gerund of garahati] contemptible, low Vin III 186; IV 176f.; 242; V 149; M I 403; A II 241 (kammaṁ pādaṁ gārayhaṁ mosallaṁ); Snp 141; Nett 52; Pj II 192. a° not to be blamed Ja VI 200 (spelt aggarayha).

Gārava (masculine and [later] neuter) [cf. Sanskrit gaurava, from garu] reverence, respect, esteem; with locative respect for, reverence towards; in the set of six venerable objects: Buddhe [Satthari], Dhamme, Saṅghe, sikkhāya, appamāde, paṭisanthāre Vin V 92 = D III 244. As 7 gāravā (the 6 + samānhi) in adjective a° and sa° at A IV 84 (see below). D III 284; Snp 265; Vism 464 (atta° and para°). Explained Pj I 144 by garubhāvo; often in combination with bahumāna Pv-a 135 (= pūjā), sañjāta-g°-bahumāna (adjective) Pv-a 50; Vv-a 205. Instrumental gāravena out of respect, respectfully D II 155; Ja I 465. Applied to the terms of address bhante and bhaddante Pv-a 33, 121, and āyasmā (see compound °adhivacana).

– agārava (masculine neuter) disrespect Vin V 92 (six: as above); Ja I 217; Pv-a 54.

– As adjective in sagārava and agārava full of reverence toward (with locative) and disrespectful; D III 244 (six g.); A IV 84 (seven); M I 469; combined with appatissa and sappatissa (obedient) A III 7f., 14f., 247, 340. Also in tibba-gārava full of keen respect (Satthu-garu Dhamma-garu Saṅghe ca tibba-gārava, etc.) A III 331 = IV 28f.

-ādhivacana a title of respect, a reverential address Nidd II §466 (with reference to Bhagavā), cf. sagārava sappaṭissādhivacana Nidd II §130 (āyasmā).

Gāravatā [derived from gārava] reverence, respect, in Satthu°, Dhamma°, etc. A III 330f., 423f.; IV 29 (ottappa°).

Gāḷha (adjective) [cf. Sanskrit gāḍha]

1. [cf. gādha^01] strong, tight, close; thick. In phrase pacchābāhaṁ g° bandbanaṁ bandhati to pinion the arms tightly D I 245; A II 241; Ja I 264; Pv-a 4. Of an illness (gāḷhena rogātaṅkena phuṭṭha) A II 174f.; applied to poison smeared on an arrow M I 429. – gāḷhaṁ and gāḷhakaṁ (adverb) tightly Ja I 265, 291. – agāḷha (° to be read āgāḷha) (of vacana, speech, combined with pharusa) strong Pp 32 (explained by commentary atigāḷha thaddha), cf. 2. and gaḷita.

2. [cf. gādha^01] deep Ja I 155 (°vedhin, piercing); Miln 370 (ogāhati). Cf. ajjhogāḷha, atigāḷha, ogāḷha, nigāḷhita, pagāḷha.

Gāvī (feminine) [see go] genitive singular gāviyā (Pp 56 = A II 207); nominative plural gāviyo (Pj II 323; Vv-a 308); genitive plural gāvīnaṁ Dhp-a I 396; Pj II 323; Vv-a 308). – A cow Vin I 193; A IV 418; Ja I 50; Ud 8, 49; Vism 525 (in simile); Dhp-a II 35; Vv-a 200.

Gāvuta (neuter) [cf. Vedic gavyūti pasture land, district] a linear measure, a quarter of a yojana = 80 usabhas, a little less than two miles, a league Ja I 57, 59; II 209; Vism 118; Dhp-a I 396.

Gāvutika (adjective) reaching a gāvuta in extent Sv I 284.

Gāvo see go.

Gāha [from gaṇhāti]

1. (noun) seizing, seizure, grip (cf. gaha): canda° suriya° an eclipse (literal the moon, etc., being seized by a demon) D I 10 (= Sv 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 Nidd II §271 III (on lepa); Pp 22; Dhs 381 (= obsession like the grip of a crocodile As 253), 1003; Vibh 145, 358. In the same formula as vipariyesaggāha (wrong view), cf. viparīta° Vv-a 331 (see diṭṭhi). As doubt and error in anekaṁ sa + g° in definition of kaṅkhā and vicikicchā Nidd II §1; Vibh 168; ekaṁsa° and apaṇṇaka° certainty, right thought Ja I 97. – gāhaṁ vissajjeti to give up a preconceived idea Ja II 387.

2. (adjective) active holding: rasmi° holding the reins Dhp 222; dabbi° holding the spoons Pv II 9^53 (= gāhaka Pv-a 135).

(b) medium-passive taken: jīvagāha taken alive, in °ṁ gaheti to take (prisoner) alive S I 84, karamaragāhaṁ gahetvā same Ja III 361 (see kara).

Gāhaka (adjective) feminine gāhikā holding (–°) chatta° Snp 688; Dāṭh II 119; katacchu° Pv-a 135; cāmarī° Ja VI 218. Cf. saṅ°.

Gāhati [Sanskrit gāhate but Dhātup 349 = viloḷana] to immerse, to penetrate, to plunge into: see gādha and gāḷha; cf. also avagadha ajjhogāhati, ogāhati, pagāhati.

Gāhana (neuter) [from last] submersion, see avagahana, avagāhati and avagāhana.

Gāhavant in ekaṁsa-gāhavatī nibbicikicchā “doubtlessness consisting in certainty” Vv-a 85 in explanation of ekaṁsika.

Gāhāpaka [from gāhāpeti] one who is made to take up, a receiver Vin II 177 (patta°).

Gāhāpeti [causative of gaṇhāti] to cause to take; to cause to be seized or fetched; to remove. Preterit, gāhāpesi Ja I 53; II 37; gāhāpayi Pv IV 1^42. – Gerund gāhāpetvā Ja I 166; II 127; III 281; Dhp-a I 62 (patta-cīvaraṁ). With double accusative mahājanaṁ kathaṁ g° made people believe your words Ja II 416; cetake kasā g. made the servants seize their whips Ja III 281. Cf. gaṇhāpeti.

Gāhi Imperative present of gāyati Ja III 507.

Gāhika (–°) = gahin, see anta°.

Gāhin (adjective) (–°) grasping, taking up, striving after, ādhāna° D III 247; udaka° Ja I 5; piya° Dhp 209; nimitta° anubyañjana°, etc.

Gāheti [verb denominative from gāha] to understand, to account for Sv I 117.

Giṅgamaka (v.l. kiṅkamaka) a sort of ornament Ja VI 590.

Gijjha [Vedic gṛdhra, cf. gijjhati]

1. (masculine) a vulture. Classed with kāka, crow and kulala, hawk M I 88; (kākā + g.), 364 (in simile, with kaṅkā and kulatā) 429 (the same); Snp 201 (kākā + g.); Pv-a 198 (+ kulalā). It occurs also in the form gaddha.

2. (adjective) greedy, desirous of (–°): kāma° Ja I 210 (cf. giddha); cf. paṭi°.

-kūṭa “Vulture’s Peak” name of a hill near Rājagaha Vin II 193; Dhp-a I 140; Pv-a 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 Thig 152 (= paccāsiṁsita Thig-a).

Giñjakā (feminine) a brick, in °āvasatha a house of bricks, as place name “the Brick Hall” D I 91; Vin I 232; M I 205.

Giddha (adjective) [past participle of gijjhati] greedy; greedy for, hankering after (with locative) S I 74 (+ kāmesu mucchita); II 227; A II 2; III 68; Snp 243 (rasesu), 774 (kāmesu); 809; Pv IV 6^02 (sukhe); Pv-a 3 (+ rata) (= gadhita), 271 (āhāre = hungry; cf. giddhin). In series with similar terms of desire; giddha gathita (or gadhita) mucchita ajjhopanna Nidd II §369 (nissita); Pj II 286. Cf. gathita. – agiddha without greed, desireless, controlled It 92 (+ vītagedha); Snp 210 (the same), 845. Cf. pa°.

Giddhi (feminine) [cf. Sanskrit gṛdhyā or gṛdhnutā] greed, usually in compounds: °māna greed and conceit Snp 328, °lobha g. and desire M I 360, 362 (also a° and giddhilobhin); Ja V 343. derivative giddhikatā (feminine abstract = Sanskrit gṛdhnutā) greed Vibh 351 (v.l. gedhi°).

Giddhin (adjective from preceding) greedy, usually –° greedy for, desirous after Pv IV 10^07 (āhāra°) feminine giddhinī: gāvī vaccha° Vin I 193; S IV 181. Cf. also paligedhin.

Giddhimā (adjective from giddhi) greedy, full of greed Ja V 464 (rasa°).

Gini (poetic) [Vedic agni; this the aphetic form, arisen in a combination like mahāgni = mahā-gini, as against the usual assimilation aggi] fire A III 347 (mahāgini); Snp 18, 19 (āhito > nibbuto: kindled > extinguished); Ja 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 ṅ) Cf. note on gala), e.g. supina and soppa (Sanskrit svapna), abhikkhaṇa and abhiṇha (abhīkṣṇa), silesuma and semha (śleṣman) gaḷagaḷa and gaggara (gargara), etc.

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: Vv-a 40 (°samaye; v.l. 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; Dīp I 55; Vism 231 (°ābhitatta worn out by the heat); Saddh 275 (°kāle). In enumeration with other seasons: vasse hemante gimhe Nidd II §631 (sadā); vasanta gimhādika utū Pv-a 135.

3. of a summer month; paṭhamasmiṁ gimhe Snp 233 (see Pj I 192 for explanation)

II. (plural) gimhā the hot months, the season of summer, in °naṁ pacchime māse, in the last month of summer M I 79; S III 141; V 50, 321; Vv 79^05 (= āsāḷhimāse Vv-a 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 A IV 138 (+ hemanta and vassa); Snp 233 (gimhānamāse); Vv-a 40 (v.l.). On terms for seasons in genitive cf. Q.K.M. II 113.

Gimhika (adjective from gimha) summerly, relating to the summer, for the summer Vin I 15; D II 21 (+ vassika and hemantika).

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 Pāli, therefore mostly poetical), speech, words D III 174; Snp 350, 632, 690, 1132; Dhp 408; Thig 316, 402; Vv 50^18 (= vācā Vv-a); Dhs 637, 720; As 93; Sv I 61 (aṭṭhaṅgupetaṁ giraṁ), Ja 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 7 large mountains).

-agga mountain top, in giraggasamajja name of a festival celebrated yearly at Rājagaha, originally a festival on the mountain top (cf. D.B. I 8 and Vinaya Texts III 71). Vin II 107, 150; IV 85, 267; Ja III 538; Dhp-a I 89. The BHS version is girivaggu-samāgama Avś II 24;

-kannikā (feminine) name of a plant (Clitoria ternatea) Vism 173; Dhp-a I 383 (v.l. kaṇṇikā cf. Sanskrit °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 Vin II 146; D I 71 = M I 269, 274, 346, 440 = A II 210 = Pp 59 (as giriṁ guhaṁ); A IV 437; explained at Sv 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- (ṚV X. 68. 1) “aus Bergen hervorbrechend” (Roth) suggests relation to bhraj, to break = bhañj = Latin frango; Sanskrit vraja] = °guhā, a mountain cave or gorge, serving as shelter and hiding place Ja 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, Toev. page 130). S II 185. Also name for Rājagaha Snp 408; Dīp V 5; in its Sanskrit form Girivraja, which Beal, Buddh. Records II 149 explains as “the hill-surrounded,” cf. ibid. II 158 (= Chin. Shan-Shing), 161; see also Cunningham, Ancient Geography 462. It does not occur in the Avadānas;

-rājā king of the mountains, of Mount Sineru Miln 21, 224;

-sikhara mountain top, peak Vv-a 4; (kañcana°, shining).

Giriyā (plural) in dhamma° and brahma°, a name of certain theatrical entertainers Miln 191.

Gilati [Vedic girati and gilati Dhātup 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 S I 51 = Vv-a 116; mā gilī lohagulaṁ Dhp 371; – Ja III 338; Miln 106. – past participle gilita: gilitabaḷisa having swallowed the hook S IV 159. Cf. ud°, o°, pari°; – causative gilāpeti to make swallow Ja III 338.

Gilana (neuter) [from gilati] devouring, swallowing Miln 101.

Gilāna (adjective) [Sanskrit glāna, glā to fade, wither, be exhausted, explained suitably by “hāsa-kkhaya” at Dhātup 439] sick, ill Vin I 51, 53, 61, 92, 142f., 176, 302f.; II 165, 227f.; IV 88, etc.; S V 80, 81 (bāḷha° very ill); A I 120 = Pp 27; A III 38, 143f.; IV 333; V 72f.; Ja I 150; II 395; III 392; Pv-a 14; Vv-a 76.

-ālaya pretence of illness Ja VI 262;

-upaṭṭhāka (feminine °ī) one who attends to the sick Vin I 92, 121f.; 142f.; 161, 303, A I 26; III 143f.; –°bhatta food for the attendant or nurse Vin I 292f.;

-upaṭṭhāna tending or nursing the sick D III 191;

-paccaya support or help for the sick Pv-a 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 Vin IV 88 = 115, 118;

-bhatta food for the sick Vin I 142f.; 292f.; 303; Vism 66;

-bhesajja medicine Vin I 292f.;

-sālā a hall for the sick, hospital S IV 210; A III 142; Vism 259.

Gilānaka (adjective)]

1. ill (= gilāna) A III 142;

2. fit for an illness (bhesajja medicine) Miln 74.

Gilāyati: see āgilāyati.

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; Sanskrit gṛhin] a householder, one who leads a domestic life, a layman (opposite pabbajita and paribbājaka). Genative singular gihissa (D III 147, 167) and gihino (D III 174); noun plural gihī; in compounds gihī° and gihi° (usually the latter). gihī agāraṁ ajjhāvasantā A I 49; gihī odātavasanā (clad in white robes as distinguished from kasāva-vasanā the yellow-robed i.e. bhikkhus) D I 211; III 117, 124, 210; M I 340; III 261; A I 74. – Contrasted with pabbajitā: A I 69; D III 147, 167, 179. gihī dhaññena dhanena vaḍḍhati D III 165. – Other passages in general: S II 120, 269; III 11; IV 180, 300f.; A II 65; 69 (kāmabhogī); IV 438 (the same); D III 124 (the same); A III 211 (sambodhi-parāyano); IV 345f.; D III 167f.; 171f.; 176, 192; Snp 220, 221, 404; Dhp 74; Miln 19, 264; Dhp-a I 16 (gihīniyāma); Saddh 376, 426; Pv-a 13 (gihīkālato paṭṭhāya from the time of our laymanship); Dhp-a II 49 (the same).

-kicca a layman’s or householder’s duties Pv IV 1^42 (= kuṭumba-kiccāni Pv-a 240);

-dhamma a layman’s duty A III 41;

-parisā a congregation of laymen S I 111; M I 373; A III 184;

-bandhanāni (plural) a layman’s fetters Snp 44 (= Nidd II §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 (= Nidd II §229); Miln 11;

-bhūta as a householder D II 196;

-bhoga riches of a worldly man S III 93; It 90;

-liṅga characteristic of a layman Dhp-a II 61;

-saṁsagga association with laymen A III 116, 258;

-saṁyojana the impediments of a householder (cf. °bandhanāni) M I 483;

-sukha the welfare of a g. A I 80.

Gīta [past participle of gāyati]

1. (past participle) sung, recited, solemnly proclaimed, enunciated: mantapadaṁ gītaṁ pavuttaṁ D I 104 (cf. gira).

2. (neuter) singing, a song; grouped under vācasikā khiḍḍā, musical pastimes at Nidd II §219; Pj II 86. Usually combined with nacca, dancing: A I 261; Vv 81^10 as naca gītādi Ja I 61; Vv-a 131; referring to nacca-gīta-vādita, dancing with singing and instrumental accompaniment D III 183 (under samajja, kinds of festivities); Vv 32^04. Same with visūkadassana, pantomimic show at D I 5 (cf. Sv I 77; Pj I 36).

-rava sound of song Mhv 7, 30;

-sadda the same Ja IV 3; Dhs 621; Dhp-a I 15;

-ssara the same Vin II 108; A III 251; Ja III 188.

Gītaka (neuter) and gītikā (feminine) a little song Ja III 507.

Gīvā (feminine) [Sanskrit grīvā, to °g°er to swallow, as signifying throat: see note on gala for etymology]

1. the neck Snp 609; Ja I 74 (°ṁ pasāreti to stretch forth), 167 (pasārita°), 207, 222, 265; III 52; Vv-a 27 (mayūra°), 157; Sv I 296 (°āya kuṇḍa-daṇḍaka-bandhana, as exhibition and punishment): similarly in the sense of “life” (hinting at decapitation) Ja 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 Sp 319, cf. IT 6 (1979), 275f.

Gīveyyaka (neuter) [cf. Sanskrit graiveyaka] necklace, an ornament for the neck (original “something belonging to the neck,” cf. necklet, bracelet, etc.) Vin I 287; A I 254f. (= Vism 247, where gīveyya only); 257; III 16; Ja IV 395 (gīveyya only); V 297; VI 590; Vv-a 104.

Guggula [?] a kind of perfume Ja VI 537.

Gucch° in jigucchati (desiderative of gup = Sanskrit jugupsate) to detest, see sub voce

Guñjā (feminine) a plant (Abrus precatorius); the redness of its berries is referred to in similes; Dhp-a IV 133 (°vaṇṇāni akkhīni). See also jiñjuka.

Guṇa^01 1. a string, a cord

(a) of a robe, etc., in (kāya-bandhanaṁ) saguṇaṁ katvā to make tight by tying with a knot Vin 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 Vin I 182 = A III 375 (vīṇā).,

(c) of a bow, in aguna stringless Ja 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 5 strands of kāma, or 5-fold craving (see kāma); ekaguṇaṁ once, diguṇaṁ twice Snp 714; diguṇaṁ nivāpaṁ pacitvā cooking a double meal Vv-a 63; catugguṇa fourfold, of a saṅghāṭī D II 128; S II 221, cf. Rh.D., D.B. II 145. aṭṭhaguṇa (hirañña) Thig 153; aneka-bhāgena guṇena seyyo many times or infinitely better Pv IV 1^09; sataguṇena sahassa° 100 and 1,000 times Pv-a 41; asaṅkheyyena guṇena infinitely, inconceivably Miln 106; sataguṇaṁ sahassaguṇaṁ Vism 126.

3. (a part as) quality, especially good quality, advantage, merit Ja I 266; II 112; III 55, 82. – lobha° Snp 663; sādhu° Snp 678; sīla° Ja I 213; II 112; Buddha° Ja II 111; pabbajita° Ja I 59.

-aggatā state of having the best qualities, superiority Dīp IV 1;

-aḍḍha rich in virtue Saddh 312, 561;

-upeta in khuppipāsāhi guṇūpeto as Pv-a 10 is to be read khuppipāsābhibhūto peto;

-kathā “tale of virtue,” praise Ja I 307; II 2;

-kittana telling one’s praises Pv-a 107, 120;

-guṇika in phrase tantākulajāta g.-g.-jāta at S IV 158, see under guḷā-guṇṭhika.

Guṇa^02 [for which often guḷa with common substitution of ḷ for ṇ, partly due to dissimilation, as mālāguḷa > mālāguṇa; Cp. Sanskrit guṇikā tumour: guḷa and gaḷa, veḷu: veṇu, and note on gala] a ball, a cluster a chain (?), in anta° the intestines; M I 185-, Khp 11., Cp. Pj I 57 for explanation – mālāguṇa a garland or chain (cluster of flowers Dhp 53 (but °guḷa at Ja I 73, 74). See guḷa^03.

Guṇa^03 [derivation unknown. Cf. Sanskrit ghuna] a woodworm Ja III 431 (°pāṇaka).

Guṇaka (adjective) [to guḷa^01, cf. guḷika?] having a knot at the end, thickened at the top (with reference to kāyabandha, see guṇa^02) Vin II 136, cf. Vinaya Texts II 143.

Guṇavant (adjective) [to guṇa^01] possessed of good qualities, virtuous Pv II 9^71 (= jhānādiguṇa-yutta); Pv-a 62 (mahā°).

Guṇi (feminine) [from adjective guṇin, having guṇas or guḷas, i.e. strings or knots] a kind of armour Ja VI 449 (g. vuccate kavacaṁ commentary); see Kern, Toev. page 132.

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 Ja II 267; III 348 (text: °guṇḍika); Ja IV 308 (ahi-kuṇḍika, v.l. guṇṭhika); IV 456 (text °guṇṭika; v.l. °kuṇḍika). Also in guḷā-guṇṭhika (q.v.).

Guṇṭhima covered over (?), see pāli°.

Guṇṭheti [cf. Sanskrit guṇṭhayati Dhātup (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 Pv II 3^05 (in Hardy’s conjecture for kuṇṭhita, q.v.). Also in compound pali-guṇṭhita obstructed, entangled Snp 131 (mohena) where v.l. kuṇṭhita. Cf. o°.

Guṇḍika see guṇṭhika.

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 = Thag 653, 1005; Devinda° protected by the Lord of gods Vv 30^08.

(b) figurative (medium) guarded, watchful, constrained; guarded in, watchful as regards ... (with locative) S IV 70 (agutta and sugutta, with danta, rakkhita); A III 6 (atta° self-controlled); Snp 250 (sotesu gutto + vijitindriyo), 971 (the same + yatacārin); Dhp 36 (cittaṁ).

II. as agent noun (= Sanskrit goptṛ, cf. kata in kāla-kata = kāḷaṁ kartṛ) one who guards or observes, a guardian, in Dhammassa gutta Dhp 257, observer of the Norm (explanation Dhp-a III 282: dhammojapaññāya samannāgata), cf. dhammagutta S I 222.

-indriya one whose senses are guarded; with well-guarded senses Snp 63 (+ rakkhita-mānasāno; explanation Pj II: chassu indriyesu gopitindriyo); Nidd II §230; Vv 50^15; Pv IV 1^32;

-dvāra “with guarded doors” always in combination with indriyesu g.-d. having the doors of the senses guarded, practising self-control D I 63 (explained Sv I 182 by pihita-dvāro), 70; S II 218; IV 103, 112, 119f., 175; Snp 413 (+ susaṁvuta); Pp 24. Cf. following; °dvāratā (feminine abstract to preceding) in indriyesu g° self constraint, control over (the doors of) one’s senses, always combined with bhojane mattaññutā (moderation in taking food) D III 213; It 24; Pp 20, 24; Dhs 1347; Pv-a 163. Opposite a° lack of sense-control D III 213; It 23; Dhs 1345.

Gutti (feminine) [Vedic gupti] protection, defence, guard; watchfullness.

(a) literally of a city A IV 106f.

(b) figurative of the senses in indriyānaṁ gutti Dhp 375; Pp 24 (+ gopanā); Dhs 1348; Saddh 341 (agutti); Vin IV 305; A II 72 (atta°); also in plural: guttīsu ussuka keen in the practice of watchfullness D III 148.

Guttika [from last] a guardian, one who keeps watch over, in nagara° the town-watchman, the chief-constable Pv-a 4; Miln 345.

Gumpha see ogumpheti.

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: Vin I 345; of fish (maccha°) D I 84 = M I 279 = II 22 = A I 9.

2. a thicket, a bush, jungle; the lair of an animal in a thicket (sayana° Ja IV 256) S III 6 (eḷagalā°); Ja III 52 (nivāsa°, vasana°); Vv-a 301 (gaccha° underwood); Ja I 149, 167; II 19; III 55; IV 438; Vv-a 63, 66. Cf. pagumba = gumba, in vana° Snp 233 (see Pj I 192). veḷu° Thag 919.- Accusative gumbaṁ (adverb) thickly, in masses balled together Miln 117 (of clouds).

-antara thicket Vv-a 233.

Gumbiya (adjective) [from gumba] one of the troop (of soldiers) Vin I 345.

Guyha [gerund of guh = Vedic guhya]

1. adjective to be hidden, hidden in °bhaṇḍaka the hidden part (of the body) Dhp-a IV 197.

2. (neuter) that which is hidden; literally in vattha° hidden by the dress, i.e. the pudendum (the sexual organ) D I 106; Snp 1022, etc. (see vattha), figurative a secret Miln 92; guyhaṁ pariguyhati to keep a secret A IV 31; Nidd II §510.

Guru (adjective/noun) [a younger form of garu (q.v.); Sanskrit guru] venerable, reverend, a teacher Vv-a 229, 230 (°dakkhiṇā a teacher’s fee); Pv-a 3 (°janā venerable persons); Saddh 227 (°ūpadesa), 417.

Guḷa^01 [Sanskrit guḍa and gulī ball, guṭikā pill, guṇikā tumour; to °gleu to make into a ball, to conglomerate. Cf. Sanskrit glauh. ball; Greek γλοντός; Old High German chliuwa; German kugel, kloss; English clot, cleat; also °gel with same meaning: Sanskrit gulma tumour, gilāyu glandular swelling; cf. Latin glomus, globus; German klamm; English clamp, clump. A root guḷ is given by Dhātup 576,77 in meaning of “mokkha”] a ball, in compounds sutta° a ball of string (= Old High German chliuwa) D I 54; M III 95; Pv-a 145; ayo° an iron globe Dhp 308; Sv I 84; loha° of copper Dhp 371; sela° a rockball, i.e. a heavy stone-ball Ja I 147.

-kīḷā play at ball Dhp-a I 178; III 455; IV 124;

-parimaṇḍala the circumference of a ball, or (adjective) round, globular, like a ball Pv-a 253.

Guḷa^02 [Non-Aryan?] sugar, molasses Vin I 210, 224f., 245. – saguḷa sugared, sweet, or “with molasses” Ja VI 324 (saguḷāni, i.e. saguḷa-pūve pancakes), ZDMG 121 (1971), 93f..

-āsava sugar-juice Vv-a 73;

-odaka s. water Vin I 226;

-karaṇa a sugar factory ibid. 210;

-pūvaka sweet cake Mhv 10. 3;

-phāṇita molasses Vv-a 179.

Guḷa^03 [for guṇa^02, 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” Ja I 149; III 126, 184 (v.l. °guḷika); IV 256 (v.l. the same); mālā° a cluster a chain of flowers, a garland Ja I 73, 54; puppha° the same Dhp 172, 233.

Guḷā, Gulā (feminine) [to guḷa^01] a swelling, pimple, pustule, blight, in compound guḷā-guṇṭhika-jāta D II 55, which is also to be read at A II 211 (in spite of Morris, preliminary remarks to A II 4, whose translation is otherwise correct) = guḷā-gunṭḥita covered with swellings (i.e. blight); cf. similar expression at Dhp-a 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., S II 92 (guḷigandhika°); IV 158 (guṇaguṇika°); the reading at Dīp XII 32, also v.l. at A 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 guḷa^03 = 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 Ja III 184 (v.l. for °guḷa); IV 256; Vism 285 (+ muttā-guḷikā).

Guḷikā (feminine) [to guḷa^01; cf. Sanskrit guṭikā pill, guṇikā tumour] a little ball S V 462 (satta-kolaṭṭhi-mattiyo guḷikā, plural); Thig 498 (kolaṭṭhimatta g° balls of the size of a jujube), cf. Thig-a 289.

Guhanā (feminine abstract to gūhati) hiding, concealing, keeping secret Vibh 358 (+ pariguhanā). Also as gūhanā, q.v.

Guhā (feminine) [Vedic guhā, guh, gūhati to hide (q.v.) Dhātup 337: saṁvaraṇa] a hiding place, a cave, cavern (cf. kandara and see giriguhā); figurative the heart (in °āsaya). According to Sp 573 (on Vin I 58, see Vinaya Texts I 174) “a hut of bricks, or in a rock, or of wood.” Vin I 58, 96, 107, 239, 284; II 146; III 155; IV 48 (cf. sattapaṇṇi-guhā); Snp 772, 958; Ja II 418; VI 574; Vv 50^16.

-āsaya hiding in the heart; or the shelter of the heart A IV 98 (maccupāso + g.); Ja V 367 (the same); Dhp 37 (cittaṁ; see Dhp-a I 304).

Gū °Gū (–°) [from gam, cf. °ga] going, having gone (through), being skilled or perfected in. See addha°, anta°, chanda°, dhamma°, paṭṭha°, pāra°, veda°.

Gūtha [Sanskrit gūtha; probably to Latin bubino, see Walde, Latin Wtb. 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 (Vin I 206 e.g.). Often combination with mutta (urine): Pv I 9^01; Pv-a 45, 78; Sv I 198.

-kaṭāha an iron pot for defecation Vin IV 265;

-kalala dung and mire Ja III 393;

-kīḷana playing with excrement Vism 531;

-kūpa a privy (cf. karīsa) M I 74; Snp 279; Pv II 3^16; Pp 36; Ja VI 370; Vism 54;

-khādaka living on fæces Ja II 211 (°pāṇaka) Pv-a 266;

-gata having turned to dung It 90;

-gandhin smelling of excrement Pv II 3^15;

-ṭṭhāna a place for excrement Thag 1153;

-naraka = next Vism 501;

-Niraya the mire Hell Vv-a 226; Saddh 194;

-pāṇa an insect living on excrement (= °khādakapāṇa) Ja II 209, 212;

-bhakkha feeding on dung (sterus) M III 168; Pv-a 192; Dhp-a II 61;

-bhānin of foul speech A I 128; Pp 29 (Kern, Toev. sub voce corrects into kūṭa°?).

Gūthaka “a sort of gūtha,” excretion, secretion, rheum, in akkhi° and kaṇṇa° (of eye and ear) Snp 197 (cf. Pj II 248; Vism 345f.).

Gūḷha and Gūḷhaka (adjective) [past participle of gūhati] hidden, secret Vin II 98 (gūḷhako salākagāho).

Gūhati [Sanskrit gūhati, past participle gūḍha; see guyha, guhā, etc.] to hide, to conceal. See paṭi°, pari°. – causative gūhayati Saddh 189 (gūhayaṁ present participle). Cf. gūḷha.

Gūhana (neuter) hiding, concealment Saddh 65 (laddhi--citta).

Gūhanā (feminine) [abstract from gūhati] = gūhanā (q.v.) Pp 19. Cf. pari°.

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 Ja and As. The misspelling is due to a misreading of Sinhalese bh > g; cf. spelling parābhetvā for parāgetvā. – bheṇḍukena kīḷi Ja IV 30; bhūmiyaṁ pahata-bheṇḍuka (striking against the ground) Ja IV 30; Vism 143 (pahaṭa-citra°) = As 116 (where wrongly pahaṭṭha-citta-bheṇḍuka); Ja V 196 (citra-bh°); Dhp-a III 364.

Gedha^01 [Vedic gṛdhyā, cf. gijjhati] greed. Its connection with craving and worldly attachment is often referred to. Kāmesu g° S I 73; Snp 152; A III 312f. (gedho: pañcann’etaṁ kāmaguṇānaṁ adhivacanaṁ). gedhataṇhā S I 15 (v.l. kodha°); Snp 65, 945, 1098; Thig 352; Nidd II §231; Dhs 1059 (under lobha), 1136; Nett 18; Dhp-a I 366; Pv-a 107;

-agedhatā freedom from greed Miln 276. – See also gedhi and paligedha.

Gedha^02 [= geha? Kern] a cave A I 154 = III 128 (the latter passage has rodha, cf. v.l. under gedhi).

Gedhi [Sanskrit gṛdhi, cf. gedha] greed, desire, jealousy, envy: gedhiṁ karoti (with locative) to be desirous after M I 330. – gedhikata in °citta (adjective) jealous, envious, ibid. As gedhikatā (feminine) vanity, greed, conceit Nidd II §585 (v.l. rodhigatā).

Gedhita [past participle of gijjhati] greedy, in gedhita-mano greedy-minded Pv II 8^02; as neuter greed, in derivation gedhikatta (synonym of gedhikatā) Nidd II §585.

Geyya (neuter) [gerund of gāyati, Sanskrit geya] a certain style of Buddhist literature consisting of mixed prose and verse. It is only found in the stereotype enumeration of the scriptures in their ninefold division, beginning suttaṁ geyyaṁ veyyākaraṇaṁ. See under navaṅga.

Geruka (neuter) and gerukā (feminine) [Sanskrit gairika] yellow ochre (Buddhaghosa suvaṇṇa° cf. Sanskrit kañcana° and svarṇa°), red chalk used as colouring Vin I 203; II 151; A I 210; Miln 133 (°cuṇṇa). Frequently in °parikamma a coating of red chalk, red colouring Vin II 117, 151, 172; °parikammakata “coated with red colouring” Vin I 48; II 218.

Gelañña (neuter) [noun-abstract from gilāna] sickness, illness D II 99; A I 219; III 298; IV 333f.; Vism 321, 466, 478.

Geha (neuter) [Sanskrit geha = gṛha, to gṛh, gaṇhāti; cf. gaha, gihin, ghara; see also gedha^02] a dwelling, hut, house; the household Ja I 145, 266, 290; II 18, 103, 110, 155 VI 367; Vism 593; Pv-a 22, 62, 73, 82; figurative of kāya (body) Thag 184 = Dhp 154. – Applied to a cowshed at Miln 396.

-aṅgaṇa the open space in front of the house Vv-a 6;

-jana (singular collective) the members of the household, the servants Pv-a 16, 62, 93;

-jhāpana incendiarism Vism 326;

-ṭṭhāna a place for a dwelling Dhp-a III 307;

-dvāra the house door Pv-a 61;

-nissita (adjective) concerning the house, connected with (the house and) worldly life Snp 280 (pāpiccha); It 117 (vitakka); cf. °sita;

-patana the falling of the house Ja III 118;

-pavesana (°maṅgala) (the ceremony of) entering a new hut Dhp-a III 307;

-piṭṭhi the back of the house Pv-a 78;

-rakkhika keeping (in the) house, staying at home Vv-a 76 (dārakā);

-vigata (neuter) read °vibhava the resources of the house, worldly means, riches Thig 327 (= upakaraṇa Thig-a 234);

-sita (*śrita) = °nissita, connected with worldly life (opposite nekkhamma, renunciation). Of chandā and vitakkā (plural) M I 123; domanassa and somanassa (grief and pleasure) S IV 232 = Miln 45; Vibh 381; As 194; dhammā, etc. S IV 71; Vibh 380; Nett 53.

Go (masculine-feminine) [Vedic go, Latin bos, Greek βοῦς, Old High German chuo, Anglo-Saxon cū = English cow] a cow, an ox, bull, plural cattle. For feminine cf. gāvī; see also gava° for compounds – Singular nominative go (Snp 580, also in composition, cf. aja-go-mahisādi Pv-a 80 = pasū); genitive gavassa (M I 429); instrumental gavena, gāvena; accusative gavaṁ, gāvan; ablative gavamhā, gavā (D I 201 = A II 95 = Pp 69); locative gavamhi, gāvimhi (Pj II 323), gave (Snp 310). – Plural nominative gāvo (D I 141; M I 225; A I 205; II 42f.; Snp 20, 296, 307; Ja I 295); genitive gonaṁ A II 75 (cf. Vedic gonām), gavaṁ (Ja IV 172, cf. gavaṁpati), gunnaṁ (A I 229, II 75; V 271; Ja I 194; III 112; IV 223); instrumental gohi (Snp 33); accusative gāvo (M I 225; A 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 Vin I 195; A I 136 (cf. Vinaya Texts II 34);

-kaṇṇa a large species of deer Ja V 406 (= gaṇin), 416 (khagga + g.); As 331 (gavaya + g.); cf. next;

-kāṇā (feminine) = gokaṇṇa D III 38 = 53;

-kula (neuter) a cow pen, a station of cattle S IV 289;

-gaṇa a herd of cattle M I 220; A I 229; Ja II 127; Dhp-a I 175; Vv-a 311;

-ghaṁsikā a roller, rod Vin II 117 (cf. Vinaya Texts III 98);

-ghātaka one who kills cows, a butcher D II 294 (in simile); M I 58, 244, 364 (°sūnā, slaughterhouse); S II 255; IV 56; A III 302, 380; Ja 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: Ja 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” A II 33 = III 121; gocarāya gacchati to go feeding, to graze Snp 39; Ja I 243; gocare carati to go feeding, to feed Ja 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)” Vin II 208; samaṇo gocarato nivatto an ascetic returned from his “grazing” Pv IV 1^42: Similarly at Vism 127, where a suitable g.-gāma ranks as one of the 7 desiderata for one intent on meditation.

B. (adjective) (–°) feeding on or in, living in; metaphysical dealing with, mixing with. vana° living in the woods Pv II 6^05; vāri° (in water) Snp 605; jala° (the same) Ja II 158 (opposite thala°). Vesiyā° (etc.) associating with villagers Vin 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 S V 218; sense-object (= ārammaṇaṁ) Paṭis I 180; II 97; 150f.; As 314, 315 (sampatta° physical contact with an object, gandha° smell-contact, i.e. sensation); indriya° Saddh 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 = Thag 92. Especially in phrase ācāra-gocara-sampanna “pasturing in the field of good conduct” D I 63 = It 118; M I 33; S V 187; It. 96; analysed as dvandva compound at Vibh 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 A III 389; IV 345f.; D III 58 = 77; S V 147; Vibh 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 M I 319; sattasaddhamma°, moving in the sphere of the seven golden rules S III 83; rūpa° to be perceived by sight Ja I 396; Nibbāna° belonging to name Saddh 467. –°kusala (adjective) skilled in (finding proper) food; clever in right living – behaving properly in, exercising properly M I 220 = A V 347 (of a cowherd driving out his cattle); S III 266f. (samādhi°); A III 311 (the same) V 352f. (with reference to cattāro satipaṭṭhānā); –°gahaṇa the taking of food, feeding Ja I 242; –°gāma a village for the supply of food (for the bhikkhus) Pv-a 12, 42; –°ṭṭhāna pasturage Ja III 52; –°pasuta intent on feeding Ja III 26; –°bhūmi pasturage, a common Dhp-a III 60; –°visaya (the sphere of) an object of sense S V 218; Vibh 319;

-caraṇa pasturing Ja VI 335;

-ṭṭha (neuter) [Sanskrit goṣṭha to sthā to stand; cf. Latin stabulum, stable; super-stes; Gothic awistr] a cow-stable, cow-pen M I 79; Ja IV 223;

-pa [Sanskrit gopa, cf. gopati] a cowherd, herdsman Snp 18; Dhp 19; Ja IV 364 (a robber); Vism 166 (in simile); Dhp-a 157, feminine gopī Snp 22, 32;

-pakhuma (adjective) having eyelashes like a heifer D II 18; III 144, 167f.; Vv-a 162, 279 (= āḷārapamha);

-pada a cow’s footprint, a puddle A III 188; IV 102; Miln 287; also °padaka A III 188 v.l.; Sv I 283;

-pariṇāyaka leader of the cows, especially of a bull (gopitā + g.) M I 220, 225;

-pāla a cowherd (usually as °ka) Dhp 135;

-pālaka = preceding Vin I 152, 243f.; M I 79, 115f., 220 = A V 347; M I 333; S IV 181; A I 205 (-°uposatha); Miln 18, 48; Vism 279 (in comparison); Dhp-a III 59;

-pitā “father (protector) of the cows” = gavaṁ pati, especially of a bull M I 220 (+ °pariṇāyaka);

-pī feminine of gopa, q.v.;

-pura (neuter) [Sanskrit gopura] the gate of a city Ja VI 433; Miln 1, 67, 330; Abhidh-av 138;

-balivadda in °nayena; in the expression gobalivadda (black-cattle-bull) i.e. by an accumulation of words Vv-a 258;

-bhatta cows’ fodder Ja IV 67;

-maṇḍala ox-beat, ox-round, Cp III 15, 1 (as gā°), quoted Ja I 47 (cf. assa-m°); Pj II 39; also in phrase °paribbūḷha Snp 301 (explained by Pj II 320 as goyūthehi parikiṇṇa); Ja VI 27; at M I 79 however it means the cowherds or peasants (see note M I 536: gopāladārakā or gāmadārakā to v.l. gāmaṇḍala) cf. gāmaṇḍala;

-maya (masculine neuter) cowdung M I 79; A I 209, 295; V 234, 250, 263f.; Nett 23; Dhp-a I 377. –°pāṇaka a coprophagan, dor-beetle Anoplotrupes stercorosus Ja II 156; –°piṇda a lump of cowdung Ja I 242; –°bhakkha eating cowdung D I 166;

-māyu a jackal Pañca-g 49;

-mutta (and °ka) a precious stone of light red colour Vv-a III; As 151;

-medaka = gomuttaka Vv-a 111.;

-medha a cow sacrifice, in °yañña Pj II 323;

-yūtha a herd of cows Pj II 322; Dhp-a I 323;

-rakkhā (feminine) cow-keeping, tending cattle, usually combined with kasī, cultivation M I 85; Pv I 5^06; Ja I 338; II 128; given as a superior profession (ukkaṭṭha-kamma) Vin IV 6;

-ravaka the bellowing of a cow M 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) Vin I 244; Dhp-a I 158, 323, 397; Vv-a 147; Pj II 322;

-rūpa (collective) cattle Ja I 194; IV 173; Miln 396 (bull);

-lakkhaṇa fortune telling from cows D I 9;

-vaccha (khīra° and takka°) Vism 28;

-vatika [Sanskrit govratin] one who lives after the mode of cows, of bovine practices M I 387; Nett 99 (cf. govata As 355, and BMPE 240, note 1);

-vikattana (and °vikantana; Sanskrit vikṛntana) a butcher’s knife M I 244, 449; A III 380 Saddh 381 (vikatta only);

-vittaka one whose wealth is cattle Ja I 191;

-vinda the superintendent of cowherds A III 373;

-sappi ghee from cow’s milk Vin III 251; As 320;

-sālā cow-stable A I 188;

-siṅga a cow’s horn Vism 254;

-sita mixed with milk Vv-a 179;

-sīla = govatika As 355;

-sīsa (neuter) an excellent kind of sandalwood Pv-a 215 (cf. Avś I 67, 68, 109);

-hanuka the jaw bone of a cow, in °ena koṭṭāpeti (koṭṭh° Ja) to massage with a cow’s jaw bone Vin II 266, Ja IV 188; V 303.

Gocara see Go + cara

Goṭavisa v.l. Ja VI 225, large oar used as rudder (explanation ibid. page 226 by nāvāya pacchimabandho).

Goṭhaphala a medicinal seed [Sanskrit gotravṛkāṣa? Kern] Vin I 201.

Goṇa^01 [Sanskrit goṇa, according to BR, is derived from the Pāli] an ox, a bullock S IV 195f.; Ja I 194; IV 67; Pv I 8^02; Pv-a 39, 40; Vv-a 63 (for ploughing); Sv I 163; Dhp-a III 60. – °sira wild ox Ja VI 538(= araññagoṇaka).

Goṇa^02 = goṇaka^02, in °santhata (of a pallaṅka), covered with a woollen rug Vv 81^08; Pv III 1^17; (text saṇṭhita; v.l. goṇakatthata, cf. next).

Goṇaka^01 [goṇa^01] a kind of ox, a wild bull Ja VI 538 (arañña°).

Goṇaka^02 [Sanskrit, BHS goṇika, cf. Pischel, Beitr. III 236; also spelled gonaka] a woollen cover with long fleece (Sv I 86: dīghalomako mahākojavo; caturaṅgulādhikāni kira tassa lomāni) D I 7; S III 144; Ja V 506; Pv II 12^08; Thig 378 (+ tūlika); Thig-a 253 (= dīgha-lomakāḷakojava). – °atthata spread with a goṇaka-cover A I 137 = III 50 = IV 394; Cp IV 94, 231 (always of a pallaṅka), See also goṇa^02.

Goṇisādika an ox-stall Vin I 240; cf. Vinaya Texts II 121. As gonisādi Vin III 46.

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 Rh.D. D.B. I 27, 195f. °jāti gotta lakkhaṇa Snp 1004; gotta salakkhaṇa Snp 1018; Ādiccā nāma gottena, Sākiyā nāma jātiyā Snp 423; jāti gotta kula Ja II 3; jātiyā gottena bhogena sadisa “equal in rank, lineage and wealth” Dhp-a II 218. – evaṁ-gotta (adjective) belonging to such and such an ancestry M I 429; II 20, 33; kathaṁ° of what lineage, or: what is your family name? D I 92; nānā° (plural) of various families Pv II 9^16. – With nāma (name and lineage, or nomen et cognomen): nāma-gottaṁ Vin I 93; II 239; D I 92 (explained at Sv I 257: paññatti-vasena nāmaṁ paveṇi-vasena gottaṁ: the name for recognition, the surname for lineage); Snp 648; Vv 84^45 (with nāma and nāma-dheyya; explained at Vv-a 348-349: nāma-dheyya, as Tisso, Phusso, etc.; gotta, as Bhaggavo, Bhāradvājo, etc.). – gottena by the ancestral name: Vin I 93; D II 154; Snp 1019; Dhp 393; gottato same Ja I 56.

Examples: Ambaṭṭha Kaṇhāyana-gottena D I 92; Vipassī Koṇḍañño-g.; Kakāsandho Kassapo-g.; Bhagavā Gotamo-g. D II 3; Nāgito Kassapo-g. Sv I 310; Vasudevo Kaṇho-g. Pv-a 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 D I 99 (cf. D.B. I 122); A V 327f.;

-bandhava connected by family ties (ñāti° + g.) Nidd II §455;

-rakkhita protected by a (good) name Snp 315; Vv-a 72;

-vāda talk over lineage, boasting as regards descent D I 99.

Gottā [agent noun to gopeti = Sanskrit goptṛ] feminine gottī protectress Ja V 329.

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 (A IV 373 and V 23). Defined at Pp 12, 13 and Vism 138; amplified at Paṭis I 66-68, frequent in Paṭṭhāna (Tikap. 154f., 165, 324 etc.), mentioned at Vv-a 155. On the use of gotrabhū in medieval psychology see Aung, in Cpd, 66-68. ZDMG 128 (1978), 326f.; JPTS IX (1981), 175f.; Cf. the use of upanissaya at Ja I 235. – °ñāṇa, Pp-a 184; Vism 673. ā° Vism 683.

Godhaka a kind of bird Ja VI 358.

Godharaṇī (feminine-adjective) being able to be paired (of a young cow), or being with calf (?) Snp 26.

Godhā^01 (feminine) [Sanskrit godhā] iguana, a large kind of lizard, vavan, ZDMG 96 (1942), 23f. Vin I 215-16 (°mukha); D I 9 (°lakkhaṇa, cf. Sv I 94); Ja II 118; III 52; 538; Dhp-a III 420. As godha (masculine) at Ja V 489. Diminutive golikā at Ja II 147.

Godhā^02 (feminine) string of a lute Ja VI 580 (cf. ṚV 8, 58, 9).

Godhūma wheat (usually mentioned with yava, spelt) Miln 267; Sv I 163; Pj II 323. See dhañña.

Gopaka a guardian, watchman Sv I 148; cf. khetta°.

Gopanā (feminine) protecting, protection, care, watchfullness (cf. gutti) Pp 24 (+ gutti) Dhs 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). Vin III 65, 81; S II 263; III 156; V 43, 228; M I 80; A I 261; III 364; V 21; Vism 320; Dhp-a II 190; Vv-a 188.

-gaṇā (plural) a collection of beams, the rafters Vv 78^04;

-bhogga (-sama) bent like a rafter (nārī) Ja III 395;

-vaṅka (gopānasi°) as crooked as a rafter (of old people, cf. BHS gopānasī-vakra Avś II 25, note 5) S I 117; M I 88; A I 138.

Gopita (adjective) [past participle of gopeti] protected, guarded, watched (literal and figurative) Ja VI 367; Miln 345; Pj II 116 (°indriya = guttindriya); Saddh 398.

Gopeti [Sanskrit gopayati, gup; cf. gutta, gottā] to watch, guard, potential gopetha Dhp 315; – past participle gopita (q.v.).

Gopphaka [Denominitive of goppha = Sanskrit gulpha] the ankle Vin IV 112; A IV 102; Ja V 472; Dhp-a II 80, 214; Pj II 230.

Gomika [Sanskrit gomin] an owner of cows S I 6 = Snp 33, 34.

Golikā see godhā^01.

Golomika (adjective) [inverted diæretic form from Sanskrit gulma = Pāli 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”] Vin II 134. Buddhaghosa’s explanation “like a goat’s beard” (Sp 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 Thig-a 255 (kīḷā°).

Gh.

Gha °Gha (adjective-suffix to ghan) killing, destroying, see hanati. – iṇagha at Snp 246 is v.l. for iṇaghāta. Cf. paṭi° and see also ghana^02 and ghāta.

Ghaṁsati^01 [Sanskrit gharṣati, °ghṛṣ to °gher to rub or grind, cf. Greek χέραδος, χερμάς, χρίω, enlarged in Latin frendo = Anglo-Saxon grindan to grind] to rub, crush, grind, S II 238; Ja I 190 (= ghasituṁ? to next?) 216; VI 331. – causative ghaṁsāpeti to rub against, to allow to be rubbed or crushed Vin II 266. Cf. upani°, pari°, and pahaṁsati^01. Passive ghaṁsīyati (ghaṁsiyati) to rub (intransitive), to be rubbed Vin I 204; II 112.

Ghaṁsati^02 [= haṁsati for Sanskrit harṣati, see haṁsati] to be pleased, to rejoice Ja IV 56 (v.l. ghasati). Cf. pahaṁsati^02.

Ghaṁsana rubbing, in pāda-gh°ī a towel for rubbing the feet Vin II 130.

Ghaṁsikā in go°, cowhide (?) see go.

Ghaccā (feminine) [from hanati, han and ghan] destruction (usually –°) D III 67 (mūla°); Ja I 176 (sakuṇa°).

Ghañña (adjective/noun) [from Sanskrit ghana to han, cf. ghānya and hatya] killing, destroying (–°) see atta°.

Ghaṭa^01 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 Vin I 157 = 352 = M I 207. In the Vinaya frequently combined with kolamba, also a deep vessel: I 209, 213, 225, 286. – As water-pitcher: Ja I 52, 93 (puṇṇa°), 166; Vv-a 118, 207, 244 (°satena nhāto viya); Pv-a 66 (udaka°), 179 (pānīya°), 282. – In general: S IV 196. For holding a light (in formula antoghaṭe padīpo viya upanissayo pajjalati) Ja I 235 (cf. kuṭa), Pv-a 38. Used as a drum Ja VI 277 (= kumbhathūna); as bhadda° Saddh 319, 329.

-pamāṇa (adjective) of the size of a large pot Ja II 104; Pv-a 55.

Ghaṭa^02 (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 Ja IV 316; maccha° a swarm of fish Ja II 227; vana° dense forest Ja II 385; IV 56; V 502; VI 11, 519, 564; brahma° company of brahmins Ja VI 99.

Ghaṭaka [Dem. of preceding]

1. a small jar (?) Vin II 129, 130 (combined with kataka and sammajjanī); cf. Vinaya Texts III 130.

2. the capital of a pillar Ja I 32 (cf. kumbha).

Ghaṭati [Sanskrit ghaṭate, to granth, cf. ganthati. Dhātup 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 M I 86; S I 267 (yamati for vāy°); Pp 51; or yuñjati gh° vāy° Ja IV 131. – Saddh 426, 450.

Ghaṭana (neuter) [Sanskrit ghaṭana, to granth, cf. gantha]

1. combining, putting together, combination, composition, Ja II 230; III 368 (ghaṭṭana) Tikap-a 280, etc.

2. striking, figurative insulting (ghaṭṭana = āsajjana) Vv-a 55. To meaning “strike” cf. saṅghaṭṭana.

Ghaṭikā^01 (feminine) [to ghaṭa^01] a small bowl, used for begging alms Thig 422 (= Thig-a 269: bhikkhā-kapāla).

Ghaṭikā^02 (feminine) [to ghaṭa^02]

1. a small stick, a piece of a branch, a twig Ja I 331; IV 87 (khadira°); VI 331; Thig 499 (= khaṇḍa Thig-a 290). upadhānaghaṭikā Ja III 179 (belonging to the outfit of an executioner); pāsa° Ja II 253 is a sort of magic stick or die (= pāsaka)

2. a game of sticks (“tip-cat” sticks Q.K.M. II 32). D I 6 (Sv I 85: ghaṭikā ti vuccati dīgha-daṇḍakena rassa daṇḍaka-paharaṇa kīḷā, tip-cat); Vin II 10; III 181; M I 266; A V 203; Miln 229.

3. a stack of twigs S II 178,

4. (a stick used as) a bolt Vin II 120, 208; III 119; usually as sūci° a needle-shaped stick Vin II 237 (cf. Vinaya Texts III 106); S IV 290; Ud 52; Ja I 346. Cf. gaṇḍikādhāna.

Ghaṭita [past participle of ghaṭeti] connected, combined Vism 192.

Ghaṭī (feminine) [to ghaṭa^01] a jar Dhp-a I 426. In compounds also ghaṭi°.

-odana rice boiled in a jar Dhp-a I 426;

-kaṭāha a water pot, or rather a bowl for gathering alms (cf. ghaṭikā^01) Vin II 115 (= ghaṭi-kapāla Sp 1205);

-kāra a potter Dhp-a I 380; proper name of a kumbhakāra S I 35, 60; M II 45f. (= °suttanta, mentioned as such at Dhp-a III 251); Ja I 43.

Ghaṭīyati [passive of ghaṭeti]

1. to be connected or continued Dhp-a I 46 (paveṇī na gh.), 174.

2. to be obstructed Nidd II §102 (= virujjhati, paṭihaññati).

Ghaṭeti [denominative from ghaṭa^02, cf. gantheti] to join, to connect, to unite Ja I 139; frequent in anusandhiṁ ghaṭetvā adding the connection (between two paragraphs of a text) Ja I 220, 308.

Ghaṭṭa see araghaṭṭa; meaning “rubbed, knocked against” in phrase ghaṭṭa-pāda-tala Pj II 582 (for ugghaṭṭha); also at Vin 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)”; red at Ja I 454.

Ghaṭṭeti [Sanskrit ghaṭṭayati] to strike, beat, knock against, touch; figurative to offend, mock, object to.

(a) literally M II 4 (jannukena; text reads ghattesi, v.l. ghaṭesi); Snp 48 (= saṅ° Nidd II §233); Ja I 218; Pv IV 10^09 (= paṭihaṁsati Pv-a 271); Sv I 256 (= khuṁseti); Dhp-a I 251.

(b) figurative A III 343; Snp 847 (cf. Nidd I 208); Vism 18. – past participle ghaṭṭita Pp 30, 36; psychologically ghaṭṭayati = ruppati, Spk II 290 on S III 86. – passive ghaṭīyati (q.v.). – Cf. āsajja and ugghāṭeti.

Ghaṇṭā (feminine) a small bell (cf. kiṅkanikā) Ja IV 215; Vv-a 36, 37, 279 (khuddaka°). As ghaṇṭī at Vism 181.

Ghata (neuter) [Vedic ghṛta, ghṛ to sprinkle, moisten] clarified butter Vv-a 326; Miln 41; Saddh 201 (-bindu). With reference to the sacrificial fire (fire as eating ghee, or being sprinkled with ghee) ghatāsana; Ja I 472; V 64, 446; Pv I 8° (ghatasitta).

Ghana^01 [Vedic ghana, cf. Greek εὐθηνής ?]

(a) (adjective) solid, compact, massive; dense, thick; in eka° of one solid mass (of sela, rock) Vin I 185 = Dhp 81 = Thag 643 = Miln 386; A III 378, cf. ghanasela-pabbata Dhp-a I 74. – gh. paṁsu Ja I 264, paṭhavī (solid ground) Ja I 74; Pv-a 75; palāsa (foliage) Pv-a 113; buddharasmiyo Ja I 12; °maṁsa solid, pure flesh Dhp-a I 80; °sāṭaka (thick cloth) Ja I 292; °sañchanna (thickly covered) Pv-a 258; °suvaṇṇakoṭṭima Dhp-a IV 135; abbha° a thick cloud Snp 348 (cf. Pj 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.) S I 206; Ja IV 496; Miln 40; Vism 236.

Ghana^02 [Vedic ghana to hanti (ghanti, cf. ghātayati), °gṷhen “strike,” cf. Greek θείνω, ϕόνος, Latin of-fendo, Anglo-Saxon gud, Old High German gundea] a club, a stick, a hammer; in ayo° an iron club Vv-a 20. Also collective term for a musical instrument played by striking, as cymbal, tambourine, etc. Vv-a 37.

Ghanika [to ghana^01 in meaning of “cloud” (Sanskrit)] a class of devas (cloud-gods?) Miln 191.

Ghamma [Vedic gharma = Greek θερμός, Latin formus, Old High German etc. warm; to °gṷher “warm,” cf. Sanskrit ghṛṇoti, hara; Greek θέρος, etc.] heat; hot season, summer. Either in locative ghamme Ja IV 172 (= gimha-kāle); Pv IV 5^03 and ghammani (“in summer” or “by the heat”) S I 143 = Ja III 360 (sampareta overcome by heat); Snp 353; Ja IV 239; V 3. – Or in compound with °abhitatta (ghammābhitatta, overpowered by heat) M I 74; D II 266; A III 187f.; Snp 1014 (cf. 353 ghammatatta); Miln 318; Vv-a 40; Pv-a 114.

Ghara^01 (neuter; plural °ā Dhp 241, 302) [cf. gaha and geha] a house A II 68; Snp 43 (gahaṭṭhā gharaṁ āvasantā), 337 (ablative gharā), 889 (the same gharamhā); Ja I 290 (the same gharato); IV 2, 364, 492 (ayo°); Pp 57; Miln 47. Combined with vatthu Pv-a 3, 17. – sūcighara a needle-case Vv-a 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) Vin II 180 (gharāvāsatthaṁ); A II 208; M I 179, 240, 267, 344; Snp 406 (cf. S V 350); Ja I 61; Pv-a 61;

-kapoṭa [Sanskrit gṛhakapota] the house-pigeon Miln 364, 403;

-golikā house or domestic lizard Ja II 147;

-dāsī a female house-slave Pv II 321;

-dvāra a house door Ja IV 142; As 116; Pv-a 93;

-bandhana the bonds of the house, i.e. the establishing of marriage Dhp-a I 4;

-mukha an opening in the house, the front of the house Nidd II §177;

-mesin one who looks after the house, a pater familias, householder Snp 188; It 112 (gahaṭṭha + gh.); Ja VI 575;

-sandhi a cleft or crevice in the house Pv-a 24;

-sūkara a tame, domestic pig Dhp-a IV 16.

Ghara^02 [a drink (cf. gala) and garala poison] (–°); in –°dinnakābādha sickness in consequence of a poisonous drink (explained as suffering from the results of sorcery) Vin I 206 (cf. Vinaya Texts II 60);

-visa poison Pp 48; Dhp-a II 38;

-sappa a poisonous snake Dhp-a II 256.

Gharaṇī (feminine) [from ghara^01] a housewife Vin I 271; S I 201; Pv III 1^09 (= ghara-sāminī Pv-a 174); Dhp-a III 209.

Ghasa (adjective/noun) eating, an eater; in mahagghasa a big eater A 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 Ja III 210; present participle ghasamāna Vin II 201; Thag 749. – Cf. ghasa, ghasta and ghāsa. See also jaddhu. desiderative jighacchati.

[BD]: graze.

Ghasta [past participle of ghasati = Sanskrit grasta] only in vaṅka° having eaten or swallowed the hook (cf. grasta-vaṅka) D II 266 (v.-g° va ambujo); Ja VI 113.

Ghāṭa see saṅ°; ghāṭana see ghaṭati.

Ghāta (usually –) [Sanskrit ghāta and ghātana; to han (ghan), strike, kill; see etymology under ghana^02 and hanti] killing, murdering; slaughter, destruction, robbery D I 135 (gāma-, etc. village robbery); setu- the pulling down of a bridge (figurative) Vin I 59, etc. (see setu); pantha- highway robbery, brigandage, “waylaying” Ja I 253. Thig 474, 493 (= samugghāta commentary); Snp 246 (ina°); Vv-a 72 (pāṇa- + pāṇa-vadha and °atipāta). Cf. next and vi-; saṅ°.

Ghātaka (adjective –°) murdering, destroying, slaughtering Vin I 89 (Arahanta°), 136 (the same), 168 (the same); II 194 (manussa°); IV 260 (tala°) Ja IV 366 (gāma° corā robbers infesting the village); V 397 (thī° = itthi°); Pp 56 (maccha°). – As noun: (masculine) one who slays, an executioner: go° a bull-slaughterer M I 244, etc. (see go); cora° an executioner or hangman Ja III 41; Pp 56; Pv-a 5. – (neuter) brigandage, robbery, slaughtering: gāmaghātakaṁ karoti Ja I 200.

Ghātikā (feminine abstract to ghātaka) murder Ja I 176f.

Ghātita (adjective) [past participle of ghāteti] killed, destroyed Thig-a 289; also in derivative ghātitatta (neuter) the fact of having killed Ja I 167. Cf. ugghātita.

Ghātin (adjective/noun) killing; a murderer Ja I 168 (pāṇa°); VI 67 (ghātimhi = ghātake).

Ghātimant (adjective) able to strike, able to pierce (of a needle), in ghana° going through hard material easily Ja III 282.

Ghāteti [denominative from ghāta, cf. Sanskrit ghātayati to han] to kill, slay, slaughter It 22 (yo na hanti na ghāteti); Dhp 129, 405; Ja I 255; Mhv 7, 35, 36. – preterit aghātayi Ja I 254; gerund ghātetvā Ja I 166. – causative ghātāpeti to have somebody killed Ja IV 124. – Cf. ghacca, ghātita, āghāteti.

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: Vin I 34; D I 21, 245; III 102, 244f.; S I 115; M I 112, 191; II 42; Dhp 360; Pp 20; Miln 270; Vism 444f. (with definition). – In other connections: Pv II 2^04 (ghāna-chinna, one whose nose is cut off).

-āyatana the organ of smell D III 243, 280; Dhs 585, 605, 608;

-indriya the sense of smell D III 239; Dhs 585 etc. (as above);

-dhātu the element of smell Dhs. as above;

-viññāṇa perception of smell Dhs 443, 608, 628;

-samphassa contact with the sense of smell S I 115; D III and Dhs 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.

Ghāyati^01 [Sanskrit ghrāti and jighrati, to ghrā, cf. gandha] to smell, always with gandhaṁ; gerund ghātvā S IV 71, 74 or ghāyitvā Ja I 210 (jālagandhaṁ); III 52 (macchagandhaṁ); Miln 347. Cf. sāyati and upagghāyati.

Ghāyati^02 [a variant of jhāyati] to be consumed, to be tormented by thirst Pv I 11^10 (ghāyire = ghāyanti Pv-a 60; vv.ll. jhāyire and jhāynati) Miln 397.

Ghāsa [Vedic ghāsa, from ghasati, q.v. Cf. Latin gramen = grass] grass for fodder, pasturing: food Ja I 511 (°ṁ kurute); Pv-a 173 (°atthāya gacchati “go feeding”). Mostly in: °esana search for food (= gocara) S 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: Pp 51; chāda: Ja I 94; A I 107; II 85; III 385; chādana: D I 60; M I 360; Vv-a 23, 137;

-hāraka one who fetches the fodder (food) Thag 910.

Ghāsana (neuter) = ghāsa; in –°ṭṭhāna pasture (= gocara) Vv-a 218.

Ghuṭṭha [Sanskrit ghuṣṭa, past participle ghuṣ, see ghoseti and cf. saṅ°] proclaimed, announced; renowned Ja I 50 (of festival); 425 (nakkhattaṁ); II 248 (ussava); Pv II 8^02 (dūra° of wide renown, world-famed of Bārāṇasī); Dhp-a III 100 (chaṇe ghuṭṭhe when the fair was opened).

Ghurughurāyati [denominative from following] to snore Ja III 538; Dhp-a I 307. Cf. Prākrit ghuru-ghuranti varāhā (grunting hogs) and ghurukkanti vagghā (roaring tigers).

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 S I 117 (of Māra); Ja I 160 (of sleeping bhikkhus, gh° kākacchamānā breathing loud and snoring). Cf. previous.

Ghoṭaka [cf. Sanskrit ghoṭaka, Abhidh-r-m 2, 281] a (bad) horse Ja VI 452.

Ghota is wrong reading at Ja I 454, probably = ghaṭṭa.

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 Dhātup 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 Wtb. sub voce] terrible, frightful, awful Vin II 147. Frequently as attribute of Niraya (synonymous with dāruṇa; Pv-a 87, 159, 206) Pv I 10°; IV 1°. Of an oath (sapatha) Pv I 6^08; II 12^16. – ghorassara of a terrible cry (especially of an ass) Miln 363, 365.

Ghosa [Vedic ghoṣa to ghuṣ]

1. shout, sound, utterance Vin II 155 (“Buddha” °ghosa); M I 294; A I 87, 228; Snp page 106; Snp 696, 698; Dhs 637, 720 (+ ghosa-kamma).

2. shouting, howling, wailing (of petas) Pv III 3^04; IV 3^06, 3^38.

-pamāṇa to be measured (or judged) by one’s reputation A II 71 = Pp 53; also as pamāṇika Dhp-a III 114 (in same context).

Ghosaka (adjective) sounding, proclaiming, shouting out (–°), in dhamma° praising the Law Ja II 286; Satthu guṇa° sounding the praise of the Master Dhp-a III 114. As noun name of a deva (Gh. devaputta) Dhp-a I 173.

Ghosanā (feminine) fame, renown, praise, in Māra° Ja I 71.

Ghosavant (adjective) full of sound, roaring Ja III 189.

Ghosita 1. [past participle of ghoseti] proclaimed, renowned, Pv-a 107 (= ghuṭṭha); Vv-a 31 (nakkhattaṁ). As name of place Ghositārāma Dhp-a I 53, 161, 208.

2. [agent noun = ghoṣitṛ, cf. ghosaka] one who proclaims, advocates, or heralds; in proper name Ghositaseṭṭhi Dhp-a I 187.

Ghoseti [denominative of ghosa, cf. Sanskrit ghoṣayati, causative to ghuṣ] to proclaim, announce; cry aloud, wail, shout Ja II 112; III 52; Pv II 9^37 (= uggh°); IV 6^03; past participle ghosita and ghuṭṭha (q.v.). – causative ghosāpeti to have proclaimed Ja I 71.

C.

Ca (indefinite enclitic particle) [Vedic ca conjunction to relative pronoun °quo, idg. °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 M I 93; yañ ca kho ... ceteti yañ ca pakappeti ... whatever he thinks, whatever he intends ... S II 65. As a rule the Pāli form corresponding to Sanskrit kaścid = koci, and ci (cid) is the regular Pāli 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) Ja 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 Ja II 160. – In the same sense added to each link of the chain as ca ... ca (cf. Sanskrit ca ... ca, Greek τε τε, Latin que que; also mixed with constituents of similar pairs as api ... ca): tuyhañ ca tassā ca to you and her (originally this or whatever to you, whatever to her) = to you as well as to her Ja 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 Ja I 167; maṁsena c’eva phalāphalena ca with flesh as well as with all kinds of fruit Ja III 127; subhaddako c’eva supesalo ca Ja III 82; c’eva apace padūse pi ca waste and even defile Thig-a 72 (Ap V 40).

(b) disjunctive: but (especially after a negation): yo ca but who Thag 401; yadā ca but when (cf. tadā ca) Ja 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: mahatī vata te bondi, na ca paññā tadūpikā (but your wisdom is not in the same proportion) Ja II 160.

3. Conditional: if [= Vedic ced, Latin absque] D I 186, 207; II 36, 57 (jāti ca not va); M I 91; S III 66 (rūpañ ca attā abhavissa); A I 58; V 87; Ja 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 S I 190 (ahaṁ ca kho ... pavāremi, na ca me Bhagavā kiñci garahati: if the Bh. will not blame me). For BHS ca = ced see Avś II 189, n. o.

[BD]: 3. ‘an’

Cakita (adjective) [Sanskrit cakita, cak] disturbed; afraid, timid Dāṭh IV 35, 46.

Cakora [Sanskrit cakora to kol (kor), see note on gala] the francolin partridge (Perdix rufa) Ja V 416; Vv 35^08; Vv-a 163. See also caṅkora.

Cakka (neuter) [Vedic cakra, reduplicated formation from °quel to turn round (cf. Pāli kaṇṭha > Latin collus and see also note on gala) = that which is (continuously) turning, i.e. wheel, or abstract, the shape or periphery of it, i.e. circle. Cakra = Greek κύκλος, Anglo-Saxon hveohl, hveol = wheel. The unreduplicated form in Sanskrit carati (versatur), Greek πέλομαι, πολεύω, πόλος (pole); Latin colo, incolo; Old-bulgarian kolo wheel, Old Icelandic hvel]

I. Crude meaning:

1. a wheel (of a carriage) Dhp 1; Pv-a 65 (ratha°); Miln 27.

2. a discus used as a missile weapon Ja I 74; Pañca-g 36; cf. khura° a razor as an instrumental of torture.

3. a disc, a circle: heṭṭhāpādatalesu cakkāni jātāni, forming the 2nd characteristic mark of a Mahāpurisa D II 17 = III 143; D III 149. – Ja II 331; Miln 51.

4. an array of troops (under tayo vyūhā: paduma° cakka° sakaṭa°) Ja 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 Vin I 330 (cf. Vinaya Texts II 281); III 96; iriyāpatha° the 4 ways of behaviour, the various positions (standing, walking, sitting, lying down) Sv I 249; Saddh 604. sā°, miga° the sphere or region of dogs and wild animals Miln 178; cakkena (instrumental) in succession Pv-a 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 A II 32; S I 16, 63 (catucakkaṁ). In this sense generalized as a happy state, consisting of “4 blessings”: paṭirūpadesa-vāsa, sappurisūpassaya, atta-sammāpaṇidhi, pubbe-kata-puññatā A II 32; Ja V 114; mentioned at Paṭis 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. S I 191; A I 23, 101; II 34, 120; III 151; IV 313; Snp 556f.; 693; Ja III 412; Paṭis II 159f.; Pv-a 67 (see dhamma). brahma° M I 71; S II 27; A II 9, 24; III 9, 417; V 33; Vibh 317f.; 344 (see brahma). Cf. cakkavattin (below). – Cf. vi°.

-chinna (udaka) (water of a well) the wheel of which is broken Ud 83;

-bhañjanin one who destroys a state of welfare and good Ja V 113 (patirūpadesavāsādino kusala-cakkassa bhañjanī commentary);

-bheda breaking peace or concord, sowing discord Vin II 198; III 171;

-yuga a pair of wheels Vv 83^02;

-ratana the treasure of the wheel, that is of the sun (cf. Rh.D. Buddhist Suttas page 252; D.B. II 197, 102) D II 171; III 59f., 75; Ja I 63; II 311; Sv 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) Vin II 122; cf. Saeculum 29 (1978), 228 – von Hinüber 2009, 771

-vattin (cf. dhammacakkaṁ pavatteti above) he who sets rolling the Wheel, a just and faithful king (rājā hoti with dhammiko dhammarājā cāturanto Snp page 106, in corresponding passage v. 1002 as vijeyya paṭhaviṁ imaṁ adaṇḍena asatthena dhammena-m-anusāsati). A definition is given by Buddhaghosa at Sv I 249. – Three sorts of c. are later distinguished: a cakkavāḷa-c° a universal king, or cāturanta-c° (ruling over four great continents Snp page 106; Pj I 227), a dīpa-c° (ruling over one), a padesa-c° (ruling over part of one) Usually in phrase rājā cakkavattin: D I 88; III 156; IV 302; V 44, 99, 342; D II 16, 172; III 59f., 75, 142f.; M III 65; A I 76, 109f.; II 37, 133, 245; III 147 sq; 365; IV 89, 105; V 22; Khp VIII 12 (°sukha); Ja I 51; II 395; IV 119; Vibh 336; Pv-a 117; Vv-a 18; Saddh 238, 453; Dhp-a II 135 (°sirī). –°gabbha Vism 126: –°rajjaṁ kāresi Ja II 311;

-viddha (neuter) a particular form of shooting Ja V 130;

-samārūḷha (adjective) having mounted the wheels, i.e. their carts (of janapadā) A I 178; III 66, 104, cf, JAOS 124 (2004), 808 = von Hinüber 2009, 963.

Cakkalaka [from cakka] a disc or tuft (?) Vism 255 (kaḷīra°, where Pj I 50 reads in same context kaḷīra-daṇḍa).

Cakkali (feminine) drapery Vin II 174.

Cakkalikā a window blind, curtain Vin II 148.

Cakkavāka [Vedic cakravāka, cf. kṛkavāku, to sound root kṛ, see note on gala] the ruddy goose (Anas Casarca) Ja III 520; IV 70f. (N. of Ja No. 451); Pv II 12^03; Miln 364, 401; – feminine cakkavākī Ja 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 Ja I 53, 203; VI 330; Vism 205 (its extent), 207, 367, 421; As 297; Dhp-a 11, 15; III 498; in the trope “cakkavāḷaṁ atisambādhaṁ brahmaloko atinīco” (= the whole world cannot hold it) to express immensity Dhp-a I 310; Vv-a 68.

-gabbha the interior of the c. sphere Ja IV 119; Sv I 284;

-pabbata (neuter) the c. mountains, “world’s end” Ja III 32; VI 272;

-rajja (neuter) the whole world, strictly speaking the whole region of a sphere Ja 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 Wtb. under inquam] the eye (nominative singular cakkhuṁ Vin I 34; S I 115; M III 134, etc.).

I. The eye as organ of sense

(a) psychologically: cakkhunā rūpaṁ disvā “seeing visible object (shape) with the eye” (Nidd II on rūpa q.v.) is the definition of this first and most important of the senses (cf. Pv II 6^01 dakkhiṇa c. = the most valuable thing): the psychology of sight is discussed at Sv I 194f., and more fully at Dhs 597f. (see As 306 sq; BMPE 159f.); cf. cakkhunā puriso ālokati rūpagatāni Nidd II §234. In any enumeration of the senses cakkhu heads the list, e.g. Vin I 34; D I 21; II 308, 336f.; III 102, 225, 244f.; 269; Nett 28. – See rūpa. Also combined with sota: M I 318; III 264; A I 281. – cakkhusmiṁ haññati rūpehi S IV 201; hata° A I 129. passāmi naṁ manasā cakkhunā va “I see him with my mind as with my eye” Snp 1142. – Vin I 184; S I 32, 199; IV 123; Dhp 360; Ja IV 137; Sv I 183; Nett 191. Vism 444f. As adjective (–°) seeing, having or catching sight of: eka° (dvi°) one-eyed (two-) A I 128f.; āmisa° seeing an object of sensual enjoyment S II 226; IV 159; Ja V 91 (= kilesalola). acakkhu blind A III 250, 256; Paṭis 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; Pv IV 3^44; and indriyesu guttadvāra; °indriya). In this connection the following passages may be mentioned: Vin I 34; D I 70; S IV 123; II 244 (aniccaṁ, etc.); III 255 (the same) IV 81, 128 (na tumhākaṁ); Paṭis 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. S 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 Vin I 16; D I 86, 110; S II 134f.; IV 47; 107; V 467; A IV 186; Paṭis II 150f.; 162; Miln 16. Similarly paññā°, It 52; ariya° M 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 It 52; D II 38 respectively. They are most completely described at Nidd II §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 Kv 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. samanta°: (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; Pj II 351;

(Nos. 1-3:) It 52 = Kv 251f. (It 52 = Kv 254);

(dibba:) Vin I 8, 288; II 183; III 5; D I 82, 162; III 52, 281; M I 213; S I 144, 196; II 122, 213, 276; IV 240; V 266, 305; A I 165, 256, 281f.; III 19, 29, 418; IV 85, 141, 178, 291; V 13, 35, 68, 200, 211, 340; Ja III 346; Paṭis I 114; II 175; Vibh 344; Pv-a 5.

(paññā°:) S IV 292; V 467, A I 35; Dhp-a III 174, 175.

(Buddha-:) Vin I 6; S I 138; Paṭis II 33; Pv-a 61.

(samanta°:) S I 137 = Nidd II §235^04; Snp 345, 378, 1063, 1069, 1090, 1133; Paṭis II 31 = Nidd II §235^05.

-āyatana (either cakkh’ or cakkhv°) the organ or sense of sight D III 243, 280, 290; Dhs 585, 653;

-indriya (cakkhundriya) the organ of eye, faculty of vision D I 70; III 225, 239; A I 113; Dhs 585, 597, 661, 830, 971; Vism 7;

-karaṇa (always in combination with ñāṇa-karaṇa) producing (right) insight (and knowledge) It 82 (of kusala-vitakkā); feminine °ī S IV 331 (of majjhimā paṭipadā); Paṭis II 147;

-dada one who gives the eye (of understanding) Thag 3;

-dhātu the element of vision Dhs 597, 703, 817;

-patha the range of vision; sight Ja I 65 = Dhp-a I 173; Ja I 146; IV 189, 378, 403 (= cakkhūnaṁ etaṁ nāmaṁ commentary); Vv-a 119;

-bhūta (+ ñāṇa°) (adjective) one who has become the possessor of right understanding S II 255; IV 94; A V 226 sq;

-lola greed (or greedy) with the eye Nidd II §177;

-viññāṇa consciousness by means of visual perception, visual cognition Vin I 34; D II 308, 310; III 243; Dhs 433, 556, 585, 589, 620; cf. Mrs. Rh.D. BMPE page 161, note 5; Q.K.M. I 80, 89;

-viññeyya (adjective) (i.e. rūpā) to be apperceived by the sense of sight Vin I 184; D II 281; III 234; Dhs 589, 967, 1095;

-samphassa contact with the sense of vision (usually with °ja: sprung from visual contact) (of vedanā, feelings) Vin I 34; D II 308f.; III 243; Paṭis I 5, 40, 136.

Cakkhuka (adjective) having eyes, seeing (–°), in dibba° A I 23. 148 (see cakkhu III 2) and a° blind D I 191; S III 140; Nidd I 67.

Cakkhumant (adjective) [cakkhu + mant] having eyes, being gifted with sight; of clear sight, intuition or wisdom; possessing knowledge (cf. samanta-cakkhu) D I 76 (one who knows, i.e. a connoisseur); cakkhumanto rūpāni dakkhinti “those who have eyes to see shall see” (of the Buddha) D I 85, 110, etc. – Vin I 16; S I 27; A I 116, 124; IV 106; Dhp 273; It 108, 115; Sv I 221; Dhp-a III 403; IV 85. – Especially as epithet of the Buddha: the All-Wise S I 121, 134, 159, 210; Snp 31, 160, 992, 1028, 1116, 1128; Vv 12^05 (= pañcahi cakkhūhi cakkhumā Buddho Bhagavā Vv-a 60, cf. cakkhu III); Vv 81^27.

Cakkhula (adjective) [= cakkhuka] in visama° squint-eyed. squinting Ja I 353; VI 548.

Cakkhussa (adjective) [Vedic cakṣuṣya] pleasing to or good for the eyes (opposite a°) Vin II 137, 148.

Caṅkama [Sanskrit caṅkrama and caṅkramā, from caṅkamati]

(a) walking up and down S IV 104.

(b) the place where one is walking, especially a terraced walk, cloister Vin I 15, 182; II 220; D I 105; S I 212; A I 114; 183; III 29; IV 87; Ja I 17; II 273; V 132 (cf. kattaradaṇḍa-passages).

Caṅkamati [Intensive of kamati, to kram = Sanskrit caṅkramīti; cf. kamati] to walk about, to walk up and down Vin I 15, 182; II 193, 220; IV 18; S I 107, 212; Pv-a 105. – causative caṅkamāpeti Ja III 9.

Caṅkamana (neuter) [from caṅkamati]

1. walking up and down S II 282; Dhp-a I 10.

2. a cloister walk (= caṅkama) Vv-a 188. Usually °–: Vin I 139 (°sālā); Ja III 85; IV 329; Pv-a 79 (°koṭi the far end of the cloister).

Caṅkamika (adjective) [from caṅkama] one who has the habit of walking about Miln 216 (ṭhāna° standing and walking).

Caṅkora [cf. cakora] the Greek partridge Vv 35^08 (cf. Vv-a 163); Ja VI 538.

Caṅgavāra [cf. Tamil canguvaḍa a dhoney, Anglo-Indian ḍoni, a canoe hollowed from a log, see also doṇi] a hollow vessel, sieve M I 142; Ja V 186 (in similes). As °ka Miln 365 (translated Miln II 278 by “straining cloth”). Cf. cañcu “a box” Divy 131.

Caṅgoṭaka a casket, a box Ja I 65; IV 257; V 110, 303; VI 369, 534; Dhp-a II 116; III 101; Vv-a 33, 158; Mhv 4, 106; Anāg page 35 Vism 173.

Caccara (neuter) [Sanskrit catvara, cf. Trenckner, “Notes”, page 56] a quadrangular place, a square, courtyard; a place where four roads meet, a crossroad Vin III 151; IV 271; Miln 1 (+ catukkasiṅghāṭaka), 330 (the same); Ja I 425 (°raccha).

Caja (adjective) giving up, to be given up; in compound duc° hard to give up A III 50; Ja V 8. Cf. cāga.

Cajati [Sanskrit tyajate, tyaj = Greek σο βέω to scare away]

1. to let loose, to emit, to discharge A II 33; Ja II 342 (mutta-karīsaṁ) figurative to utter (a speech) Ja V 362.

2. to abandon, to give up, sacrifice (with locative of person to whom: Asuresu pāṇaṁ S I 224 = Ja I 203) Dhp 290; Ja II 205; III 211; V 464; VI 570. – past participle catta, q.v. – gerundive caja [Sanskrit tyajya] q.v.

Cañcala (adjective) [Intensive of cal = car, to move, with n instead of r in reduplication, cf. Sanskrit cañcūryate = carcarīti, cañcala (= *carcara), Greek γαργαλιζω and γαγγαλίζω to tickle; see also note on gala and cf. caṅkamati] moving to and fro, trembling, unsteady Ja IV 498 (= calācala); Saddh 317, 598.

Caṭula (adjective) [Sanskrit catura] clever, skilled Mhbv 148. See catura.

Caṇḍa (adjective) [Sanskrit caṇḍa] fierce, violent; quick-tempered, uncontrolled, passionate Vin II 194 (hatthī); D. I 90 (= māṇa-nissita-kopa-yutta Sv I 256); S I 176; II 242; A II 109 = Pp 47 (sakagava°); Ja I 450; II 210, 349; Vism 343, 279 (°sota, fierce current), (°hatthi); Dhp-a IV 9 (goṇa) 104; Saddh 41, 590, 598. – feminine caṇḍī M I 126; Ja II 443; III 259; Pv II 3^04 (= kodhanā Pv-a 83). cf. caṇḍatara S II 242. – In compounds caṇḍi°, see caṇḍikata and caṇḍitta.

Caṇḍaka (adjective) = caṇḍa; feminine caṇḍikā Pv II 3^05, and caṇḍiyā Ja III 259 (= kodhaṇā).

Caṇḍāla^01 [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 A I 107 = II 85 = Pp 51. As caṇḍāla-pukkusā with the four recognized grades of society (see jāti and khattiya) at A I 162. – Vin IV 6; M II 152; S V 168f. (°vaṁsa); A III 214, 228 (brāhmaṇa°); IV 376; Ja IV 303; Pv-a 175; Miln 200. – feminine caṇḍālī A III 226; Pv III 1^13; Dhp-a II 25. See also pukkusa.

Caṇḍāla^02 (neuter) a kind of amusement or trick D I 6 (= ayogulakīḷā play with an iron ball Sv I 84).

Caṇḍikata (adjective) [cf. caṇḍa] angry Vin IV 310.

Caṇḍikka (neuter) [*caṇḍikya, of caṇḍika > caṇḍaka] ferocity anger, churlishness Nidd II §§313, 576, Dhs 418, 1060, 1115, 1231; Vibh 357; Dhp-a II 227. Cf. caṇḍitta.

Caṇḍitta (neuter) anger Dhs 418; Pp 18 = 22. Cf. caṇḍikka.

Catukka^01 (neuter) [from catu = *catuka > *catukyaṁ]

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 Ja 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) Ja I 326; II 123; Dhp-a IV 52.

3. a square (in a village) Miln 1, 365; Ja II 194; V 459; Dhp-a 317.

-bhatta a meal for four bhikkhus Vin II 77; III 160;

-magga the fourfold path Nett 113;

-yañña (usually sabba catukka°) a sacrifice consisting of (all) the four parts Ja III 44, 45; Pv-a 280; cf. Ja I 335. (Or is it the “cross-road sacrifice”°)

Catukka^02 [originally “consisting only of one quarter”?] empty, shallow, little Nidd II §415 (°pañña, with omaka-pañña, lāmaka-p°); Ja IV 441 (nadī = tuccha commentary).

Catuttha (ordinal number) [Vedic caturtha, Indo-Germanic °queturto = Greek τέτρατος, Latin quartus, Old High German fiordo] the fourth Snp 97, 99, 450; Ja III 55; VI 367; °ṁ (adverb) for the fourth time Dhp-a III 174. – feminine catutthī Snp 436; Vism 338. – See also (sub voce aḍḍha) aḍḍhuḍḍha.

-bhatta food eaten only every fourth day Ja V 424;

-magga “the fourth path,” of Arahantship Dhp-a 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: Ja V 155; extremely doubtful.

Catur, Catu° in composition [Vedic catvārah (masculine) catvāri (neuter) from °qṷetuor, °qṷetur = Greek τέτταρες (hom. πίσυρες), Latin quattuor, Gothic fidwor, Old High German fior, Ags 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; Ja III 51) and caturo (Snp 84, 188), feminine catasso (Snp 1122), neuter cattāri (Sn. 227); genitive masculine catunnaṁ (Snp page 102), [feminine catassannaṁ]; instrumental catubbhi (Snp 229), catūhi (Snp 231) and catuhi; locative catūsu (Ja I 262) and catusu.

2. As numeral adverb, catu° catur° in compounds catuddasa (14), also through elision and reduction cuddasa Pv-a 55, 283, etc., cf. also cātuddasī. – Catuvīsati (24) Snp 457; catusaṭṭhi (64) Ja I 50; II 193; Pv-a 74; caturāsīti (84) usually with vassa-sahassāni Ja I 137; II 311; Pv IV 7^07; Dhp-a II 58; Pv-a 9, 31, 254, etc. See also cattārīsa (40).

-(r)aṁsa (= caturassa, having four edges, four-edged Dhs 617; Pv-a 189 (read °sobhitāya);

-(r)aṅga (consisting of) four limbs or divisions, fourfold M I 77; Ja I 390; II 190, 192; VI 169 (uposatha, cf. aṭṭhaṅga); Dīp I 6; Saddh 64;

-(r)aṅgika = preceding Dhs 147, 157, 397; Pj I 85; Saddh 58;

-(r)aṅgin (adjective) comprising four parts, feminine °inī, of an army consisting of elephants, chariots, cavalry and infantry D II 190; Ja II 102, 104; Vism 146; Pj II 225, 353; Dhp-a IV 144; cf. Ja VI 275;

-(r)aṅgula (adjective) measuring 4 fingers, 4 fingers broad or wide, Vin I 46; S II 178; Ja VI 534; Thag 1137; Vism 124;

-(r)aṅgulika = preceding Thig 498 (Thig-a, 290);

-(r)anta see cātur;

-(r)assa [catur + assa^02] four-cornered, quadrangular, rectangular Sp 1211; Ja IV 46 (āvāṭa) 492 (sālā); V 49; Pv II 1^19. Cf. caturaṁsa and next;

-(r)assara (see last) with 4 sharp sides (of a hammer; °muggara) Dhp-a I 126;

-(r)ādhiṭṭhāna (adjective) one who has taken the four resolutions (see adhiṭṭhāna) M III 239;

-(r)āpassena (adjective) endowed with the four apassena: literally: reclining on four A V 29, 30; D III 269, 270;

-ussada (catussada) full of four, endowed with 4 things, rich in four attributes Ja 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. D I 111 and Pv IV 1^08 (see satta). The formation “cattussada” has probably been influenced by “sattussada”;

-(k)kaṇṇa (and °ka)

(a) with 4 corners Vin II 137; Ja III 255.

(b) “between four ears,” i.e. secret, of manta (counsel) Ja VI 391;

-(k)kama walking with four (feet), quadruped Vv 64^08; Pv I 11^03;

-kuṇḍika on all fours M I 79; A III 188; D III 6; Pv III 2^07 (cf. Pv-a 181);

-koṇa four cornered, crossed, in °raccha crossroad Pv-a 24;

-(k)khandha the four khandhas, viz. feeling, perception, synthesis and intellect (see khandha) As 345;

-(g)guṇa fourfold, quadruple D II 135; S I 27; Ja I 213; Vv-a 186; Saddh 240;

-cakka with four wheels S I 16 = 63 (said of the human body, see under cakka);

-jāta of four sorts, viz. gandha (perfume) having four ingredients Thig-a 72 (see next)

-jāti of four kinds Ja I 265, V 79; (gandha). These 4 ingredients of perfume are saffron, jasmine, Turkish (tarukkha) and Greek (yavana) incense;

-jātiya (and °jātika) in °gandha preceding Ja III 291; IV 377; Pv-a 127; Miln 354; Ja I 178 (°ka);

-(d)disā (plural) the 4 quarters of the globe S I 167 = Snp page 79; D I 251; may also be taken for ablative singular as adverb: in the 4 quarters Vin I 16, cf. accusative catuddisaṁ D II 12;

-(d)dīpika covering the 4 continents, of megha (a cloud) Dhp-a II 95;

-dvāra with 4 gates, of a house D I 102 (= Sv I 270); of Avīci-Niraya It 86; Ja IV 3; Pv I 10^13; cf. Catudvāra Jātaka (No. 439; Ja IV 1f.);

-nahuta ninety-four Ja I 25; VI 486;

-paccaya the four requisites (see paccaya) Ja III 273, °santosa contentment with Dhp-a IV 111;

-paṇṇasa fifty-four Dhp-a I 4;

-(p)patha a fourways Ja IV 460;

-(p)pada [Sanskrit caturpād, Greek τετράπους, Latin quadrupes] a quadruped Vin II 110; S I 6; A V 21; Snp 603, 964; It 87; Ja I 152; III 82;

-parivaṭṭa (cf. aṭṭha °adhideva-ñāṇa-dassana A IV 304) fourfold circle S III 59f. (pañc-upādāna-k-khandhe);

-parisā (feminine) the fourfold assembly, scilicet of male and female bhikkhus and upāsakas (cf. parisā) Pv-a 11;

-pala fourfold Vism 339;

-(p)pādaka (adjective) consisting of 4 padas, i.e. a śloka; feminine °ikā (gāthā) a complete stanza or śloka Anāg page 35;

-pārisuddha-sīla (neuter) the four precepts of purity Ja III 291; Dhp-a IV 111;

-(b)bidha (catur + vidha) fourfold Thig-a, 74;

-(b)bipallāsa (catur + vipallāsa) the fourfold change (cf. Nett 85) Th 1143; Pj II 46;

-byūha (catur + vyūha) arranged in 4 arrays (of hāra) Nett 3, 105;

-bhāga the 4th part, a quarter Dhp 108;

-bhūmika having 4 stages (of citta or dhamma) Dhp-a I 21; IV 72; As 344, 345; cf. Vism 493 (of indriya);

-madhura (neuter) sweetness (syrup) of 4 (ingredients) Sv I 136; Thig-a 68;

-mahāpatha a crossing on a high-road Vism 235;

-mahābhūtika consisting of the four great elements As 403;

-(m)mahārājika: see cātu°;

-māsa 4 months, a season Pv-a 96; Dīp I 24, 37 (cā°); see under māsa;

-sacca the four truths or facts (see ariyasacca) Dhp-a III 380; Miln 334; (s)sāla (neuter) [catur + sāla] a square formed by 4 houses, in phrase catuhi gabbhehi paṭimaṇḍitaṁ catussalaṁ kāretvā Vv-a 220; Dhp-a III 291;

-ha (catuha and catūha) 4 days; catuhena within 4 days S II 191; catūha-pañcāha 4 or 5 days Vin IV 280.

See also compounds with cātu°.

[BD]: °(k)khandha the four khandhas: sensation, perception, own-making (or construction), discriminative-consciousness.

Catura [derivation uncertain. Perhaps from tvar to move, that is quickly. Sanskrit catura] clever, skilled, shrewd Ja III 266; VI 25. – derivation feminine abstract caturatā cleverness Vibh 351 (= cāturiya).

[BD.:] smart

Caturiya at Vv 41^02 is to be read ca turiya, etc. Otherwise see cāturiya.

Catta [past participle of cajati] given up. sacrificed A II 41; III 50; Thag 209 (°vaṇṇa who has lost fame); Ja II 336; IV 195; V 41 (°jīvita).

Cattatta (neuter) [from catta] the fact of giving up, abandonment, resignation Vibh 254f.; As 381.

Cattārīsa (and Cattāḷīsa) [Sanskrit catvāriṁśat] forty S II 85; Snp page 87; It 99. Usually cattāḷīsa Ja I 58; V 433; Dhp-a I 41; II 9. 93.

-danta having 40 teeth (one of the characteristics of a Mahāpurisa) D II 18; III 144, 172.

Cattārīsaka (adjective) having forty M III 77.

Cadika at Miln 197 (ūmikavaṅkacadika) probably for °madika.

Cana (–°) [Vedic cana from relative pronoun °qṷo + demonstrative pronoun °no, cf. anā, nānā; Greek νή; Latin °ne in qu and one = Pāli 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 Vin 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; Cymr. cann white; English candid, candle, incense, cinder] the moon (i.e. the shiner) S I 196; II 206; M II 104; A I 227, II 139f.; III 34; Dhp 413; Snp 465, 569, 1016; Ja III 52; VI 232; Pv I 12^07; II 6^06; Vv 64^07 (maṇi° a shiny jewel or a moonlike jewel, see Vv-a 278, v.l. °sanda). – puṇṇa° the full moon Ja I 149, 267; V 215; °mukha with a face like a full moon (of the Buddha) Dhp-a 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. D II 259; A I 215; II 139; Nidd II §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) D I 10 (cf. Sv I 95);

-maṇḍala the moon’s disc, the shiny disc, i.e. the moon A I 283; Ja I 253; III 55; IV 378; V 123; Dhs 617; Vism 216 (in comparison); Pv-a 65;

-suriyā (plural) sun and moon Ja IV 61.

Candaka = canda Vv-a 278 (maṇi°); Saddh 92 (mayūra° the eye in a peacock’s tail).

Candatta (neuter) [abstract from canda] in compound paripuṇṇa° state or condition of the full moon Pj II 502.

Candana (masculine and neuter) [derivation unknown. Possibly non-Aryan; but see under canda, Sanskrit candana] sandal (tree, wood or unguent, also perfume) Vin I 203; A I 9, 145, 226; III 237; Dhp 54; Ja V 420 (tree, m.); Miln 382; Dhp-a I 422; IV 189 (°pūjā); Vv-a 158 (agalu° with aloe and sandal); Pv-a 76. – Kāsika° sandal from Kāsī A III 391; IV 281; Miln 243, 348; ratta° red s. Ja IV 442; lohita° the same A V 22; Ja I 37; hari° yellow s. Ja I 146.

-ussada covered with sandal perfumes Thag 267; Pv III 9^01 (= candana-sārānulitto Pv-a 211);

-gaṇṭhi (or better gaṇḍi; see the latter) a block of sandalwood Vin II 110;

-gandhin having a scent of sandal Ja III 190;

-vilepana sandal unguent Ja IV 3;

-sāra choice sandal (wood or perfume) Vv 52^03, Ja I 53, 340.

Candanikā (feminine) a pool at the entrance of a village (usually, but not necessarily dirty: see Vin II 122 and cf. candanapaṅka Avś I 221, see also PW sub candana^02) S V 361; M I 11, 73, 448; A I 161; Thag 567; Ja V 15; Miln 220; Vism 264, 343, 359; Saddh 132.

Candimā (masculine or f.?) [Sanskrit candramas masculine and candrimāf., cf. pūrṇimā; a compound of canda + mā, cf. māsa. The Pāli form, however, is based on a supposed derivation from canda + mant, like Bhagavā, and is most likely masculine On this formation cf. Latin lumen = Sanskrit rukmān luminous, shiny] the moon. By itself only in similes at Dhp 208, 387 (at end of pāda) and in “abbhā mutto va candimā” M II 104 = Dhp 172 = Thag 871; Dhp 382 = Thag 873; Paṭis I 175. – Otherwise only in combination with suriya, moon and sun, D I 240; II 12; III 85f., 90, 112; S II 266; V 264f.; A I 227; II 53, 130; V 59; Vv 83^04; Ja 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) S III 156 = V 44 = It 20.

Capala (adjective) [Sanskrit capala cf. cāpa bow; from °qep to shake or quiver, see Walde Latin Wtb. under caperro] moving to and fro, wavering, trembling, unsteady, fickle S I 204; V 269; M I 470 (and a° steady); A III 199, 355, 391; Dhp 33; Pp 35; Ja I 295; II 360. At Ja 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 Nidd II §585 as capalanā + cāpalyaṁ with gedhikatā, meaning greed, desire (cf. capala at Ja VI 548).

Capu (or capu-capu) a sound made when smacking one’s lips Vin II 214 (capu-capu-kāraka adjective), 221; IV 197.

Cappeti [Sanskrit carvayati Dhātup 295 gives root cabb in meaning “adana”] to chew Vin II 317 (wrong reading? Cf. Sp 1205 chaḍḍetvā, v.l. cambetvā). Cf. jappati.

Camati (and Cameti) [cam. to sip; but given at Dhātum 552 in meaning “adana,” eating] to rinse, only in compound ācamati (ācameti).

Camara [derivation unknown, probably non-Aryan. Sanskrit camara]

1. the Yak ox (Bos grunniens) Ja I 149; III 18, 375; V 416; Miln 365. – feminine °ī Ja I 20; Saddh 621. – In compounds camari° Ja IV 256.

2. a kind of antelope (°ī) Ja VI 537.

-vījanī (feminine) a chowry (the bushy tail of the Yak made into a brush to drive away flies) Vin 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 Ja VI 528 = 529 (unite ca with masa, cf. 529 and note 4: aggijuhana-kaṭacchu-saṅkhātimasañca [for camasañ ca] v.l.). Cf. Kern, Toev. sub voce

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 Pāli and Sanskrit it means a kind of small army, perhaps a division drawn up more or less in the shape of the Vedic vessel] an army Ja II 22; camūpati a general Mhv 10, 65; 23, 4; Dāṭh I 3.

Campa = campaka Ja VI 151.

Campaka the champaka tree (Michelia champaka) having fragrant white and yellow flowers Ja V 420; VI 269; Miln 338; Sv I 280; Vism 514 (°rukkha, in simile); Dhp-a I 384; Vv-a 194.

Campā (feminine) name of a town (Bhagulpore) and a river D I 111; Sv I 279; Ja IV 454.

Campeyya name of a Nāgarāja Ja IV 454 (= °jātaka, No. 506); Vism 304.

Campeyyaka (adjective) belonging to Campā Vin V 114; Ja VI 269 (here: a Champaka-like tree).

Camma (neuter) [Vedic carman, cf. Latin corium hide or leather, cortex bark, scortum hide; Old High German herdo; Anglo-Saxon heorda = English hide; also Sanskrit kṛtti; Old High German scirm (shield); English skin; from °sqer to cut, skin (cf. kaṭu) = the cut-off hide, cf. Greek δέρω: °δέρμα]

1. skin, hide, leather Vin I 192 (sīha° vyaggha° dīpi°), 196 (eḷaka° aja° miga°); A IV 393 (sīha° dīpi°); Pv-a 157 (kadalimiga° as rug); Ja II 110 (sīha°); III 82, 184; Miln 53; Saddh 140. It is supposed to be subcutaneous (under chavi as tegument), and next to the bone: chaviṁ chindetvā cammaṁ chindati S II 238 = A IV 129; frequent in expressions like aṭṭhi-cammanahāru-matta (skin and bones) Pv-a 68, see under nahāru; camma-maṁsa-nahāru Pv-a 80.

2. a shield Vin II 192 (asi° sword and shield); M I 86; A III 93; Ja V 373; VI 580.

-aṇḍa a water-skin Ja I 250;

-kāra a worker in leather, a tanner Vin IV 7; Miln 331; a harness-maker Ja V 45; a waggon-builder and general artisan Ja IV 174 (= rathakāra); also as

-kārin Pv-a 175 (= rathakārin);

-khaṇḍa an animal’s skin, used as a rug Miln 366; Vism 99; skin used as a water-vessel (see khaṇḍa) Vin II 122; Paṭis I 176;

-ghaṭaka a water-skin Ja II 345;

-naddha (neuter) a drum Bv I 31;

-pasibbaka a sack, made of skin or leather Thig-a 283; Ja VI 431, 432 (as v.l.);

-bandha a leather strap Vin I 194;

-bhastā (feminine) a sack Ja V 45;

-māluka a leather bag Ja VI 431, 432;

-yodhin a soldier in cuirass D I 51 (in list of various occupations; Sv I 157: cammakañcukaṁ pavisitvā); A IV 107, 110;

-varatta (feminine) a leather thong Ja II 153;

-vāsin one who wears the skin (of a black antelope), i.e. a hermit Ja VI 528;

-sāṭaka an ascetic wearing clothes of skin Ja III 82 (nāma paribbājaka).

Cammaka a skin Bv II 52.

Caya [from cināti] piling, heaping; collection, mass Vin II 117; As 44; in building: a layer Vin II 122, 152. As –° one who heaps up, a collector, hoarder M I 452 (nikkha°, khetta°, etc.). See also ā°, apa°, upa°.

Cara (adjective/noun) [from car, carati]

1. the act of going about, walking; one who walks or lives (usually –°): oka° living in water M I 117; Ja VI 416; antara° S IV 173; eka° solitary Snp 166; saddhiṁ° a companion Snp 45; anattha° Ja V 433; jala° Dāṭh IV 38. See also cāreti and gocara. – Instrumental carasā (adverb) walking M I 449. – cara-vāda “going about talk,” gossip, idle talk S III 12; V 419. – sucara easy, duccara difficult Vin III 26.

2. one who is sent on a message, a secret emissary, a spy S I 79. Also as carapurisa Ja II 404; IV 343; VI 469; Dhp-a I 193. Note: cara-purāya at A V 133 should be changed into v.l. paramparāya.

Caraka 1. = cara^02 (a messenger) Ja VI 369 (attha°); adjective walking through: sabbalokaṁ° Ja V 395.

2. any animal S I 106; Pv-a 153 (vana°).

Caraṇa (neuter) [of a deer, called pañca-hattha “having 5 hands,” i.e. the mouth and the 4 feet]

1. walking about, grazing, feeding Vv-a 308 (°ṭṭhāna).

2. the foot Vin IV 212; Ja V 431.

3. acting, behaviour, good conduct, frequent in combination with vijjā, e.g. A II 163; V 327; Dhp 144; Vism 202 (in detail); Pv-a 1, etc. D III 97, 156; Snp 410, 462, 536; Miln 24. sampannacaraṇa (adjective) accomplished in right behaviour S I 153, 166; Snp 1126; Pv II 13^08. – 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 Pāli cakka, q.v. A doublet of car is cal, see calati Dhātup 243 explained car by “gati-bhakkhanesu”] to move about, to “live and move,” to behave, to be. – Imperative active cara (Ja I 152), carā (metri causa, Ja III 393); imperative medium carassu (Snp 696), plural carāmase (= exhortative, Snp 32); – present participle caranto (Ja I 152; Pv-a 14) and caraṁ (Snp 151; Dhp 61, 305; It 117); medium caramāna (Vin I 83; Pv I 10^10; Pv-a 160); – potential careyya (Snp 45, 386, 1065; Dhp 142, 328) and care (Snp 35; Dhp 49, 168, 329; It 120); – future carissati (M I 428); – preterit singular 1st acariṁ (S III 29), acārisaṁ (Pv III 9^05), 3rd acari (Snp 344), acāri (Snp 354; Dhp 326); cari (Ja II 133). – plural 3rd acariṁsu (Snp 809), acārisuṁ (Snp 284); cariṁsu (Snp 289), acaruṁ (Snp 289), acāruṁ (Ja VI 114); – infinitive carituṁ (caritu-kāma Ja II 103); – gerund caritvā (Ja 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 It 117 (walking, standing, sitting, reclining; the four iriyāpathā); care tiṭṭhe acche saye It 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-a II 36. Explained constantly by series viharati iriyati vattati pāleti yapeti yāpeti Nidd II §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) Ja III 275; gavesanto c. to look for Ja I 61.

(b) With definition of a purpose: piṇḍāya c. to go for alms (gāmaṁ to the village) Snp 386; bhikkhāya c. the same Ja 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: Vin I 83; S I 305 (applied: “walk ye a walk”); Snp 92; Dhp 326; Pv-a 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 Thag 123; vadhaṁ c. to kill Thag 138; dukkhaṁ c. to undergo pain S 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; Ja III 479; or to the bhikkhu: Pv I 10^10 (bh. caramāno = bhikkhāya c. Pv-a 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; Ja 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 Vin I 17; Snp 289, 566, 1128; dhammañ c. to walk in righteousness Ja I 152; sucaritaṁ c. to act rightly, duccaritaṁ c. to act perversely S I 94; Dhp 231.

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. A V 194. – Vin I 36; II 292; Snp 988; Ja III 312; Miln 25; Sv I 289.

Carāpeti [causative II of carati] to cause to move, to make go Ja I 267 (bheriṁ c. to have the drum beaten); Pv-a 75 (the same); Dhp-a I 398 (to circulate). As cārāpeti Ja V 510 (bheriṁ).

Carita [past participle of cāreti, see cara and carati]

1. (adjective) going, moving, being like, behaving (–°) Ja VI 313; Miln 92 (rāgac° = ratta); Vism 105, 114 (rāga°, dosa°, moha°, etc.).

2. (neuter) action, behaviour, living Dhp 330 (ekassa c. living alone); Paṭis 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; Pv-a 12, 71, 120; duccarita A I 146; II 85, 141; III 267, 352; D III 111. 214; Dhp 169, Snp 665; Pv I 9^04 (°ṁ caritvā), etc. See also kāya° vacī° mano° under kāya.

Caritaka (neuter) conduct (= carita) Thag 36.

Caritar [agent noun to cāreti, cf. carita] walking, performing (with accusative) M I 77.

Carima (adjective) [Vedic carama, Greek τέλος end, πάλαι a long time (ago)] subsequent, last (opposite pubba) Thag 202; It 18; Ja V 120.

– acarima not later (apubba ac° simultaneously) D I 185; M III 65; Pp 13.

-bhava the last rebirth (in saṁsāra, with reference to Arahantship) Thig-a 260, cf. caramabhavika in Divy (frequent) and next.

Carimaka (adjective) last (= carima) M I 426; Nidd II §569b (°viññāṇassa nirodha, the destruction of the last conscious state, of the death of an Arahant); Vism 291.

Cariya (neuter) and cariyā (feminine) [from car, carati] (mostly –°) conduct, behaviour, state of, life of. Three cariyās at Paṭis I 79; six at Vism 101; eight at Paṭis II 19f., 225 and four sets of eight in detail at Nidd II §237b. Very frequent in dhamma° and brahma°, a good walk of life, proper conduct, chastity – eka° living alone Snp 820; uñchā° begging Ja 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 Ja III 361 (v.l. cārika°).

Cala (adjective) [see calati] moving, quivering; unsteady, fickle, transient S IV 68 (dhammā calā c’eva vyayā ca aniccā, etc.); Ja II 299; III 381; V 345; Miln 93, 418; Saddh 430, 494.

– acala steadfast, immovable S I 232; Ja I 71 (ṭṭhāna); Vv 51^04 (°ṭṭhāna = especially of Nibbāna); acalaṁ sukhaṁ (= Nibbāna) Thig 350; cf. niccala motionless Dhp-a III 38.

-ācala [intensive reduplication] moving to and fro, in constant motion, unsteady Ja IV 494, 498 (= cañcala); Miln 92; (cf. Divy 180, 281);

-kkaku having a quivering hump Ja III 380 IV 330 (= calamānakakudha or calakakudha).

Calaka^01 (masculine) a camp marshal, adjutant D I 51 (in list of various occupations); A IV 107f.

Calaka^02 (neuter) [perhaps from carv to chew; but Sanskrit carvana, chewing, is not found in the specific sense of Pāli calaka. Cf. ucchiṭṭha and cuṇṇa] a piece of meat thrown away after having been chewed Vin II 115; IV 266 (= vighāsa); Vv-a 222 (°aṭṭhikāni meat remnants and bones).

Calati [Dhātup 251 kampana, to shake. Perhaps connected with car, carati] to move, stir, be agitated, tremble, be confused, waver S I 107; Snp 752; Ja I 303 (kileso cali); III 188 (macchā c.) Miln 260. – present participle medium calamāna Ja IV 331. – Especially frequent in expression kammaja-vātā caliṁsu the labour-pains began to stir Ja I 52; VI 485. past participle calita (q.v.). – causative caleti to shake S I 109. calana (adjective and neuter) shaking, trembling, vibrating; excitement Ja III 188; As 72. – feminine calanī (quick, + laṅghī) a kind of antelope Ja VI 537.

Calita (adjective) [past participle of calati] wavering, unsteady Miln 93, 251; Vism 113; Vv-a 177. – (neuter) Snp 146.

Cavati [Vedic cyavate from cyu = Greek σεύώ; cf. Latin cieo, cio, sollicitus, Greek κίω, κινέω, Gothic haitan = Ohg, heizan] to move, get into motion, shift, to fall away, decease, especially to pass from one state of existence into another D I 14 (saṁsaranti c° upapajjanti, cf. Sv I 105); Khp VIII 4 (= Pj I 220: apeti vigacchati acetano pi samāno puññakkhaya-vasena aññaṁ thānaṁ gacchati); It 99 = Nidd II §235 2 a (satte cavamāne upapajjamāne); It 77 (devo deva-kāyā c. “the god falls from the assembly of gods”), Snp 1073 for bhavetha (= Nidd II §238;) Pv-a 10. causative cāveti: infinitive cāvetuṁ S I 128f., 134 (°kāma.) – past participle cuta (q.v.), see also cuti.

Cavana (neuter) [from cavati] shifting, moving, passing away, only in °dhamma doomed to fall, destined to decease D I 18, 19; III 31, 33; M I 326; It 76; Ja IV 484; VI 482 (°dhammatā).

Cavanatā (feminine) state of shifting, removal S II 3 (cuti + c.); M I 49 (the same).

Cāga [from cajati, to give up, Vedic tyaj. Cf. Sanskrit tyāga]

(a) abandoning, giving up, renunciation Vin I 10; S III 13, 26, 158; M I 486; A 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” A III 34. In frequent combinations e.g. sacca dama dhiti c. Snp 188 = S I 215; sacca dama c. khanti Snp 189 = S I 215; mutta° (adjective) liberal, munificent, S V 351 = 392. °paribhāvita citta “a heart bent on giving” S 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) S I 232; A I 210; III 80 = S IV 250; M III 99; D III 164, 165; cf. A I 152 = III 44; (as 4: the last minus suta) S V 395; A II 62 (sama°); (as 3) saddhā, sīla, cāga Ja II 112; (as 7) ajjhesanā, tapo, sīla, sacca, cāga, sati, mati Ja II 327; cf. śīla-śruta-tyāga Jm 31^01. – Pv-a 30, 120; Saddh 214, 323. See also anussati and anussarati.

-ādhiṭṭhāna the resolution of generosity, as one of the 4: paññā°, sacca°, c°., upasama° D III 229;

-ānussati generosity A I 30; V 331; D III 250, 280; Vism 197;

-kathā talk about munificence A III 181;

-dhana the treasure of the good gift, as one of the 7 riches or blessings, the ariyadhanāni, viz. saddhā, sīla, hiri, ottappa, suta, c., paññā D III 163, 251,; A IV 5; Vv-a 113; as one of 5 (see above) A III 53;

-sampadā (and sampanna) the blessings of (or blessed with) the virtue of munificence A I 62; II 66; III 53; IV 221.

Cāgavant (adjective) generous A III 183; IV 217, 220; Pp 24.

Cāgin (adjective) giving up, sacrificing, resigning Snp 719 (kāma°).

Cāṭi (feminine) [cf. Hindī cāṭā]

1. a jar, vessel, pot Ja I 199; 302 (pānīya°); III 277 (madhu° honey jar); Dhp-a I 394 (tela° oil tank); Vv-a 76 (sālibhatta° holding a meal of rice).

2. a measure of capacity Ja II 404; IV 343.

3. a large vessel of the tank type used for living in Vin I 153.

-pañjara a cage made of, or of the form of a large earthen jar, wherein a man could lie in ambush Ja V 372, 385;

-pāla (neuter) an earthenware shield (?) Ja V 373 (= kīṭa).

Cāṭu [cf. cāru] pleasant, polite in °kammatā politeness, flattery Miln 370 (cf. Sanskrit cāṭukāra); cāṭu-kamyatā Vibh 246; Vism 17, 23, 27; Pj I 236.

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 4 points of the compass all-encircling, especially of the earth: Ja II 343 (paṭhavī); IV 309 (mahī) – (noun masculine) one who rules over the 4 points; i.e. over the whole world (of a Cakkavattin) D I 88 (cf. Sv I 249); II 16; Snp 552. See also Avś II 111, note 2;

-kummāsa sour gruel with four ingredients Vv-a 308;

-(d)dasī (feminine) [to catuddasa fourteen] the 14th day of the lunar half month A I 144. Pv-a 55; Vv-a 71, 99, 129. With pancadasī, aṭṭhamī and pāṭihāriyapakkha at Snp 402; Vv 15^05;

-dasika belonging to the 14th day at Vin 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 Nidd II §239); cf. ṚV X 136. Especially applied to the bhikkhu-saṅgha “the universal congregation of bhikkhus” Vin I 305; II 147; D I 145; Ja I 93; Pv II 2^08; III 214 (explained Pv-a 185 by catūhi disāhi āgata-bhikkhu-saṅgha). Cf. Avś I 266; II 109;

-(d)dīpa of four continents: rājā Thig 486; cf. Mvu I 108, 114;

-(d)dīpaka sweeping over the whole earth (of a storm) Vin I 290, cf. Ja IV 314 and Avś I 258;

-(b)bedā (plural) the four Vedas Miln 3;

-māsin of 4 months; feminine °inī Vin I 155; D I 47; M III 79; Sv I 139, cf. komudī;

-(m)mahāpatha the place where 4 roads cross, a crossroad D I 102, 194 = 243; M I 124; III 91; cf. catu°;

-(m)mahābhūtika consisting of the 4 great elements (of kāya) D I 34, 55, 186, 195; S II 94f.; Miln 379; cf. Avś II 191 and Sanskrit cāṭurbhautika;

-(m)mahārājikā (plural) (scilicet devā) the retinue of the Four Kings, inhabiting the lowest of the 6 devalokas Vin I 12; III 18; D I 215; Nidd II §307 (under devā); Ja II 311 (deva-loka);

-yāma (saṁvara) fourfold restraint (see yāma) D I 57, 58 (cf. Sv I 167); III 48f.; S I 66; M I 377; Vism 410. Cf. D.B. I 75 note 1.

Cāturiya (neuter) [cf. catura + iya] skill, cleverness, shrewdness Ja III 267; VI 410; Thig-a, 227; Vibh 551; Vism 104; Dāṭh V 30.

Cāpa (masculine neuter) [Sanskrit cāpa, from *qēp tremble, cf. capala wavering, quivering] a bow M I 429 (opposed to kodaṇḍa); Dhp 156 (°ātikhīṇa shot from the bow, cf. Dhp-a III 132), 320 (ablative cāpāto metri causā); Ja IV 272; V 400; Miln 105 (daḷha°), 352.

-koṭi the end of a bow Vv-a 261;

-nāḷi (feminine) a bow-case Ja II 88;

-lasuṇa (neuter) a kind of garlic Vin IV 259.

Cāpalla (neuter) [Derived from capala, Sanskrit cāpalya] fickleness D I 115 (= Sv I 286). Also as cāpalya M I 470; Vibh 351; Vism 106.

Cāmara (neuter) [from camara] a chowry, the tail of Bos grunniens used as a whisk Snp 688; Vv 64^03; Ja VI 510; Vv-a 271, 276. Cf. cāmarī-gāhaka Ja VI 218 (aṅka) a hook holding the whisk.

Cāmikara (neuter). [derivation unknown. Sanskrit cāmīkara] gold Vv-a 12, 13, 166.

Cāyati [from ci] to honour, only in compound apacāyati (q.v.). Dhātup (237) defines the root cāy by pūjā.

Cāra [from car carati to move about] motion, walking, going; doing, behaviour, action, process Miln 162 (+ vihāra); Dhs 8 = 85 (= vicāra); As 167. Usually – (noun and adjective): kāma° going at will Ja IV 261; pamāda° a slothful life Ja I 9; piṇḍa° alms-begging Snp 414, 708; sabbaratti° wandering all night S I 201; samavattha° A III 257. See also carati Ib.

-vihāra doing and behaving, i.e. good conduct Ja II 232; Dīp 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) Vin I 83; Ja I 82; II 286; Dhp 326; Miln 14, 22; °ṁ pakkamati to set out wandering Ja I 87; Miln 16. S I 199; M I 117; A III 257; Sv I 239f. (in detail on two cārikā); Vv-a 165; Pj II 295 (uñchā°).

Cāraṇa (adjective) = cāraka Snp 162 (saṁsuddha°).

Cāraṇika v.l. vāraṇika Thag 1129? a little play, masque, cf. Sanskrit cāraṇa and Mrs. Rh.D. Ps.B., 419.

Cāritta (neuter) [From car] practice, proceeding, manner of acting, conduct Ja I 90, 367; II 277 (loka°); V 285 (vaṅka°); Miln 133; Vv-a 31. – cārittaṁ āpajjati to mix with, to call on, to have intercourse with (with locative) M I 470; S II 270 (kulesu); M I 287 = III 40 (kāmesu); Ja III 46 (rakkhita-gopitesu).

-vāritta manner of acting and avoiding Ja III 195, cf. Thag 591; Vism 10. See on their mutual relation Vism 11;

-sīla code of morality Vv-a 37.

Cārin (only –°) (adjective) walking, living, experiencing; behaving, acting, practising

(a) literal asaṅga° S I 199; akāla° Snp 386; ambu° Snp 62; vihaṅgapatha° Saddh 241; sapadāna° M I 30; Snp 65; pariyanta° Snp 904.

(b) figurative anudhamma° Snp 69; āgu° A II 240; A III 163; dhamma° Miln 19; brahma° Snp 695; manāpa° Vv 31^04; yata° Snp 971; sama° Miln 19. See all sub voce and cf. cāṭu.

Cāru (adjective) [Vedic cāru and cāyu to °qe – °qā, as in kāma, Latin carus, etc., see under kāma] charming, desirable, pleasant, beautiful Ja VI 481; Miln 201; Saddh 428, 512; Vv-a 36 (= vaggu), sucāru S I 181; Pv II 12^12 (= suṭṭhumanorama).

-dassana lovely to behold Snp 548; Ja VI 449 (explained on page 450 as: cāru vuccati suvaṇṇaṁ = suvaṇṇa-dassana); VI 579; feminine °ī Pv III 6^14.

Cāreti [denominative from cara; cf. carati] to set going, to pasture, feed, preserve: indriyāni c. to feast one’s senses (cf. German “Augenweide”) Pv-a 58; khantiṁ c. to feed meekness Sv I 277; olambakaṁ cārento drooping Ja I 174; passive present participle cāriyamāna being handed round Ja IV 2 (not vā°) – past participle carita. – Cf. vi°.

Cāla [From calati] shaking, a shock, only in bhūmi° earthquake.

Cālanī (feminine) [to cālana of calaka^02] a pestle, a mortar Vin I 202 (in cuṇṇa° and dussa°, cf. saṇha).

Cāleti [causative of calati] to move, to shake Ja V 40; to scatter Ja I 71 (tiṇāni); to sift Vin I 202.

Cāvanā (feminine) moving, shifting, disappearance Vin III 112 (ṭhānato); Saddh 61 (the same).

Cāveti [causative of cavati] to bring to fall, move, drive away; disturb, distract A IV 343 (samādhimhā); Ja I 60 (infinitive cāvetu-kāma); II 329 (jhānā, ablative). preterit acāvayi (prohibitive) Snp 442 (ṭhānā).

Ci (cid in sandhi) [Vedic cid nominative neuter to interrogative base °qṷi (as in Greek τίς, Latin quis, Gothic hvi-leiks, see ki°, cf. ka°, ku°), = Greek τί(δ), Latin quid and quid(d)em, Avesta ciṭ (cf. tad, yad, kad beside taṁ, yaṁ, kiṁ)] indefinite interrogative particle (always –°), in koci (= Sanskrit kaścid) whoever, kiñci (kinci-d-eva) whatever, kadāci at some time or any time, etc. (q.v.), see also ca, cana, ce.

Cikicchati [Sanskrit cikitsati, desiderative of cit, cinteti. Cf. vicikicchā], usually tikicchati to reflect, think over, intend, aim at. past participle cikicchita Pj I 188 (in explanation of vicikicchita q.v.).

Cikkhati (cikkhanā, etc.) [Frequently of khyā, Dhātup 19: cikkh = vacane] to tell, to announce: see ā° and paṭisaṁ°.

Cikkhalla (neuter) [Sanskrit cikkaṇa and cikkala, slippery + ya] mud, mire, swamp; often with udaka°. Vin I 253; II 120, 159, 291: III 41; A III 394; Ja I 196; Miln 286, 311, 397; Pv-a 102, 189, 215. – (adjective) Vin II 221; IV 312; Pv IV 1^16; Miln 286.

Cikkhallavant (adjective) muddy Pv-a 225.

Cikkhassati [desiderative of kṣar = Sanskrit cikṣariṣati] to wish to drop, to ooze out Miln 152 (°ssanto), see Kern. Toev. II 139 and Morris, JPTS 1884, 87.

Ciṅgulaka (and Ciṅgulika)  (masculine neuter)]

1. a kind of plant Snp 239 (= kaṇavīra-pupphasaṇṭhāna-sīsa Pj II 283).

2. a toy windmill, made of palm-leaves, etc. (Sv I 86: tālapaṇṇādīhi kataṁ vātappahārena paribbhamana-cakkaṁ) Vin II 10; D I 6; M I 266; A V 203; Miln 229.

Ciṅgulāyati [denominative from ciṅgula] to twirl round, to revolve like a windmill A I 112.

Cicciṭāyati [onomatopoetic cf. ciṭiciṭāyati] to hiss, fizz, sizzle (always combined with ciṭiciṭāyati) Vin I 225; S I 169; Snp page 15; Pp 36; Miln 258f.

Cicciṭāyana (neuter) fizzing Vism 408 (°sadda).

Ciñcā (feminine) [Sanskrit ciñcā and tintiḍikā] the tamarind tree Ja V 38 (°vana); Pj II 78.

Ciṭiciṭi [reduplicated interjection] fizz Sv I 137.

Ciṭiciṭāyati see cicciṭāyati; Vin I 225; cf. Divy 606.

Ciṇṇa [past participle of carati] travelled over, resorted to, made a habit of; done, performed, practised Ja III 541; Miln 360. – su° well performed, accomplished S I 42 = 214 = Snp 181; Pv III 5^06. – Cf. ā°, pari°, vi°.

-ṭṭhāna the place where one is wont to go Ja II 159;

-mānatta one who performs the Mānatta Vin IV 242;

-vasin one who has reached mastership in (with locative) Thig-a 74; Vism 154, 158, 164, 169, 331f., 376; derivative

-vāsibhāva As 167 (read vasī°).

Ciṇṇatta (neuter) [Derived from ciṇṇa] custom, habit Miln 57, 105.

Cita [past participle of cināti] heaped; lined or faced with (cf. citaka 2) pokkharaṇiyo iṭṭhakāhi citā D II 178, cf. Vin II 123.

-antaraṁsa “one whose shoulder-hole is heaped up,” one who has the shoulders well filled out (especially of a Mahāpurisa) D 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 D II 163; cp, II 10, 14. Ja I 255; V 488; VI 559, 576; Sv I 6; Dhp-a I 69; II 240; Vv-a 234; Pv-a 39.

2. (adjective) inlaid: suvaṇṇa°, with gold Ja VI 218 (= °khacita).

Citi (feminine) [From ci, cināti, to heap up] a heap, made of bricks Ja VI 204 (city-avayata-piṭṭhikā). See also cetiya.

Citta^01 and Citra (adjective) [to cetati; *(s)qait to shine, to be bright, cf. Sanskrit citra, Sanskrit Pāli ketu, Avesta ciϸro, Latin caelum, Anglo-Saxon hador, Old High German heitar, see also citta^02] variegated, manifold, beautiful; tasty, sweet, spiced (of cakes), Ja IV 30 (geṇḍuka); Dhp 171 (rājaratha); Vv 47^09; Pv II 11^02 (aneka°); IV 3^13 (pūvā = madhurā Pv-a 251). – Citta (neuter) painting Thag 674. – Snp 50 (kāmā = Nidd II §240 nānāvaṇṇā), 251 (gāthā); Ja V 196 (geṇḍuka), 241 VI 218. – sucitta gaily coloured or dressed S I 226; Dhp 151 (rājaratha); Pv I 10^09 (vimāna).

-akkhara (adjective) with beautiful vowels S II 267 (cf. °vyañjana);

-attharaka a variegated carpet Sv I 256;

-āgāra a painted house, i.e. furnished with pictures; a picture gallery Vin IV 298;

-upāhana a gaily coloured sandal D I 7;

-kata adorned, dressed up M II 64 = Dhp 147 = Thag 769; Dhp-a III 109 (= vicitta);

-katha (adjective) = next S 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 S IV 375, samaṇa bahussuta c. uḷāra Vv 84^26. – A III 58; Ja I 148; Miln 1, 21;

-kathika = °kathin A I 24; Thig 449 (+ bahussuta), explained at Thig-a 281 by citta-dhamma-katha;

-kamma decoration, ornamentation, painting Ja IV 408; VI 333; Miln 278; Vism 306; Pv-a 147; As 334; (masculine) a painter Ja VI 481;

-kāra a painter, a decorator (cf. rajaka) S II 101 = III 152; Thig 256; Ja VI 333;

-chatta at Ja VI 540 to be changed into °patta;

-patta (adjective) having variegated wings Ja VI 540, 590;

-pāṭalī (feminine) name of a plant (the “pied” trumpet-flower) in the world of Asuras Ja I 202; Dhp-a I 280;

-pekhuna having coloured wings Ja I 207; VI 539;

-bimba (-mukhi) (a woman whose face is) like a painted image Ja V 452 (cf cittakata);

-miga the spotted antelope Ja VI 538;

-rūpa (neuter) a wonder, something wonderful Ja VI 512; as adverb °ṁ (to citta^02?) easily Vin II 78 = III 161; IV 177, 232;

-latā the plant Rubia Munjista Ja VI 278;

-vana the R.m. grove, one of Indra’s gardens [Sanskrit caitraratha] Ja I 52, 104; II 188; VI 590, etc.;

-vitāna a bright canopy Dhp-a IV 14;

-vyañjana (adjective) with beautiful consonants (cf. °akkhara) S II 267 = A I 73 = III 107;

-sāṇī variegated cloth Ja II 290; Dhp-a IV 14;

-sālā a painted room or picture gallery Sv I 253;

-sibbana with fine sewing; a cover of various embroidery Snp 304 = Ja IV 395; Ja VI 218.

[BD]: °bimba ‘painted lady’

Citta^02 (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, M I 120, 242 (cf. attanā coday’attānaṁ Dhp 379f.); cetasā cittaṁ samannesati S 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 150 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. Rh.D. BMPE 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 (44) and cittassa (9); Instrumental cetasā (42) and cittena (3); Locative citte (2) and cittamhi (2). – Nominative cittaṁ (see below). Genative cittassa only (of older passages) in c° upakkileso S III 232; V 92; A I 207; c° damatho Dhp 35 and c° vasena M I 214; III 156. Instrumental cittena only in S 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 A I 162; cittamhi only S I 129 and cittasmiṁ only S I 132. – Plural only in nominative cittāni in one phrase: āsavehi cittāni (vi) mucciṁsu “they purified their hearts from intoxications” Vin I 35; S III 132; IV 20; Snp page 149; besides this in scholastic works = thoughts, e.g. Vibh 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” S V 263 = D III 223 = A IV 86; cetasā cittaṁ samannesati vippamuttaṁ “with his heart he scrutinizes their pure mind” S I 194; vigatābhijjhena cetasā is followed by abhijjāya cittaṁ parisodheti D III 49; anupārambhacitto bhabbo cetaso vikkhepaṁ pahātuṁ A V 149; cetaso vūpasamo followed by vūpasanta-citto A I 4; samāhite citte followed by ceto-samādhi D I 13; cittaṁ paduṭṭhaṁ followed by ceto-padosa A I 8; Cp It. 12, 13; cetaso tato cittaṁ nivāraye “a desire of his heart he shall exclude from this” S IV 195.

IV. Citta in it’s 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) S I 126; cittaṁ te khipissāmi hadayan te phālessāmi the same S I 207, 214; Snp page 32; kāmarāgena cittaṁ me pariḍayhati S I 188 > nibbāpehi me hadaya-pariḷāhaṁ Miln 318 (“my heart is on fire”); cf. abhinibbutatto Snp 343 = apariḍayhamāna-citto Pj II 347; cittaṁ adhiṭṭhahati to set one’s heart on, to wish Dhp-a I 327.

2. c. as mental status, contrasted to

(a) physical status: citta > kāya, e.g. kilanta° weary in body and mind D I 20 = III 32; ātura° S III 2-5; nikaṭṭha° A II 137; ṭhita° steadfast in body and soul (cf. ṭhitatta) S V 74; °passaddhi quiet of body and soul S V 66. The commentators distinguish those six pairs of the saṅkhārā-kkhandha, or the cetasikas: citta-kāya-passaddhi, °lahutā, 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 Dhs. 62: Cpd 96, note 3); passaddha° D 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., D I 21; (β) tatr’assutavā puthujjano nālaṁ nibbindituṁ, etc. S II 94; (γ) taṁ rattiyā ca divasassa ca añña-d-eva uppajjati aññaṁ nirujjhati S 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) D I 213 = III 103; A I 170. – niccaṁ idaṁ c. niccaṁ idaṁ mano S I 53; cittena niyyati loko “by thoughts the world is led” S I 39 = A II 177 (cf. K.S. I 55); apatiṭṭhita-citto ādīna-manaso avyāpaṇnacetaso S V 74; vyāpanna-citto paduṭṭha-manasaṅkappo S III 93; paduṭṭha-citto = paduṭṭha-manaso Pv-a 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 D III 77; S V 268; Vibh 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” A I 262; cittaṁ appamāṇaṁ ... yaṁ kiñci pamāṇakataṁ kammaṁ, etc. A 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.) S II 231, 271 = IV 112. Similarly taṁ vācaṁ appahāya (cittaṁ°, diṭṭhiṁ°) S IV 319 = D III 13, 15; and under the constituents of the dakkhiṇeyyasampatti as khetta-sampatti, citta°, payoga° (the recipient of the gift, the goodwill, the means) Vv-a 30, 32.

(b) passive = mood, feelings, emotion, ranging with kāya and paññā under the (3) bhāvanā D III 219; S IV 111; A III 106; cf. M I 237; Nett 91; classed with kāya vedanā dhammā under the (4) satipaṭṭhānas D II 95, 100, 299f.; S V 114, etc. (see kāya compounds). As part of the sīla-kkhandha (with sīla ethics, paññā understanding) in adhisīla, etc. Vin V 181; Paṭis II 243; Vibh 325; cf. tisso sampadā, scilicet sīla, citta, diṭṭhi (see sīla and cf. cetanā, cetasika) A I 269. – citta and paññā are frequently grouped together, e.g. S I 13 = 165; D III 269; Thag 125f. As feeling citta is contrasted with intellection in the group saññā c. diṭṭhi A II 52; Paṭis II 80; Vibh 376.

4. Definitions of citta (direct or implied): cittan ti viññāṇaṁ bhūmikavatthu-ārammaṇa-kiriyādi-cittatāya pan’etaṁ cittan ti vuttaṁ Dhp-a I 228; cittan ti mano mānasaṁ Pj I 153; cittaṁ manoviññāṇaṁ ti cittassa etaṁ vevacanaṁ Nett 53f.; yaṁ cittaṁ mano mānasaṁ hadayaṁ paṇḍaraṁ, etc. Dhs 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 S I 26; ujugato-citto ariyasāvako A III 285; ṭhita c. S I 159; A III 377 = IV 404 (+ ānejjappatta); c. na kampati Snp 268; na vikampate S IV 71; opposite capalaṁ c. Dhp 33; khitta° a heart unbalanced A II 52 (+ visaññin); opposite: avikkhitta° A V 149; Pv-a 26; c. rakkhitaṁ mahato atthāya saṁvattati a guarded heart turns to great profit A I 7; similarly: c. dantaṁ, guttaṁ, saṁvutaṁ ibid. – cittaṁ rakkhetha medhāvī cittaṁ guttaṁ sukhāvahaṁ Dhp 36; cakkhundriyaṁ asaṁvutassa viharato cittaṁ vyāsiñcati ... rūpesu S IV 78; ye cittaṁ saññamessanti mokkhanti Mārabandhanā “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 S II 198 (cf. Schiller: “Nicht an die Güter hṷnge dein Herz”).

(b) Contact with kāma and rāga: a lustful, worldly, craving heart

(α) kāmā: kāmā mathenti cittaṁ Snp 50; S IV 210; kāmarāgena ḍayhāmi S I 188; kāme nāpekkhate cittaṁ Snp 435; mā te kāmaguṇe bhamassu cittaṁ Dhp 371; manussakehi kāmehi cittaṁ vuṭṭhapetvā S V 409; na uḷāresu kāmaguṇesu bhogāya cittaṁ namati A IV 392; S I 92; kāmāsavā pi cittaṁ vimuccati A II 211, etc.; kāmesu c. na pakkhandati na ppasīdati na sanṭiṭṭhati (my h. does not leap, sit or stand in cravings) D III 239; kāmesu tibbasārāgo vyāpannacitto S III 93; kāmāmise laggacitto (divide thus!) Pv-a 107.

(β) rāgā: rāgo cittaṁ anuddhaṁseti (defilement harasses his heart) S I 185; II 231 = 271; A II 126; III 393; rāga-pariyuṭṭhitaṁ c. hoti A III 285; sārattacitto S IV 73; viratta° S IV 74; Snp 235; Pv-a 168.

(γ) various: patibaddha-c. (fettered in the bonds of °) A IV 60; Snp 37, 65; Pv-a 46, 151, etc. – pariyādinna° (grasping, greedy), usually combined with lābhena abhibhūta: S II 226, 228; IV 125; A IV 160; D III 249. – upakkiliṭṭha° (etc.) (defiled) S I 179; III 151, 232f.; V 92 (kāmacchando cittassa upakkileso); A I 207; V 93f. – otiṇṇa° fallen in love A III 67; Pj 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) S I 98; A I 207; III 248; Snp 434; pasanna°: A IV 209, 213; Snp 316, 403, 690, cf. c. pakkhandati pasīdati S III 133; A III 245; also vippasanna°: S V 144; Snp 506; cf. vippasannena cetasā Pv I 10^10.

(β) c. santiṭṭhati in set s. sannisīdati, ekodihoti, samādhiyati (cf. cetaso ekodibhāva) S II 273; IV 263; A II 94, 157.

(γ) c. samādhiyati (samāhita-c°, cf. ceto-samadhi quiescence) D I 13 = III 30, 108; S I 120, 129, 188; IV 78 = 351; A I 164; II 211; III 17, 280; IV 177; Vibh 227; Vism 376, etc.

(δ) supatiṭṭhita-c° always in formula catūsu satipaṭṭhānesu-s-c°: S III 93; V 154; 301; D III 101; A V 195.

(ε) susaṇṭhita c. S V 74. – vasībhūta c. S I 132; A 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 S I 137); nekkhamma-ninna S III 233; viveka° D III 283; A IV 233; V 175.

(β) cittaṁ padahati (pa + dhā: προ-τίθητι) in phrase chandaṁ janeti vāyamati viriyaṁ ārabbhati c°ṁ paggaṇhāti padahati D III 221; A II 15 = IV 462; S V 269; Nidd II §97; Nett 18. In the same sense pa-ni-dahati (in paṇidhi, paṇihita bent down on) (cf. ceto-paṇidhi) S I 133 (tattha) IV 309 (dup°); V 157; Dhp 42 = Ud 39; Dhp 43 (sammā°).

(e) An evil heart (“out of heart proceed evil thoughts” Mk 7:21)

(α) paduṭṭha-c° (cf. ceto-padosa) D I 20 = III 32; A I 8 (opposite pasanna-c°); IV 92; It 12, 13; Pv A 33, 43, etc.

(β) vyāpanna-c°: citte vyāpanne kāyakammam pi vyāpannaṁ hoti A I 262. Opposite a°: S IV 322; A II 220.

(γ) samoha-c° (+ sarāga, etc.) D 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 S III 132, etc.; vi° Snp page 149. – vimutta: S I 28 (+ subhāvita), 29, 46 = 52; III 45 (+ viratta), 90; IV 236 (rāgā); Snp 23 (+ sudanta); Nidd II §587. – suvimutta: S I 126, 141, 233; IV 164; A III 245; V 29; Snp 975 (+ satimā).

(β) cittaṁ parisodheti M I 347; A II 211; S IV 104.

(γ) alīna c. (unstained) S I 159; A V 149; Snp 68; 717; Nidd II §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 D I 167; S II 264; A I 10; V 81; Snp 507 (cf. mettā-sahagatena cetasā).

(β) bhāvita-c° “keep thy heart with all diligence” (Proverbs 4:23) S I 188 (+ susamāhita); IV 294; V 369 (saddhā-paribhāvita); A I 6 (+ bahulīkata, etc.); Snp 134 (= S I 188); Dhp 89 = S V 29; Pv-a 139.

(h) a heart calmed, allayed, passionless (santa° upasanta°) D III 49; S 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° A IV 186; kalla° Pv-a 38 (sanctified); lahu° S I 201; udagga° Snp 689, 1028; S I 190 (+ mudita); mudu° Pv-a 54.

(k) Various phrases. Abbhuta-cittajātā “while wonder filled their hearts” S I 178; evaṁcitto “in this state of mind” S II 199; Snp 985; cittam me Gotamo jānāti (G. knows my heart) S I 178; theyya-citto intending to steal Vin III 58; āraddha-citto of determined mind M I 414; S II 21, cf. 107; Snp page 102; aññācittaṁ upaṭṭhāpeti S II 267; nānā° of varying mind Ja I 295; nihīnacitto low-minded Pv-a 107; nikaṭṭha° A II 137; āhata° A IV 460 = V 18; supahata° S I 238 (cf. Miln 26); visaṅkhāragata° Dhp 154; sampanna° Snp 164; vibbhanta° S I 61 = A I 70 = II 30 = III 391. (2) thought: mā pāpakaṁ akusalaṁ cittaṁ cinteyyātha (do not think any evil thought) S V 418; na cittamattam pi (not even one thought) Pv-a 3; mama cittaṁ bhaveyya (I should think) Pv-a 40. For further instances see Dhs and Vibh Indexes and cf. compounds. See also remarks above (under I). Citta likened to a monkey Vism 425.

-ādhipati the influence of thought (adjective °pateyya) Nett 16; Dhs 269, 359; As 213. commentators define c. here as javanacittuppāda, our “thought” in its specialized sense, Cpd 177, note 2.

-ānuparivattin consecutive to thought Dhs 671, 772, 1522;

-ānupassanā the critique of heart, adjective °ānupassīn D II 299; III 221, 281; M I 59 and passim (cf. kāy°);

-āvila disturbance of mind Nidd II §576 (°karaṇa);

-ujjukatā rectitude of mind Dhs 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) Vin III 56; – M I 43; III 45; Ja II 374;

-ekaggatā “one-pointedness of mind,” concentration Nett 15, 16; Vism 84, 137, 158; Dhp-a III 425; Thig-a 75; cf. ekagga-citto A III 175;

-ekaggatā [BD]: whole-hearted single-mindedness; °kali darkness of heart, black-hearted; °passaddhi impassiviety, imperterbability of heart; °samādhi serenity of heart.

-kali a witch of a heart, a witch-like heart Thag 356;

-kallatā readiness of heart, preparedness of mind Vv-a 330;

-kilesa stain of h. Dhp 88 (Dhp-a II 162 = pañca nīvaraṇā);

-kelisā pastime of the mind Thag 1010;

-kkhepa derangement of the mind, madness Vin V 189 = 193 (ummāda + c.); A III 219 (ummāda + c.); Dhp-a III 70 (= ummāda); Pv-a 39; Dhp 138; cf. °vikkhepa;

-cetasika belonging to heart and thought, i.e. mental state, thought, mind D I 213; Dhs 1022 (°dhammā, Mrs. Rh.D.: emotional, perceptual and synthetic states as well as those of intellect applied to sense-impressions), 1282; Paṭis I 84; Miln 87; Vism 61, 84, 129, 337;

-dubbhaka a rogue of a heart, a rogue-like heart Thag 214;

-pakopana shaking or upsetting the mind It 84 (dosa);

-pamaddin crushing the h. Thig 357 (= Thig-a 243; v.l. pamāthin and pamādin);

-pariyāya the ways (i.e. behaviour) of the h. A V 160 (cf. ceto-paricca);

-passaddhi calm of h., serenity of mind (cf. kāya°) S V 66; Dhs 62;

-bhāvanā cultivation of the h. M III 149;

-mala stain of h. Pv-a 17;

-mudutā plasticity of mind (or thought) Dhs 62, 277, 325;

-rucita after the heart’s liking Ja I 207;

-rūpaṁ according to intention, as much as expected Vin I 222; II 78; III 161; IV 177, 232;

-lahutā buoyancy of thought Dhs 62, 323, 1283; Vism 465;

-vikkhepa (cf. °kkhepa) madness S I 126 (+ ummāda); Nett 27; Vism 34;

-vippayutta disconnected with thought Dhs 1192, 1515;

-visaṁsaṭṭha detached from thought Dhs 1194, 1517;

-vūpasama allayment of one’s h. S I 46;

-saṅkilesa (adjective) with impure heart (opposite c.-vodāna) S III 151;

-saññatti conviction Miln 256;

-santāpa “heart-burn,” sorrow Pv-a 18 (= soka);

-samādhi (cf. ceto-samādhi) concentration of mind, collectedness of thought, self-possession S IV 350; V 269; Vibh 218;

-samodhāna adjustment, calming of thoughts Thig-a 45;

-sampīḷana (adjective) h. crushing (cf. °pamaddin and °pakopana) Nett 29 (domanassa);

-sahabhū arising together with thought Dhs 670, 769, 1520;

-hetuka (adjective) caused by thought Dhs 667, 767.

Citta^03 [cf. Sanskrit caitra, the first month of the year: March-April, original name of the star Spica (in Virgo); see E. Plunket, Ancient Calendars, etc., past participle 134f., 171f.] name of the month Chaitra Pv-a 135. Cf. Citra-māsa Pj I 192.

Cittaka (neuter) [to citta^01] a sectarian mark on the forehead in °dhara-kumma a tortoise bearing this mark, a land-tortoise Miln 364, 408, cf. Q.K.M. II 352.

Cittaka (a) and Citraka (b)]

1. (adjective)(a) coloured Ja IV 464.

2. (masculine)(b) the spotted antelope Ja VI 538.

3. (neuter) a (coloured) mark (on the forehead) Miln 408 (°dharakumma). – feminine cittakā a counterpane of many colours (Sv I 86 cittikā: vāna [read nāna°] citra-uṇṇā-mayattharaṇaṁ) Vin I 192; II 163, 169; D I 7; A I 181.

Cittaka^02: see acittaka.

Cittatara comparative of citta^01, more various, more varied. S 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.

Cittatā^01 [feminine abstract to citta^01] Spk III 151f. (bhūmicittatāya dvāracittatāya ārammaṇacittatāya kammanānatta).

Cittatā^02 [feminine abstract to citta^02] “being of such a heart or mind,” state of mind, character S III 152; IV 142 (vimutta°); V 158 (the same); A V 145f. (upārambha°); Vibh 372 (the same); Vibh 359 (amudu°); Pv-a 13 (visuddhi°, noble character); paṭibaddha° (in love with) Pv-a 145, 147, 270. S III 152 has v.l. cittitā

Cittatta (noun) = cittatā S 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 M III 24; A III 172; Pv II 9^55 (cittiṁ k. = pūjetvā Pv-a 135); Dīp I 2;

– acittikatvā M III 22; A IV 392.

– past participle citti-kata thought (much) of Vin IV 6 (and a°); Vibh 2.

Cittikāra [see citti] respect, consideration Vv-a 178 (garu°), 242; Pv-a 26; Vibh 371 (a°); Vism 123 (cittī°), 188.

Cittita [past participle of citteti, denominative from citta^01] painted, variegated, varied, coloured or resplendent with (–°) S III 152 (sic v.l. for cittatā) So Spk II 327, which reads citten’eva cittitaṁ for cintitaṁ. Thag 736; Thig 390 (su°); Vv 36^07; 40^02.

Citra = citta^03, the month Chaitra, Pj I 192 (°māsa).

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 Vin II 152; past participle cita (q.v.). passive cīyati Ja V 7. causative cināpeti to construct, to build Ja VI 204; Miln 81. – Note: cināti at Ja II 302 (to weave) is to be corrected to vināti (see Kern, Toev. 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 Pv-a 120, nīti° the lawgiver Pv-a 130; cf. Divy 212, 451, “overseer.”

Cintana (neuter) = cintā Thag 695; Miln 233.

Cintanaka (adjective) thoughtful, considerate Ja I 222.

Cintā [to cit, cinteti] “the act of thinking” (cf. citti), thought S I 57; Pp 25; Dhs 16, 20, 292; Saddh 165, 216. – loka° thinking over the world, philosophy S V 447; A II 80.

-kavi “thought-poetry,” i.e. original poetry (see kavi) A II 230;

-maṇi the jewel of thought, the true philosopher’s stone Vv-a 32; name of a science Ja III 504;

-maya consisting of pure thought, metaphysical D III 219; Ja IV 270; Vibh 324; Nett 8, 50, 60 (°mayin, of paññā); Vism 439 (the same).

Cintita [past participle of cinteti, cf. also cintaka]

(a) (adjective) thought out, invented, devised S I 137 (dhammo asuddho samalehi c.); III 151 (caraṇaṁ nāma cittaṁ citten’eva c.); Pv II 6^13 (mantaṁ brahma°, explained Pv-a 97 by kathitaṁ).

(b) (neuter) a thought, intention, in duc° and su° (bad and good) A I 102; Thig-a 76; °matta as much a, a thought, locative cintita-matte (yeva) at the mere thought, just as he thought it Dhp-a I 326 (= cintita-k-khaṇe in the moment of thinking it, page 329).

Cintin [adjective to cintā] only –°: thinking of, having one’s thoughts on A I 102 (duccintita° and su°); Snp 174 (ajjhatta°; v.l. °saññin) 388; Ja III 306 = IV 453 = V 176 = V 478; Miln 92.

Cinteti and Ceteti [Sanskrit cetati to appear, perceive, and cintayati to think, cit (see citta^02) 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 citta^01, with which further cp. 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 (Ja I 149), acintayuṁ (Snp 258); – gerund cintetvā (Ja 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 (S I 121), potential cetaye (Pv II 9^07 = cinteyya Pv-a 116); present participle cetayāna (Ja V 339); future cetessati (Vin III 19); – preterit acetayi (Pv I 6° = cetesi Pv-a 34); – gerund cecca (Vin III 112; IV 290); also cicca: see sañ°. – gerundive cetabba (for *cetetabba only at Ja IV 157, v.l. 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 S IV 68. Its seat is frequently mentioned with manasā (in the heart), viz. manasā diṭṭhi-gatāni cintayanto Snp 834; na pāpaṁ manasā pi cetaye Pv II 9^07; Ja I 279; Pv-a 13 (he thought it over), ibid. (evaṁ c. you think so); Saddh 289 (īdisaṁ c. the same) Mhv 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 Ja I 50, 292, 424; III 289; VI 176; plural mā cintayittha Ja I 457; IV 414; VI 344; Vism 426; Dhp-a I 12; III 196; also mā cintesi Ja 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 S II 65. maraṇaṁ ākaṅkhati cetayati (ponders over) S I 121; acinteyyāni na cintetabbāni A II 80; cetabba-rūpa (a fit object of thought, a good thought) Ja IV 157 (= cintetabba); loka-cintaṁ c. S V 447; ajjhattarūpe, etc. ceteti Vin III 113; maṅgalāni acintayuṁ Snp 258; diṭṭhi-gatāni cintayanto Snp 834; kiṁ cintesi Ja I 221; sokavinayan’-upāyaṁ c. to devise a means of dispelling the grief Pv-a 39. – Especially with pāpaṁ and pāpakaṁ to intend evil, to have ill-will against (with dative) dative): mā pāpakaṁ akusalaṁ cittaṁ cinteyyātha S V 418; na p. cetaye manasā pi Pv II 9^07 (= cinteyya, piheyya Pv-a 116); p. na cintetabba Pv-a 114; tassā p. acetayi Pv I 6^06 (= cetesi Pv-a 34); kiṁ amhākaṁ cintesi what do you intend against us? Ja 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 S IV 201; vimokkhāya c. to strive after emancipation S III 121; attavyābadhāya c. M III 23 = A I 157 = S IV 339; pabbajjāya c. It 75; akkhāya me tvaṁ vihito ... udāhu me cetayase vadhāya Ja III 146 – acinteyya that which must not or cannot be thought A II 80 (cattāri °āni four reflections to be avoided); Vv-a 323 (a. buddhānubhāva unimaginable majesty of a B.).

Cipiṭa (adjective) [past participle to cip (?) see next: cf. Sanskrit cipiṭa grain flattened after boiling] pressed flat, flattened Vv-a 222. To be read also at Ja VI 185 for vippita.

Cippiyamāna [present participle passive of cip, see cipiṭa] crushed flat (Rh.D.; cf. also Kern Toev.) Miln 261.

Cimilikā (feminine) see cilimikā Vin II 150; IV 40; cf. Vinaya Texts III 167; JPTS 1885, 39.

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; Khp VII 5; Ja II 110; IV 3; Pv II 3^33 or cirena (instrumental) after a long time Vin IV 86; As 239; or cirāya (dative) for long Dhp 342. cirassa (genitive) see cirassaṁ. – cirataraṁ (comparative) for a (comparatively) long time, rather long A III 58; Pv II 8^07. cirāciraṁ continually Vin IV 261; Ja V 233.

– acira not long (ago) lately, newly: °Arahattappatta S I 196; °pabbajita S I 185; °parinibbute Bhagavati shortly after the death of the Bhagavant D I 204, etc.; Snp page 59.

-kālaṁ (adverb) a long time frequent e.g. Pv-a 19, 45, 60, 109;

-ṭṭhitika perpetual, lasting long A IV 339 (opposite pariyāpajjati); Vv 80^01; Pp 32, 33; Vism 37, 175; Sv I 3;

-dikkhita (not °dakkhita) having long since been initiated S I 226 = Ja V 138 (= cirapabbajita);

-nivāsin dwelling (there) for a long time S II 227;

-paṭika [cf. Sanskrit ciraṁ prati] long since, adjective constructed in conformity with the subject Vin I 33; D II 270 = S III 120;

-pabbajita having long since become a wanderer A III 114; Snp page 92; Sv I 143;

-ppavāsin (adjective) long absent Dhp 219 (= cirappavuttha Dhp-a III 293);

-rattaṁ (adverb) for a long time Snp 665, 670; Ja IV 371; and °rattāya the same Ja II 340; Pv I 9^04.

Cirassaṁ (adverb) [original genitive of cira = cirasya] at last Vin II 195; D I 179; S I 142; Ja II 439; III 315; IV 446 (read cirassa passāmi); V 328; Thag 868; Thig-a 217; Pv-a 60. – na cirass’eva shortly after D III 11; Ja IV 2; Dhp-a III 176; Pv-a 32. – sucirass’eva after a very long while S I 193.

Cirāyati [Sanskrit cirayati, verbal denominative from cira] to be long, to tarry, to delay, Dhp-a I 16; Vv-a 64, 208; cf. ciraṁ karoti the same Ja II 443.

Cirīṭa [Sanskrit ciri, cf. kīra] a parrot Ja V 202 (in compounds cirīti°).

Cilimikā (feminine) [Derived from cīra] as cimilikā at Vin II 150; IV 40 a kind of cloth or carpeting, made from palmleaves, bark, etc. Also at Pv-a 144 (doubtful reading).

Cillaka [kilaka or khīlaka, q.v.] a peg, post, pillar, in dāruka° Thig 390 (cf. Thig-a 257). Not with Kern (Toev.) “a wooden puppet,” as derived from citta^01.

Cīnaka (masculine neuter) a kind of bean Snp 239 (= aṭavi-pabbatapadesu āropita-jāta-cīna-mugga Pj II 283); Ja V 405.

Cīnapiṭṭha (neuter) red lead Sv I 40; As 14.

Cīyati [passive of cināti] to be gathered, to be heaped up Snp 428 (cīyate pahūtaṁ puññaṁ). See also ā°.

Cīra (neuter) [Sanskrit cīra, cf. cīvara]

1. bark, fibre D I 167 (kāsa°, vāka°, phalaka°); Vin III 34; A I 295; Pp 55. – a bark dress Vin I 305; Ja VI 500 (cf. cīraka).

2. a strip (originally of bark), in suvaṇṇa°-khacita gold-brocaded Vv-a 280 (see also next). Cf. ocīraka (under odīraka).

Cīraka [cf. cīra]

1. bark (see compounds)

2. a strip, in suvaṇṇa° gold brocade (dress) Ja V 197.

-vāsika (neuter) bark-dress (a punishment) M I 87 = A I 48 = Miln 197.

Cīriya (adjective) [from cīra] like or of bark, in compound dāru° (As proper name) “wood-barker” Dhp-a II 35.

Cīriḷikā (feminine) [cf. Sanskrit cīrī and jhillikā a cricket, cīrilli a sort of large fish] a cricket A III 397 (v.l. cīrikā). Cf. on word-formation pipiḷikā and Mod. Greek τσίτσικος cricket.

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 4 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. Vin III 89, 99, 211; IV 154f.; D I 61; M II 102; A I 49; Nidd II sub voce; It 111. In abbreviated form Snp 339; Pv-a 7; Saddh 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 Vin I 289. that is literally “taking his bowl and robe.” But this is an elliptical idiom meaning “putting on his outer robe and taking his bowl.” A bhikkhu never goes into a village without wearing all his robes, he never takes them, or any one of the three, with him. Each of the three is simply an oblong piece of cloth (usually cotton cloth). On the mode of wearing these three robes see the note at D.B. II 145. – Vin III 11; D II 85; Snp page 21; Pv-a 10, 13 and passim. The sewing of the robe was a festival for the laity (see under kaṭhina). There are 6 kinds of cloth mentioned for its manufacture, viz. khoma, kappāsika, koseyya, kambala, sāṇa, bhaṅga Vin. 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” Vin V 117 (cf. gahapati). – On cīvara in general and also on special ordinances concerning its making, wearing and handling see Vin 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). – A III 108 (cīvare kalyāṇakāma); V 100, 206; Vism 62; It 103; Pv-a 185. – Sīse cīvaraṁ karoti to drape the outer robe over the head Vin II 207, 217; °ṁ khandhe karoti to drape it over the back Vin II 208, 217; °ṁ nikkhipati to lay it down or put it away Vin I 47f.; II 152, 224; III 198, 203, 263; °ṁ saṁharati to fold it up Vin I 46. – Various expressions referring to the use of the robe: atireka° an extra robe Vin III 195; acceka° the same Vin III 260f.; kāla° (and akāla°) a robe given at (and outside) the specified time Vin III 202f.; IV 284, 287; gahapati° a layman’s r. Vin III 169, 171; ti° the three robes, viz. saṅghāṭī, uttarāsaṅga, antaravāsaka Vin I 288, 289; III 11, 195, 198f.; V 142; adjective tecīvarika wearing 3 robes Vin V 193; dubbala° (as adjective) with a worn-out c. Vin III 254; IV 59, 154, 286; paṁsukūla° the dust-heap robe Pv-a 141; sa°-bhatta food given with a robe Vin IV 77; lūkha° (adjective) having a coarse robe Vin I 109 (+ duccola); III 263 (the same); A I 25; vihāra° a robe to be used in the monastery Vin III 212.

-kaṇṇa the lappet of a monk’s robe Dhp-a III 420; Vv-a 76 = Dhp-a III 106, cf. cīvarakarṇaka Avś II 184, and °ika Divy 239, 341, 350;

-kamma (neuter) robe-making Vin II 218; III 60, 240; IV 118, 151; A V 328f.; Dhp-a III 342; Pv-a 73, 145;

-kāra (-samaya) (the time of) sewing the robes Vin III 256f.

-kāla (-samaya) the right time for accepting robes Vin III 261; IV 286, 287;

-dāna (-samaya) (the time for) giving robes Vin IV 77, 99;

-dussa clothing-material Vin IV 279, 280;

-niḍāhaka putting on the c. Vin I 284;

-paṭiggāhaka the receiver of a robe Vin I 283; II 176; V 205; A III 274f.;

-paṭivisa a portion of the c. Vin 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°) Vin 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 A I 240;

-bhaṅga the distribution of robes Vin IV 284;

-bhatta robes and a meal (given to the bh.) Vin III 265;

-bhājaka one who deals out the robes Vin I 285; II 176; V 205; A III 274f. (cf. °paṭiggāhaka);

-bhisī a robe rolled up like a pillow Vin 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 Pp 53;

-vaṁsa a bamboo peg for hanging up a robe (cf. °rajju) Vin I 47, 286; II 117, 121, 152, 153, 209, 222; III 59; Ja I 9; Dhp-a III 342;

-saṅkamanīya (neuter) a robe that ought to be handed over (to its legal owner) Vin IV 282; 283.

Cuṇṇa [Sanskrit cūrṇa, past participle of carvati, to chew, to °sqer to cut, break up, as in Latin caro, Sanskrit kṛṇāti (cf. kaṭu); cp Lithuanian kirwis axe, Latin scrūpus sharp stone, scrupulus, scortum. See also calaka^02 and cf. Sanskrit kṣunna of kṣud to grind, to which probably Pāli kuḍḍa]

1. past participle broken up, powdered; only in compound °vicuṇṇa crushed to bits, smashed up, piecemeal Ja I 73; II 120, 159, 216; III 74.

2. (neuter)

(a) any hard substance ground into a powder; dust, sand Ja I 216; Vv-a 65 (paṁsu°); Pv III 3^03 (suvaṇṇa° gold-dust; Pv-a 189 = vālikā); Sv 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 Vin I 202); cuṇṇāni bhesajjāni an application of c. Vin I 202. – Vin I 47 = 52; II 220, 224f.; A I 208; III 25; Ja V 89. cuṇṇa-tela-vālaṇḍupaka Vism 142 (where As 115 reads cuṇṇaṁ vā telaṁ vā leḍḍūpaka). – nahāniya° D I 74 = M III 92; Pv-a 46; na-hāna° Ja II 403, 404. – gandha-cuṇṇa aromatic (bath) powder Ja I 87, 290; III 276; candana° the same Miln 13, 18. ° iṭṭhaka° plaster (which is rubbed on the head of one to be executed) Pv-a 4, cf. Mṛcch X, beginning (stanza 5) “piṣṭa-cūrṇāvakīrṇaśca puruṣo’haṁ paśūkṛtaḥ”.

-cālanī a mortar for the preparation of chunam Vin I 202;

-piṇḍa a lump of ch. Vin III 260; IV 154f.

Cuṇṇaka (adjective) [from cuṇṇa]

(a) a preparation of chunam, paint (for the face, mukha°) D I 7; M II 64 = Thag 771; Ja V 302.

(b) powder; cuṇṇakajātāni reduced to powder M III 92 (aṭṭhikāni). – feminine °ikā in cuṇṇikamaṁsa mincemeat Ja I 243.

Cuṇṇeti [denominative of cuṇṇa] to grind to powder, to crush; to powder or paint with chunam Vin II 107 (mukhaṁ); Ja IV 457. – present participle passive cuṇṇiyamāna being ground Ja VI 185.

Cuta [past participle of cavati; Sanskrit cyuta]

1. (adjective) shifted, disappeared, deceased, passed from one existence to another Vin IV 216; Snp 774, 899; It 19, 99; Ja I 139, 205; Pp 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) S II 67 (āgatigatiyā sati c° hoti); A III 420; IV 178; Dhp-a I 259; usually in phrase sattānaṁ cutūpapāta-ñāṇa the discerning of the saṁsāra of beings D I 82 = M I 248; D III 111. As cutuppāta at A II 183, Cf. jātisaṁsāra-ñāṇa.

[BD]: [DN 6, SN 5.51.32].

Cuti (feminine) [cf. Sanskrit cyuti, to cavati] vanishing, passing away, decease, shifting out of existence (opposite upapatti, cf. also gati and āgati) D I 162; S II 3 = 42; III 53; M I 49; Snp 643; Dhp 419; Ja I 19, 434; Vism 292, 460, 554; Dhp-a IV 228.

Cudita (adjective) [past participle of codati] being urged, receiving blame, being reproved Vin I 173; II 250, 251; M I 95f.; A III 196 sq; –°ka the same Vin V 115, 158, 161, 164.

Cuddasa [contracted from catuddasa, Sanskrit caturdaśa, cf. catur] fourteen Ja I 71; VI 8; Miln 12; Dhp-a III 120, 186.

Cunda an artist who works in ivory Ja VI 261 (commentary: dantakāra); Miln 331.

Cundakāra a turner Ja VI 339.

Cumbaṭa (neuter) [cf. Prākrit cumbhala]

(a) a coil; a pad of cloth, a pillow Ja I 53 (dukūla°); II 21 (the same); Vv-a 73.

(b) a wreath Ja III 87. Cf. next.

Cumbaṭaka (neuter) cumbaṭa, viz.

(a) a pillow Dhp-a I 139; Vv-a 33, 165.

(b) a wreath Ja IV 231 (puppha°); Pj II 137; Dhp-a I 72 (mālā°).

Cumbati [Sanskrit cumbati. Dhātup 197 defines as “vadanasaṁyoge”] to kiss Ja II 193; V 328; VI 291, 344; Vv-a 260. Cf. pari°.

Culla and Cūḷa (adjective) [Sanskrit kṣulla = kṣudra (Pāli 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. Ja II 287, cf. Anglo-Indian chota sahīb the younger gentleman (Hindi chhota = culla); or Culla-vagga, the minor section (Vin II) as subordinate to Mahā-vagga (Vin I),

Culla-niddesa the minor exposition (following upon Mahā-niddesa); culla-sīla the simple precepts of ethics (opposite mahā° the detailed sīla) D I 5, etc. Otherwise only in compounds:

-aṅgulī little finger Dhp-a II 86;

-ūpaṭṭhāka a “lesser” follower, i.e. a personal attendant (of a Thera) Ja I 108 (cūl°); II 325 (cull°; Dhp-a I 135; II 260; cūḷ°);

-pitā an uncle (“lesser” father = sort of father, cf. Latin matertera, patruus, German Vetter = father junior) Ja II 5; III 456 (v.l. petteyya); Pv-a 107; Dhp-a I 221 (cūḷa°).

Cullāsīti [= caturāsīti] eighty-four Ja VI 226 (mahākappe as duration of saṁsāra); Pv-a 254 (the same). Also as cūḷāsīti q.v.

Cūlikā (feminine) [Sanskrit cūlikā, cf. cūḍā] = cūḷa; kaṇṇa° the root of the ear Ja II 276; Vism 249, 255; Dhp-a IV 13 (of an elephant). °baddha S II 182; K.S. 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 Ja 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 Ja V 250 (of a boy).

Cūḷanikā (feminine) [Derived from culla, q.v.] only in phrase sahassi cūḷanikā loka-dhātu “the system of the 1,000 lesser worlds” (distinguished from the dvi-sahassī majjhimakā and the ti-sahassī mahāsahassi loka-dhātu) A I 227; Nidd II §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) Ja I 64, 462; V 153, 249 (pañcacūḷā kumārā); Dhp-a I 294; as mark of distinction of a king Ja III 211; V 187; of a servant Ja VI 135. – a cock’s comb Ja II 410; III 265.

-maṇi (masculine) a jewel worn in a crest or diadem, a jewelled crest Ja I 65; II 122; V 441.

Cūḷāsīti for cullāsīti at Thig 51.

Ce [Vedic ced; ce = Latin que in absque, ne-c, etc., Gothic h in ni-h. see also ca 03] conditional particle “if,” constructed either with indicative (ito ce pi yojanasate, viharati even if he lived 100 years from here D I 117) or conditional (tatra ce tumhe assatha kupitā D 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 D I 185; ettha ce te mano atthi S I 116, or combined with other particles, as noce, yañce, sace (qq.v.). 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 D I 117; ahañ ce va kho pana abhivādeyyaṁ D 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 Vin II 91; III 73, 112; IV 290.

Ceṭa a servant, a boy Ja III 478. See next.

Ceṭaka a servant, a slave, a (bad) fellow Vin IV 66; Ja II 176 = Dhp-a IV 92 (duṭṭha° miserable fellow); III 281; IV 82 (bhātika-ceṭakā rascals of brothers); V 385; Miln 222.

Cetaka a decoy-bird (commentary dīpaka-tittira, exciting partridge) Ja III 357.

Cetakedu a kind of bird Ja VI 538. See also cela°.

Cetanaka (adjective) [see cetanā] connected with a thought or intention Ja VI 304; usually in a° without a thought, unintentional Ja II 375; VI 178; Vibh 419.

Cetanā [feminine abstract from cet, see cinteti] state of ceto in action, thinking as active thought, intention, purpose, will. Defined as action (kamma: A III 415; cf. KV VIII 9, §38 untraced quotation; cf. A V 292). Often combined with patthanā and paṇidhi (wish and aspiration), e.g. S II 99, 154; A I 32, 224; V 212; Nidd II §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 manasikāra in definition of nāmakāya (opposite rūpakāya) S II 3 (without citta), Paṭis I 183 (the same); Nett 77, 78. – Enumerated under the four blessings of vatthu, paccaya, c., guṇātireka (-sampadā) and definition as “cetanāya somanassa-sahagata-ñāṇa-sampayutta-bhāvo” at Dhp-a III 94. – commentary is opposed to cetasika (i.e. ceto) in its determination of the 7 items of good conduct (see sīla) which refers to actions of the body (or are wilful, called cetanākamma Nett 43, 96; otherwise distinguished as kāya- and vacī-kammantā A 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. Vin III 112; S III 60; A II 232 (kaṇhassa kammassa pahānāya cetanā: intention to give up wrong-doing); Vv-a 72 (vadhaka-cetanā wilful murder); maraṇa-cetanā intention of death Dhp-a I 20; āhārāsā cetanā intention consisting in desire for food Vism 537. Pv-a 8, 30 (pariccāga° intention to give); Pp 12; Miln 94; Saddh 52, 72. – In scholastic language often explained as cetanā sañcetanā sañcetayitatta (viz. state or behaviour of volition) Dhs 5; Vibh 285. – Cf. Dhs 58 (+ citta); Vibh 40, 401 (+ citta), 403; Vism 463 (cetayatī ti cetanā; abhisandahatī ti attho).

Cetayita [past participle of ceteti, see cinteti] intended A V 187; Miln 62.

Cetasa^01 name of a tree, perhaps the yellow Myrobalaṁ Ja V 420.

Cetasa^02 (adjective) [originally the genitive of ceto used as nominative] only in –°: sucetasa of a good mind, good-hearted S I 4 = 29, 46 = 52; paraphrased by Buddhaghosa as sundaracetasa; pāpa° of a wicked mind, evil-minded S I 70 = 98; a° without mind S 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) S I 112f. = 189, 220; A 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° S IV 186; avyāpanna° S V 74.

[BD]: sabba-cetasa: whole-hearted

Cetasika (adjective) belonging to ceto, mental (opposite kāyika physical). Kāyikaṁ sukhaṁ < cetasikaṁ s. A I 81; S V 209; kāyikā darathā < c. d. M III 287, 288; c. dukkhaṁ D II 306; A I 157; c. roga Ja III 337. c. kamma is sīla 8-10 (see under cetanā) Nett 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) D 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 52 cetasikas, with citta as bare consciousness, practically superseded in mental analysis, the 5 khandha-category. See Cpd. page 1 and part II; Mrs. Rh.D., Buddhist Psychology 6, 148, 175. – cetasikā dhammā Paṭis I 84; Vibh 421; Dhs 3, 18, etc. (cf. BMPE page 6, note 1; page 244, note 4).

Cetaso genitive singular of ceto, functioning as genitive to citta (see citta and ceto).

Cetāpana (neuter) [see cetāpeti; cf. BHS cetanika] barter Vin III 216, see also Vinaya Texts I 22 and Kaccāyana 322.

Cetāpeti [causative of *cetati to ci, collective see also Kern, Toev. sub voce] to get in exchange, to barter, buy Vin III 216 (explained by parivatteti), 237; IV 250.

Cetiya (neuter) [cf. from ci, to heap up, cf. citi, cināti]

1. a tumulus, sepulchral monument, cairn, M I 20; Dhp 188; Ja I 237; VI 173; Pj II 194 (dhātu-gharaṁ katvā cetiyaṁ patiṭṭhāpesuṁ); Pj I 221; Dhp-a III 29 (dhātu°); IV 64; Vv-a 142; Saddh 428, 430. Pre-Buddhistic cetiyas mentioned by name are Aggāḷava° Vin II 172; S I 185; Snp page 59; Dhp-a III 170; Ānanda° D II 123, 126; Udena° D II 102, 118; III 9; Dhp-a III 246; Gotama(ka)° ibid.; Cāpāla° D II 102, 118; S V 250; Makuṭabandhana° D II 160; Bahuputta° D II 102, 118; III 10; S II 220; A IV 16; Sattambaka° D II 102, 118; Sārandada° D II 118, 175; A III 167; Supatiṭṭha° Vin I 35.

-aṅgaṇa the open space round a Cetiya Miln 366; Vism 144, 188, 392; Sv I 191, 197; Vv-a 254;

-vandanā cetiya worship Vism 299.

Ceteti see cinteti.

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 S 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; Khp IX. kāya-muni (vācā-muni, ceto-muni) a saint in action, speech and thought A I 273 = Nidd II §514. In this phrase Nidd I has mano° for ceto°, which is also a v.l. at A 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) D III 49, 101; S V 93. līnatta (attachment) S V 64. appasāda (non-belief) S I 179; ekodibhāva (singleness) D III 78; S IV 236 (see 2nd jhāna); āvaraṇāni (hindrances) S 66. – vimokkha (redemption) S I 159. santi (tranquillity) Snp 584, 593. vūpasama (the same) A I 4; S V 65. vinibandha (freedom) D III 238 = A III 249; IV 461f.

(b) mind c° vikkhepa (disturbance) A III 448; V 149: uttrāsa (fear) Vibh 367; abhiniropanā (application) Dhs 7.

(c) thought. in c° parivitakko udapādi “there arose a reflection in me (genitive)” S I 139; II 273; III 96, 103.

III. Cetasā (instrumental)

(a) heart mettā-sahagatena c. (with a heart full of love) frequent in phrase ekaṁ disaṁ pharitvā, etc. e.g. D I 186, III 78, 223; S IV 296; A I 183; II 129; IV 390; V 299, 344; Vibh 272. ujubhūtena (upright) S II 279; A I 63; vivaṭena (open) D III 223 = S V 263; A IV 86. macchera-maḷa-pariyuṭṭhitena (in which has arisen the dirt of selfishness) S IV 240; A II 58. santim pappuyya with S I 212. taṇhādhipateyyena (standing under the sway of thirst) S III 103. – vippasannena (devout) S I 32 = 57, 100; Dhp 79; Pv I 10^10. muttena A IV 244; vimariyādi-katena S III 31. vigatābhijjhena D III 49. pathavī-āpo etc.; samena A IV 375f. ākāsasamena A III 315f. sabba° S II 220; abhijjhā-sahagatena A I 206. satārakkhena D III 269; A V 30; migabhūtena cetasā, with the heart of a wild creature M I 450; acetasā without feeling, heartlessly Ja IV 52, 57.

(b) mind: in two phrases, viz.

(α) c. anuvitakketi anuvicāreti “to ponder and think over in one’s mind” D III 242; A 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) M II 19; S II 121, 213; V 265; A I 255 = III 17 = 280. puggalaṁ paduṭṭha-cittaṁ evaṁ c° ceto-paricca p. It 12, cf. 13. Arahanto ... Bhagavanto c° cetoparicca viditā D III 100; para-cittapariyāya kusalo evaṁ c° ceto paricca manasikaroti A V 160. Bhagavā [brāhmaṇassa] c° ceto-parivitakkaṁ aññāya “perceiving in his mind the thought of [the Buddha]” S I 178; D III 6; A 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, D III 237, 278; M I 101; A III 248 = IV 460 = V 17; Ja III 291; Vibh 377; Vism 211;

-paṇidhi resolution, intention, aspiration Vv 47^12 (= cittassa samma-d-eva ṭhapanaṁ Vv-a 203); Miln 129;

-padosa corruption of the h., wickedness, A I 8; It 12, 13 (opposite pasāda):

-paricca “as regards the heart,” i.e. state of heart, ways of thought, character, mind (= pariyāya) in °ñāṇa Thig 71 = 227 (explained at Thig-a 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” A V 160; c.-p.-kovido encompassing the heart of others S I 146, 194 = Thag 1248; I 196 = Thag 1262. Also with syncope: °pariyañāṇa D I 79; III 100; Vism 431; Sv I 223;

-parivitakka reflecting, reasoning S 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° D III 278;

-vasippatta mastery over one’s h. A II 6, 36, 185; IV 312; M 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.) Vin I 11 (akuppā); D I 156, 167, 251; III 78, 108, 248 (muditā); S II 265 (mettā); M I 197 (akuppā), 205, 296; III 145 (appamāṇā, mahaggatā); A I 124; II 6, 36; III 84; Snp 725, 727 = It 106; It 20 (mettā), 75, 97; Pp 27, 62; Vibh 86 (mettā) Nett 81 (virāgā); Sv I 313 (= citta-vimutti);

-vivaraṇa setting the h. free A IV 352; V 67. See also Arahant II D;

-samatha calm of h. Thig 118;

-samādhi concentration of mind (= citta-samādhi Sv I 104) D I 15; III 30; S IV 297; A II 54; III 51;

-samphassa contact with thought Dhs 3.

Cela (neuter) [derivation unknown. Cf. Sanskrit cela] cloth, especially clothes worn, garment, dress A I 206; Pv II 127 (kañcanā° for kañcana°); III 93 (for veḷa); dhāti° baby’s napkin Ja III 539. In simile of one whose clothes are on fire (āditta° + ādittasīsa) S V 440; A II 93; III 307; IV 320. – acela a naked ascetic D I 161, 165; Ja V 75; VI 222.

-aṇḍaka (v.l. aṇḍuka) a loincloth M I 150;

-ukkhepa waving of garments (as sign of applause), usually with sādhukāra Ja I 54; II 253; III 285; V 67; Dhp-a II 43; Pj II 225; Vv-a 132, 140;

-paṭṭikā (not °pattika) a bandage of cloth, a turban Vin II 128 (Sp 1209 celasantharaṁ, v.l. cela°); M II 93; Dhp-a III 136;

-vitāna an awning Ja I 178; II 289; IV 378; Mhbv 122; Vism 108.

Celaka 1. one who is clothed; acelaka without clothes D I 166; M I 77.

2. a standard-bearer [cf. Sanskrit ceḍaka Pāli ceṭa and in meaning English knight > German knecht; knave > knabe, knappe] D I 51; Sv I 156; A IV 107, 110; Miln 331.

Celakedu = cetakedu Ja VI 538.

Celāpaka = celāvaka Ja V 418.

Celāvaka [cf. Sanskrit chilla?] a kind of bird Ja VI 538 (commentary celabaka; is it celā bakā?); Ja V 416. See also celāpaka.

Cokkha (adjective) [Cp. Sanskrit cokṣa] clean Ja III 21; °bhāva cleanliness M I 39 (= visuddhibhāva; to be read for Text mokkha°? See Trenckner’s note on page 530).

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 Ja V 420 (°vana);

-°pāna a sweet drink of banana or cocoa-nut milk Vin I 246.

Codaka (adjective) [to codeti] one who rebukes; exhorting, reproving Vin I 173; II 248f.; V 158, 159; S I 63; M I 95f.; D III 236; A I 53; III 196; IV 193f.; Sv I 40.

Codanā (feminine) [see codeti] reproof, exhortation D I 230; III 218; A III 352; Vin V 158, 159; Vism 276. – As technical term in grammar in codanatthe nipāto an exhortative particle Ja VI 211 (for iṅgha); Vv-a 237 (the same); Pv-a 88 v.l. (for handa).

Codita [past participle of codeti, q.v.] urged, exhorted, incited; questioned Snp 819; Ja VI 256; Pv II 9^66; Vv 16^01; Pv-a 152; Saddh 309.

Codetar [agent noun to codeti] one who reproves, one who exacts blame, etc. Vin V 184.

Codeti [Vedic codati and codayati, from cud] preterit acodayi (Ja V 112), infinitive codetuṁ, gerundive codetabba; passive cujjati and codiyati; past participle cudita and codita (qq.v.): causative codāpeti (Vin III 165) to urge, incite, exhort; to reprove, reprimand, to call forth, to question; in speculative sense to demand payment of a debt (Ja VI 69 iṇaṁ codetvā; 245; Snp 120 iṇaṁ cujjamāna being pressed to pay up; Pv-a 3 iṇayikehi codiyamāna) D I 230; Vin I 43 (āpattiyā c. to reprove for an offence), 114, 170f., 322f.; II 2f., 80f.; III 164, etc.; Ja V 112; Dhp 379; Pv-a 39, 74.

Copana (neuter) [cup, copati to stir, relative to kup, see kuppati] moving, stirring Dhp-a IV 85; As 92, 240, 323.

Cora [cur, corayati to steal; Dhātup 530 = theyye] a thief, a robber Vin I 74, 75, 88, 149; S II 100, 128 = A II 240; S II 188 (gāmaghāta, etc.); IV 173; M II 74 = Thag 786; A I 48; II 121f.; IV 92, 278; Snp 135, 616, 652; Ja 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-a II 30; Pv-a 3, 54, 274. – mahā° a great robber Vin III 89; D III 203; A 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 Ja I 267;

-kathā talk about thieves (one of the forbidden pastimes, see kathā) D I 7 = Vin I 188; °ghātaka an executioner A II 207; Ja III 178; IV 447; V 303; Pv-a 5.

Coraka [cf. Sanskrit coraka] a plant used for the preparation of perfume Ja VI 537.

Corikā feminine thieving, theft Vin I 208; Ja III 508; Miln 158; Pv-a 4, 86, 192; Vv-a 72 (= theyyā).

Corī (feminine) a female thief Vin IV 276; Ja II 363; (adjective) thievish, deceitful Ja I 295. – dāraka° a female kidnapper Ja VI 337.

Corovassikaṁ at Nidd II §40 (page 85) read terovassikaṁ (as S IV 185).

Cola (and Coḷa) [Cp. Sanskrit coḍa] a piece of cloth, a rag S I 34; Ja IV 380; Miln 169; Pv-a 73; Saddh 396.

-bhisi a mat spread with a piece of cloth (as a seat) Vin IV 40;

-duccola clad in rags, badly dressed Vin I 109; III 263.

Colaka (and Coḷaka) = cola Vin I 48, 296; II 113, 151, 174, 208, 225; Pv II 1^07; Miln 53 (bark for tinder?); Dhp-a II 173.

Ch.

Cha and Chaḷ (cha in 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 (?) Ja 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 (60) soḷasa (16). Six is applied whenever a “major set” is concerned (see 2), as in the following: 6 munis are distinguished at Nidd II §514 (in pairs of 3: see muni); 6 bhikkhus as a “clique” (see chabaggiya, cf. the Vestal virgins in Rome, 6 in number); 6 are the sciences of the Veda (see chaḷaṅga); there are 6 Buddha-dhammā (Nidd II §466); 6 viññāṇakāyā (see upadhi); 6 senses and sense-organs (see āyatana) – cha dānasālā Ja I 282; oraṁ chahi māsehi kālakiriyā bhavissati (I shall die in 6 months, i.e. not just yet, but very soon, after the “next” moon) Pv IV 3^35. Six bodily faults Ja I 394 (viz. too long, too short, too thin, too fat, too black, too white). Six thousand Gandhabbas Ja II 334.

-aṁsa six-cornered Dhs 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 Vv-a 265; at Pv-a 97 in sequence 4, 1, 3, 2, 6, 5): D III 269; Vv 63^16; Pv II 6^13; Miln 178, 236. With reference to the upekkhās, one is called the “one of six parts” (chaḷ-ang’-upekkhā) Vism 160;

-abhiññā the 6 branches of higher knowledge Vin II 161; Pp 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 Pv II 13^07: of petas Pv-a 212; of sufferings in Niraya Pv III 10^06;

-āhaṁ for six days Ja III 471;

-kaṇṇa heard by six ears, i.e. public (as opposed to catukaṇṇa) Ja VI 392;

-tiṁsa, (-tiṁsati) thirty-six A II 3; It 15; Dhp 339; Dhp-a 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 6 tuskṣ cf. cha-visāṇa Vism 416;

-dvārika entering through six doors (i.e. the senses) Dhp-a IV 221 (taṇhā);

-dhātura (= dhātuya) consisting of six elements M III 239;

-pañca (chappañca) six or five Miln 292;

-phassāyatana having six seats of contact (i.e. the outer senses) M III 239; Thag 755; Pv-a 52; cf. Snp 169;

-baṇṇa (= vaṇṇa) consisting of six colours (of raṁsi, rays) Ja V 40; Dhp-a 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 Vin II 1, 77, and passim; Ja II 387; Dhp-a III 330.

-bassāni (= vassāni) six years Ja I 85; Dhp-a III 195;

-bidha (= vidha) sixfold Vism 184;

-bisāṇa (= visāṇa) having six (i.e. a “major set”) of tusks (of pre-eminent elephants) Ja V 42 (Nāgarājā), 48 (kuñjara), cf. chaddanta. – bīsati (= vīsati) twentysix Dhp-a 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.

Chakana and Chakaṇa (neuter) [Vedic śakṛt and śakan; Greek κόπρος; Sanskrit chagana is later, see Trenckner, “Notes” 62 note 16] the dung of animals Vin I 202; Ja III 386 (ṇ); V 286; VI 392 (-ṇ-).

Chakaṇatī (feminine) = chakana Nidd II §199.

Chakala [cf. Sanskrit chagala, from chāga heifer] a male goat Ja VI 237; °ka ibid. and Vin III 166. – feminine chakalī Ja VI 559.

Chakka (neuter) [from cha] set of six Vism 242 (meda° and mutta°).

Chakkhattuṁ (adverb) [Sanskrit śaṭkṛtvas] six times D II 198; Dhp-a III 196.

Chaṭṭha the sixth Snp 171, 437; Dhp-a III 200: Pj II 364. Also as chaṭṭhama Snp 101, 103; Ja III 280.

Chaḍḍaka (adjective) throwing away, removing, in puppha° a flower-rubbish remover (see pukkusa) Thag 620; Vism 194; – feminine chaḍḍikā see kacavara°.

Chaḍḍana (neuter) throwing away, rejecting Ja I 290; Dhātup 571. °ī (feminine) a shovel, dust-pan Dhp-a III 7. See kacavara°.

Chaḍḍita [past participle of chaddeti] thrown out, vomited; cast away, rejected, left behind S III 143; Ja I 91, 478; Pv II 2^03 (= ucchiṭṭhaṁ vantan ti attho Pv-a 80); Vv-a 100; Pv-a 78, 185.

Chaḍḍeti [Vedic chardayati and chṛṇatti to vomit; cf. also avaskara excrements and karīsa dung. From °sqer to eliminate, separate, throw out (Greek κρίνω, Latin ex (s)cerno), cf. Greek σκῶς, Latin mus(s)cerda, Anglo-Saxon scearn] to spit out, to vomit, throw away; abandon, leave, reject Vin 214f.; IV 265; M I 207; S I 169 (chaṭṭehi wrongly for chaḍḍehi) = Snp page 15; Ja I 61, 254, 265, 292; V 427; Pp 33; Dhp-a I 95 (uṇhaṁ lohitaṁ ch. to kill oneself); II 101; III 171; Vv-a 126; Pv-a 43, 63, 174, 211; 255; Miln 15. – gerund chaḍḍūna Thig 469 (= chaḍḍetvā Thig-a 284); gerundive chaḍḍetabba Vin I 48; Ja II 2; chaḍḍanīya Miln 252; chaḍḍiya (to be set aside) M I 12f. – passive chaḍḍīyati Pv-a 174. – causative chaḍḍāpeti to cause to be vomited, to cast off, to evacuate, to cause to be deserted Vin IV 265; Ja I 137; IV 139; VI 185, 534; Vism 182. – past participle chaḍḍita (q.v.). – See also kacavara°

Chaṇa a festival Ja I 423, 489 (surā°), 499; II 48 (maṅgala°), 143, III 287, 446, 538; IV 115 (surā°); V 212; VI 221; 399 (°bheri); Dhp-a III 100 (surā°), 443 (°vesa); IV 195; Vv-a 173.

Chaṇaka [= akkhaṇa? Kern; cf. Sanskrit °ākhaṇa] the Chaṇaka plant Miln 352; cf. akkhaṇa.

Chatta^01 (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 Vin I 152; II 114; D I 7; II 15 (seta°, under which Gotama is seated); Ja I 267 (seta°); IV 16; V 383; VI 370; Snp 688, 689; Miln 355; Dhp-a I 380f.; Sv I 89; Pv-a 47. – Especially as seta° the royal canopy, one of the 5 royal insignia (setachatta-pamukhaṁ pañcavidhaṁ rāja-kakudhabhaṇḍaṁ Pv-a 74), see kakudhabhaṇḍa. Ja VI 4, 223, 389; °ṁ ussāpeti to unfold the r. canopy Pv-a 75; Dhp-a I 161, 167. See also paṇṇa°.

-daṇḍa the handle of a sunshade Dhp-a III 212;

-nāḷi the tube or shaft (of reeds or bamboo) used for the making of sunshades M II 116;

-maṅgala the coronation festival Ja III 407; Dhp-a III 307; Vv-a 66.

Chatta^02 [cf. Sanskrit chātra, one who carries his master’s sunshade] a pupil, a student Ja II 428.

Chattaka (masculine neuter)]

1. a sun-shade Ja VI 252; Thig 23 (= Thig-a 29 as nickname of sun-shade makers). See also paṇṇa°.

2. ahi° “snake’s sun-shade,” name for a mushroom: toadstool D III 87; Ja II 95; a mushroom, toadstool Ja II 95.

Chattiṁsakkhattuṁ (adverb) thirty-six times It 15.

Chada [cf. chādeti chad = saṁvaraṇe Dhātup 586] anything that covers, protects or hides, viz. a cover, an awning D I 7 (sa-uttara° but °chadana at D II 194); – a veil, in phrase vivaṭacchada “with the veil lifted” thus spelt only at Nidd II §§242, 593, Dhp-a I 106 (vivattha°, v.l. vaṭṭa°); Sv I 251 (vivatta°), otherwise °chadda; – shelter, clothing in phrase ghāsacchada Pp 51 (see ghāsa and cf. chāda); – a hedge Ja VI 60; – a wing Thag I 108 (citra°).

Chadana (neuter) [Vedic chad] = chada, viz. literally

1. a cover, covering Ja I 376; V 241.

2. a thatch, a roof Vin II 154 (various kinds), 195; Ja II 281; Dhp-a II 65 (°piṭṭha); IV 104 (°assa udaka-patana-ṭṭhāna), 178; Pv-a 55.

3. a leaf, foliage Ja I 87; Thag 527.

4. hair Ja V 202. – figurative pretence, camouflage, counterfeiting Snp 89 (= paṭirūpaṁ katvā Pj II 164); Dhs 1059 = Vibh 361 = Nidd II §271 II Dhs reads chandanaṁ and Vibh chādanaṁ.

-iṭṭhikā a tile Dhp-a IV 203.

Chadda (neuter) [Dhātup 590 and Dhātum 820 explain a root chadd by “vamane,” thus evidently taking it as an equivalent of chaḍḍ] = chada, only in phrase vivattacchadda (or vivaṭa°) D I 89; Snp 372, 378, 1003, 1147; Sv I 251. Nidd II however and Sv read °chada explained by vivaṭa-rāga-dosa-moha-chadana Pj II 365.

Chaddhā [Sanskrit ṣaṭśaḥ] sixfold Miln 2.

Chanda [cf. Vedic and Sanskrit chanda, and skandh to jump].

1. impulse, excitement; intention, resolution, will; desire for, wish for, delight in (with locative). Explained at Vism 466 as kattu-kāmatāyetam adhivacanaṁ; by Dhātup 587 and Dhātum 821 as chand = icchāyaṁ.

A. As virtue: dhammapadesu ch. striving after righteousness S I 202; tibba° ardent desire, zeal A I 229; IV 15; kusaladhamma° A III 441. Often combined with other good qualities, e.g. ch. vāyāma ussāha ussoḷhi A 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 janeti vāyamati viriyaṁ ārabhati, etc., see citta V.1.d.β. M II 174; A I 174 (ch. vā vāyāmo vā); III 50 (chandasā instrumental); Snp 1026 (+ viriya); Vv 24^12 (= kusala° Vv-a 116); Ja VI 72; Dhp-a I 14.

B. As vice:

(a) kinds and character of ch. – With similar expressions: (kāya°) ch. sneha anvayatā M I 500. – ch. dosa moha bhaya D III 182; Nidd II §337^02 (See also below chandāgati). Its nearest analogue in this sense is rāga (lust), e.g. ch. rāga dosa paṭigha D I 25 (cf. Sv I 116); rūpesu uppajjati ch. vā rāgo S 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. Rh.D. in BMPE 269, note 1) and the combination kāmachanda is only an enlarged term of kāma. – Kāye chanda “delight in the body” M I 500; Snp 203. bhave ch. (pleasure in existence) Thig 14 (cf. bhavachanda); lokasmiṁ ch. (hankering after the world) Snp 866; methunasmiṁ (sexual desire) Snp 835 (explained by ch. vā rāgo vā pemaṁ Nidd I 181). – Chanda in this quality is one of the roots of misery: cittass’upakkileso S III 232f.; V 92; mūlaṁ dukkhassa Ja IV 328f. – Other passages illustrating ch. are vyāpāda° and vihiṁsā° S II 151; rūpa-dhātuyā° S III 10; IV 72; yaṁ aniccaṁ, etc. ... tattha° S III 122, 177; IV 145f.; asmī ti ch. S III 130; atilīno ch. S V 277f., cf. also D II 277.

(b) the emancipation from ch. as necessary for the attainment of Arahantship. – vigata° (free from excitement) and a° S I 111; III 7, 107, 190; IV 387; A II 173f.; D III 238; ettha chandaṁ virājetvā Snp 171 = S I 16. Kāye chandaṁ virājaye Snp 203. (a)vīta° A IV 461f. °ṁ vineti S I 22, 197; °ṁ vinodeti S I 186; ch. suppaṭivinīta S 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 Vin I 121, 122. dhammikānaṁ kammānaṁ chandaṁ datvā having given (his) consent to valid proceedings Vin 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 Nidd II sub voce; As 370; Dhp-a I 14, Ja VI 72, Vv-a 77.

-āgati in °gamana the wrong way (of behaviour, consisting) in excitement, one of the four agatigamanāni, viz. ch-, dosa-, moha-, bhaya° D III 133, 228; Vibh 376 (see above);

-ādhipateyya (adjective) standing under the dominant influence of impulse Dhs 269, 359, 529; Vibh 288 (+ viriya°, citta°, vīmaṁsā°);

-ānunīta led according to one’s own desire S IV 71; Snp 781;

-āraha (adjective) fit to give one’s consent Vin II 93; V 221;

-ja sprung from desire (dukkha) S I 22;

-nānatta the diversity or various ways of impulse or desire S II 143f.; D III 289; Vibh 425;

-pahāna the giving up of wrong desire S V 273;

-mūlaka (adjective) having its root in excitement A IV 339; V 107;

-rāga exciting desire (cf. kāmachanda) D II 58, 60; III 289; S I 198; II 283; III 232f. (cakkhusmiṁ, etc.); IV 7f. 164 (Bhagavato ch.-r. n’atthi), 233; A I 264 (atīte ch.-r.-ṭṭhānīyā dhammā); II 71; III 73; Nidd II §413; Dhp-a I 334;

-samādhi the (right) concentration of good effort, classed under the 4 iddhipādā with viriya°; citta° vīmaṁsā° D III 77; S V 268; A I 39; Vibh 216f.; Nett 15;

-sampadā the blessing of zeal S V 30.

Chandaka a voluntary collection (of alms for the Saṅgha), usually as °ṁ saṁharati to make a voluntary collection Vin IV 250; Ja I 422; II 45, 85 (saṁharitvā v.l.; text saṅkaḍḍhitvā), 196, 248; III 288 (nava°, a new kind of donation); cf. BHS chandaka-bhikṣana Avś vol. II 227.

Chandatā (feminine) [see chanda] (strong) impulse, will, desire Nidd II §394; Vibh 350, 370.

Chandavantatā (feminine) [abstract to adjective chandavant, chanda + vant] = chandatā Vv-a 319.

Chandasā (feminine) [see chando] metrics, prosody Miln 3.

Chandika (adjective) [see chanda] having zeal, endeavouring usually as a° without (right) effort, and always combined with anādara and assaddha Pp 13; Vibh 341; Pv-a 54 (v.l.), 175.

Chandīkata (adjective) and chandīkatā (feminine) (with) right effort, zealous, zeal (adjective) Thag 1029 (chandi°) (noun) Vibh 208.

Chando (neuter) [Vedic chandas, from skandh, cf. in meaning Sanskrit pada; Greek ἴαμβος] metre, metrics, prosody, especially applied to the Vedas Vin II 139 (chandaso Buddhavacanaṁ āropeti to recite in metrical form, or according to Sp 1214 in the dialect of the Vedas cf. Vinaya Texts III 15); S I 38; Snp 568 (Sāvittī chandaso mukhaṁ: the best of Vedic metres).

-viciti prosody Vv-a 265 (enumerated as one of the 6 disciplines dealing with the Vedas: see chaḷaṅga).

Channa^01 [past participle of chad, see chādeti^01]

1. covered Ja IV 293 (vāri°); VI 432 (padara°, ceiling); Thig-a 257. 2. thatched (of a hut) Snp 18.

3. concealed, hidden, secret Ja II 58; IV 58. – neuter channaṁ a secret place Vin IV 220.

Channa^02 [past participle to chad (chand), chandayati, see chādeti^02] fit, suitable, proper Vin II 124 (+ paṭirūpa); III 128; D I 91 (+ paṭirūpa); S I 9; M I 360; Ja III 315; V 307; VI 572; Pv II 12^15 (= yutta Pv-a 159).

Chapaka name of a low-class tribe Vin IV 203 (= caṇḍāla Sp 896 on Sekhiya 69 at Vin IV 364), feminine °ī ibid.

Chappañca [cha + pañca] six or five Miln 292.

Chab° see under cha.

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) M I 387; D III 6; Ja III 232; IV 285; VI 89, 528; Vv 41^04 (Vv-a 183; bhūmiyaṁ); Thig 17; 112 (Thig-a 116: chamāyaṁ); Pv IV 5^03 (Pv-a 260: bhūmiyaṁ). – locative chamāyaṁ Vin I 118; A I 215; Snp 401; Vism 18; Thig-a 116; chamāya Vin II 214.

Chambhati [see chambheti] to be frightened Dhp-a IV 52 (+ vedhati).

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 S V 386; bhaya Ja I 345 (where spelled chambhittaṁ); II 336 (where wrongly explained by sarīracalanaṁ), frequent in phrase bhaya ch. lomahaṁsa (fear, stupefaction and horripilation (“gooseflesh”) Vin II 156; S I 104; 118; 219; D I 49 (explained at Sv I 50 wrongly by sakala-sarīra calanaṁ); Nidd II §470; Miln 23; Vibh 367; Vism 187. – In other connections at Nidd II §I (= Dhs 425, 1118, where thambhitatta instead of ch°); Dhs 965 (on which see BMPE 223, note 2).

Chambhin (adjective) [see chambheti] immovable, rigid; terrified, paralysed with fear S I 219; M I 19; Ja IV 310 (v.l. 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 4 limbs, body and neck; cf. cha). – acchambhin firm, steady, undismayed S I 220; Snp 42; Ja I 71. – See chambheti and chambhita.

Chambheti [cf. Sanskrit skabhnāti and stabhnāti, skambh, and Pāli 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).

Challi [Sanskrit challi] bark, bast Dhp-a II 165; Sp 1135 on MV VIII 29.

Chava [derivation doubtful. Vedic śava]

1. a corpse Vin II 115 (°sīsassa patta a bowl made out of a skull). See compounds

2. (adjective) vile, low, miserable, wretched Vin II 112, 188; S I 66; M I 374; A II 57; Ja IV 263.

-aṭṭhika bones of a corpes, a skeleton Cp III 15, 1;

-ālāta a torch from a pyre S III 93 = A II 95 = It 90 = Ja I 482; Vism 54, 299 (°ūpama);

-kuṭikā a charnel house, morgue, Vin I 152;

-ḍāhaka one who (officially) burns the dead, an “undertaker” Vin I 152; Dhp-a I 68 (feminine °ikā); Vism 230; Miln 331;

-dussa a miserable garment D I 166; ≈ A I 240; II 206;

-sarīra a corpse Vism 178f.

-sitta a water pot (see above 1) Thag 127.

Chavaka 1. a corpse Ja V 449.

2. wretched Miln 156, 200; (°caṇḍāla, see explanation at Ja V 450).

Chavi (feminine) [*(s)qeu to cover. Vedic chavi, skuṇāti; cf. Greek σκῦλον; Latin ob-scurus; Old High German skūra (Nhg. scheuer); Ags sceo > E. sky also Gothic skohs > E. shoe] – the (outer, thin) skin, tegument S II 256; A IV 129; Snp 194; Ja II 92. Distinguished from camma, the hide (under-skin, corium) S II 238 (see camma); also in combination ch.-cammamaṁsa Vism 235; Dhp-a IV 56.

-kalyāṇa beauty of complexion, one of the 5 beauties (see kalyāṇa 2.d) Dhp-a I 387;

-dosābādha a skin disease, cutaneous irritation Vin I 206;

-roga skin disease Dhp-a III 295;

-vaṇṇa the colour of the skin, the complexion, especially beautiful complexion, beauty Vin I 8; Ja III 126; Dhp-a IV 72; Pv-a 14 (vaṇṇadhātu), 70, 71 (= vaṇṇa).

Chāta (adjective) [cf. Sanskrit psāta from bhas (°bhsā), Greek ψώχω; see Walde, Latin Wtb. under sabulum and cf. bhasman, probably Non-Aryan] hungry Ja I 338; II 301; V 69; Pv II 1^13 (= bubhukkhita, khudāya abhibhūta Pv-a 72) II 9^36 (jighacchita Pv-a 126); Pv-a 62; Vv-a 76; Miln 253; Mhv 7, 24. Cf. pari°.

-ajjhatta with hungry insides Ja I 345; II 203; V 338, 359; Dhp-a I 125; 367 (chātak’); III 33, 40;

-kāla time of being hungry.

Chātaka [from preceding]

1. adjective hungry Ja I 245, 266.

2. (neuter) hunger, famine Ja I 266; II 124, 149, 367; VI 487; Dhp-a I 170.

Chātatā [feminine abstract from chāta] hunger (literally hungriness) Dhp-a I 170.

Chādana (neuter) [to chādeti] covering. clothing, often combined with ghāsa° food and clothing (q.v.) Ja II 79 (vattha°); Pv I 10^07 (bhojana°); II 1^07 (vattha°); Pv-a 50 (= vattha); Dhp-a IV 7. – As adjective Ja VI 354 (of the thatch of a house).

Chādanā (feminine) [from chādeti] covering, concealment Pp 19, 23. Cf. pari°.

Chādi (feminine) [chādeti^01] shade Ja IV 351.

Chādiya (neuter) covering (of a house or hut), thatch, straw, hay (for eating) Ja VI 354 (= gehacchādana-tiṇa).

Chādeti^01 [causative of chad, Sanskrit chādayati]

(a) to cover, to conceal Vin II 211 (passive chādīyati); Snp 1022 (mukhaṁ jivhāya ch.); Dhp 252; Pv III 4^03.

(b) (of sound) to penetrate, to fill Ja II 253; VI 195. – past participle channa^01 (q.v.).

Chādeti^02 [for chandeti, cf. Sanskrit chandati and chadayati; to khyā°]

(a) to seem good, to please, to give pleasure S II 110; A III 54; Dhp-a 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 Vin II 138; Mp III 168 (= rucceyya); Sv II 452 (chādayamāna); Thig 409; Pv I 11^08 (nacchādimhamhase), past participle channa^02.

Chāpa and Chāpaka [Sanskrit śāva] the young of an animal M I 384 (°ka); S II 269 (bhiṅka°); Ja I 460; II 439 (sakuṇa°); Miln 402; – feminine chāpī Ja VI 192 (maṇḍūka°).

Chāyā (feminine) [Vedic chāyā, light and shade, °skei (cf. (s)qait in ketu), cf. Sanskrit śyāva; Greek σκιά and σκοιός; Gothic skeinan. See note on kāla, vol. II page 382] – shade, shadow S I 72, 93; M II 235; III 164; A II 114; Snp 1014; Dhp 2; Ja II 302; IV 304; V 445; Miln 90, 298; Dhp-a I 35; Pv-a 12, 32, 45, 81, etc. – Yakkhas have none; Ja V 34; VI 337. Chāyā is frequent in similes: see JPTS 1907, 87.

Chārikā (feminine) [Cf. kṣāyati to burn, kṣāra burning; Greek ξηρός dry, Latin serenus dry, clear. See also khāra and bhasma.] Ashes Vin I 210; II 220; D II 164 = Ud 93; A I 209; IV 103; Ja III 447; IV 88; V 144; Dhp-a I 256; II 68; Vv-a 67; Pv-a 80 (chārikaṅgāra).

Chiggaḷa [cf. chidda] a hole, in eka°-yuga M III 169; tāḷa° a keyhole S IV 290; Vism 394.

Chida (always –°) (adjective) breaking, cutting, destroying M I 386; S I 191 = Thag 1234; Thag 521; 1143; Snp 87 (kaṅkha°) 491, 1021, 1101 (taṇha°); Vv-a 82 (the same).

Chidda [cf. Old High German scetar. For suffix °ra, cf. rudhira, etc. Vedic chid + ra. Cf. Sanskrit chidra]

1. (adjective) having rents or fissures, perforated S IV 316; Ja I 419; (figurative) faulty, defective, Vin I 290.

2. (neuter) a cutting, slit, hole, aperture, S I 43; Ja I 170 (eka°), 172, 419, 503; II 244, 261; (kaṇṇa°); Vism 171, 172 (bhitti°), 174 (tāḷa°); Pj II 248 (akkhi°); Dhp-a III 42; Vv-a 100 (bhitti°); Pv-a 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 Ja III 491; Vism 252; Dhp-a I 122, 284 (cf. °vichidda); III 151;

-kārin inconsistent A II 187;

-vichidda = °āvachidda Ja I 419; V 163 (sarīraṁ chidda-vichiddaṁ karoti to perforate a body).

Chiddaka (adjective) having holes or meshes (of a net) D I 45.

Chiddatā (feminine) perforation, being perforated Ja I 419.

Chiddavant (adjective) having faults, full of defects M I 272.

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 (E. schism); Latin scindo (E. scissors); Old High German scīzan; Anglo-Saxon scītan; cf. also Gothic skaidan, Old High German sceidan. Root chid is defined at Dhātup 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 M II 35, acchidda Dhp 351 (cf. agamā); passive present chijjati (Sanskrit chidyate) Dhp 284; It 70; Ja I 167; Thag 1055 = Miln 395; Miln 40; preterit chijji Ja III 181 (dvidhā ch. broke in two). – future chijjissati Ja I 336; – gerund chijjitvā Ja I 202; IV 120; – past participle chijjita Ja III 389; see also chida, chidda, chinna.

2. chind: Active present chindati S I 149 = A V 174 = Snp 657; Pv-a 4, 114; Vv-a 123; – imperative chinda Snp 346; Ja II 153; chindatha Dhp 283; – potential chinde Dhp 370; – present participle chindamāna Ja I 70, 233. – future chindissati Dhp-a II 258. – preterit acchindi Vin I 88 and chindi Ja I 140. – gerund chinditvā Ja I 222, 254, 326; II 155. infinitive chindituṁ Vin I 206; Pv-a 253. – gerundive chindiya Ja II 139 (duc°). – causative chindāpeti Ja II 104, 106; Vism 190 (rājāno core ch.).

3. ched: future checchati (Sanskrit chetsyati) M I 434; Dhp 350; Miln 391. – preterit acchecchi (Sanskrit acchaitsīt) S I 12; A II 249; Snp 355 = Thag 1275; Ja VI 261. acchejji (v.l. of acchecchi) is read at S IV 205, 207, 399; V 441; A III 246, 444; It 47. – infinitive chetuṁ Ja IV 208; Pv IV 3^28, and chettuṁ Snp 28. – gerund chetvā Snp 66, 545, 622; Dhp 283, 369; Ja I 255; Nidd II §245, and chetvāna Snp 44; Dhp 346; Ja III 396. – gerundive chetabba Vin II 110, and chejja (often combined with bhejja, torture and maiming, as punishments) Vin III 47 (+ bh°); Ja V 444 (the same) VI 536; Miln 83, 359. Also chejja in negative acchejja S VI 226. – causative chedeti Vin I 50, and chedāpeti ibid.; Ja IV 154. See also cheda, chedana.

Chindanaka (adjective) [from chindati] breaking, see pari°.

Chinna [past participle of chindati] cut off, destroyed Vin I 71 (acchinna-kesa with unshaven hair); M I 430; D II 8 (°papañca); Ja I 255; II 155; IV 138; Dhp 338; Pv I 11^02 (v.l. for bhinna), 11^06; Dhp-a IV 48. Very often in punishments of decapitation (sīsa°) or mutilation (hatthapāda°, etc.) e.g. Vin I 91; III 28; Pv II 2^04 (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 Ja II 230; Pv-a 22, 174;

-iriyāpatha unable to walk, i.e. a cripple Vin I 91;

-kaṇṇa without ears Pv-a 151;

-gantha untrammelled, unfettered Snp 219;

-pilotika with torn rags, or without rags S II 28; Pv-a 171 (+ bhinna°);

-bhatta without food i.e. famished, starved Ja I 84; V 382; Dhp-a III 106 = Vv-a 76;

-saṁsaya without doubt Snp 1112; It 96, 97, 123; Nidd II §244;

-sāṭaka a torn garment Vism 51.

Chinnaka (adjective) [from chinna] cut; a° uncut (of cloth) Vin I 297.

Chinnikā (feminine) deceitful, fraudulent, sly, only in combination with dhuttā (dhuttikā) and only applied to women Vin III 128; IV 61; Ja II 114; Miln 122.

Chuddha [Sanskrit kṣubdha (?) kṣubh, perhaps better ṣṭīv, past participle ṣṭyūta (see niṭṭhubhati), cf. Pischel, Pkt Gr. §§66, 120, and Trenckner “Notes” page 75. See also khipita] thrown away, removed, rejected, contemptible Dhp 41 = Thig 468 (spelled chuṭṭha); Ja V 302.

Chupati [Dhātup 480 = samphasse] to touch Vin I 191; III 37, 121; Ja IV 82; VI 166; Vism 249; Dhp-a I 166 (mā chupi). – past participle chupita.

Chupana (neuter) touching Vin III 121; Ja VI 387.

Chupita [past participle of chupati] touched Vin III 37; Ja VI 218.

Chubhati given as root chubh (for kṣubh) with definition “nicchubhe” at Dhātum 550. See khobha.

Churikā (feminine) [Sanskrit kṣurikā to kṣura see khura, cf. chārikā > khara] a knife, a dagger, kris Thig 302; Ja III 370; Miln 339; cf. Q.K.M. II 227; Thig-a 227; Dhp-a III 19.

Churita: see vi°.

Cheka (adjective)]

1. clever, skilful, shrewd; skilled in (with locative) Vin II 96; M I 509; Ja I 290 (aṅga-vijjāya); II 161, 403; V 216, 366 (°pāpaka good and bad); VI 294 (the same); Miln 293.; Sv I 90; Vv-a 36, 215; Dhp-a I 178.

2. genuine Vism 437 (opposite kūṭa).

Chekatā (feminine) [cheka + tā] skill Vv-a 131.

Chejja 1. see chindati.

2. one of the 7 notes in the gamut Vv-a 139.

Cheta an animal living in mountain cliffs, a sort of leopard S I 198.

Chettar [Sanskrit chettṛ, noun-agent to chindati] cutter, destroyer Snp 343; Ja VI 226.

Cheda [see chindati] cutting, destruction, loss Snp 367 (°bandhana); Ja I 419; 485; sīsa° decapitation Dhp-a II 204; Pv-a 5; aṇḍa° castration Ja IV 364; – bhatta-°ṁ karoti to put on short rations Ja I 156. pada° separation of words Pj II 150; –°gāmin (adjective) liable to break, fragile A II 81; Ja V 453. – Cf. vi°.

°petvā

Chedaka (adjective) [from cheda] cutting; in aṇḍa° one who castrates Ja IV 366.

Chedana (neuter) [see chindati] cutting, severing, destroying D I 5; (= Sv I 80 hattha°-ādi); III 176; Vin II 133; A II 209; V 206; S IV 169 (nakha°); V 473; Miln 86; Vism 102 (°vadha-bandana, etc.).

Chedanaka 1. (adjective) one who tears or cuts off Pv-a 7.

2. (neuter) the process of getting cut (a certain penance for offences: in combination with āpattiyo and pācittiyaṁ) Vin II 307; IV 168, 170, 171, 279; V 133, 146 (cha ch. āpattiyo).

Cheppā (feminine) [Sanskrit sépa] tail Vin I 191; III 21.

J.

Ja (–°) [adjective-suffix from jan, see janati; cf. °ga; gacchati] born, produced, sprung or arisen from. Frequently in compounds: atta°, ito°, eka°, kuto°, khandha°, jala°, daratha°, dāru°, di°, puthuj°, pubba°, yoni°, vāri°, saha°, sineha°.

Jagat (neuter) [Vedic jagat, intensive of gam, see gacchati] the world, the earth A II 15, 17 (jagato gati); S I 186 (jagatogadha plunged into the world).

Jagatī (feminine) [see jagat] only in compounds as jagati°:

-ppadesa a spot in the world Dhp 127 = Pv-a 104;

-ruha earth grown, i.e. a tree Ja I 216.

Jagga (neuter) [jaggati + ya] wakefullness S I 111.

Jaggati (= jāgarati, Dhātup 22 gives jagg as root in meaning “niddā-khaya.”]

(a) to watch, to lie awake Ja V 269.

(b) to watch over, i.e. to tend, to nourish, rear, bring up Ja I 148 (dārakaṁ), 245 (āsīvisaṁ).

Jaggana (neuter) [from jaggati] watching, tending, bringing up Ja I 148 (dāraka°).

Jagganatā (to jāgarati) watchfullness Ja I 10.

Jagghati [Intensive to sound-root ghaṛ for *jaghrati. See note on gala. Kern compares Vedic jakāsati, intensive of hasati (Toev. under anujagghati); Dhātup 31 jaggh = hasane] to laugh, to deride Ja III 223; V 436; VI 522. past participle jagghita Ja VI 522. See also anu°, pa°.

Jagghitā (feminine) laughter Ja III 226.

Jaghana (neuter) [Vedic jaghana, cf. Greek κοχώνη; see jaṅghā] the loins, the buttocks Vin II 266; Ja V 203.

Jaṅgala (neuter) a rough, sandy and waterless place, jungle A V 21; Ja IV 71; Vv-a 338. Cf. ujjaṅgala.

Jaṅghā (feminine) [Vedic jaṅghā; cf. Avesta zanga, ankle; Gothic gaggan, to go; Anglo-Saxon gang, walk. From °ghengh to walk; see also jaghana] the leg, usually the lower leg (from knee to ankle) D II 17; (S I 16 = Snp 165 (eṇi°); Snp 610; Ja II 240; V 42; VI 34; Thig-a 212). In compounds jaṅgha° (except in jaṅghā-vihāra).

-ummagga a tunnel fit for walking Ja VI 428;

-pesanika adjective going messages on foot Vin III 185; Ja 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 Ja II 251; V 203; Vv-a 194;

-vihāra the state of walking about (like a wanderer), usually in phrase °ṁ anucaṅkamati anuvicarati D I 235; M I 108; Snp pages 105, 115; or °ṁ carati Pv-a 73; A I 136; Ja II 272; IV 7, 74; Dhp-a III 141.

Jaṅgamāna (see Jaṅghā)

Jaṅgheyyaka (neuter) [see jaṅghā] literally “belonging to the knees”; the kneepiece of a robe Vin I 287.

Jacca (adjective) [jāti + tya] of birth, by birth (usually –°) M II 47 (ittara° of inferior birth); Snp page 80 (kiṁ° of what birth, i.e. of what social standing); Ja I 342 (hīna° of low birth): Saddh 416 (the same) Ja V 257 (nihīna°); Miln 189 (sama° of equal rank).

-andha (adjective) blind from birth Ud 62f. (Jaccandha-vagga VI 4); Ja I 45, 76; IV 192; Vibh 412f.; in similes at Vism 544, 596.

Jaccā instrumental of jāti.

Jajjara [from intensive of jarati] withered, feeble with age Thig 270; Ja I 5, 59 (jarā°); Thig-a 212; Pv-a 63 (°bhāva, state of being old)

– a° not fading (cf. amata and ajarāmara), of Nibbāna S IV 369.

Jajjarita [past participle of intensive of jar see jarati] weakened Dhp-a I 7.

Jañña (adjective) [= janya, cf. jātya; see kula and koleyyaka] of (good) birth, excellent, noble, charming, beautiful M I 30 (jaññajañña, cf. page 528); Ja II 417 (= manāpa sādhu).

– a° Ja II 436.

Jaṭa a handle, only in vāsi° (h. of an adze) Vin IV 168; S III 154 = A 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; Ja I 12 (ajina + j.); II 272.

(b) the tangled branches of trees Ja I 64.

(c) (figurative) (the tangle of) desire, lust S I 13 = 165.

-aṇḍuva (= °andu?) a chain of braided hair, a matted topknot S I 117;

-ājina braided hair and an antelope’s hide (worn by ascetics) Snp 1010 (°dhara), cf. above Ja I 12;

-dharaṇa the wearing of matted hair M I 282.

Jaṭita [past participle of jaṭ, to which also jaṭā; Dhātup 95: saṅghāte] entangled S I 13; Miln 102, 390; Vism 1 (etymology).

Jaṭin one who wears a jaṭā, an ascetic Snp 689; feminine °inī Ja VI 555.

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 Nidd II §308; ājīvikā nig° j. tāpasā Nidd II §§149, 513; – Vin I 24 = IV 108; I 38 (purāṇa° who had previously been j.) = Vv-a 13 = Pv-a 22; S I 78; Snp pp. 103, 104 (Keṇiya j.); Ja I 15; II 382; Ud 6; Dīp I 38.

Jaṭilaka = jaṭila M I 282; A III 276; Miln 202; Vism 382.

Jaṭhara (masculine neuter) [Vedic jaṭhara, to °gelt = °gelbh (see gabbha), cf. Gothic kilpei uterus, Anglo-Saxon cild = English child] the belly Miln 175.

Jaṇṇuka, Jaṇṇu [cf. jānu and jannu] the knee D II 160; Ja VI 332; Pj II II 230; Dhp-a I 80 (°ka); II 57 (the same), 80; IV 204; Vv-a 206 (jaṇṇu-kappara).

Jatu [Sanskrit jatu; cf. Latin bitumen pitch; Anglo-Saxon cwidu. resin, Old High German quiti glue] lac. As medicine Vin I 201. °maṭṭhaka a decking with lac. used by women to prevent conception Vin IV 261; consisting of either jatu, kaṭṭha (wood), piṭṭha (flour), or mattikā (clay).

Jattu (neuter) [Vedic jatru] the collar-bone Dhp-a II 55 (gloss: aṁsakūṭa); Dāṭh IV 49.

Jaddhu [for jaddhuṁ, infinitive to jakṣ (Pāli jaggh), corresponds to Sanskrit jagdhi eating food; intensive of ghasati] only in composition as a° not eating, abstaining from food. °ka one who fasts M I 245; °māra death by starvation Ja VI 63 (= anāsaka-maraṇa; Fausbøll has note: read ajuṭṭha°?); °mārika A IV 287 (v.l. ajeṭṭha°).

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 S I 115; Ja I 167, 294; Pv-a 6; lokamahājana = loka Dhp-a III 175; or as bahu(j)jana many people, the many A I 68; Dhp 320; Dhp-a III 175. See also puthujjana.

(b) plural men, persons, people, beings: nānā° various living beings Snp 1102 (explained at Nidd II §248 as khattiyā brāhmaṇā vessā suddā gahaṭṭhā pabbajitā devā manussā.) dve janā Ja I 151; II 105; tayo j. Ja I 63; III 52; keci janā some people Pv-a 20. See also Snp 243, 598, 1077, 1121.

-ādhipa a king of men Ja II 369;

-inda = preceding Ja III 280, 294;

-esabha the leader of men, the best of all people Dhp 255;

-kāya a body or group of people Ja I 28; Dhp-a I 33 (dve j.: micchā- and sammā-diṭṭhikā); Dīp I 40;

-pada country see seperate;

-majjhe (locative) before (all) the people Ja I 294; Thig 394;

-vāda people’s talk, gossip Snp 973.

Janaka [to janati]

1. producing, production Vism 369; adjective (–°) producing: pasāda° Mhv I 4 (= °kāraka); a species of karma Vism 601; Cpd. 144 (A.i).

2. noun feminine °ikā genetrix, mother Ja I 16; Dhs 1059 (where it represents another jānikā, viz. deception, as shown by synonym māyā and BHS janikā Lal 541; Kern, Toev. page 41).

Janatā (feminine) [from janati] a collection of people (“mankind”), congregation, gathering; people, folk D I 151 (= Sv I 310, correct jananā), 206; Vin II 128 = M II 93 (pacchimā); A I 61 (the same); III 251 (the same); It 33; Ja IV 110; Pv III 5^07 (= janasamūha upāsakagaṇa Pv-a 200).

Janati^01 [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; Cymr. geni, Anglo-Saxon cennan, Old High German kind, etc.] – only in causative janeti [Sanskrit janayati] often spelled jāneti (cf. jaleti: jāleti) and passive (intransitive) jāyati to bring forth, produce, cause, synonyms sañjaneti nibbatteti abhinibbatteti Nidd II sub voce (cf. karoti). ussāhaṁ j. to put forth exertion Ja II 407 (see chanda); (saṁ)vegaṁ j. to stir up emotion (aspiration) Ja III 184; Pv-a 32; Mhv I 4; dukkhaṁ j. to cause discomfort Pv-a 63. – preterit janayi Thig 162 (Māyā j. Gotamaṁ: she bore). – Pp. janita produced Pv-a 1. – See also jantu jamma, jāta, jāti, ñāti, etc.

Janati^02 to make a sound Ja VI 64 (= sanati saddaṁ karoti).

Janana (adjective) [to janati^02] producing, causing (–°) It 84 (anattha° dosa); Ja IV 141; Dīp I 2; As 258; Dhātup 428. – feminine jananī Pv-a 1 (saṁvega° desanā); = mother (cf. janettī) Ja IV 175; Pv-a 79. Note: jananā Sv I 310 is misprint for janatā.

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 D I 136 (opposite nigama); II 349; A I 160, 178; Snp 422, 683, 995, 1102; Ja I 258; II 3 (opposite nagara), 139, 300; Pv-a 20, 32, 111 (province). See also gāma. The 16 provinces of Buddhist India are comprised in the soḷasa mahā-janapadā (Miln 350) enumerated at A I 213 = IV 252f. = Nidd II §247 (on Snp 1102) as follows: Aṅgā, Magadhā (+ Kāliṅgā, Nidd 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. Rh.D., Buddhist India page 23.

-kathā talk or gossip about the provinces D I 7; °kalyāṇī a country-beauty, i.e. the most beautiful girl in the province D I 193 (see kalyāṇa);

-cārikā tramping the country Pv-a 14;

-tthāvariya stableness, security, of the realm, in °patta, one who has attained a secure state of his realm, of a Cakkavattin D I 88; II 16; Snp page 106;

-padesa a rural district A IV 366; V 101.

Janavati (?) A IV 172.

Janitta (neuter) [jan + tra, cf. Greek γενέτειρα] birthplace Ja II 80.

Janettī (feminine) [feminine to janitṛ = γενέτως = genitor, cf. genetrix. The Sanskrit form is janitrī. On e: i cf. petti°: pitri°] mother D II 7f.; M III 248; A IV 276; Ja I 48; II 381; IV 48.

Jantāghara [accusative to Abh. 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 Mhg. kemenate = Latin caminata, German stube = English stove; Low German pesel (room) = Latin pensile (bath) etc.) Etymology uncertain. Bühler KZ 25, page 325 = yantra-gṛha (oil-mill?); E. Hardy (D. Lithuanian t͡ɕ. 1902, page 339) = jentāka (hot dry bath), cf. Vinaya Texts I 157; III 103. In all probability it is a distorted form (by dissimilation or analogy), perhaps of °jhānt-āgāra, to jhā to burn = Sanskrit kṣā, jhānti heat or heating (= Sanskrit kṣāti) + āgāra, which latter received the aspiration of the first part (= āghāra), both being reduced in length of vowels = jant-āghara]

1. a (hot) room for bathing purposes, a sitz bath Vin I 47, 139; II 119, 220f., 280; III 55; M III 126; Ja II 25, 144; Vism 18; Dīp VIII 45.

2. living room Ja I 449.

Janti at Sv I 296 in jantiyā (for D I 135 jāniyā) = hāni, abandonment, giving up, payment, fine [probably = jahanti, to jahāti]. But see jāni.

Jantu^01 [Vedic jantu, see janati] a creature, living being, man, person S I 48; A IV 227; Snp 586, 773f., 808, 1103; Nidd II §249 (= satta, nara, puggala); Dhp 105, 176, 341, 395; Ja I 202; II 415; V 495; Pv II 9^49 (= sattanikāya, people, a crowd Pv-a 134).

Jantu^02 a grass Vin I 196.

Jannu [cf. jaṇṇu(ka) and jānu] the knee Dhp-a I 394. –°ka D II 17 (in marks of a Mahāpurisa, v.l. ṇṇ); Ja IV 165; Dhp-a I 48.

Japa (and Jappa) vv.ll. [from japati]

1. muttering, mumbling. recitation A III 56 = Ja III 205 (+ manta); Snp 328 (jappa) (= niratthaka-kathā Pj II 334).

2. studying Ja III 114 (= ajjhena).

Japaka, Jappaka (adjective) whispering, see kaṇṇa°.

Japati (and Jappati Dhātup) 189, also japp 190 = vacane; sound-root jap) to mumble, whisper, utter, recite Ja IV 204; Pv II 6^01 (= vippalapati Pv-a 94); Pv-a 97; present participle jappaṁ S I 166 (palāpaṁ); Ja IV 75. See japa, japana; also pari°.

Japana (sic. Sv I 97, otherwise jappana) whispering, mumbling (see japati), in kaṇṇa°. See also pari°.

Jappati [not, as customary, to jalp, Sanskrit jalpati (= japati), but in the meaning of desire, etc., for cappati to capp, as in cappeti = Sanskrit carvayati to chew, suck, be hungry (q.v.) cf. also calaka] to hunger for, to desire, yearn, long for, (accusative) Snp 771 (kāme), 839 (bhavaṁ), 899, 902; Nidd II §79 (= pajappati), – past participle jappita Snp 902. See also jappā, jappanā, abhijjappati and pa°.

Jappanā = jappā Snp 945; Dhs 1059. Cf. pa°.

Jappā (feminine) [to jappati] desire, lust, greed, attachment, hunger (cf. Nidd II on taṇhā) S I 123 (bhava-lobha°); Snp 1033; Nidd II §250; Nett 12; Dhs 279, 1059.

Jambāla [Sanskrit jambāla] mud; adjective jambālin muddy, as noun jambālī (feminine) a dirty pool (at entrance to village) A II 166.

Jambu (feminine) [Sanskrit jambu] the rose-apple tree, Eugenia Jambolana Ja II 160; V 6; Vv 6^07; 44^13. – As adjective feminine jambī sarcastically “rose-apple-maid,” applied to a gardener’s daughter Ja III 22.

-dīpa the country of the rose-apples i.e. India Ja I 263; Vv-a 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 Ja V 465;

-rukka the ṛ-a. tree Dhp-a III 211;

-saṇḍa rose-apple grove (= °dīpa, name for India) Snp 552 = Thag 822.

Jambuka [Sanskrit jambuka, to jambh?] a jackal Ja II 107; III 223.

Jambonada [Sanskrit jāmbūnada; belonging to or coming from the Jambu river (?)] a special sort of gold (in its unprocessed state); also spelled jambunada (Ja IV 105; Vv-a 13, 340) A I 181; II 8, 29; Vv 84^17. Cf. jātarūpa.

Jambhati [cf. Vedic jehate, Dhātup 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) Ja VI 40.

[BD]: stretch

Jambhanā (feminine) [to jambhati] arousing activity, alertness Vibh 352.

Jamma (adjective) [Vedic *jālma (?), dialectical?] miserable, wretched, contemptible Ja II 110; III 99 (= lāmaka); feminine °ī S V 217; Dhp 335, 336 (of taṇhā); Ja II 428; V 421; Dhp-a IV 44 (= lāmakā).

Jamman(a) (neuter) [to janati] birth, descent, rank Snp 1018.

Jaya [see jayati] vanquishing, overcoming, victory D I 10; Snp 681; Ja II 406; opposite parājaya Vism 401.

-ggaha the lucky die Ja IV 322 (= kaṭaggaha, q.v.);

-parājaya victory and defeat Dhp 201;

-pāna the drink of victory, carousing wassail; °ṁ pivati Dhp-a I 193;

-sumana “victory’s joy,” name of a plant (cf. jātisumana) Vism 174; Dhp-a 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 Ja II 3; jināti Snp 439; Dhp 354; Ja I 289; IV 71. – potential jeyya Dhp-a II 226 on Dhp 103; jine Dhp 103 = Ja II 4 = Vv-a 69; 3rd plural jineyyuṁ S I 221 (opposite parājeyyuṁ). – Present participle jayaṁ Dhp 201. – Future jessati Vv 33^02; jayissati ibid.; jinissati Ja II 183. – preterit jini Ja I 313; II 404; ajini Dhp 3; plural jiniṁsu S I 221 (opposite parājiṁsu), 224 (opposite parājiṁsu, with v.l. °jiniṁsu); A IV 432 (opposite °jiyiṁsu, with v.l. °jiniṁsu). Also preterit ajesi Dhp-a I 44 (= ajini). – Prohibative (mā) jīyi Ja IV 107. – Gerund jetvā Snp 439; jetvāna It 76. – infinitive jinituṁ Ja VI 193; Vv-a 69. – gerund jeyya Snp 288 (a°); jinitabba Vv-a 69 (v.l. 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) Ja II 213, 369, 375; IV 403.

2. jāpayati to cause to rob, to incite, to plunder M I 231; It 22 = Ja IV 71 (v.l. hāpayati) = Miln 402; Ja 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 S II 98; Ja I 347; IV 70, of birds. See also jāyampatikā.

Jara (adjective) (–°) [See jarati] old, decayed (in disparaging sense), wretched, miserable;

-ūdapānaṁ a spoilt well Ja IV 387;

-gava = °goṇa Pv I 8^01;

-goṇa [cf. Sanskrit jaradgava] a decrepit, old bull Ja II 135;

-sakka “the old S.” Ja IV 389;

-sālā a tumble-down shed Pv-a 78.

Jaratā (feminine) [see jarati] old age Dhs 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, Goth 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 Ja 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 Nidd II §249). – Sanskrit jarā and jaraḥ to °gerā: see jarati; cf. Greek γῆρας, γίρας, γραῦς old age, etc. See also jīraṇa(tā)] decay, decrepitude, old age Vin I 10, 34; A I 51, 138 (as Death’s messenger); V 144f. (bhabbo jaraṁ pahātuṁ); Snp 311 (cf. D III 75); Ja I 59; Thig 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 valittacatā āyuno saṁhāni indriyānaṁ paripāko” D II 305 = M I 49 = S II 2 = Nidd II §252 = Dhs 644, cf. BMPE page 179 note 3. – Frequently combined with maraṇa (maccu, etc.) “decay and death” (see under jāti as to formulas): °maraṇa, D II 31f.; M I 49; Snp 575; °maccu Snp 581, 1092, 1094.

– ajarāmara not subject to decay and death (cf. ajajjara) Thig 512; Pv II 6^11; Vv 63^11; Ja III 515.

-ghara the house of age (adjective) like a decayed house Thig 270 (= jiṇṇagharasadisa Thig-a 213);

-jajjara feeble with age Ja I 59;

-jiṇṇa decrepit with age Pv-a 148;

-dhamma subject to growing old A I 138, 145; II 172, 247; III 54f., 71f.;

-patta old Ja III 394; IV 403;

-bhaya fear of old age A I 179; II 121;

-vśta the wind of age Dhp-a IV 25;

-sutta the suttanta on old age, name of Sutta Nipāta IV 6 (p. 157f.; beginning with “appaṁ vata jīvitaṁ idaṁ”), quoted at Dhp-a III 320.

Jala (neuter) [Sanskrit jala, connection with gala drop (?), probably dialectical; cf. udaka] water Snp 845; Ja I 222; III 188; IV 137.

-gocara living in the water Ja II 158.

-ja born or sprung from w. Ja IV 333; V 445; Vv-a 42;

-da “giving water,” rain-cloud Dāṭh V 32;

-dhara [cf. jalandhara rain-cloud] the sea Miln 117;

-dhi = preceding Dāṭh V 38.

Jalati [Sanskrit jvalati, with jvarati to be hot or feverish, to jval to burn (Dhātup 264: dittiyaṁ), cf. Old High German kol = coal; Celt. gūal] to burn, to shine D III 188; M I 487; Ja I 62; II 380; IV 69; It 86; Vv 46^02; Vv-a 107; Miln 223, 343. – causative jaleti and jāleti (cf. janeti: jāneti) to set on fire, light, kindle S I 169; Ja II 104; Miln 47. – past participle jalita. Intensive daddaḷhati (q.v.). Cf. ujjāleti.

Jalana (adjective/noun) [Sanskrit jvalana] burning Pañca-g 16.

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 S III 240.

2. the embryo Ja IV 38.

3. the placenta Ja II 38.

-ja born from a womb, viviparous M I 73; D III 230; Ja II 53 = V 85.

Jalita (adjective) [past participle to jalati] set on fire, burning, shining, bright, splendid Snp 396, 668, 686; Vv 21^06 (= jalanto jotanto Vv-a 107); Pv I 10^14 (burning floor of Niraya); II 112 (°ānubhāva: shining majesty); Pv-a 41 (= āditta burning); Thig-a 292.

Jalūkā leech Sv I 117.

Jalūpikā (feminine) [Sanskrit jalūkikā = jalūkā and (popular etymology) jalaṅkā (sprung from water), borrowed from name personal Salū (? Uhlenbeck); cf. Greek βδέλλα leech, Celt. gel; perhaps to gal in the sense of such (?)] a leech Miln 407 (v.l. jalopikā).

Jalogi (neuter°) toddy (i.e. juice extracted from the palmyra, the date or the cocoa palm) Vin II 294 (pātuṁ the drinking of j.), 301, 307; Mhv 4, 10.

Jalla^01 (neuter) [*jalya to jala or gal] moisture, (wet) dirt, perspiration (mostly as seda° or in compound rajo°, q.v.) Snp 249 (= rajojalla Pj II 291); Ja VI 578 (sweat under the armpits = jallikā commentary).

Jalla^02 [probably = jhalla, see Kern, Toev. sub voce] athlete, acrobat Ja VI 271.

Jallikā (feminine) [deminutive of jalla] a drop (of perspiration), dirt in seda°, etc. A I 253 (kāli°); Snp 198 = Ja I 146; VI 578.

Jaḷa (adjective) [Sanskrit jaḍa] dull, slow, stupid D III 265 (a°); A II 252; Pp 13; Miln 251; Sv I 290.

Java [Sanskrit java, to javati]

1. (noun) speed S II 266; V 227; M I 446; A II 113; III 248; Snp 221; Ja II 290; IV 2. Often combined with thāma, in phrase thāmajavasampanna endowed with strength and swiftness Ja I 62; Vv-a 104; Pv-a 4; Miln 4. – javena (instrumental) speedily Ja II 377.

2. (adjective) swift, quick Ja III 25; VI 244 (mano°, as quick as thought); Vv 16^01 (= vegavanto Vv-a 78); Vv-a 6 (sīgha°).

-cchinna without alacrity, slow, stupid (opposite sīghajava) Dhp-a I 262;

-sampanna full of swiftness, nimbleness, or alacrity A I 244f.; II 250f.

Javati Vedic ju javate intransitive to hurry, junāti transative to incite, urge: to run, hurry, hasten S I 33; Ja IV 213; Dāṭh V 24; As 265, past participle jūta.

Javana (neuter)]

1. alacrity, readiness; impulse, shock Paṭis I 80f.; Vism 22; As 265 (cf. BMPE 122, note 1; 145, note 1); Sv I 194. Usually in compound javana-pañña (adjective) of alert intellection, of swift understanding, together with hāsa-pañña (hāsu° at M III 25; Ja IV 136) and puthu° tikkha° S V 376, 377; Nidd II §235, 3.a. Also in compounds °paññā Paṭis II 185f.; °paññatā A I 45; °paññattaṁ S 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); Cpd 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 movemeneuter

Javanaka = java 2 (adjective) Vv-a 78.

Jaha (adjective) (–°) [to jahati] leaving behind, giving up, see attaṁ°, okaṁ°, kappaṁ°, raṇaṁ°, sabbaṁ°, etc (S I 52; It 58; Snp 790, 1101, etc.); duj° hard to give up Thag 495.

Jahati and Jahāti [Vedic root hā. Cf. °ghe(i) and ghī to be devoid (of), Greek χῆρος void of, χῆρα widow, χώρα open space (cf. Sanskrit vihāya = ākāsa), χωρίζω separate; Latin her-es; Sanskrit jihīte to go forth = Old High German gen, gān, Anglo-Saxon gan = go; also Sanskrit hāni want = Gothic gaidw, cf. Greek χατίζω] to leave, abandon, lose; give up, renounce, forsake. Stereotypical explanation at Nidd II §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 It 34; Dhp 221; Ja IV 58, and jaheyya Snp 362; It 115; Ja I 153; IV 58. – Future jahissāmi Ja III 279; IV 420; V 465; in verse: hassāmi Ja IV 420; V 465. – Gerund hitvā (very frequent) Snp 284, 328; Dhp 29, 88; hitvāna (Snp 60), jahitvā and jahetvā (Snp 500). – infinitive jahituṁ Ja I 138. – Past participle jahita Snp 231; Khp 9; Miln 261. – passive hāyati S II 224; Snp 817; Miln 297, hāyate Ja V 488 and hīyati Ja II 65; Snp 944 (hīyamāna), cf. hāyare Ja 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 Ja I 148.

Jāgara (adjective) [from jāgarti] waking, watchful, careful, vigilant S I 3; A II 13 = It 116; M II 31; It 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. Sanskrit jāgaraṇa] watchfullness, vigilance S 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 Dhātup 254 by niddā-khaya] to be awake, to be watchful, to be on the alert (cf. guttadvāra) Dhp 60 (dīghā jāgarato rattī), 226; It 41; Miln 300. – past participle jāgarita (q.v.).

Jāgarita (neuter) [past participle of jāgarati] waking, vigil It 41; Pp 59.

Jāgariyā (feminine) [BHS Mvu 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. S II 218; M I 32, 273, 354f., 471; A I 113f.; II 40. – Also in °ṁ bhajati to pursue watchfullness (bhajetha keep vigil) It 42; Snp 926 (niddaṁ na bahulīkareyya j°ṁ bhajeyya ātāpī). – S IV 104; M I 273, 355; Miln 388.

-ānuyoga application or practice of watchfullness Nidd I 484.

Jāta [past participle of janati (janeti), cf. Latin (g)nātus, Gothic kunds; also Greek (κασί°) γνητύς, Old High German knabo]

1. As adjective-nounun:

(a) born, grown, arisen, produced (= nibbatta pātubhūta Nidd II §256) Snp 576 (jātānaṁ maccānaṁ niccaṁ maraṇato bhayaṁ); jātena maccena kattabbaṁ kusalaṁ bahuṁ Dhp 53 = Miln 333; yakkhinī jātāsi (born a y.) Ja VI 337; rukkho j. Ja 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 Ja I 59; jātaṁ + bhūtaṁ (opposite ajātaṁ abhūtaṁ) It 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) Ja III 391; aphāsukaṁ jātaṁ (has occurred Ja I 291. – So in locative absolute jāte (jātamhi) “when ... has arisen, when there is ...”, e.g. atthamhi Vin I 350 = M III 154 = Dhp 331; vādamhi Snp 832; oghe Snp 1092; kahāpaṇesu jātesu Ja I 121.

3. °jāta (neuter) characteristic; pada° pedal character S I 86; aṅga° the sexual organ Vin 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) M III 92; jālakajāta in bud A IV 117; chandajāta = chandika Snp 767; sujāta Snp 548 (well-born, i.e. auspicious, blessed, happy); pītisomanassa° joyful and glad Snp page 94; Ja I 60, etc.; gandhajāta a kind of perfume (see gandha). Often untranslatable: lābhappatto jāto Ja III 126; vināsa-ppaccayo jāto Ja I 256.

4. a Jātaka or Buddhist birth story Dhp-a I 34.

-āmaṇḍa the (wild) castor oil plant Vv-a 10;

-ovaraka the inner chamber where he was born Vv-a 158; Ja I 391 (so read for jāto varake);

-kamma the (soothsaying) ceremony connected with birth, in °ṁ karoti to set the horoscope Pv-a 198 (= nakkhatta-yogaṁ uggaṇhāti);

-divasa the day of birth, birthday Ja III 391; IV 38;

-maṅgala birth festival, i.e. the feast held on the birth of a child Dhp-a 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: Vv-a 9; Dhp-a IV 32: suvaṇṇo jātarūpo); at Sv I 78 it is explained by suvaṇṇa only and at Vin III 238 it is said to be the colour of the Buddha: j. Satthu-vaṇṇa. At A I 253 it is represented as the material for the suvaṇṇakāra (the “gold”-smith as opposed to “black”-smith). – Combined with hirañña Pv II 7^05; very frequent with rajata (silver), in the prohibition of accepting gold and silver (D I 5) as well as in other connections, e.g. Vin I 245; II 294f.; S I 71, 95; IV 326 (the moral dangers of “money”: yassa jātarūpa-rajataṁ kappati pañca pi tassa kāmaguṇā kappanti); V 353, 407; Dhs 617. – Other passages illustrate the use and valuation of j. are S II 234 (°paripūra); V 92 (upakkilesā); A I 210 (the same); III 16 (the same); – S I 93, 117; M I 38; A I 215; III 38; IV 199, 281; V 290; Ja II 296; IV 102;

-veda [cf. Vedic jātaveda = Agni] fire S I 168; Snp 462 (kaṭṭhā jāyati j.) Ud 93; Ja I 214; II 326 = IV 471; V 326; VI 204, 578; Vism 171; Sv I 226; Dhp-a I 44 (nirindhana, without fuel);

-ssara a natural pond or lake Vin I 111; Ja I 470; II 57.

Jātaka^01 (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 9 categories or varieties of literary composition (M I 133; A II 7, 103, 108; Vin III 8; Pp 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 4 Nikāyas, but it occurs on the Bharhut Tope (say, end of 3rd century B.C.), and is frequent in the Jātaka book.

3. the name of a book in the Pāli canon, containing the verses of 547 such stories. The text of this book has not yet been edited in roman script separately from the commentary. See Rh.D. Buddhist India, 189-209, and Buddhist Birth Stories, introduction, for history of the Jātaka literature. – jātakaṁ niṭṭhapeti to wind up a Jātaka tale Ja VI 363; jātakaṁ samodhāneti to apply a Jātaka to the incident Ja I 106; Dhp-a I 82. Note: The form jāta in the sense of jātaka occurs at Dhp-a I 34.

-atthavaṇṇanā the commentary on the Jātaka book, editor by V. Fausbøll, 6 vols. with Index vol. by D. Andersen, London, 1877f.;

-bhāṇaka a repeater of the Ja book Miln 341.

Jātaka^02 (masculine) [jāta + ka, belonging to what has been born] a son Ja I 239; IV 138.

Jātatta (neuter) [abstract from jāta] the fact of being born or of having grown or arisen Vism 250; Dhp-a I 241.

Jāti (feminine) [see janati and cf. Greek γενεά, γένεσις; Latin gens; Gothic kind-ins]. – Instrumental jātiyā (Snp 423) and jaccā (D II 8; Ja III 395; Dhp 393); ablative jātiyā (S I 88) and jātito (by descent: D II 8); locative jātiyaṁ (Pv-a 10) and jātiyā (Pv-a 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 D II 305 = S II 3 = Nidd II §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 Nidd II §258), viz,

(a) as (1) jāti, (2) jarā, (3) vyādhi, (4) maraṇa, (5) sokaparidevadukkhadomanass’-upāyāsa in the dukkhaṁ ariyasaccaṁ (the noble truth of what is misfortune) Vin I 10; A I 176; III 416; °dhamma destined to be born, etc. M I 161f., 173; – A V 216; Nidd II §§258, 304, 630, etc., in various connections (referring to some dukkha).

(b) as Nos. 1-4: Nidd II §§254, 494b; Ja I 168, etc.

(c) as Nos. 1, 2, 4 (the standard quotation, implying the whole series 1-5): S V 224; A V 144; jāti-paccayā jarā-maraṇaṁ Vin I 1; D II 31, 57, etc.; °ika A II 11, 173; °īya M I 280; Nidd II §40.

(d) to this is sometimes added (as summing up) saṁsāra: Nidd II §282 feminine; cf. kicchaṁ loko āpanno jāyati ca jīyati ca mīyati ca cavati ca uppajjati ca D II 30.

(e) as Nos. 1 + 4: pahīna-jātimaraṇa (adjective) (= free from life and death, i.e. saṁsāra) A I 162; °bhayassa pāraga A 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 A II 12 = 52; jātimaraṇasaṁsāraṁ ye vajanti punappunaṁ ... avijjāy’eva sā gati Snp 729.

(g) as Nos. 1 + 2, which implies the whole series: atāri so jātijaraṁ A I 133 = Snp 1048; jātijar’-upaga Snp 725 = It 106; saṁyojanaṁ jātijarāya chetvā It 42; – Snp 1052, 1060; Dhp 238, 348; cf. jāti ādinā nihīna Pv-a 198. – Other phrases and applications: various rebirths are seen by one who has perfect insight into all happening and remembers his former existences (D I 81; III 50; A I 164; M II 20). Arahantship implies the impossibility of a future rebirth: see formula khīṇā jāti (M I 139; Snp page 16, etc.) and Arahant II A: jātiyā parimuccati S I 88; jātiṁ bhabbo pahātuṁ A V 144f. – antimā jāti the last rebirth D II 15 (cf. carima); purimā j. a former existence Pv-a 1; atītajātiyaṁ in a former life (= pure) Pv-a 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 Vin 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, ariyasīla. – Kiṁ hi jāti karissati? What difference does his parentage make? D I 121; jāti-rājāno kings of birth, genuine kings Ja 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. Vin IV 6; jātito nāmato gottato by descent, personal and family name D II 8; cf. jāti-gotta-kula Ja II 3. See also j.-vāda.

3. a sort of, kind of (cf. jāta 3): catujātigandha four kinds of scent Ja 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 S V 168; A I 167; Snp 209, 517, 743; Dhp 423;

-khetta the realm of rebirth Pv-a 138 (= dasa cakkavāḷasahassāni);

-thaddha conceited, proud of birth Snp 104 (+ dhanatthaddha, gotta°: proud of wealth and name);

-Thera a th. by rank D III 218;

-nirodha the extermination of (the cause of) rebirth Vin I 1;

-pabhava the origin or root of existence Snp 728;

-puppha nutmeg Ja VI 367;

-bhaya the fear of rebirth A II 121;

-bhūmi natural ground, in °bhūmaka, °bhūmika, °bhūmiya living on natural ground (vassaṁ vasati) M I 145; A III 366;

-maṇi a genuine precious stone Ja II 417;

-maya constituting birth, being like birth Thig-a 285;

-vāda reputation of birth, character of descent, parentage. The 1st of the 5 characteristics constituting a “well-bred” brahmin: yāva sattamā pitāmahāyugā akkhitto anupakkuṭṭho jātivādena “of unblemished parentage back to the 7th generation” D I 120, etc. (= Sv I 281); A I 166; III 152, 223; Snp 315, 596. Cf. gotta-vāda (e.g. D I 99);

-vibhaṅga a characteristic of birth, a distinction in descent Snp 600;

-vīṇā a first-class lute Ja II 249;

-sampanna endowed with (pure) birth (in phrase khattiyo muddhāvasitto j.°) A III 152;

-sambhava the origin of birth A I 142; III 311; Ja I 168;

-sambheda difference of rank Dhp-a I 166;

-saṁsāra the cycle of rebirths, the saṁsāra of rebirths (see above the same feminine): pahīna left behind, overcome (by an Arahant) M I 139; A III 84, 86; °ṁ khepetvā the same Thig 168; vitiṇṇo j.° n’atthi tassa punabbhavo Snp 746;

-sindhava a well-bred horse Ja II 97;

-ssara the remembrance of (former) births (°ñāṇa) Ja I 167; IV 29; Dhp-a II 27; IV 51; cf. cutūpapāta-ñāṇa);

-hiṅgulaka (and hiṅgulikā) natural vermilion Ja V 67; Vv-a 4, 168, 324.

Jātika (–°) (adjective)]

1. being like, being of, having, etc. (see jāta 3): duppañña° and sappañña° M I 225; dabba° A I 254; mukhara° Snp 275; viññū° Snp 294; māna° Ja I 88.

2. descended from, being of rank, belonging to the class of: maṇḍana° M II 19; aviheṭhaka° Miln 219; samāna° (of equal rank) Dhp-a I 390; veṇa° (belonging to the bamboo-workers) Pv-a 175.

Jātimant (adjective) [jāti + mant] of good birth, having natural or genuine qualities, noble, excellent Snp 420 (vaṇṇārohena sampanno jātimā viya khattiyo); Ja I 342 (jātimanta-kulaputtā). Of a precious stone: maṇi veḷuriyo subho j° D I 76 = M II 17; Sv I 221; Miln 215. Sometimes in this spelling for jutimant Snp 1136 = Nidd II §259 (explained by paṇḍita paññavā).

– ajātima not of good birth Ja VI 356 (opposite sujātimant ibid).

Jātu (indeclinable) [Vedic jātu, particle of affirmation. Perhaps for jānātu one would know, cf. Greek οἷμαι, Latin credo, Pāli maññe. But BR and Fausbøll make it a contraction of jāyatu “it might happen.” Neither of these derivations is satisfactory] surely, undoubtedly (ekaṁsavacanaṁ Pj II 348) usually in negative (and interrogative) sentences as na jātu, not at all, never (cf. also sādhu); mā jātu Vin II 203; Snp 152, 348 (no ce hi jātu); Ja I 293, 374; IV 261; V 503. Na jātucca at Ja VI 60 is apparently for na jātu ca.

Jāna (adjective) [to jñā, see jānāti] knowing or knowable, understandable Ja III 24 (= jānamāna). dujjāna difficult to understand D I 170, 187; M I 487; II 43. su° recognizable, intelligible Pv IV 1^35 (= suviññeyya Pv-a 230). Cf. ājāna.

Jānana (neuter) [from jñā] knowledge, cognizance, recognition; intelligence, learning, skill Ja I 145 (attānaṁ °kālato paṭṭhāya from the time of self-recognition), 200 (°manta knowledge of a spell, a spell known by: tumhākaṁ) II 221; Pj II 330; Dhp-a II 73 (°sabhāva = ñatta); Sv I 86 (akkhara°); Vism 391 (°atthāya in order to know), 436 (= pajānana). Cf. ājānana.

– ajānana not knowing (°-) Ja V 199; VI 177; not known Ja I 32 (°sippa).

Jānanaka (adjective) [Sanskrit jñānaka, cf. jānana and Sanskrit jānaka (with genitive) expert Avś II 119, 120, as noun ibid. I 216] knowing As 394.

Jānanatā (feminine) [abstract from jānana] the fact of knowing, knowledge Pj I 144.

Jānapada (adjective/noun) [from janapada] belonging to the country, living in the c.; plural country-folk (opposite negamā townsfolk) D I 136, 142; M II 74; Ja II 287, 388; Sv I 297 (= janapada-vāsin).

Jānāti [Vedic jña, jānāti °gene and °gne, cf. Greek γιγνώσκω, γνωτός, γνῶσις; Latin nosco, notus, (i)gnarus (cf. English i-gnorant); Gothic kunnan; Old High German kennan, Anglo-Saxon cnāwan = English know] to know.

I. Forms: The 2 Vedic roots jān° and jñā° are represented in Pāli by jān° and ñā° (ña°)

1. jān: present jānāti; potential jāneyya (Snp 781) and jaññā (A IV 366; Snp 116, 775; Dhp 157, 352; Ja II 346; IV 478) 2nd singular jāneyyāsi (M I 487; Ja I 288), 1st plural jāniyāma (Snp 873) and (archaic) jānemu (Snp 76, 599; Vv 83^11); – imperative jānāhi (Snp 596, 1026; Pv II 9^12), 3rd. singular jānātu (It 28); – present participle jānanto and jānaṁ (D I 192; A I 128; Snp 722), present participle medium jānamāna (Ja I 168); – future jānissati (Ja II 342; VI 364); – preterit ajāni (Snp 536) and jāni (Ja I 125, 269), 3rd plural jāniṁsu (Ja II 105; Vv-a 113); – gerund jānitvā (Ja I 293; III 276); infinitive jānituṁ (Ja I 125). causative jānāpeti (see below IV 2).

2. ñā: future ñassati (D I 165); – preterit aññāsi (Ja I 271) and nāsi (Snp 471), 3rd plural aññaṁsu (Vv 22^04). – gerund ñatvā (frequent); – gerundive ñeyya A II 135 (see below) and ñātabba (Pv-a 133); – infinitive ñātuṁ (frequent) – past participle ñāta (q.v.). passive ñāyati to be called or named (Miln 25).

II. Cognate Forms: Nidd II 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? D I 193; Bhagavā jānaṁ jānāti passaṁ passati cakkhubhūto ñāṇabhūto M I 111; similarly A IV 153f. See further D I 2, 40, 84, 157 sq, 165, 192f., 238f.; A I 128; III 338; V 226; Snp 908; Nidd II §§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 D I 216; te kho evaṁ jāneyyaṁ they ought to know ibid.; jānantā nāma na āhesuṁ “nobody knew” Ja III 188; jānāhi find out Ja I 184; kālantarena jānissatha you will see in time Pv-a 13; ajānanto unawares, unsuspecting I 223; ajānamāna the same Pv II 3^14.

2. Transitive to know recognize, be familiar with (usually with accusative, but also with genitive: Ja I 337; II 243), to have knowledge of, experience, find; to infer, conclude, distinguish, state, define: yaṁ ahaṁ jānāmi taṁ tvaṁ jānāsi D I 88; aham p’etaṁ na jānāmi Snp 989; jānanti taṁ yakkhabhūtā Pv IV 1^35; paccakkhato ñatvā finding out personally Ja I 262; III 168; cittam me Gotamo jānāti S I 178; jānāti maṁ Bhagavā S I 116; kathaṁ jānemu taṁ mayaṁ? How shall we know (or identify) him? Vv 83^11; yathā jānemu brāhmaṇaṁ so that we may know what a b. is Snp 599; yathāhaṁ jāneyyaṁ vasalaṁ Snp page 21;

– ajānanto ignorant Pv-a 4; annapānaṁ ajāṇanto (being without bread and water) Pv-a 169; ittaraṁ ittarato ñatvā inferring the trifling from the trifle Pv I 11^11; iṅgha me uṇh’odakaṁ jānāhi find me some hot water S I 174; seyyaṁ jānāhi Vin IV 16; phalaṁ pāpassa jānamāna (having experienced) Ja I 168; mantaṁ j. (to be in possession of a charm) Ja I 253; maggaṁ na j. Snp 441; pamāṇaṁ ajānitvā (knowing no measure) Pv-a 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” Pv II 9^12 (= upadhārehi Pv-a 119); bhadd’-itthiyā ti maṁ aññaṁsu (they knew me as = they called me) Vv 22^04.

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) Nidd II §235 3 m; ñāṇaṁ atikkamitvā ñeyyapatho n’atthi “beyond knowledge there is no way of knowledge” ibid.; ñeyyasāgara the ocean of knowledge Pv-a 1.

2. causative jānāpeti to make known, to inform, or (with attānaṁ) to identify, to reveal oneself Ja I 107 (att. ajānāpetvā); VI 363; Vism 92 (att.); Pv-a 149 (att.); Dhp-a II 62.

Jāni^01 (feminine) [from jahati, confused in meaning with jayati. See jahati and cf. janti] deprivation, loss, confiscation of property; plundering, robbery; using force, ill-treatment D I 135 = A I 201 (vadhena vā bandhena vā jāniyā vā); S I 66 (hatajānisu), Ja I 55 (v.l. jāti), 212 (mahājānikara a great robber): IV 72 (dhana,° v.l. hāni); Dhp 138 (= Dhp-a III 70 dhanassa jāni, v.l. hāni).

Jāni^02 (feminine) wife, in jānipatayo (plural) wife and husband (cf. jāyā(m)pati) A 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 Ja II 311; IV 41; VI 471; Sv I 254.

-maṇḍala the kneecap, the knee A I 67; II 21; III 241f.; Pv-a 179.

Jānuka (neuter) = jānu A IV 102.

Jāpayati causative of jayati.

Jāmātar (and Jāmāta Ja IV 219)  [Vedic jāmātar. Derivation uncertain. BR 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, a bīna marriage. More likely from ldg °gem, to marry. Cf. Greek γαμέω; γαμβρός, Latin gener] daughter’s husband, son-inlaw Thig 422 (= Thig-a 269 duhitu pati); Ja II 63; V 442.

Jāyati (jāyate) [from jan, see janati] to be born, to be produced, to arise, to be reborn. Present 3rd plural jāyare Ja III 459; IV 53; Miln 337; present participle jāyanto Snp 208; preterit jāyi Ja III 391; infinitive jātum Ja I 374. – jāyati (loko), jīyati, miyati one is born, gets old, dies D II 30; Vism 235. Kaṭṭhā jāyati jātavedo out of fire-wood is born the fire Snp 462. – Vin II 95 = 305; Snp 114, 296, 657; Dhp 58, 193, 212, 282; Pv III 1^14 (are reborn as). Cf. vi°.

Jāyampatikā (plural) [see jayampatikā sub voce jayā & cf. jāyāpatī] wife and husband Vv-a 286.

Jāyā (feminine) [from jan] wife Vin II 259 = 264; Ja IV 285.

-patī (plural) husband and wife Pv-a 159; Dāṭh V 2.

Jāyikā feminine (cf. jāyā) wife M I 451.

Jāra [Vedic jāra] a paramour, adulterer Ja I 293; II 309. feminine °t adulteress Vin II 259, 268; III 83.

Jāla^01 (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. Nidd II §260 (= suttajāla, a plaiting of threads); Pj II 115, 263 (= suttamaya) D I 45 (anto-jālikata caught in a net); Snp 62, 71, 213, 669; Ja I 52; VI 139. – kiṅkiṇika° a row of bells D II 183; muttā° a net of pearls Ja I 9; Vv-a 40; loha° Pv-a 153; hema° Vv 36^07; a fowler’s net Dhp 174; a spider’s web Dhp 347; nets for hair Ja VI 188; pabbata° a chain of mountains Ja II 399; sirā° network of veins Ja V 69; Pv-a 68. – Frequently in similes: see JPTS 1907, 90.

B. Figurative. Very often applied to the snares of Māra: S I 48 (maccuno); Snp 357 (the same); Dhp-a III 175 (Māra°); Snp 527 (deception); taṇhā° the snare of worldly thirst (cf. °tanhā) M I 271; Thag 306; Pj II 351; kāma° Thag 355; moha° S III 83; mohasama Dhp 251; diṭṭhi° the fallacies of heresy D I 46; Ja VI 220; ñāṇa° the net of knowledge Vv-a 63; Dhp-a III 171. bhumma° (vijjā) “earthly net,” i.e. gift of clear sight extending over the earth Pj II 353.

-akkhi a mesh of a net Ja I 208:

-taṇhā the net of thirst Dhs 1059, 1136; As 367;

-pūpa a “netcake”? Dhp-a I 319;

-hatthapāda (adjective) having net-like hands and feet (one of the 32 marks of a Mahāpurisa) probably with reference to long nails D II 17 (see D.B. II 14, note 3), cf. jālitambanakhehi Vv 81^16 (explained at Vv-a 315: jālavantehi abhilohita-nakkehi. Tena jāli (v.l. jāla-) hatthataṁ Mahāpurisa-lakkhaṇaṁ tambanakhataṁ anuvyañ anañ ca dasseti).

Jāla^02 [Sanskrit jvāla, from jalati] glow, blaze Ja V 326; Pv-a 52 (= tejas), 154 (raṁsi°); Miln 357; Vism 419 (kappavināsaka°).

-roruva name of one of the two Roruva hells (“blazes”) Ja V 271;

-sikhā a glowing crest i.e. a flame Nidd II §11 (= accī).

Jālaka (neuter) [jāla^01 + ka]

1. a net Ja VI 536; Dāṭh V 51.

2. a bud A IV 117f. (°jāta in bud). – feminine jālikā chain armour Miln 199.

Jālā (feminine) [see jāla^02] a flame Ja I 216, 322; Miln 148, 357.

Jālin (adjective/noun) “having a net,” ensnaring, deceptive:

(a) literal a fisherman Ja II 178.

(b) figurative usually in feminine °inī of taṇhā (ensnarer, witch) S I 107 = Dhp 180; A II 211; Thag 162, 908; Dhs 1059; Vism 1; As 363; cf. Mvu I 166; III 92.

Jāleti [causative of jalati. See also jaleti] to cause to burn, to light, kindle Ja II 104; IV 290; V 32.

Ji (adjective-suffix) [From jayati to conquer] winning, victorious: saṅgāma° victorious in fight, in saṅgāmaj’-uttama “greatest of conquerors” Dhp 103; sabba° S IV 83.

Jigacchā (feminine) see jighacchā.

Jigiṁsaka (adjective) [see next] one who wishes to gain, desirous of, pursuing Snp 690.

Jigiṁsati [desiderative of ji, jayati. On etymology see also Kern, Toev. page 44] to desire, to wish to acquire, to covet; Snp 700; Ja II 285; III 172 (v.l. jigissaṁ); IV 406 (vv.ll. jihiṁ°, jigī°); V 372; VI 268. As jigīsati Thag 1110.

Jigiṁsanatā (feminine) [noun abstract from jigiṁsati] desire for, covetousness Vibh 353 (v.l. nijigīsanatā); cf. Vism 29

Jigucchaka (adjective) one who dislikes or disapproves of M I 327 (paṭhavī°, āpa° etc.) Miln 343.

Jigucchati [desiderative of gup] to shun, avoid, loathe, detest, to be disgusted with or horrified at (with instrumental) D I 213 (iddhi-pāṭihāriyena aṭṭiyāmi harāyāmi j.): A IV 174 (kāyaduccaritena); Snp 215 (kammehi pāpakehi; Pj II 266 = hiriyati); Ja II 287; Pp 36. – present participle jigucchamāna It 43; gerundive jigucchitabba A I 126; past participle jigucchita Snp 901. – See also jeguccha, jegucchin.

Jigucchana (neuter) dislike, contempt, disgust Vism 159; Pv-a 120.

Jigucchā (feminine) disgust for, detestation, avoidance, shunning: tapo° (detesting asceticism) D I 174; S I 67; A II 200; jigucchabībhaccha-dassana detestable and fearful-looking Pv-a 56. Note: A different spelling, digucchā, occurs at As 210.

Jighacchati [desiderative to ghasati, eat] to have a desire to eat, to be hungry D II 266; past participle jighacchita Dhp-a II 145.

Jighacchā (feminine) [from jighacchati] appetite, hunger M I 13, 114; 364; III 97, 136; A III 163; Dhp 203 (j. paramā rogā); Ja II 445; III 19; (°abhibhūta = chāta); Miln 204, 304; Saddh 118, 388. – Often combined with pipāsā, desire to drink, thirst, e.g. S I 18; A II 143, 153; Miln 304. Cf. khudā and chāta. Note: A different spelling as dighacchā occurs at A II 117.

Jiñjuka the gunja shrub (Abrus precatorius) Ja IV 333 (akkhīni j.°phalasadisāni, cf. in same application guñjā); V 156 (j.°phalasannibha); Dhp-a I 177 (°gumba).

Jiṇṇa [past participle of jarati]

1. decayed, broken up, frail, decrepit, old: vuḍḍha mahallaka andhagata vayo-anupatta Nidd II §261; jarājiṇṇatāya jiṇṇa Sv I 283. – Vin II 189; D I 114; M II 48f., 66; A II 249; IV 173; Snp 1 (urago va jiṇṇaṁ tacaṁ jahāti); Pv I 12^01 (same simile); Snp 1120, 1144; Ja I 58; III 22 (-pilotikā worn-out rags); Dhp 155, 260; Pv II 11^04 (jarājiṇṇa Pv-a 147); Pp 33; Vism 119 (°vihārā), 356 (°sandamānikā), 357 (°koṭṭha); Thig-a 213 (-ghara a tumble-down house); Pv-a 40 (°goṇa = jaraggava), 55 (of a roof). Cf. °tara Ja IV 108.

2. digested Ja II 362

Jiṇṇaka (adjective) = jiṇṇa Snp 98, 124; Ja IV 178, 366; Saddh 299 (sālā).

Jiṇṇatā (feminine) [cf. jiṇṇa, jaratā and jīraṇatā] decrepitude Sv I 283 (jarā°).

Jita [past participle of jayati, conquer] conquered, subdued, mastered: (neuter) victory. jitā me pāpakā dhammā Vin I 8; Dhp 40, 104 (attā jitaṁ seyyo for attā jito seyyo see Dhp-a II 228), 105, 179; Vv 64^27 (jitindriya one whose senses are mastered, cf. guttindriya). – Cf. vi°.

Jitatta (neuter) [noun abstract of jita] mastery, conquest Vv-a 284.

Jina [past participle medium of jayati] conquering, victorious, often of the Buddha, “Victor”: jitā me pāpakā dhammā tasmāhaṁ Upaka jino ti Vin I 8 = M I 171; Vin V 217; Snp 379, 697, 989, 996. magga° conqueror of the Path Snp 84f.; saṁsuddha° (the same) Snp 372. Cp khetta°. In other connections: Pv IV 3^33; Thig 419 (jinamhase rūpinaṁ Lacchiṁ explained at Thig-a 268 as jinā amhase jinā vatamha rūpavatiṁ Siriṁ).

-cakka the Buddha’s reign, rule, authority Ja IV 100;

-putta disciple of the B. Miln 177;

-bhūmi the ground or footing of a conqueror Pv-a 254;

-sāsana the Doctrine of the B. Dīp IV 3, 10.

Jināti = jayati (jeti). See also vijayati.

Jimha (adjective) [Vedic jihma] crooked, oblique, slant, figurative dishonest, false (cf. vaṅka, opposite uju) M I 31 (+ vaṅka); A V 289, 290; Ja I 290 (spelled jima); III 111 = V 222; VI 66; Vism 219 (ajimha = uju); Pv-a 51 (citta° vaṅka ...; opposite uju). Cf. kuṭila.

Jimhatā (feminine) [noun abstract to jimha] crookedness, deceit (opposite ujutā) Dhs 50, 51 (+ vaṅkatā); Vibh 359.

Jimheyya (neuter) [from jimha] crookedness, deceit, fraud M I 340 (sāṭheyyāni kūṭeyyāni vaṅkeyyāni j.°); A IV 189 (the same) V 167.

Jiyā (feminine) [Vedic jyā = Greek βιός bow, cf. also Latin filum thread] a bow string M I 429 (five kinds); Ja II 88; III 323; Vism 150; Sv I 207.

-kāra bowstring-maker Miln 331.

Jivhā (feminine) [Vedic jihvā, cf. Latin lingua (older dingua); Gothic tuggo; Old High German zunga; English tongue] the tongue.

(a) physically: Vin I 34; A IV 131; Snp 673, 716; Dhp 65, 360; Ja II 306; Pv-a 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 32 Mahāpurisa-lakkhaṇāni) D I 106 = Snp page 107; D II 18. °dujjivha (adjective) having a bad tongue (of a poisonous snake) A 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 Nidd II under rūpa; jivhā-viññeyya rasa D I 245; II 281; M II 42) Vin I 34; D III 102, 226; M I 191; Vism 444.

-agga the tip of the tongue A III 109; IV 137; Dhp-a II 33;

-āyatana the organ of taste D III 243, 280, 290; Dhs 585, 609, 653;

-indriya the sense of taste D III 239; Dhs 585, 609, 972;

-nittaddana (correct to °nitthaddhana) tying the tongue by means of a spell D I 11 (cf. Sv I 96);

-viññāṇa the cognition of taste M I 112; D III 243; Dhs 556, 612, 632;

-samphassa contact with the sense of taste S I 115; D III 243; Dhs 585, 632, 787.

Jīna [past participle of jīyati] diminished, wasted, deprived of (with accusative or ablative) having lost; with accusative: Ja III 153, 223, 335; V 99 (atthaṁ: robbed of their possessions; commentary parihīna vinaṭṭha). – with ablative: Ja V 401 (read jīnā dhanā).

Jīyati [passive of ji, cf. Sanskrit jyāti and jīryate] to become diminished, to be deprived, to lose (cf. jayati, jāni); to decay; to become old (cf. jarati, jiṇṇa) jīyasi Ja V 100; jīyanti Ja III 336 (dhanā); jīyittha S I 54; Ja I 468; mā jīyi do not be deprived of (ratiṁ) Ja IV 107. Koci kvaci na jīyati mīyati (cf. jāyati) D II 30; cakkhūni jīyare the eyes will become powerless Ja VI 528 (= jīyissanti); gerundive jeyya: see ajeyya^02. Cf. parijīyati. Sometimes spelt jiyy°: jiyyati Ja VI 150; jiyyāma Ja II 75 (we lose = parihāyāma). Past participle jīna, q.v.

Jīraka^01 [Vedic jīra, lively, alert, cf. jīvati and Greek διερός, Latin viridis] digestion, in ajīrakena by want or lack of digestion Ja II 181. See ajīraka.

Jīraka^02 cummin-seed Miln 63; Ja I 244; II 363; Vv-a 186.

Jīraṇa (neuter) [from jīr] decaying, getting old Dhātup 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 M I 49; S II 2; Nidd II §252 = Dhs 644; Pv-a 149.

Jīrati and Jīrayati [causative of jarati]

1. to destroy, bring to ruin, injure, hurt Vin I 237 (jīrati); Ja V 501 (v.l. for jarayetha, commentary vināseyya) = VI 375; Pv-a 57.

2. (cf. jīyati) to get old A III 54 (jarā-dhammaṁ mā jīri “old age may not get old,” or “the law of decay may not work”); Vism 235 (D II 30 reads jīyati); Dhp-a I 11 (cakkhūni jīranti).

3. (intransitive) to be digested Vism 101.

Jīreti and Jīrāpeti [Verbal formation from jīra^01] to work out, to digest Ja I 238, 274 (jīreti); Dhp-a I 171. Applied to bhati, wages: bhatiṁ ajīrāpetva not working off the wages Ja II 309, 381; jīrāpeti as “destroy” at Thig-a 269 in explanation of nijjareti (+ vināseti).

Jīva^01 (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 D I 53 (= Sv 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 D I 157, 188; II 333, 336, 339; S IV 392f.; M I 157, 426f.; A II 41. – Also in this sense at Miln 30, 54, 86. – Vin IV 34; S III 215, 258f.; IV 286; V 418; A V 31, 186, 193.

2. life, in yāvajīvaṁ as long as life lasts, for life, during (his) lifetime D III 133; Vin I 201; Dhp 64; Ja II 155; Pv-a 76.

-gāhaṁ (adverb) taken alive, in phrase j.-g. gaṇhāti or gaṇhāpeti S I 84; Ja I 180; II 404; cf. karamara;

-loka the animate creation Ja III 394;

-sūla “life-pale,” a stake for execution Ja II 443;

-sokin (= sokajīvin) leading a life of sorrow Ja VI 509.

Jīva^02 (neuter) the note of the jīvaka bird Sv on D III 201.

Jīvaṁ-jīvaka (masculine onomatopoetic) name of a bird, a sort of pheasant (or partridge?), which utters a note sounding like jīvaṁ jīva D III 201; Ja V 406, 416; VI 276, 538 [Fausbøll reads jīvajīvaka in all the Jātaka passages. Speyer Avś II 227 has jīvañjīvaka]. With this cf. the Jain phrase jīvaṁjīveṇa gacchaï jīvaṁjīveṇaṁ ciṭṭhaï, Weber Bhagavatī pages 289, 290, with doubtful interpretation (“living he goes with life”? or “he goes like the j. bird”?).

Jīvaka (adjective) = jīva, in bandhu° name of a plant Vv-a 43. – feminine °ikā q.v.

Jīvati [Vedic jīvati, cf. jinoti (jinvati); Dhātup 282: pāṇadhāraṇe °gṷeiē = Greek βίομαι and ζώω, ζῆν; Latin vīvo: Gothic ga-quiunan; Mhg. 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 a salutation and thanksgiving. ciraṁ jīva Ja VI 337; c. jīvāhi Snp 1029; Pv II 3^33; c. jīvantu Pv I 5^05; – potential jīve Snp 440, 589; Dhp 110; – present participle jīvaṁ Snp 427, 432; present participle medium jīvamāna Ja I 307; Pv-a 39; – infinitive jīvituṁ Ja I 263; Dhp 123. – Snp 84f., 613f., 804; Dhp 197; Ja III 26; IV 137; VI 183 (jīvare); Pv-a 111.

Jīvana (neuter) living, means of subsistence, livelihood Pv-a 161. Spelt jīvāna (v.l. jīvino) (adjective) at Ja III 353 (yācana°).

Jīvamānaka (adjective) [present participle medium of jīvati + ka] living, alive Vism 194.

Jīvikā (feminine) [abstract from jīvaka] living, livelihood S III 93; A V 87, 210; Ja IV 459; Miln 122; Pj II 466. Frequently in combination °ṁ kappeti to find or get one’s living: Ja II 209; Pv-a 40, etc.; °kappaka finding one’s livelihood (+ gerund, by) Ja II 167. Cf. next.

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) Vin II 191; S I 42; IV 169, 213; M II 73 (appaṁ); A I 155, 255; III 72; IV 136 (appakaṁ parittaṁ); Snp 181, 440, 574, 577, 931, 1077; Dhp 110, 111, 130; Ja I 222; Pv I 11^11 (ittaraṁ); II 6^07 (vijahati); Dhs 19, 295; Vism 235, 236; Paṭis II 245; Pv-a 40. – jīvitā voropeti to deprive of life, to kill Vin III 73; D III 235; M II 99; A III 146, 436; IV 370f.; Pv-a 67.

-āsā the desire for life A I 86;

-indriya the faculty of life, vitality Vin III 73; S V 204; Kv 8, 10; Miln 56; Dhs 19; Vism 32, 230 (°upaccheda destruction of life), 447 (definition); Dhp-a II 356 (°ṁ upacchindati to destroy life); Vv-a 72;

-kkhaya the dissolution of life, i.e. death Ja I 222; Pv-a 95, 111;

-dāna “the gift of life,” saving or sparing life Ja I 167; II 154;

-nikanti desire for life A IV 48;

-parikkhārā (plural) the requisites of life M I 104f.; A III 120; V 211;

-pariyādāna the cessation or consummation of life D I 46 (= Sv I 128); S II 83; A IV 13;

-pariyosāna the end of life, i.e. death Ja I 256; Pv-a 73;

-mada the pride of life, enumerated under the 3 madā; viz. ārogya, yobbana, j.: of health, youth, life D III 220; A I 146; III 72;

-rūpa (adjective) living (lifelike) Ja II 190;

-saṅkhaya = °khaya Snp 74; Dhp 331; Nidd II §262 (= °pariyosāna);

-hetu (adverb) on the ground of life, for the sake of life A IV 201, 270

Jīvin (adjective) (usually –°) living, leading a life (of ...) S I 42, 61; Snp 88, 181; Dhp 164; Pv-a 27. Cf. dīgha°, dhamma°.

Juṇhā (feminine) [Sanskrit jyotsnā, see also Pāli dosinā] moonlight, a moonlit night, the bright fortnight of the month (opposite kālapakkha) Vin I 138, 176; Ja I 165; IV 498 (°pakkha).

Juti (feminine) [Sanskrit jyuti and dyuti, to dyotate, see jotati] splendour, brightness, effulgence, light Ja II 353; Pv-a 122, 137, 198. The spelling juti at M I 328 (in combination gati + juti) seems to be faulty for cuti (so as v.l. given on page 557).

-dhara (jutin°) carrying or showing light, shining, resplendent, brilliant S I 121; Ja II 353; Dhp-a I 432.

Jutika (adjective) (–°) having light, in mahā° of great splendour D II 272; A I 206; IV 248.

Jutimatā (feminine) [from jutimant] splendour, brightness, prominence Ja 14; V 405

Jutimant (adjective) [from juti] brilliant, bright; usually figurative as prominent in wisdom: “bright,” distinguished, a great light (in this sense often as v.l. to jātimant) D II 256 (-tī-); S V 24; Dhp 89 (= Dhp-a II 163 ñāṇajutiyā jotetvā); Snp 508; Pv IV 1^35 (= Pv-a 230 ñāṇajutiyā jutimā).

Jutimantatā (feminine) [from jutimant] splendour Pj II 453.

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 A II 207 (aggiṁ); Snp 1046 (= Nidd II §263 deti cīvaraṁ, etc.); §428 (aggihuttaṁ jūhato), page 79 (aggiṁ); past participle 56; future juhissati S I 166 (aggiṁ); causative hāpeti^02 past participle huta; see also hava, havi, homa.

Juhana (neuter) [from juhati] offering, sacrifice D I 12, Ja II 43.

Jūta (neuter) [Sanskrit dyūta past participle of div, dīvyati, Pāli dibbati to play at dice] gambling, playing at dice D I 7 (°ppamādaṭṭhāna cf. Sv I 85); III 182, 186 (the same); Ja I 290; III 198; VI 281; Dhp-a II 228. °ṁ kīḷati to play at d. Ja I 289; III 187. – See also dūta^02.

-gīta a verse sung at playing dice (for luck) Ja I 289, 293;

-maṇḍala dice board (= phalaka Ja I 290) Ja I 293;

-sālā gambling hall Ja VI 281.

Je (particle) exclamation: oh! ah! now then! Vin I 232, 292 (gaccha je); M I 126; Vv-a 187, 207; Dhp-a IV 105.

Jeguccha (adjective) and jegucchiya (Ja II 437) [secondary derivation from jigucchā] contemptible, loathsome, detestable Ja IV 305; Vism 250; Thag 1056; Pv-a 78, 192 (asuci + j.). Cf. pari°.

– a° not despised Snp 852; Thag 961.

Jegucchitā (feminine) [see jigucchita] avoidance, detestation, disgust Vin I 234; M I 30; A IV 182f.

Jegucchin (adjective) one who detests or avoids (usually –°) M I 77; (parama°), 78 A IV 174, 182f., 188f., Miln 352 (pāpa°).

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 D II 15 (aggo jeṭṭho seṭṭho = the first, foremost and best of all); A I 108; II 87; III 152; IV 175; Ja I 138 (°putta); II 101 (°bhātā), 128 (°yakkhinī); IV 137.

-apacāyin, in phrase kule-j.-apacāyin paying due respect to the clan-elders D III 72, 74; S V 468; Vism 415; Dhp-a I 265. Same for °apacāyikā (feminine) honour to ... Nidd II §294, and °apacāyitar D III 70, 71, 145, 169;

-māsa name of a month Pj II 359.

Jeṭṭhaka = jeṭṭha Ja I 253; II 101 (°tāpasa); III 281 (°kam māra: head of the silversmith’s guild); IV 137, 161; V 282; Pv I 11^03 (putta = pubbaja Pv-a 57); Dhp-a III 237 (°sīla); IV 111 (the same); Pv-a 36 (°bhariyā), 42 (°pesakāra head of the weaver’s guild), 47 (°vāṇija), 75.

Jeti see jayati.

Jevanīya (neuter) a kind of (missile) weapon A IV 107 = 110 (combined with āvudha and salāka; vv.ll. vedhanika, jeganika, jevanika).

Jotaka (adjective) [from juti] illuminating, making light; explaining Ja II 420; Dīp XIV 50; Miln 343 (= lamp-lighter). – feminine °ikā explanation, commentary, name of several commentaries, e.g. the Paramatthajotikā on the Sutta Nipāta (Pj I 11); cf. the similar expression dīpanī (Paramatthadīpanī on Thig; Vv and Pv). Jotika proper name Dhp-a I 385 (Jotiya); Vism 233, 382.

Jotati [Sanskrit dyotate to shine, *dei̯ā; cf. Greek δέαται shine, δῆλος clear; also Sanskrit dī in dīpyate; Latin dies. Dhātup 120 gives jut in meaning “ditti,” i.e. light] to shine, be splendid Ja I 53; VI 100, 509; Pv-a 71 (jotantī = obhāsentī).

Jotana (neuter) and jotanā (feminine) [cf. Sanskrit dyotana] illumination, explanation Ja VI 542; Paṭis II 112; Vv-a 17 (°nā).

Joti (masculine neuter) [Sanskrit jyotis (cf. dyuti) neuter to dyotate, see jotati]

1. light, splendour, radiance S I 93; A II 85; Vv 16^02.

2. a star: see compounds

3. fire S I 169; Thag 415; Ja IV 206; sajotibhūta set on fire S II 260; A III 407f.; Ja I 232.

-parāyaṇa (adjective) attaining to light or glory S I 93; A II 85; D III 233; Pp 51;

-pāvaka a brilliant fire Vv 16^02 (explanation Vv-a 79: candima-suriya-nakkhatta tāraka-rūpānaṁ sādhāraṇa-nāmaṁ);

-pāsāṇa a burning glass made of a crystal Dhp-a IV 209;

-mālikā a certain torture (setting the body on fire: making a fiery garland) M I 87 = A I 47 = II 122 = Nidd I 154 = Nidd II §604 = Miln 197;

-rasa a certain jewel (wishing stone) Vv-a 111, 339; Dhp-a I 198; Miln 118;

-sattha the science of the stars, astronomy: one of the 6 Vedic disciplines: see chaḷaṅga, cf. jotisā.

Jotimant (adjective) [joti + mant, cf. also Pāli jutimant] luminous, endowed with light or splendour, bright, excellent (in knowledge) Snp 348 (= paññājoti-sampanna Pj II 348).

Jotisā (feminine) [= Sanskrit jyotiṣa (neuter)] astronomy Miln 3.

Joteti [causative of jotati]

(a) transative to cause to shine, illuminate, make clear, explain A II 51 = Ja V 509 (bhāsaye jotaye dhammaṁ; gloss Ja V 510 katheyya for joteyya = jotaye) It 108; Ja II 208; Pv-a 18.

(b) intransitive to shine Dhp-a II 163 (ñāṇajutiyā jotetvā); past participle jotita resplendent Pv-a 53.

Jh.

Jhatta [past participle of jhāpeti; cf. ñatta > *jñāpayati] set on fire, consumed, dried up (with hunger or thirst: parched) combined with chāta Ja II 83; VI 347.

Jhatvā see jhāpeti.

Jhasa (?) a window or opening in general Ja II 334.

Jhāna^01 (neuter) [from jhāyati^01 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 passives 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 (Dhs 167-175). And the Vibhaṁga calls the first jhāna the pañcaṁgika-jhāna because it, by itself, can be divided into five parts (Vibh 267). The state of mind left after the experience of the four jhānas is described as follows at D 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 (S 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 (D I 37ff.) as a deadly heresy. In late Pāli 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 (M I 164f.). – The jhānas are discussed in extenso and in various combinations as regards theory and practice at: D I 34f.; 73f.; S II 210f.; IV 217f., 263f.; V 213f.; M I 276f., 350f., 454f.; A I 53, 163; II 126; III 394f.; IV 409f.; V 157f.; Vin III 4; Nidd II on Snp 1119 and sub voce; Paṭis I 97f.; II 169f.; Vibh 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 Vin I 104; II 161 (followed by sotāpanna, etc.); D II 156, 186; III 78, 131, 222; S II 278 (nikāmalābhin); A II 36 (the same); III 354; S IV 299; V 307f.; M I 21, 41, 159, 203, 247, 398, 521; II 15, 37; Snp 69, 156, 985; Dhp 372; Ja I 139; Vv-a 38; Pv-a 163. – Separately: the 1st: A IV 422; V 135; M I 246, 294; Miln 289; 1st-3rd: A III 323; M I 181; 1st and 2nd: M II 28; 4th: A II 41; III 325; V 31; D III 270; Vv-a 4. – See also Mrs. Rh.D. Buddhist Psychology page 107f.; BMPE page 47f.; Index to S for more references; also Kasiṇa.

-anuyutta applying oneself to meditation Snp 972;

-aṅga a constituent of meditation (with reference to the 4 jhānas) Vism 190;

-kīḷā sporting in the exercise of meditation Ja III 45;

-pasuta the same (+ dhīra) Snp 709; Dhp 181 (cf. Dhp-a III 226);

-rata fond of meditation S I 53, 122; IV 117; It 40; Snp 212, 503, 1009; Vv 50^15; Vv-a 38;

-vimokkha emancipation reached through jhāna A III 417; V 34;

-sahagata accompanied by jh. (of paññābala) A I 42.

Jhāna^02 (neuter) [from jhāyati^02] conflagration, fire D III 94; Ja I 347.

Jhānika (adjective) [from jhāna^01] belonging to the (4) meditations Vism 111.

Jhāpaka (adjective) one who sets fire to (cf. jhāpeti), an incendiary Ja III 71.

Jhāpana (neuter) setting fire to, consumption by fire, in sarīra°-kicca cremation Vv-a 76.

Jhāpita [past participle jhāpeti] set on fire Miln 47; Vism 76 (°kāla time of cremation).

Jhāpeti [causative of jhāyati^02]

1. to set fire to, to burn, to cook Vin IV 265; Ja I 255, 294; Dhp-a II 66; Pv-a 62.

2. to destroy, to bring to ruin, to kill (see Kern, Toev., page 37f.) Ja III 441 (= ḍahati pīḷeti); Vv-a 38 (= jhāyati^01, connected with jhāna: to destroy by means of jhāna); infinitive jhāpetuṁ Ja VI 300 (+ ghātetuṁ hantuṁ); gerund Jhatvā S I 161 (reads chetvā) = Nett 145 (reads jhitvā, with v.l. chetvā). S I 19 (reads chetvā, vv.ll. ghatvā and jhatvā) = Ja IV 67 (Text jhatvā, v.l. chetvā; explained by kilametvā); S I 41 (v.l. for Text chetvā, Buddhaghosa says “jhatvā ti vadhitvā”); Ja II 262 (+ hantvā vadhitvā; explained by kilametvā); VI 299 (+ vadhitvā); also jhatvāna Ja IV 57 (= hantvā). – past participle jhatta and jhāpita.

Jhāma (adjective/noun) [jhāyati^02] burning, on fire, conflagration, in °khetta charcoal-burner’s field Ja I 238; II 92;  °aṅgāra a burning cinder Pv-a 90. By itself: Ja I 405; Dhp-a II 67.

Jhāmaka name of a plant Ja VI 537; also in °bhatta (?) Ja II 288.

Jhāyaka (adjective) one who makes a fire D III 94.

Jhāyati^01 [Sanskrit dhyāyati, dhī; with dhīra, dhīḥ from didheti shine, perceive; cf. Gothic filu-deisei cunning, and in meaning cinteti>citta^01] to meditate, contemplate, think upon, brood over (with accusative): search for, hunt after D II 237 (jhānaṁ); S I 25, 57; A V 323f. (+ pa°, ni°, ava°); Snp 165, 221, 425, 709, 818 (= Nidd I 149 pa°, ni°, ava°); Dhp 27, 371, 395; Ja I 67, 410; Vv 50^12; Pv IV 16^06; Miln 66; Pj II 320 (preterit jhāyiṁsu thought of). – past participle jhāyita.

Jhāyati^02 [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 D I 50 (= jāleti Sv I 151); III 94 (to make a fire); Ja I 61, 62; Pv I 11^10 (jhāyare v.l. for ghāyire); Miln 47; Pv-a 33 (= pariḍayhati); – preterit jhāyi Dhp-a II 240f. – (figurative) Dhp 155; Ja VI 189. – causative jhāpeti. – Cf. khīyati^02.

Jhāyana^01 (neuter) [derivation from jhāyati^01] meditating, in °sīla the practice of meditation (cf. Sanskrit dhyānayoga) Vv-a 38.

Jhāyana^02 (neuter) [from jhāyati^02] cremation, burning Pp-a 187.

Jhāyin (adjective) [see jhāyati^01 and jhāna] pondering over (with accusative) intent on: meditative, self-concentrated, engaged in jhāna-practice Vin II 75; S I 46 = 52; II 284; M I 334; A I 24; III 355; IV 426; V 156, 325f.; Snp 85 (magga°), 638, 719, 1009, 1105; It 71, 74, 112; Ja IV 7; Dhp 23, 110, 387 (reminding of jhāyati^02, cf. Dhp-a IV 144); Nidd II §264; Vv 5^08; Pv IV 1^32; Vibh 342. Nidd I 226 = Nidd II §342^02 = Vism 26 (āpādaka°).

Jhitvā is reading at Nett 145 for jhatvā (see jhāpeti).

Ñ.

Ñatta (neuter) [agent noun (nomen agentis) from jānāti] the intellectual faculty, intelligence Dhp 72 (= Dhp-a 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”: Vin I 340; III 150, 173, 228; – °ṁ ṭhapeti to propose a resolution Vin IV 152. – Vin V 142, 217 (na cāpi ñatti na ca pana kammavācā). This resolution is also called a ñattikamma: Vin II 89; IV 152; V 116; A I 99. Two kinds are distinguished, viz. that at which the voting follows directly upon the motion, i.e. a ñatti-dutiya-kamma, and that at which the motion is put 3 times, and is then followed (as 4th item) by the decision, i.e. a ñ.-catuttha-kamma. Both kinds are discussed at Vin I 56, 317f.; II 89; III 156; IV 152; and passim. Cf. Divy 356: jñapticaturtha. Cf. āṇatti, viññatti.

Ñatvā etc.: see jānāti.

Ñāṇa (neuter) [from jānāti. See also jānana. °gene, as in Greek γνῶ-σις (cf. gnostic), γνώμη; Latin (co)gnitio; Gothic kunpi; Ogh. 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) M I 111 = Nidd II §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 S 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 Nidd II §235 3 m; yaṁ ñāṇaṁ taṁ dassanaṁ, yaṁ dassanaṁ taṁ ñāṇaṁ Vin III 91; ñāṇa + dassana (i.e. full vision) as one of the characteristics of Arahantship: see Arahant II D. Cf. BHS jñānadarśana, e.g. Avś 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 Nidd II §235 3 under cakkhumā, and on relation of p. and ñ. Paṭis I 59f.; 118f.; II 189f.). – Perception (saññā) is necessary to the forming of ñāṇa, it precedes it (D I 185); as sure knowledge ñ. is preferable to saddhā (S IV 298); at Vin III 91 the definition of ñ. is given with tisso vijjā (3 kinds of knowledge); they are specified at Nidd II §266 as aṭṭhasamāpatti-ñāṇa (consisting in the 8 attainments, viz. jhāna and its 4 succeeding developments), pañc’abhiññā° (the 5 higher knowledges, see paññā and abhi°), micchā° (false k. or heresy). Three degrees of k. are distinguished at Sv I 100, viz. sāvaka-pāramī-ñāṇa, paccekabuddha°, 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 D III 226, 277; other four as dukkhe ñ. (dukkha°) samudaye ñ., nirodhe ñ., magge ñ. (i.e. the knowledge of the ariya-sacca) at D III 227; Paṭis I 118; Vibh 235 (= sammā-diṭṭhi). Right knowledge (or truth) is contrasted with false k. (micchā-ñāṇa = micchā-diṭṭhi): S V 384; M II 29; A II 222; V 327; Vibh 392.

3. Ñāṇa in application:

(a) Vin I 35; D II 155 (opposite pasāda); S I 129 (cittamhi susamāhite ñāṇamhi vuttamānamhi); II 60 (jāti-paccayā jarāmaraṇan ti ñ. see ñ.-vatthu); A 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 Nidd II §266), 1113; Pv III 5^01 (Sugatassa ñ. is asādhāraṇaṁ) Paṭis I 194f.; II 244; Vibh 306f. (ñ-vibhaṅga), 328f. (kammassakataṁ ñ.); Nett 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 ...) S II 124 = III 28 (uppajjati); D III 278 (the same); A II 211; IV 75; V 195; S III 154. See also Arahant II D.

(c) Various attributes of ñ.: anuttariya A V 37; aparapaccayā (k. of the non-effect of causation through lack of cause) S II 17, 78; III 135; V 179, 422f. (= sammā-diṭṭhi), same as ahetu-ñāṇa S V 126; asādhāraṇa (incomparable, uncommon k.) A III 441; Pv-a 197; akuppa D III 273; ariya A III 451; pariyodāta S I 198; bhiyyosomatta S III 112; yathā bhūtaṁ (proper, definite, right k.) (concerning kāya, etc.) S V 144; A 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. D III 214, 274; anvaye D III 226, 277; kāye D III 274; khaye D III 214, 220 (āsavānaṁ; cf. M I 23, 183, 348; II 38), 275; S II 30; Nett 15; cutūpapāte D III 111, 220; dukkhe (etc.) D III 227; S II 4; V 8, 430; dhamme D III 226; S II 58; Nibbāne S II 124 (cf. IV 86).

(β) as –°: anāvaraṇa° Sv I 100; ariya S I 228; A III 451; khanti Paṭis I 106; jātissara Ja I 167; cutūpapāta M I 22, 183, 347; II 38, etc.; ceto-pariya D III 100, and °pariyāya S V 160; dibba-cakkhu Paṭis I 114; dhammaṭṭhiti S II 60, 124; Paṭis I 50; nibbidā Paṭis I 195; pubbe-nivāsānusati M I 22, 248, 347; II 38; Buddha° Nidd II §235 3 q; Paṭis I 133; II 31, 195; Sv I 100; sabbaññuta Paṭis I 131f.; Sv I 99f.; Pv-a 197; sekha S II 43, 58, 80, and asekha S III 83.

(e) aññāṇa wrong k., false view, ignorance, untruth S I 181; II 92; III 258f.; V 126; A II 11; Snp 347, 839; Paṭis I 80; Pp 21; Dhs 390, 1061; see avijjā and micchā-diṭṭhi.

-indriya the faculty of cognition or understanding Dhs 157;

-ūpapanna endowed with k. Sn 1077 (= Nidd II §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° It 82; feminine °ī (of majjhimā-paṭipadā) S IV 331;

-cakkhu the eye of k. Pv-a 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-a I 26; II 37, 58, 96; III 171, 193; IV 61; Vv-a 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 Vin IV 26; fully discussed at Sv I 220, cf. also definition at Paṭis II 244. – Vin II 178. (parisuddha°; + ājīva, dhammadesanā, veyyā-karaṇa); III 90f.; V 164, 197; D I 76 (following after the jhānas as the first step of paññā, see paññā-sampadā); III 134, 222 (°paṭilābha), 288 (°visuddhi); M I 195f.; 202f., 482; II 9, 31; Nett 17, 18, 28; see also vimutti°;

-dassin one who possesses perfect k. Sn 478;

-patha the path of k. Sn 868;

-phusanā experience, gaining of k. Dhp-a I 230;

-bandhu an associate or friend of k. Sn 911;

-bhūta in combined with cakkhubhūta, having become seeing and knowing, i.e. being wise S II 255; IV 94; A 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 4 parts of the ariya-saccāni) S II 56f., as 77 (7 × 11) S II 59f.; discussed in extenso at Vibh 306-344 (called ñāṇavatthu);

-vāda talk about (the attainment of supreme) knowledge D III 13f.; A V 42f.;

-vippayutta disconnected with k. Dhs 147, 157, 270;

-vimokkha emancipation through k. Paṭis II 36, 42;

-visesa distinction of k., superior k. Pv-a 196;

-sampayutta associated with k. Dhs 1, 147, 157; Vibh 169f., 184, 285f., 414f.

Ñāṇika (adjective) in pañca° having five truths (of samādhi) D III 278.

Ñāṇin (adjective) knowing, one who is possessed of (right) knowledge S II 169; A II 89 (sammā°); IV 340.

– aññāṇin not knowing, unaware Vv-a 76.

Ñāta [past participle of jānāti = Greek γνωτός, Latin (g)notus; ajñāta (Pāli aññāta) = ἄγνωτοσ = ignotus] known, well-known; experienced, brought to knowledge, realized. In Nidd II sub voce constantly explained by tulita tirita vibhūta vibhāvita which series is also used as explanation of diṭṭha and vidita A V 195; Ja I 266; Snp 343 (+ yasassin); Miln 21 (the same).

– aññāta not known, unknown Vin I 209; M I 430; S II 281; Dhp-a I 208.

Ñātaka [for °ñātika from ñāti] a relation, relative, kinsman Vin II 194; M II 67; Dhp 43; Snp 263 (= Pj I 140: ñāyante amhākaṁ ime ti ñātakā), 296, 579; Pv II 1^01 (Minayeff, but Hardy °ika); Pv-a 19, 21, 31, 62, 69; Sv I 90.

Ñāti [see janati; cf. Sanskrit jñāti, Greek γνωτός, Latin cognatus, Gothic knops] a relation, relative (= mātito pitito ca sambandhā Pv-a 25; = bandhū Pv-a 86; specialized as °sālohitā, see below). Plural ñātayo (Pv I 4^03; Pj I 209, 214) and ñātī (M II 73; Pj I 210, cf. 213; accusative also ñātī Pv I 6^07); Snp 141; Dhp 139, 204, 288; Ja II 353; Pv I 5^03, 12^02; II 3^13, 6^07. – Discussed in detail with regard to its being one of the 10 paḷibodhā at Vism 94.

-kathā (boastful) talk about relatives D I 7 (cf. Sv I 90);

-gata coming into (the ties of) relationship Ja VI 307 (°gataka Ja VI 308);

-ghara the paternal home Ja I 52;

-dhamma the duties of relatives Pv I 5^12; (= ñātīhi ñātīnaṁ kattabba-karaṇaṁ Pv-a 30);

-parivatta the circle of relations D I 61; M I 267; Pp 57; °peta a deceased relation Pv I 5^04;

-majjhagata (adjective) in the midst of one’s relations Pp 29;

-mittā (plural) friends and relatives Dhp 219; Ja III 396; Pv I 12^06;

-vyasana misfortune of relatives (opposite °sampada) D III 235; enumerated as one of the general misfortunes under dukkha (see Nidd II §304 F);

-saṅgha the congregation of kinsmen, the clan A 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 M I 33; A V 132, 269; Pv-a 27, 28;

-sineha the affection of relationship Pv-a 29;

-hetusampatti a blessings received through the kinsmen Pv-a 27.

Ñāpeti [causative of jānāti, cf. also ñatti] to make known, to explain, to announce Ja II 133. Cf. jānāpeti and āṇāpeti.

Ñāya [Sanskrit nyāya = ni + i]

1. method, truth, system, later = logic: °gantha book on logic Dāṭh III 41.

2. fitness, right manner, propriety, right conduct, often applied to the “right path” (ariya-magga = ariya-ñāya Vin I 10) D III 120; S V 19, 141, 167f., 185; A II 95; IV 426; V 194; Dhp I 249; ariya ñ. S II 68; V 387; = the causal law S V 388; = kalyāṇa-kusala-dhammatā A II 36; used in apposition with dhamma and kusala D II 151; M II 181, 197; is replaced herein by sacca S I 240; = Nibbāna at Vism 219, 524; ñ.-paṭipanna walking in the right path S V 343; A II 56; III 212, 286; V 183.

-Ñū (-Ññū) (adjective-suffix) [Sanskrit °jña, from jānāti, *gn: cf. Pāli gū < Sanskrit ga] knowing, recognizing, acknowledging, in ughaṭita°, kata°, kāla°, khaṇa°, matta°, ratta°, vara°, vipacita°, veda°, sabba° (q.v.) – feminine abstract °utā in same combinations.

Ṭ-Ṭh.

Ṭan (?) (adverb) part of sound Ja I 287 (ṭan ti saddo).

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 D I 143): see kappa° (lasting a k.), kūṭa° (immovable), gaha° (founding a house, householder), dhamma°, nava°, vehāsa° (= vihaṅ-ga). – (noun) a stand i.e. a place for: goṭṭha a stable.

Ṭhapana (neuter)]

1. setting up, placing, founding; establishment, arrangement, position Vin V 114; Ja I 99 (aggha° fixing prices); Miln 352 (pāda°); Sv I 294; (= vidhārite); Pv-a 5 (kulavaṁsa°).

2. letting alone, omission, suspension, in pāṭimokkha° Vin II 241.

Ṭhapanā (feminine)]

1. arrangement Sv I 294.

2. application of mind, attention Pp 18, Vism 278 (= appanā).

Ṭhapita [past participle of ṭhapeti]

1. placed, put down; set up, arranged, often simply pleonastic for finite verb (= being): saṁharitvā ṭh. being folded up Ja I 265 (cf. similar use of gahetvā with gerund): mukkhe ṭh. Ja VI 366; °saṅkāra (dustheap) Pv-a 82; pariccajane ṭh. appointed for the distribution of gifts Pv-a 124.

2. suspended, left over, set aside Vin II 242 (pāṭimokkha).

Ṭhapeti [causative of tiṭṭhati] to place, set up, fix, arrange, establish; appoint to (with locative); to place aside, save, put by, leave out Vin II 32 (pavāraṇaṁ), 191 (ucce and nīce ṭhāne to place high or low), 276 (pavāraṇaṁ); V 193 (uposathaṁ), 196 (give advice); D I 120 (leaving out, discarding); Dhp 40 (cittaṁ ṭh. make firm) Ja I 62, 138, 223, 293 (except); II 132 (puttaṭṭhāne ṭh. as daughter); Ja II 159; VI 365 (putting by); Vv-a 63 (kasiṁ ṭhapetvā except ploughing); Pv-a 4, 20 (varaṁ ṭhapetvā denying a wish), 39, 114 (setting up); Miln 13 (ṭhapetvā setting aside, leaving till later). – infinitive ṭhapetuṁ Vin II 194; Pv-a 73 (saṁharitvā ṭh. to fold up: cf. ṭhapita); gerundive ṭhapetabba Ja II 352 (rājaṭṭhāne); Pv-a 97; and ṭhapaniya (in pañha ṭh. a question to be left standing over, i.e. not to be asked) D 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 D I 105 (ṭh. dve); Ja I 179 (maṁ but for me), 294 (tumhe ṭh.); II 154 (ekaṁ vaddhaṁ ṭh.); IV 142 (ṭh. maṁ); Vv-a 100 (ṭh. ekaṁ itthiṁ); Pv-a 93 (ṭh. maṁ). Cf. BHS sthāpayitvā “except” Avś II 111. – causative ṭhapāpeti to cause to be set up; to have erected, to put up Ja I 266; Dhp-a II 191.

Ṭhāna (ṭ-ṭhāna) (neuter) [Vedic sthāna, sthā, see tiṭṭhati; cf. Sanskrit sthāman Greek σταθμίς, Latin stamen] °

I. Connotation. As one of the 4 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 D II 140 = A II 120; vāse ṭhāne gamane Snp 40 (explained by Pj 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; Ja IV 138; Pv-a 55 (spot of the body).

(b) kumbha° (the “locality of the pitcher,” i.e. the well) q.v.; arañña° (part of the forest) Ja I 253; Pv-a 32; nivāsana° (abode) Pv-a 76; phāsuka° Ja II 103; Pv-a 13; vasana° Ja I 150, 278; Vv-a 66; virūhana° (place for the growing of ...) Pv-a 7; vihāra (place of his sojourn) Pv-a 22; saka° (his own abode) Ja II 129; Pv-a 66.

(c) In this meaning it approaches the metaphorical sense of “condition, state” (see 2 and cf. gati) in: dibbāni ṭhānāni heavenly regions S I 21; tidivaṁ S I 96; saggaṁ ṭh. a happy condition Pv I 1^03; pitu gata° the place where my father went (after death) Pv-a 38; Yamassa ṭh. = pettivasaya Pv-a 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 Vv 51^04; 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 lahuṭṭhāna = lahutā and collective formations in °ti (Sanskrit daśati ten-hood; devatāti godhead, sarvatāti = Pāli sabbattaṁ comprehensiveness; cf. also Latin civitātem, juventūtem). – S I 129 (condition) II 27 (asabha°) = M I 69; S III 57 (atasitā yaṁ fearless state): A 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-a III 70 with kāraṇa “labours”), 309 (states = dukkha-kāraṇāni Dhp-a III 482, conditions of suffering or ordeals); hattha-pasāraṇa-ṭṭhāna condition of outstretched hands Dhp-a I 298; locative ṭhāne (–°) when required, at the occasion of ... Dhp-a I 89 (hasitabba°, saṁvega°, dātuṁ yutta°); pubbe nibbatta-ṭṭhānato paṭṭhāya “since the state (or the time) of his former birth” Pv-a 100. °vibhūsanaṭṭhāna ornamentation, decoration, things for adornment D I 5; Snp 59 (Sv I 77 superficially: ṭhānaṁ vuccati kāraṇaṁ; Pj II 112 simply vibhūsā eva v-ṭṭhānaṁ); jūta-pamāda° (gambling and intoxication) D I 6 (cf. explained at Pj I 26); gata° and āgata° (her) going and coming Ja III 188; – pariccāga° distribution of gifts Pv-a 124.

(b) (part =) attribute, quality, degree: aggasāvaka° (degrees of discipleship) Vv-a 2; especially in set of 10 attributes, viz. rūpa (etc. 1-5), āyu, vaṇṇa, sukha, yasa, ādhipateyya D III 146; S IV 275; Pv II 9^58, also collectively [see (a)] as dasaṭṭhānaṁ S I 193; out of these are mentioned as 4 attributes āyu, vaṇṇa, sukha, bala at Vv 32^07; other ten at A V 129 (pāsaṁsāni).

(c) (counterpart =) object (°- for), thing; item, point; plural grounds, ways, respects. With a numeral often = a (five)fold collection of ... S IV 249f. (5 objects or things, cf. German funferlei); A 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) A 151f.; Cp 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” D I 162; kaṅkhaniya° doubtful point S IV 350, 399; – n’atthi aññaṁ ṭhānaṁ no other means, nothing else Dhp-a II 90; agamanīya° something not to be done, not allowed Vv-a 72; cf. also kamma°.

(d) (standpoint =) ground for (assumption) reason, supposition, principle, especially a sound conclusion, logic, reasonableness (opposite a° see 4): garayhaṁ th. āgacchati “he advocates a faulty principle” D I 161; catuhi ṭh. paññāpeti (four arguments) S III 116; IV 38; ṭhāna-kusala accomplished in sound reasoning S III 61f. (satta°); A II 170f. Also with aṭṭhāna-kusala: see below 4.

III. Adverbial use of some cases accusative ṭhānaṁ: ettakaṁ ṭh. even a little bit Dhp-a I 389. – ablative ṭhānaso: in combination with hetuso with reason and cause, causally conditioned [see 2 (d)] S V 304; A III 417; V 33; Nett 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) S I 193; V 50, 321, 381; Pv I 4^04 (= khaṇaṁ yeva Pv-a 19). – locative ṭhāne instead = like, as dhītu ṭhāne ṭhapesi he treats her like a daughter Vv-a 209; puttaṭṭhāne as a son Ja 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 D I 163, 175; M III 64; Paṭis II 236f.; cf. Mvu II 448; opposite na etaṁ ṭhānaṁ vijjati it is not possible, feasible, plausible, logically correct Vin II 284; D I 104, 239; M II 10; III 64; Miln 237; Nett 92f.

(c) aṭṭhānaṁ an impossibility Snp 54 (aṭṭhāna, with elision of ṁ); aṭṭhāne at the wrong time Ja 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 4 gatis (see gati) Pv-a 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) Nett 94. In combination apucchi nipuṇe pañhe ṭhānāṭhānagate (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” Nett 94, cf. Kv 231f.; the same combination occurs with °kusala °kusalatā “accomplished or skilled (and skill) in understanding correct or faulty conclusions” D III 212 (one of the ten powers of the Buddha); M III 64; Dhs 1337, 1338 (translation by Mrs. Rh.D. as “skill in affirming or negating causal conjuncture” BMPE 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) S V 304; M I 69f. = A III 417; V 33.

-uppatti arising instantaneously (see ṭhānaso, above III) Vv-a 37; Ja VI 308 (°kāraṇavindana finding a means right on the spot); °ka (adjective) on the spot, momentary, spontaneous Ja VI 304.

Ṭhānīya (adjective) [gerund of tiṭṭhati] standing, having a certain position, founded on or caused by (–°) Vin II 194 (-nīca°); A 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 S III 3f.; arūpa-ṭṭhāyin It 62; Yamassa ṭhāyino being under the rule of Yama Pv I 11^09.

Ṭhita [past participle of tiṭṭhati = Greek ςτατός, Latin status, Celt. 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 A III 377 = IV 404; tassa ṭhito va kāyo hoti thitaṁ cittaṁ (firm, unshaken) S V 74 = Nidd II §475 B 2; – D I 135 (khema°); A I 152; Snp 250 (dhamme); It 116f. (ṭh. caranto nisinna sayāna); Ja I 167; 279; III 53. – with gerund: nahātvā ṭh. and nivāsetvā ṭh. (after bathing and dressing Ja I 265; dārakaṁ gahetvā th. Ja VI 336. Cf. saṇ°.

-atta self-controlled, composed, steadfast D I 57 (+ gatatta yatatta; explained at Sv I 168 by suppatiṭṭhitacitto); S I 48; III 46; A II 5; IV 93, 428; Snp 370 (+ parinibbuta), 359 (the same explained at Pj II 359 by lokadhammehi akampaneyya-citta); Pp 62;

-kappin (adjective) (for kappa-*ṭhitin) standing or waiting a whole kappa Pp 13 (explained at Pp-a 187 by ṭhitakappo assa atthī ti; kappaṁ ṭhapetuṁ samattho ti attho);

-citta (adjective) of controlled heart (= °atta) D II 157; °dhamma (adjective) everlasting, eternal (of mahāsamudda, the great ocean) Vin II 237 = A IV 198.

Ṭhitaka (adjective) = ṭhita in meaning of standing, standing up, erect Vin II 165; D II 17 = III 143; M II 65; Ja I 53, 62; Vv-a 64.

Ṭhitatā (feminine) the fact of standing or being founded on (–°) S II 25 = A I 286 (dhamma° + dhamma-niyāmatā).

Ṭhitatta (neuter) standing, being placed; being appointed to, appointment Ja I 124.

Ṭhiti (feminine) [from tiṭṭhati Sanskrit sthiti, Greek στάσις, Latin statio (cf. stationary), Old High German stat, Anglo-Saxon stede] state (as opposed to becoming), stability, steadfastness; duration, continuance, immobility; persistence, keeping up (of: with genitive); condition of (–°) relation S II 11; III 31; IV 14, 104, 228f., A V 96; Vism 32 (kāyassa); in jhāna: S III 264, 269f., saddhammassa (prolongation of) S II 225; A I 59; II 148; III 177 (always with asammosa and anantaradhāna), cf. M II 26f.; °dhammaṭṭhitiñāṇa (state or condition of) S II 124; Paṭis I 50f. – n’atthi dhuvaṁ ṭhiti: the duration is not for long M II 64 = Dhp 147 = Thag 769 = Vv-a 77, cf. Thig 343 (= Thig-a 241); Snp 1114 (viññāṇa°) Pv-a 198 (position, constellation), 199 (jīvita° as remainder of life, cf. ṭhitakappin sub voce ṭhita); Dhs 11 (cittassa), 19 (+ āyu = subsistence).

-bhāgiya connected with duration, enduring, lasting, permanent (only applied to samādhi) D III 277; A III 427; Nett 77; cf. samādhissa ṭhitikusala “one who is accomplished in lasting concentration” A III 311, 427; IV 34.

Ṭhiṭika (adjective) [Derived from ṭhiti] standing, lasting, enduring; existing, living on (–°), e.g. āhāra° dependent on food Khp III (see āhāra); neuter adverb ṭhitikaṁ constantly Vv-a 75.

Ṭhīyati see patiṭṭhīyati.

Ḍ-Ḍh.

Ḍaṁsa [see ḍasati] a yellow fly, gadfly (originally “the bite”) Nidd II §268 (= piṅgala-makkhika, same at Ja III 263 and Pj II 101); usually in combination with other biting or stinging sensations, as °siriṁsapa Snp 52, and frequent in compound ḍaṁsa-makasa-vātātapa-siriṁsapa-samphassa M I 10 = A II 117, 143 = III 163; A III 388; V 15; Vin I 3; Nidd II sub voce (enumerated under various kinds of dukkhā); Vism 31 (here explained as ḍaṁsana-makkhikā or andha-makkhikā).

Ḍaṭṭha [past participle of daṁśati or dasati to bite] bitten Pv-a 144.

Ḍasati (and Ḍaṁsati) [cf. Sanskrit daśati and daṁśati, Greek δάκνω, Old High German zaṅga, Anglo-Saxon tonge, English tong] to bite (especially of flies, snakes, scorpions, etc.), present ḍasati M I 519; potential ḍaseyya M I 133; A III 101 = IV 320 (where ḍaṁs°) and ḍaṁseyya A III 306; present participle ḍasamāna Ja I 265 (gīvāya); future ḍaṁsayissāmi Ja VI 193 (v.l. ḍass°); preterit aḍaṁsi Vv 80^08 (= Sanskrit adāṅkṣīt), ḍaṁsi Pv-a 62 and ḍasi Ja I 502; Dhp-a II 258; infinitive ḍasituṁ Ja I 265; gerund ḍasitvā Ja I 222; II 102; III 52, 538; Dhp-a I 358. – Pp. daṭṭha; cf. also dāṭhā and saṇḍāsa.

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 M I 365; II 73; A V 110; Ja II 44 (preterit 3 singular medium adaḍḍha = Sanskrit adagdha); Dhp 31, 71, 140; Miln 45, 112 (cauterize). Pp. daḍḍha – passive ḍayhati S I 188 (kāmarāgena ḍayhāmi cittam me pariḍayhati); ibid. (mahārāga: mā ḍayhittho punappunaṁ) M II 73; S III 150 (mahāpaṭhavī ḍayhati vinassati na bhavati) especially in present participle ḍayhamāna consumed with or by, burning, glowing Dhp 371; It 23 (°ena kāyena and cetasā Pv I 11^10, 12^02; II 2^03) (of a corpse being cremated); Pv-a 63, 152 (vippaṭisārena: consumed by remorse). See also similes JPTS 1907, 90. Cf. uḍ°.

Ḍāka (masculine neuter) [Sanskrit śāka (neuter) on ś < ḍ cf. Sanskrit śākinī < dākinī] green food, eatable herbs, vegetables Vin I 246 (°rasa), 248; Thig 1; Vv 20^06 (v.l. sāka); Vv-a 99 (= taṇḍuleyyakādi-sākavyañjana).

Ḍāha [Sanskrit dāha, see ḍahati] burning, glow, heat D I 10 (disā° sky-glow = zodiacal light?); M I 244; Pv-a 62; Miln 325. Sometimes spelt dāha, e.g. A I 178 (aggi°); Saddh 201 (the same); – dava° a jungle fire Vin II 138; Ja I 461.

Ḍeti [Sanskrit ḍayate = dīyati; ḍayana flying. Dhātup gives the root as ḍī or ḷī with definition of “ākāsa-gamana”] to fly; only in simile “seyyathā pakkhī sakuṇo yena yen’eva ḍeti ...” D I 71 = M I 180, 269 = A II 209 = Pp 58; Ja V 417. Cf. dayati and dīyati, also uḍḍeti.

T.

-T- as composition-consonant (see Müller P.Gram. 62, 63, on euphonic consonant) especially with agge (after, from), in ajja-t-agge, tama-t-agge, dahara-t-agge A V 300; cf. deva ta-t-uttari for tad-uttari A 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) Vin I 83; Snp 1052; Dhp 326; Miln 25 and taṁ (cf. yaṁ, kiṁ) Snp 1037, 1050; Ja III 26; accusative masculine taṁ Ja II 158, feminine taṁ Ja VI 368; genitive tassa, feminine tassā (Snp 22, 110; Ja I 151); instrumental tena, feminine tāya (Ja III 188); ablative tasmā (Ja I 167); tamhā Snp 291, 1138; (Ja III 26) and tato (usually as adverb) (Snp 390); locative tasmiṁ (Ja I 278), tamhi (Dhp 117); tahiṁ (adverb) (Pv I 5^07) and tahaṁ (adverb) (Ja I 384; Vv-a 36); plural nominative masculine te (Ja II 129), feminine tā (Ja II 127), neuter tāni (Snp 669, 845); genitive tesaṁ, feminine tāsaṁ (Snp 916); instrumental tehi, feminine tāhi (Ja 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 D I 93 taduṭṭhāya Dhp-a III 344; tadūpiya (cf. Trenckner, “Notes” 77, 78 = tadopya (see discussion under opeti), but cf. Sanskrit tadrūpa Divy 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 spelt tadūpikā (feminine) (at Ja II 160) agreeing with, agreeable, pleasant Miln 9; tadatthaṁ to such purpose Pj II 565. – With assimilation: taccarita; tapparāyaṇa Snp 1114; tappoṇa (= tad-pra-ava-nata) see taccarita; tabbisaya (various) Pv-a 73; tabbiparīta (different) Vism 290; Dhp-a 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 D I 47; Snp page 139 (explained as tam-ah-uposathe, uposatha-divase ti at Pj II 502); tadahe on the same day Pv-a 46; tadahū (the same) Ja V 215 (= tasmiṁ chaṇa-divase). tad-aṅga for certain, surely, categorical (originally concerning this cf. kimaṅga), in tadaṅga-nibbuta S III 43; tadaṅga-samatikkama Nidd II §203; tadaṅga-vikkhambhana-samuccheda Vism 410; tadaṅga-pahāna As 351; Pj II 8; tadaṅgena A IV 411.

(b) tan°:

(α) as substantive: tammaya (equal to this, up to this) Snp 846 (=tapparāyana Nidd II §206); A I 150.

(β) Derived from accusative use (like a β) as adjective is taṅkhaṇikā (from taṁ khaṇaṁ) Vin 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; Pv I 3^03; Pv-a 2, 16 (= taṁ idaṁ), 76. The same ta° is to be seen in tāhaṁ Vv 83^15 (= 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 Sanskrit form for the usual Pāli 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 D 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” D 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” Pv-a 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” Vin II 195; yena tena upāyena gaṇha “catch him by whatever means (you like),” i.e. by all means Ja 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 Pv-a 38; yaṁ yaṁ manaso piyaṁ taṁ taṁ gahetvā whatever ... (all) that Pv-a 77; yo yo yaṁ yaṁ icchati tassa tassa taṁ taṁ adāsi “whatever anybody wished he gave to him” Pv-a 113. So with adverb of ta°: tattha tattha here and there (frequent); tahaṁ tahaṁ the same Ja I 384; Vv-a 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.) A V 193, etc. (see jīva).

4. Adverbial use of some cases (a. locala, b. temporal, and c. modal): accusative taṁ

(a) there (to): tad avasari he withdrew there D. II 126, 156;

(b) taṁ enaṁ at once, presently (= tāvad-eva) Vin I 127 (cf. Vedic enā);

(c) therefore (cf. kiṁ wherefore, why), that is why, now, then: S II 17; M I 487; Snp 1110; Pv I 2^03 (= tasmā Pv-a 11 and 103); II 716; cf. taṁ kissa hetu Nidd II on jhāna.

– genitive tassa (c) therefore A 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. D I 49; yena Gotamo ten’upasaṅkama go where G. is D I 88; yena āvasathāgāraṁ ten’upasaṅkami D II 85 etc.; yena vā tena vā palāyanti they run here and there A II 33; (c) so then, now then, therefore, thus (often with hi) Ja I 151, 279; Pv-a 60; Miln 23; tena hi D II 2; Ja I 266; III 188; Miln 19.

– ablative tasmā (c) out of this reason, therefore Snp 1051, 1104; Nidd II §279 (= taṁ kāraṇaṁ); Pv-a 11, 103; tato (a) from there, thence Pv I 12^03; (b) then, hereafter Pv-a 39.

– locative tahiṁ (a) there (over there > beyond) Pv I 5^07; (c) = therefore Pv-a 25; tahaṁ (a) there; usually repeated: see above II 3 (a).

– See also tattha, tathā, tadā, tādi, etc.

Taka a kind of medicinal gum, enumerated with two varieties, viz. takapattī and takapaṇṇī under jatūni bhesajjāni at Vin I 201.

Takka^01 [Sanskrit tarka doubt; science of logic (literal “turning and twisting”) °treik, cf. Latin tricae, intricare (to “trick,” puzzle), and also Sanskrit tarku bobbin, spindle, Latin torqueo (torture, turn)] doubt; a doubtful view (often = diṭṭhi, applied like sammā°, micchā-diṭṭhi), hair-splitting reasoning, sophistry (= itihītihaṁ Nidd II §151). Opposed to takka (= micchā-saṅkappo Vibh 86, 356) is dhammatakka right thought (vuccati sammā-saṅkappo Nidd II §318; cf. Dhs 7, 298), D I 16 (°pariyāhata); M I 68 (the same); Snp 209 (°ṁ pahāya na upeti saṅkhaṁ) 885 (doubt), 886; Dhs 7, 21, 298 (+ vitakka, translated as “ratiocination” by Mrs. Rh.D.); Vibh 86, 237 (sammā°) 356; Vism 189. See also vitakka.

-āgama the way of (right) thought, the discipline of correct reasoning Dāṭh 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 Vin I 4 = D I 12 = S I 136 = M 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 Ja I 97;

-vaḍḍhana increasing furthering doubt or wrong ideas Snp 1084 (see Nidd II §269);

-hetu ground for doubt (or reasoning?) A II 193 = Nidd II §151.

Takka^02 (neuter) [Should it not belong to the same root as takka^01?] buttermilk (with water), included in the five products from a cow (pañca gorasā) at Vin I 244; made by churning dadhi Miln 173; Ja I 340; II 363; Dhp-a II 68 (takkādi-ambila).

Takkaṇa (neuter) thought, representation (of: –°) Ja I 68 (ussāvabindu°).

Takkara^01 (= tat-kara) a doer thereof D I 235, M I 68; Dhp 19.

Takkara^02 a robber, a thief Ja IV 432.

Takkaḷa (neuter) a bulbous plant, a tuberose Ja IV 46, 371 (biḷāli°, explained at 373 by takkala-kanda) = VI 578.

Takkārī (feminine) the tree Sesbania Aegyptiaca (a kind of acacia) Thig 297 (= dālika-laṭṭhi Thig-a 226).

Takkika (adjective) [from takka^01] doubting, having wrong views, foolish; masculine a sophist, a fool Ud 73; Ja I 97; Miln 248.

Takkin (adjective/noun) [from takka^01] thinking, reasoning, especially sceptically; a sceptic D I 16 (takkī vīmaṁsī); M I 520; Sv I 106 (= takketvā vitakketvā diṭṭhi-gāhino etaṁ adhivacanaṁ), cf. pages 114, 115 (takki-vāda).

Takketi [denominative of tarka] to think, reflect, reason, argue Sv I 106; As 142. – attānaṁ t. to have self-confidence, to trust oneself Ja I 273, 396, 468; III 233.

Takkoṭaka [is reading correct?] a kind of insect or worm Vism 258. Reading at the same passage Pj I 58 is kakkoṭaka.

Takkola [Sanskrit kakkola and takkola] Bdellium, a perfume made from the berry of the kakkola plant Ja I 291; also as name of place at Miln 359 (the Takola of Ptolemy; perhaps = Sanskrit karkoṭa: Trenckner, “Notes”, page 59).

Tagara (neuter) the shrub Tabernaemontana coronaria, and a fragrant powder or perfume obtained from it, incense Vin I 203; It 68; Dhp 54, 55, 56 (candana + t.); Ja IV 286; VI 100 (the shrub), 173 (the same); Miln 338; Dāṭh V 50; Dhp-a 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” Sv I 236; ekaṁsa-vacana Ja V 66; ekaṁse nipāta Ja V 307): truly, surely, there now! Vin II 126, 297; D I 85; M I 207, 463; III 179; Ja V 65 (v.l. tagghā); Snp page 87.

Taca and Taco (neuter) [Vedic tvak (feminine), genitive tvacaḥ]

1. bark: M I 198, 434, 488; A V 5.

2. skin, hide (similar to camma, denoting the thick, outer skin, as contrasted with chavi, thin skin, see chavi and cf. Ja 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: A I 50 = Saddh 46; tacamaṁsāvalepana (+ aṭṭhī nahārusaṁyutta) Snp 194 = Ja I 146 (where °vilepana); Pj II 247; aṭṭhi-taca-mattāvasesasarīra “nothing but skin and bones” Pv-a 201. Of the cast-off skin of a snake: urago va jiṇṇaṁ tacaṁ jahāti Snp 1, same simile Pv I 12^01 (= nimmoka Pv-a 63). – kañcanasannibha-taca (adjective) of golden-coloured skin (a sign of beauty) Snp 551; Vv 30^02 = 32^03; Miln 75; Vv-a 9. – valita-tacatā a condition of wrinkled skin (as sign of age) Nidd II §252; Khp III; Pj I 45; Saddh 102.

-gandha the scent of bark Dhs 625;

-pañcaka-kammaṭṭhāna the fivefold “body is skin,” etc, subject of kammaṭṭhāna-practice. This refers to the satipaṭṭhānā (kāye kāyānupassīnā:) see kāya I. (a) 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 Khp III). It occurs in formula (inducing a person to take up the life of a bhikkhu): taca-p.-kammaṭṭhānaṁ ācikkhitvā taṁ pabbājesi Ja I 116; Dhp-a I 243; II 87, 140, 242. Cf. also Vism 353; Dhp-a II 88; Pj II 246, 247;

-pariyonaddha with wrinkled (shrivelled) skin (of petas: as sign of thirst) Pv-a 172;

-rasa the taste of bark Dhs 629,

-sāra

(a) (even) the best bark, (i.e. tree) S I 70 = 98 = It 45;

(b) a (rope of) strong fibre Ja 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): Nidd II under tad. The same combination with Nibbāna-ninna, N.-poṇa, N.-pabhāra frequent (see Nibbāna).

Taccha^01 [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.

Taccha^02 (adjective) [derived from tathā + ya = tath-ya “as it is,” Sanskrit tathya] true, real, justified, usually in combination with bhūta. bhūta taccha tatha, D I 190 (paṭipadā: the only true and real path) S V 229 (dhamma; text has tathā, v.l. tathaṁ better); as bhūta t. dhammika (well founded and just) D I 230. bhūta + taccha: A II 100 = Pp 50; Vv-a 72. – yathā tacchaṁ according to truth Snp 1096. which is interpreted by Nidd II §270: tacchaṁ vuccati amataṁ Nibbānaṁ, etc. – (neuter) taccha a truth Snp 327.

– ataccha false, unreal, unfounded; a lie, a falsehood D I 3 (abhūta + t.); Vv-a 72 (= musā).

Tacchaka = taccha^01.

(a) a carpenter Dhp 80 (cf. Dhp-a II 147); Miln 413. magga° a road-builder Ja VI 348.

(b) = taccha-sūkara Ja IV 350.

(c) a class of Nāgas D II 258.

– feminine tacchikā a woman of low social standing (= veṇī, bamboo-worker) Ja V 306.

Tacchati [from taccha^01, cf. taccheti] to build, construct; maggaṁ t. to construct or repair a road Ja VI 348.

Taccheti [probably a denominative from taccha^01 = Latin texo to weave (original to plait, work together, work artistically), cf. Sanskrit taṣṭṛ architect = Latin textor; Sanskrit takāsan, etc., Greek τέχνη craft, handiwork (cf. technique), Old High German dehsa hatchet. Cf. also original meaning of karoti and kamma] to do wood-work, to square, frame, chip Ja I 201; Miln 372, 383.

Tajja [tad + ya, cf. Sanskrit tadīya] “this like,” belonging to this, founded on this or that; on the ground of this (or these), appropriate, suitable; especially in combination with vāyāma (a suitable effort as causa movens) A I 207; Miln 53. Also with reference to sense-impressions, etc. denoting the complemental sensation S IV 215; M I 190, 191; Dhs 3-6 (cf. BMPE page 6, note 2, and Commentarial explanation anucchavika). – Pv-a 203 (tajjassa pāpassa katattā: by the doing of such evil, v.l. tassajjassa, may be a contraction of tādiyassa otherwise tādisassa).

Note: The explanation of Kern, Toev. II 87 (tajja = tad + ja “arising from this”) is syntactically impossible.

Tajjanā (feminine) [from tajjeti] threat, menace Ja II 169; Vv 50^09; Vv-a 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: Vin I 49, 53, 143f., 325; II 3f., 226, 230; A I 99.

Tajjārī a linear measure, equal to 36 aṇus and of which 36 form one rathareṇu Vibh-a 343; cf. Abh 194 (tajjarī).

Tajjita [past participle of tajjeti] threatened, frightened, scared; spurred or moved by (–°) D I 141 (daṇḍa°, bhaya°); Dhp 188 (bhaya°); Pp 56. Especially in combination maraṇa-bhaya° moved by the fear of death Ja I 150, 223; Pv-a 216.

Tajjeti [causative of tarjati, to frighten. Cf. Greek τάρβος fright, fear, ταρβέω; Latin torvus wild, frightful] to frighten, threaten; curse, rail against Ja I 157, 158; Pv-a 55. Pp. tajjita. – causative tajjāpeti to cause to threaten, to accuse Pv-a 23 (= paribhāsāpeti).

[BD]: to terrify

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 Ja I 232, 303; II 315 (udapāna°); IV 141; Pj II 519, Dhp-a 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): Ja 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-a IV 176; Dhp-a I 370 (aggimhi pakkhitta-loṇa-sakkharā viya rosena t.); III 328 (vātāhata-tālapaṇṇaṁ viya); Vv-a 47, 121 (of a kodhābhibhūto; v.l. kaṭakaṭāyamāna), 206 (+ akkosati paribhāsati), 256. Cf. also kaṭakaṭāyati and karakarā.

Taṭṭaka [etymology unknown] a bowl for holding food, a flat bowl, porringer, salver Ja III 10 (suvaṇṇa°), 97, 121, 538; IV 281. According to Kern, Toev. 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 Vin IV 40 (Buddhaghosa on this: teṭṭikaṁ (sic) nāma tālapaṇṇehi vā vākehi vā katataṭṭikā, page 357); Ja I 141 (v.l. taddhika); Vism 97.

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 Vin I 220, 238, 243, 249; tilataṇḍulādayo Ja III 53; Pv-a 105. – Vin I 244; A I 130; Ja I 255; III 55, 425 (taṇḍulāni metri causā); VI 365 (mūla° coarse r., majjhima° medium r., kaṇikā the finest grain); Snp 295; Pp 32; Dhp-a I 395 (sāli-taṇḍula husked rice); Sv I 93. Cf. ut°.

-ammaṇa a measure (handful?) of rice Ja II 436;

-dona a rice-vat or rice-bowl Dhp-a IV 15;

-pāladvārā “doors (i.e. house) of the rice-guard” name of place M II 185;

-muṭṭhi a handful of rice Pv-a 131;

-homa an oblation of rice D I 9.

Taṇḍuleyyaka [cf. Sanskrit taṇḍulīya] the plant Amaranthus polygonoides Vv-a 99 (enumerated amongst various kinds of ḍāka).

Taṇhā (feminine) [Sanskrit tṛṣṇā, besides tarśa (masculine) and ṭṛṣ (feminine) = Avesta tarśna thirst, Greek ταρσία dryness, Gothic paūrsus, Old High German durst, English drought and thirst; to °ters to be, or to make dry in Greek τέρσομαι, Latin torreo to roast, Gothic gapaīrsan, Old High German derren. – Another form of t. is tasiṇā] literally drought, thirst; figurative craving, hunger for, excitement, the fever of unsatisfied longing (with locative: kabaḷiṅkāre āhāre “thirst” for solid food S 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 Pv II 1^05 (= pipāsāya Pv-a 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 (D 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 (S V 420f.; Vin I 10) it is said that taṇhā, the source of sorrow, must be rooted out by the way there laid down, that is by the Aryan path. Only then can the ideal life be lived. Just as physical thirst arises of itself, and must be assuaged, got rid of, or the body dies; so the mental “thirst,” arising from without, becomes a craving that must be rooted out, quite got rid of, or there can be no Nibbāna. The figure is a strong one, and the word taṇhā is found mainly in poetry, or in prose passages charged with religious emotion. It is rarely used in the philosophy or the psychology. Thus in the long enumeration of qualities (Dhs), taṇhā occurs in one only out of the 1,366 sections (Dhs 1059), and then only as one of many subordinate phases of lobha. taṇhā binds a man to the chain of saṁsāra, of being reborn and dying again and again (2b) until Arahantship or Nibbāna is attained, taṇhā destroyed, and the cause alike of sorrow and of future births removed (2c). In this sense Nibbāna is identical with “sabbupadhi-paṭinissaggo taṇhakkhayo virāgo nirodho” (see Nibbāna).

1. Systematizations: The 3 aims of t. kāma°, bhava°, vibhava°, that is craving for sensuous pleasure, for rebirth (anywhere, but especially in heaven), or for no rebirth; cf. vibhava. These three aims are mentioned already in the First Proclamation (S V 420; Vin I 10) and often afterwards D II 61, 308; III 216, 275; S III 26, 158; It 50; Paṭis I 26, 39; II 147; Vibh 101, 365; Nett 160. Another group of 3 aims of taṇhā is given as kāma°, rūpa° and arūpa° at D III 216; Vibh 395; and yet another as rūpa°, arūpa° and nirodha° at D III 216.

– The source of t. is said to be sixfold as founded on and relating to the 6 bāhirāni āyatanāni (see rūpa), objects of sense or sensations, viz. sights, sounds, smells, etc.: D II 58; Paṭis I 6f.; Nidd II §271I; in threefold aspects (as kāma-taṇhā, bhava° and vibhava°) with relation to the 6 senses discussed at Vism 567f.; also under the term cha-taṇha-kāyā (sixfold group, see compounds) M I 51; III 280; Paṭis I 26; elsewhere called chadvārika-taṇhā “arising through the 6 doors” Dhp-a III 286.

– 18 varieties of t. (comprising worldly objects of enjoyment, ease, comfort and well-living are enumerated at Nidd II §271III (under taṇhā-lepa). 36 kinds: 18 referring to sensations (illusions) of subjective origin (ajjhattikassa upādāya), and 18 to sensations affecting the individual in objective quality (bāhirassa upādāya) at A II 212; Nett 37; and 108 varieties or specifications of t. are given at Nidd II §271II (under Jappā) = Dhs 1059 = Vibh 361.

– Taṇhā as “kusalā pi akusalā pi” (good and bad) occurs at Nett 87; cf. Tālapuṭa’s good t. Thag 1091f.

2. Import of the term:

(a) various characterizations of t.: mahā° Snp 114; kāma° S I 131; gedha° S I 15; bhava° D III 274 (+ avijjā); grouped with diṭṭhi (wrong views) Nidd II §271 III, 271 VI t. fetters the world and causes misery: “yāya ayaṁ loko uddhasto pariyonaddho tantākulajāto” A II 211f.; taṇhāya jāyatī soko taṇhāya jāyatī bhayaṁ taṇhāya vippamuttassa n’atthi soko kuto bhayaṁ Dhp 216; taṇhāya uḍḍito loko S I 40; yaṁ loke piyarūpaṁ sātarūpaṁ etth’esā taṇhā ... Vibh 103; it is the 4th constituent of Māra’s army (M.-senā) Snp 436; M.’s daughter, S I 134. In comparisons: t. + jālinī visattikā S I 107; = bharādānaṁ (t. ponobbhavikā nandirāga-sahagatā) S III 26; V 402: gaṇḍa = kāya, gaṇḍamūlan ti taṇhāy’etaṁ adhivacanaṁ S IV 83; = sota S IV 292 (and a khīṇāsavo = chinnasoto); manujassa pamatta-cārino t. 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 A I 223; t. ca avasesā ca kilesā: ayaṁ vuccati dukkha-samudayo Vibh 107, similarly Nett 23f.; as ponobbhavikā (causing rebirth) S III 26; Paṭis II 147, etc.; as a link in the chain of interdependent causation (see paṭicca-samuppāda): vedanā-paccayā taṇhā, taṇhā-paccayā upādānaṁ Vin I 1, 5; D II 31, 33, 56, etc.; t. and upadhi: taṇhāya sati upadhi hoti t. asati up. na hoti S II 108; ye taṇhaṁ vaḍḍhenti te upadhiṁ vaḍḍhenti, etc. S II 109; taṇhāya nīyati loko taṇhāya parikissati S I 39; taṇhā saṁyojanena saṁyuttā sattā dīgha-rattaṁ sandhāvanti saṁsaranti It 8. See also t.-dutiya.

(c) To have got rid of t. is Arahantship: vigata-taṇha vigata-pipāsa vigata-pariḷāha D III 238; S III 8, 107f., 190; samūlaṁ taṇhaṁ abbuyha S I 16 = 63, 121 (Godhiko parinibbuto); III 26 (nicchāto parinibbuto); vīta° Snp 83, 849, 1041 (+ nibbuta); taṇhāya vippahānena S 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 S III 231; t.-nirodha S IV 390. – See also M I 51; Dhp 154; It 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. Nidd II §271 V and 271 VII):

(a) t. in groups of 5:

(α) with kilesa saṁyoga vipāka duccarita;

(β) diṭṭhi kilesa duccarita avijjā;

(γ) diṭṭhi kil° kamma duccarita.

(b) quasi-synonyms: ādāna, ejā, gedha, jappā, nandī, nivesana, pariḷāha, pipāsā, lepa, loluppa, vāna, visattikā, sibbanī.

– In compounds the form taṇhā is represented by taṇha before double consonants, as taṇhakkhaya, etc.

-ādhipateyya mastery over t. S III 103;

-ādhipanna seized by t. S. I 29; Snp 1123;

-ādāsa the mirror of t. A II 54;

-ābhinivesa full of t. Pv-a 267;

-āluka greedy Ja II 78;

-uppādā (plural) (four) grounds of the rise of craving (viz. cīvara, piṇḍapāta, senāsana, itibhavābhava) A II 10 = It 109; D III 228; Vibh 375;

-kāyā (plural) (six) groups of t. (see above B 1) S II 3; D III 244. 280; Paṭis I 26; Vibh 380;

-kkhaya the destruction of the excitement of cravings, almost synonymous with Nibbāna (see above B.2.c): °rata Dhp 187 (explained at Dhp-a III 241: arahatte c’eva Nibbāne ca abhirato hoti); Vv 73^05 (explained by Nibbāna Vv-a 296); therefore in the expositionary formula of Nibbāna as equivalent with noun Vin I 5; S III 133; It 88, etc. (see Nibbāna). In the same sense: sabbañjaho taṇhakkhaye vimutto Vin I 8 = M I 171 = Dhp 353; taṇhākkhaya virāga nirodha Nibbāna A II 34, explained at Vism 293; bhikkhu arahaṁ cha ṭhānāni adhimutto hoti: nekkhammādhimutto, paviveka°, avyāpajjha°, upādānakkhaya°, taṇhakkhaya°, asammoha° Vin I 183; cf. also Snp 70, 211, 1070, 1137;

-gata obsessed with excitement, i.e. a victim of t. Snp 776;

-gaddula the leash of t. Nidd II §271 II 1;

-cchida breaking the cravings Snp 1021, 1101;

-jāla the snare of t. M I 271; Thag 306; Nidd II §271 II;

-dutiya who has the fever or excitement of t. as his companion A II 10 = It 9 = 109 = Snp 740, 741 = Nidd II §305; cf. BMPE 256, note 2;

-nadī the river of t. Nidd II §271 II; cf. nadiyā soto ti: taṇhāy’etaṁ adhivacanaṁ It 114;

-nighātana the destruction of t. Snp 1085;

-pakkha the party of t., all that belongs to t. Nett 53, 69, 88, 160;

-paccaya caused by t. Snp 144; Vism 568;

-mūlaka rooted in t. (dhammā: 9 items) Paṭis I 26, 130; Vibh 390;

-lepa cleaving to t. Nidd II §271 III; (+ diṭṭhi-lepa);

-vasika being in the power of t. Ja IV 3;

-vicarita a thought of t. A II 212;

-saṅkhaya (complete) destruction of t.; °sutta M I 251 (cūḷa°), 256 (mahā°): °vimutti salvation through cessation of t. M I 256, 270, and °vimutta (adjective) S IV 391;

-samudda the ocean of t. Nidd §271 II;

-sambhūta produced by t. (t. ayaṁ kāyo) A II 145 (cf. Snp page 144; yaṁ kiñci dukkhaṁ sambhoti sabbaṁ taṇhāpaccayā);

-saṁyojana the fetter of t. (adjective) fettered, bound by t., in phrase t.-saṁyojanena saṁyuttā sattā dīgha-rattaṁ sandhāvanti saṁsaranti It 8, and t.-saṁyojanānaṁ sattānaṁ sandhāvataṁ saṁsarataṁ S II 178 = III 149 = Pv-a 166; A I 223;

-salla the sting or poisoned arrow of t. S I 192 (°assa hantāraṁ vande ādiccabandhunaṁ), the extirpation of which is one of the 12 achievements of a mahesi Nidd II §503 (°assa abbuḷhana; cf. above).

Taṇhīyati [= taṇhāyati, denominative from taṇhā, cf. Sanskrit tṛṣyati to have thirst] to have thirst for S II 13 (for vv.ll. tuṇhīyati;. tasati); Vism 544 (+ upādiyati ghaṭi yati); cf. tasati and past participle tasita.

Tata [past participle of tanoti] stretched, extended, spread out S I 357 (jāla); Ja IV 484 (tantāni jālāni Text, katāni v.l. for tatāni). Note: samo tata at Ja I 183 is to be read as samotata (spread all over).

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; Ja II 353; Dhp 309; Pv-a 69 (tatiyāya jātiya: in her third birth). Tatiyaṁ (neuter adverb) for the 3rd time D II 155; Snp 88, 95, 450; tatiyavāraṁ the same Dhp-a I 183; Vv-a 47 (= at last); yāva tatiyaṁ the same Vin II 188; Ja I 279; Dhp-a II 75; Pv-a 272 (in casting the lot: the third time decides); yāva tatiyakaṁ the same D I 95.

Tato [ablative of pronoun base ta° (see ta° II 4)]

1. from this, in this S III 96 (tatoja); Ja III 281 (tato paraṁ beyond this, after this); Nidd II §664 (the same); Sv I 212 (tatonidāna).

2. thence Ja I 278; Miln 47.

3. thereupon, further, afterwards Ja I 58; Dhp 42; Miln 48; Pv-a 21, etc.

Tatta^01 [past participle of tapati] heated, hot, glowing; of metals: in a melted state (cf. uttatta) A II 122 (tattena talena osiñcante, as punishment); Dhp 308 (ayoguḷa); Ja II 352 (the same); IV 306 (tattatapo “of red-hot heat,” i.e. in severe self-torture); Miln 26, 45 (adverb red-hot); Pv-a 221 (tatta-lohasecanaṁ the pouring over of glowing copper, one of the punishments in Niraya).

Tatta^02 (neuter) [tad + tva] truth; ablative tattato according to truth; accurately Ja II 125 (ñatvā); III 276 (ajānitvā not knowing exactly).

Tattaka^01 [tatta past participle of tappati^02 + ka] pleasing agreeable, pleasant Miln 238 (bhojana).

Tattaka^02 (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-a I 103 (v.l. ettakaṁ); II 16 (= ettaka).

Tattha [Sanskrit tatra adverb of place, cf. Gothic papro and also Sanskrit atra, yatra]

A.

1. of place:

(a) place where = there, in that place Snp 1071, 1085; Dhp 58; Ja I 278; Pv I 10^15; often with eva: tatth’eva right there, on the (very same) spot S I 116; Ja II 154; Pv-a 27. In this sense as introduction to a comment on a passage: in this, here, in this connection (see also tatra) Dhs 584; Dhp-a I 21; Pv-a 7, etc.

(b) direction: there, to this place Ja II 159 (gantvā); VI 368; Pv-a 16 (tatthagamanasīla 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: Pj II tatra); tattha yo maṅku hoti Dhp 249 (= tasmiṁ dāne masculine Dhp-a III 359); tattha kā paridevanā Pv I 12^03 (“why sorrow for this?”).

3. of time: then, for the time being, interim (= ettha, cf. tattaka^02) in phrase tattha-parinibbāyin, where corresponding phrases have antarā-parinibbāyin (A II 238 e.g. ≈ I 134; see under parinibbāyin) D I 156; A I 232; II 5; IV 12; S V 357; M II 52, etc. The meaning of this phrase may however be taken in the sense of tatra A 3 (see next).

B. Repeated: tattha tattha here and there, in various places, all over; also corresponding with yattha yattha wherever ... there It 115; Nett 96 (°gāmini-paṭipadā); Vv-a 297; Pv-a 1, 2, 33, 77, etc. – See tatra.

Tatra [Sanskrit tatra] = tattha in all meanings and applications, viz.

A.

1. there: Dhp 375; Pv-a 54. tatrāpi D I 81 = It 22 (tatrāpāsiṁ). tatra pi D I 1 (= Sv I 42). tatra kho Vin I 10, 34; A V 5f.; 354f. (cf. atha kho). In explanations: Pv-a 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 A 3) 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°); Abhidh-av 157. tatrūpāyaññū (= tatra upāyaññū) having allround knowledge of the means and ways Snp 321 (correct reading at Pj II 330); tatrupāyāya vīmaṁsāya samannāgatā endowed with genius in all kinds of means Vin 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 Vin I 10; Paṭis II 147; Nett 72; Vism 506.

Tatha (adjective) [an adjectivized tathā out of combination tathā ti “so it is,” cf. taccha] (being) in truth, truthful; true, real D I 190 (+ bhūta taccha); M III 70; Thag 347; Snp 1115 (= Nidd II §275 taccha bhūta, etc.). (neuter) tathaṁ = saccaṁ, in cattāri tathāni the 4 truths S V 430, 435; Paṭis II 104f. (+ avitathāni anaññathāni). As epithet of Nibbāna: see derivations and cf. taccha. ablative tathato exactly v.l. B for tattato at Ja II 125 (see tatta^02). – yathā tathaṁ (cf. yathā tacchaṁ) according to truth, for certain, in truth Snp 699, 732, 1127. – Cp vitatha.

-parakkama reaching out to the truth Ja 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 D I 175, similarly S II 199; S II 209 (paṭipajjitabba being conducive to N.); Miln 255; Vism 214.

(b) tathattāya upaneti (of a cittaṁ bhāvitaṁ) the same S IV 294 = M I 301; S V 90, 213f.

(c) tathattāya cittaṁ upasaṁharati the same M I 468.

– ablative tathattā in truth, really Snp 520f. (cf. Mvu III 397).

Tathā (adverb) [Sanskrit tathā, cf. also kathaṁ] so, thus (and not otherwise, opposite aññathā), in this way, likewise Snp 1052 (v.l. yathā); Ja I 137, etc. – Often with eva: tath’eva just so, still the same, not different D III 135 (taṁ tath’eva hoti no aññathā); Ja I 263, 278; Pv I 8^03; Pv-a 55. Corresponding with yathā: tathā ... yathā so ... that Dhp 282; Pv-a 23 (tathā akāsi yathā he made that ..., cf. Latin ut consecutive); yathā ... tathā as ... so also Snp 504; Ja I 223; Pv I 12^03 (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 Pj I 185), 233; It 33, 90;

-kārin acting so (corresponds with yathāvādin: acting as he speaks, cf. tāthāvādin) Snp 357; It 122;

-gata see seperate;

-bhāva “the being so,” such a condition Ja I 279;

-rūpa such a, like this or that, especially so great, such Vin I 16; Snp page 107; It 107; Sv I 104; Pv-a 5, 56. neuter adverb thus Pv-a 14. Cf. evarūpa;

-vādin speaking so (cf. °kārin) Snp 430; It 122 (of the Tathāgata);

-vidha such like, so (= tathā-rūpa) Snp 772, 818, 1073, 1113; Nidd II §277 (= tādisa taṁsaṇṭhita tappakāra).

Tathāgata [derivation uncertain. Buddhaghosa (Sv 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. Rh.D. (BMPE 1099, quoting Chalmers JRAS 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 tathaṁgata, but not necessarily, for we have upadhī-karoti as well as upadhiṁ karoti. – D I 12, 27, 46, 63; II 68, 103, 108, 115, 140, 142; III 14, 24f., 32f., 115, 217, 264f., 273f.; S I 110f.; II 222f.; III 215; IV 127, 380f.; A I 286; II 17, 25, 120; III 35, etc.; Snp 236, 347, 467, 557, 1114; It 121f.; Pj I 196; Paṭis I 121f.; Dhs 1099, 1117, 1234; Vibh 325f., 340, etc.

-balāni (plural) the supreme intellectual powers of a T. usually enumerated as a set of ten: in detail at A V 33f. = Paṭis II 174; M I 69; S II 27; Nidd II §466. Other sets of five at A III 9; of six A III 417f. (see bala);

-sāvaka a disciple of the T. D II 142; A I 90; II 4; III 326f.; It 88; Snp 15.

Tathiya (adjective) [Sanskrit tathya = taccha] true, Snp 882, 883.

Tadanurūpa (adjective) [cf. ta° I.a] befitting, suitable, going well with Ja VI 366; Dhp-a IV 15.

Tadā (adverb) [Vedic; cf. kadā] then, as that time (either past or future) D II 157; Ja II 113, 158; Pv I 10^05; Pv-a 42. Also used like an adjective: te tadā-mātāpitaro etarahi m° ahesuṁ “the then mother and father” Ja I 215 (cf. Latin quondam); tadā-sotāpanna-upāsaka Ja II 113.

Tadaṅga. [DPL]: One of the pahānas is called tadaṅgapahānaṁ, which Vij. explains s “the removal of false views and disturbing qualities of the mind, bymens 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 a vimutti called tadaṅgavimutti.

Tadūpika and Tadūpiya see ta° I.a.

Tanaya and Tanuya [at S I 7, v.l. tanaya, cf. BHS tanuja Avś II 200] offspring, son Mhv 7, 28. plural tanuyā [= Sanskrit tanayau] son and daughter S I 7.

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 Vv 16^02 (vara° graceful = uttamarūpa-dhara Vv-a 79; perhaps to 2); Pv-a 46 (of hair: fine + mudhu).

2. (noun neuter) body (originally slender part of the body = waist) Vv 53^07 (kañcana°); Pv I 12^01; Vism 79 (uju + t.). Cf. tanutara.

-karaṇa making thinner, reducing, diminishing Sp VI 1203;

-bhāva decrease Pp 17;

-bhūta decreased, diminished Pp 17; especially in phrase °soka with diminished grief, having one’s grief allayed Dhp-a III 176; Pv-a 38.

Tanuka (adjective) = tanu; little, small Dhp 174 (= Dhp-a 175); Snp 994 (soka).

Tanutara the waist (literal smaller part of body, cf. body and bodice) Vin IV 345 (sundaro tanutaro “her waist is beautiful”).

Tanutta (neuter) [noun-abstract of tanu] diminution, reduction, vanishing, gradual disappearance A I 160 (manussānaṁ khayo hoti tanuttaṁ paññāyati); II 144 (rāga°, dosa°, moha°); especially in phrase (characterizing a Sakadāgāmin) “rāga-d.-mohānaṁ tanuttā sakadāgāmī hoti” D I 156; S V 357f., 376, 406; A II 238; Pp 16.

Tanoti [*ten; cf. Sanskrit tanoti, Greek τείνω, τόνος, τέτανος; Latin teneo, tenuis, tendo (E. ex-tend); Gothic panjan; Old High German denen; cf. also Sanskrit tanti, tāna, tantra] to stretch, extend; rare as finite verb, usually only in past participle tata. – Pañca-g 17.

Tanta (neuter) [Vedic tantra, to tanoti; cf. tantrī feminine string] a thread, a string, a loom Ja I 356 (°vitata-ṭṭhāna the place of weaving); Dhp-a I 424. At Ja 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” S II 92; IV 158; A II 211; Dīp XII 32. See guḷā;

-āvuta weaving, weft, web S V 45; A I 286;

-bhaṇḍa weaving appliances Vin II 135;

-rajjuka “stringing and roping,” hanging, execution Ja IV 87;

-vāya a weaver Ja I 356; Miln 331; Vism 259; Dhp-a I 424.

Tantaka (neuter) “weaving,” a weaving-loom Vin II 135.

Tanti (feminine) [Vedic tantrī, see tanta]

1. the string or cord of a lute, etc.; thread made of tendon Vin I 182; Thig 390 (cf. Thig-a 257); Ja IV 389; Dhp-a I 163; Pv-a 151.

2. line, lineage (+ paveṇi custom, tradition) Ja VI 380; Dhp-a 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 Sv I 2; Paṭis I 2.

-s-sara string music Vin I 182; Ja III 178.

Tantu [Vedic tantu, cf. tanta] a string, cord, wire (of a lute) Ja V 196.

Tandita (adjective) [past participle of tandeti = Sanskrit 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; Vv 33^22; Miln 390; Vv-a 142. Cf. next.

Tandī (feminine) [Sanskrit tanita] weariness, laziness, sloth S V 64; M I 464; A I 3; Snp 926, 942; Ja V 397 (+ ālasya); Vibh 352 (the same).

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 D I 161 = S IV 330; anattha-sañhitaṁ ñatvā yaṁ kiñci aparaṁ tapaṁ S I 103; Ja 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. D III 42f., 232 (attan and paran°), 239; S I 38, 43; IV 118, 180; M II 155, 199; D II 49 = Dhp 184 (paramaṁ tapo), 194 (tapo sukho); Snp 77 = S I 172 (saddhā bījaṁ tapo vuṭṭhi); Snp 267 (t. ca brahmacariyā ca), 655 (the same), 901; Pv I 3^02 (instrumental tapasā = brahmacariyena Pv-a 15); Ja I 293; Nett 121 (+ indriyasaṁvara); Pj I 151 (pāpake dhamme tapatī ti tapo): Vv-a 114 (instrumental tapasā); Pv-a 98.

-kamma ascetic practice S I 103;

-jigucchā disgust for asceticism D I 174; III 40, 42f., 48f.; A II 200;

-pakkama = °kamma D I 165f. (should it be tapopakkama = tapa + upakkama, or tapo-kamma?);

-vana the ascetic’s forest Vism 58, 79, 342.

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-a IV 143); Snp 348 (jotimanto narā tapeyyuṁ), 687 (suriyaṁ tapantaṁ). – gerund tapanīya: see seperate – past participle tatta^01.

Tapana (adjective/noun) [to tapati and tapa] burning, heat; figurative torment, torture, austerety.

1. (as neuter) Pv-a 98 (kāya-°saṅkhāto tapo).

2. (as feminine) tapanī Ja V 201 (in metaphorical play of word with aggi and brahmacārin; commentary visīvana-aggiṭṭha-saṅkhātātapanī).

Tapanīya^01 [gerund of tapati] burning: figurative inducing self-torture, causing remorse, mortifying A I 49 = It 24; A IV 97 (commentary tāpajanaka); V 276; Ja IV 177; Dhs 1305.

Tapanīya^02 (neuter) also tapaneyya (Ja V 372) and tapañña (Ja VI 218) [original gerund of tapati] shining; (noun) the shining, bright metal, i.e. gold (= rattasuvaṇṇa Ja V 372; Thig-a 252) Thig 374; Vv 84^16; Vv-a 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 Vin I 234 = A IV 184 (tapassī samaṇo Gotamo); D III 40, 42f., 49; S I 29; IV 330, 337f.; M I 77; Snp 284 (isayo pubbakā āsuṁ saññatattā tapassino); Vv 22^10; Pv I 3^02 (°rūpa, under the appearance of a “holy” man: samaṇa-patirūpaka Pv-a 15); II 614 (= saṁvāraka Pv-a 98; tapo etesaṁ atthī ti ibid).

Tappaṇa (neuter) [Sanskrit tarpaṇa] satiating, refreshing; a restorative, in netta° some sort of eye-wash D I 12 (in combination with kaṇṇa-tela and natthu-kamma).

Tappati^01 [Sanskrit tapyate, passive of tapati] to burn, to be tormented: to be consumed (by remorse) Dhp 17, 136 (t. sehi kammehi dummedho = paccati Dhp-a III 64).

Tappati^02 [Sanskrit tṛpyate, causative tarpayati; °terp = Greek τέρπω] (instrumental) to be satiated, to be pleased, to be satisfied Ja I 185 (puriso pāyāsassa t.); II 443; V 485 = Miln 381 (samuddo na t. nadīhi the ocean never has enough of all the rivers); Vv 84^13. – gerundive tappiya satiable, in atappiya-vatthūni (16) objects of insatiability Ja III 342 (in full). Also tappaya in compound dut° hard to be satisfied A I 87; Pp 26. – past participle titta. – causative tappeti to satisfy, entertain, regale, feed It 67 (annapānena); Pv II 4^08 (the same) Miln 227; – past participle tappita.

Tappara (adjective) [Sanskrit tatpara] quite given to or intent upon (–°), diligent, devoted Thig-a 148 (Ap. 57, 66) (mānapūjana° and buddhopaṭṭhāna°).

Tappetar [agent noun to tappeti] one who satisfies, a giver of good things in combination titto ca tappetā ca: self-satisfied and satisfying others A I 87; Pp 27 (of a Sammā-sambuddha).

Tab° in compounds tabbisaya, tabbahula, etc. = taṁ°, see under ta° I a. [DPL]: Taṁ see So^02; Tuvaṁ; Tvaṁ.

Tama (neuter) and tamo [Sanskrit tamas, tam and tim, cf. tamisra = Latin tenebrae; also timira dark and Pāli tibba, timira; Old High German dinstar and finstar; Anglo-Saxon thimm, English dim] darkness (synonym andhakāra, opposite joti), literally as well as figuratively (mental darkness = ignorance or state of doubt); one of the dark states of life and rebirth; adjective living in one of the dark spheres of life (cf. kaṇhajāta) or in a state of suffering (duggati) Snp 248 (pecca tamaṁ vajanti ye patanti sattā Nirayaṁ avaṁsirā), 763 (nivutānaṁ t. hoti andhakāro apassitaṁ), 956 (sabbaṁ tamaṁ vinodetvā); Vibh 367 (three tamāni: in past, future and present). adjective: puggalo tamo tama-parāyaṇo D III 233; A II 85 = Pp 51; Ja II 17. – tamā tamaṁ out of one “duggati” into another Snp 278 (vinipātaṁ samāpanno gabbhā gabbhaṁ technical term ... dukkaṁ nigacchati), cf. Mvu II 225, also tamāto tamaṁ ibid. I 27; II 215. – tama-t-agge beyond the region of darkness (or rebirth in dark spheres), cf. bhavagge (and Sanskrit tamaḥ pāre) S V 154, 163.

-andhakāra (complete) darkness (of night) v.l. for samandha° at Ja 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; It 32, 108; Nidd II §281; Vv 35^02 (= Vv-a 161); Miln 1, 21, etc.;

-parāyaṇa (adjective) having a state of darkness or “duggati” for his end or destiny S I 93; A II 85 = Pp 51.

[BD]: tamā tamaṁ out of the frying pan, into the fire.

Tamāla [Sanskrit tamāla] name of a tree (Xanthochymus pictorius) Pv III 10^05 (+ uppala).

Tamba (neuter) [Sanskrit tāmra, original adjective = dark coloured, leaden; cf. Sanskrit adjective taṁsra the same, to tama] copper (“the dark metal”); usually in combinations, signifying colour of or made of (cf. loha bronze), e.g. lākhātamba (adjective) Thig 440 (colour of an ox); °akkhin Vv 32^03 (timira°) Saddh 286; °nakhin Ja VI 290; °nettā (feminine) ibid.; °bhājana Dhp-a I 395; °mattika Dhp-a IV 106; °vammika Dhp-a III 208; °loha Pv-a 95 (= loha).

Tambūla (neuter) [Sanskrit tambūla] betel or betel-leaves (to chew after the meal) Ja I 266, 291; II 320; Vism 314; Dhp-a III 219. –°pasibbaka betel-bag Ja VI 367.

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. Pv-a 1, 49, 141. – piṭaka-ttaya the triad of the Piṭakas Pj 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 Pj I 188) feminine tisso (D I 143; A V 210; It 99) neuter tīṇi (A I 138, etc.), also used as absolute form (eka dve tīṇi) Khp III (cf. Pj I 79 and tīṇi lakkhaṇā for lakkhaṇāni Snp 1019); genitive masculine neuter tiṇṇaṁ (Ja III 52, 111, etc.), feminine tissannaṁ; instrumental tīhi (ṭhānehi Dhp 224, vijjāhi It 101); locative tīsu (janesu Ja I 307; vidhāsu Snp 842). – In composition and derivation: ti in numerical compounds: tidasa (30) q.v.; tisata (300) Snp 566 (brāhmaṇā tisatā); 573 (bhikkhavo tisatā); tisahassa (3000) Pv II 9^51 (janā °ā); in numerical derivations: tiṁsa (30), tika (triad), tikkhattuṁ (thrice); tidhā (threefold). – In nominal compounds: see ti° te°

(a) in numerical compounds: terasa (Pj II 489; As 333; Vv-a 72: terasī the 13th day) and teḷasa (S I 192 Snp pages 102, 103) (13) [Sanskrit trayodaśa, Latin tredecim]; tevīsa (23) Vv-a 5; tettiṁsa (33) Ja I 273; Dhp-a I 267; tesaṭṭhi (63) Pv-a 111 (Jambudīpe tesaṭṭhiyā nagarasahassesu).

(b) in nominal compounds: see te°.

Tara [see tarati] (noun) crossing “transit,” passing over Snp 1119 (maccu°). – (adjective) to be crossed, passable, in duttara hard to cross S IV 157; Snp 174, 273 (oghaṁ t. duttaraṁ); Thig 10; It 57. Also as su-duttara S I 35; V 24.

-esin wanting to pass over Ja III 230

Taraṅga [tara + ga] a wave Vism 157.

Taraccha [derivation unknown. The Sanskrit forms are tarakṣu and tarakṣa] hyena Vin III 58; A III 101; Miln 149, 267; Dhp A 331; Mhbv 154. – feminine taracchi Ja V 71, 406; VI 562.

Taraṇa (neuter) [see tarati] going across, passing over, traversing Vin IV 65 (tiriyaṁ°); Paṭis I 15; II 99, 119.

Tarati^01 [Vedic tarati, *ter (tṛ) to get to the other side, cf. Latin termen, terminus, Greek τεμμα, τέρϕρον; also Latin trans = Gothic pairh = Anglo-Saxon purh = English through] (literally) to go or get through, to cross (a river), pass over, traverse; (figurative) to get beyond, i.e. to surmount, overcome, especially oghaṁ (the great flood of life, desire, ignorance, etc.) S 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) Pv IV 13^01 (= atikkameti Pv-a 278); Nidd II §28 – present participle taranto Vin I 191 (Aciravati); gerundive taritabba Vin IV 65 (nadī); preterit atari Ja III 189 (samuddaṁ) and atāri Snp 355, 1047 (jāti-maraṇaṁ), plural atāruṁ Snp 1045. – See also tāreti (causative), tāṇa, tāyate, tiro, tiriyaṁ, tīra, tīreti.

Tarati^02 [tvarate, past participle tvarita; also turati, turayati from *ter to turn round, move quickly, perhaps identical with the °ter of tarati^01; 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 Wtb. under trua] to be in a hurry, to make haste Thag 291; present participle taramāna in °rūpa (adjective) quickly, hurriedly Snp 417; Pv II 6^02; Pv-a 181 (= turita) and ataramāna Vin I 248; gerundive taraṇīya Thag 293. – See also tura, turita, turiya.

Tarahi (adverb) [Vedic tarhi, cf. carahi and etarahi] then, at that time Vin II 189.

Tari (feminine) [from tarati] a boat Dāṭh IV 53.

Taritatta (neuter) [abstract of tarita past participle of tarati^01] the fact of having traversed, crossed, or passed through Vv-a 284.

Taru [Perhaps dialectic for dāru] tree, Pv-a 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: M I 459 (in simile); °vaccha, °vacchaka, °vacchī: Vin I 193; Ja I 191; Dhp-a II 35; Vv-a 200. – Vin I 243 (fresh milk); D I 114 (Gotamo t. c’eva t.-paribbājako ca “a young man and only lately become a wanderer”); Pv-a 3, 46 (°janā), 62 (°putta); Abhidh-av 93, 121.

2. (masculine and neuter) the shoot of a plant, or a young plant Vin I 189 (tāla°); M I 432; Vism 361 (taruṇa-tāla).

Tala (neuter) [derivation uncertain. Cf. Sanskrit tala masculine and neuter; cf. Greek τηλί’ (dice-board), Latin tellus (earth), tabula (= table). Old-Irish talam (earth), Anglo-Saxon pel (= deal), Old High German dili = German diele]

(a) flat surface (with reference to either top or bottom: cf. German Boden), level, ground, base Ja I 60, 62 (pāsāda° flat roof); III 60 (the same); paṭhavī° (level ground) Ja II 111, cf. bhūmi° Pv-a 176; ādāsa° surface of a mirror Vism 450, 456, 489; salila° (surface of pond) Pv-a 157; Vv-a 160; heṭṭhima° (the lowest level) Ja I 202; Pv-a 281; – Ja 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 Ja II 223; Vism 250; and compounds – See also taṭa, tāla, tālu.

-ghātaka a slap with the palm of the hand Vin IV 260, 261;

-sattika in °ṁ uggirati to lift up the palm of the hand Vin IV 147; Dhp-a III 50; cf. Vinaya Texts I 51.

Talika (adjective) [from tala] having a sole, in eka-°upāhanā a sandal with one sole Ja II 277; III 80, 81 (v.l. paṭilika); cf. Morris, JPTS 1887, 165.

Taluṇa = taruṇa As 333 (cf. Burnouf, Lotus 573).

Taḷāka (neuter) [derivation uncertain. Perhaps from taṭa. The Sanskrit forms are taṭaka, taṭāka, taḍāga] a pond, pool, reservoir Vin II 256; Ja I 4, 239; Pv-a 202; Sv I 273; Miln 1, 66 = 81, 246, 296, 359.

Tasa (adjective) [from tasati^02]

1. trembling, frightened Ja 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. Mvu I 207 jaṅgama-sthāvara; II 10 calaṁ sthāvara]. Metaphorically of people who are in fear and trembling, as distinguished from a thāvara, a self-possessed and firm being (= Arahant Pj I 245). In this sense t. is interpreted by tasati^01 as well as by tasati^02 (to have thirst or worldly cravings) at Pj I 245: tasantī ti tasā, sataṇhānaṁ sabhayānañ c’etaṁ adhivacanaṁ; also at Nidd II §479: tasa ti yesaṁ tasitā (tasiṇā?) taṇhā appahīnā, etc., and ye te santāsaṁ āpajjanti. S I 141; IV 117, 351; V 393; Snp 146, 629; Dhp 405, Thag 876; Ja V 221; Nidd II §479; Dhp-a IV 175.

Tasati^01 [Sanskrit tṛṣyati = Greek τέρσομοι to dry up, Latin torreo (= English torrid, toast), Gothic gapairsan and gapaūrsnan, Old High German derren; see also taṇhā and taṇhīyati] to be thirsty, figurative to crave for S II 13; Miln 254. – past participle tasita^01. Cf. pari°.

Tasati^02 [Vedic trasati = Greek τρέω, Latin terreo (= terror); °ters from °ter in Sanskrit tarala, cf. also Latin tremo (= tremble) and trepidus] to tremble, shake, to have fear; to be frightened Snp 394 (ye thāvarā ye ca tasanti loke); Nidd II §479 (= santāsaṁ āpajjati); Pj I 245 (may be taker as tasati^01, see tasa). – past participle tasita^02, cf. also tasa and uttasati.

Tasara (neuter) [Vedic tasara, cf. tanta, etc.] a shuttle Snp 215, 464, 497; Dhp-a I 424; III 172. Cf. Morris, JPTS 1886, 160.

Tasiṇā (feminine) [diæretic form of taṇhā, cf. dosiṇā > juṇhā, kasiṇa > kṛtsna, etc.] thirst; figurative craving (see taṇhā) S V 54, 58; Nidd II §479 (to be read for tasitā?); Dhp 342, 343.

Tasita^01 [past participle of tasati^01] dried up, parched, thirsty S II 110, 118; Snp 980, 1014 (not with Fausbøll = tasita^02); Ja IV 20; Pv II 9^36 (chāta + t.), 10^03 (= pipāsita Pv-a 143); III 6^05 (= pipāsita Pv-a 127, 22); Miln 318 (kilanta + t.).

Tasita^02 [past participle of tasati^02] frightened, full of fear Ja I 26 (bhīta + t.). 342, IV 141 (the same): Nidd II §479 (or = tasiṇā?). atasita fearless S III 57.

Tassa see Tathā.

Tassa-pāpiyyasikā (feminine) (viz. kiriyā) name of one of the adhikaraṇa-samathā: guilt (legal wrong) of such and such a character Vin I 325; in detailed explanation M II 249; + tiṇavatthāraka D III 254; A I 99. °kammaṁ karoti to carry out proceedings against someone guilty of a certain legal offence Vin II 85, 86; °kata one against whom the latter is carried out A IV 347.

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 Nidd II sub voce): D I 95 (°ṁ, etc. gavesin seeking refuge); A I 155; S IV 315 (maṁtāṇa, etc. adjective protected by me, in my shelter). – S I 2, 54, 55, 107 (°ṁ karoti); IV 372 (°gāmī maggo); A IV 184; Snp 668 (°ṁ upeti); Dhp 288; Ja I 412 (= protector, explained by tāyitā parittāyitā patiṭṭhā); Saddh 224, 289. Cf. tātar and tāyati.

Tāṇatā (feminine) [abstract of tāṇa] protection, sheltering Dhp 288.

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 next) at Thig 423, 424 (+ ammā). tāta (singular) in addressing one: Ja III 54; IV 281 (amma tāta mama and daddy) Dhp-a II 48 (= father); III 196 (the same); Pv-a 41 (= father), 73 (a son), 74 (a minister); Ja I 179 (the same); Miln 15, 16, 17 (a bhikkhu or Thera), in addressing several Vin I 249; Ja II 133; Pv-a 50. tātā (plural) Ja I 166; 263; IV 138.

Tātar [from Vedic trā, agent noun to trāyati to protect] protector, saviour, helper Sv I 229. For meaning “father” see tāta and cf. pitā = tāyitā at Ja I 412.

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 5 ways: see Nidd I 114f.; Pj II 202 and cf. Miln 382. tādī: Snp 712, 803 (and 154 tādī no for tādino, see Pj II 201f.); tādi Snp 488, 509, 519f.; Dhp 95; genitive tādino Dhp 95, 96; with reference to the Buddha D II 157 (ṭhitacittasa tādino, in BHS sthiracittasya tāyinaḥ Avś II 199); Vv 18^06 (explanation Vv-a 95: iṭṭhādisu tādilakkhaṇasampattiyā tādino Satthu: see Nidd I 114f.), of Arahant A II 34; Snp 154 (or tādī no); instrumental tādinā Snp 697; Miln 382; accusative tādiṁ Snp 86, 219, 957; locative plural tādisu Pv II 9^71 (= iṭṭhādisu tādilakkhaṇappattesu Pv-a 140, cf. Vv-a 95). – See tādisa^01.

-bhāva “such-ness,” high(est) qualification Vism 5, 214;

-lakkhaṇa the characteristic of such (a being) Ja III 98 (°yoga, cf. nakkhatta-yoga); Pj II 200 (°patta); Vv-a 95 (°sampatti).

Tādina (adjective) [enlarged form of tādin) = tādin], only in locative tādine Vv 21^02 (= tādimhi Vv-a 106).

Tādisa^01 (adjective) [Vedic tādṛśa from tad-dṛśa = tad-rūpa; a reduction of this form in Pāli tādin] – suchlike, of such quality or character, in such a condition Ja I 151; III 280; Snp 112, 317, 459; Nidd II §277 (in explanation of tathāvidha); It 68; Pv II 9^04; Pv-a 69, 72; Miln 382. Also correlative tādisa ... tādisa the one ... the other Vv-a 288. – feminine tādisī [Sanskrit tādṛśī] Pv I 5^06 (vaṇijjā).

Tādisa^02 (adjective) [tvaṁ + disa. Cf. Sanskrit tvādṛśa] like you Ja I 167; V 107.

Tādisaka (adjective) = tādisa^01, of such character Snp 278; It 68.

Tāpana (neuter) [from tāpeti] burning, scorching, roasting; figurative tormenting, torture, self-mortification Vv-a 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 Sv I 270 and Pj II 295. – Ja II 101, 102; V 201; Pv-a 153; °pabbajjā the life of an a. Ja III 119; Dhp-a IV 29; Sv I 270. – feminine tāpasī a female ascetic Mhv 7, 11, 12.

Tāpeti [Sanskrit tāpayati, causative to tapati] to burn out, scorch, torment, figurative root out, quench Snp 451 (attānaṁ); Ja V 267 (janapadaṁ); Vv-a 114 (kilesaṁ t. in explanation of tapassin). Cf. pari°.

Tāma [Sanskrit tāma] desire, longing, greed in tāmatamadasaṅgha-suppahīna Thag 310, an epithet of frogs, which perhaps (with Kern, Toev. II 88) is to be read as tāma-tamata-suppahita; “horribly greedy” (Kern, gruwelijk vraatzuchtig).

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 S IV 246 (rūpa-balaṁ, bhoga°, ñāti°, putta°); Ja IV 387; Snp 579 (paralokato na pitā tāyate puttaṁ ñātī vā pana ñātake); Pv-a 7 (khettaṁ tāyati bījaṁ).

Tāyitar [agent noun from tāyati] one who protects, shelters or guards Ja I 412 (in explanation of tāṇa, q.v.).

Tārakā (feminine) [Sanskrit tārakā]

1. a star, a planet: osadhī viya tārakā like the morning-star (Venus) Vv 9^02 = Pv II 1^10; – Ja I 108; tāraka-rūpa the light (or sparkling) of the stars D III 85, 90; S III 156 = It 19; S V 44; Vv-a 79; Dhs 617.

2. figurative sparkling, glitter, twinkle; akkhi° the pupil of the eye M 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 Pv II 9^67 (cando va t.-gaṇe atirocati);

-maṇivitāna “star-jewel-awning”; canopy of jewelled stars Vism 76.

Tāreti^01 [causative of tarati^01] to make cross, to help over, to bring through, save, help, assist Snp 319 (pare tārayetuṁ), 321 (so tāraye tattha bahū pi aññe); It 123 (tiṇṇo tarayataṁ varo: “one who is through is the best of those who can help through”); Ja I 28 (V 203). preterit atārayi Snp 539, 540 and ṭāresi Snp 545.

Tāreti^02 [causative of tarati^02] to make haste Thig 93.

Tāla [Sanskrit tāla, cf. Greek τᾶλιϛ and τηλεθάω (be green, sprout up) Latin talea shoot, sprout]

1. the palmyra tree (fan palm), Borassus flabelliformis; frequent in comparisons and similes M I 187; Ja I 202 (°vana), 273 (°matta as tall as a palm): Vv-a 162; Pv-a 100 (chinnamūlo viya tālo).

2. a strip, stripe, streak Ja V 372 (= raji).

-aṭṭhika a kernel of the palm fruit Dhp-a II 53, cf. 60 (°aṭṭhi-khaṇḍa);

-kaṇḍa a bulbous plant Ja IV 46 (= kalamba);

-kkhandha the trunk of a palm Ja IV 351; Vv-a 227 (°parimāṇā mukhatuṇḍā: beaks of vultures in Niraya); Pv-a 56;

-cchidda see tāḷa°;

-taruṇa a young shoot of the p. Vin I 189;

-pakka palm fruit It 84;

-paṇṇa a palm-leaf Dhp-a I 391; II 249; III 328; Abhidh-av 62; also used as a fan (tālapattehi kata-maṇḍalavījanī Vv-a 147) Vv 33^43 (Hardy for °vaṇṭha of Gooneratne’s editor (PTS 1886) page 30); Vv-a 147 (v.l. °vaṇṭa q.v.); Nidd II §562 (+ vidhūpana);

-patta a palm-leaf Vin I 189; Vv-a 147;

-miñja the pith of a p. Ja IV 402;

-vaṇṭa [Sanskrit tālavṛṇṭa] a fan Vin II 130 (+ vidhūpana), 137; Ja I 265; Vv-a 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, Toev. II 88: as een wijnpalm die niet meer geschikt is om weêr uit te schieten). This phrase was misunderstood in BHS: Mvu III 360 has kālavastuṁ. – The readings vary: tālāvatthu e.g. at M I 370; S I 69; IV 84; A I 135; II 38; Ja V 267; tālav° S III 10; V 327; Thig 478 (Thig-a 286: tālassa chindita-ṭṭhāna-sadisa); Nidd II frequent (see under pahīna); tālāvatthukatā at Vin III 3. – In other combination tālāvatthu bhavati (to be pulled out by the roots and thrown away) J V 267 (= chinnamūla-tālo viya Niraye nibbattanti page 273), cf. M I 250; °vāra “palm-time” (?) or is it tāḷa° (gong-time?) Dhp-a II 49 (note: from tala-pratiṣṭhāyāṁ?).

Tālīsa^01 (neuter) (also tālissa Ja IV 286, tālīsaka Miln 338) [cf. Sanskrit tālī, tālīśa and talāśā] the shrub Flacourtia cataphracta and a powder or ointment obtained from it Vin I 203 (+ tagara); Ja IV 286 (the same); Miln 338.

Tālīsa^02 (No. 40) is short for cattāḷīsa, e.g. Ap. 103, 234 and passim.

Tālu [Sanskrit tālu, see tala] the palate Snp 716; Ja I 419; Vism 264 (°matthaka top of page); Pv-a 260.

Tāḷa^01 [taḍ, cf. Sanskrit tāla a blow, or musical time; tālīyaka cymbal] beating, striking, the thing beaten or struck, i.e. a musical instrument which is beaten, an instrument of percussion, as a cymbal, gong, or tambourine (for tāḷa = gong cf. thāla):

(a) gong, etc. Ja I 3; VI 60; Thag 893; Sv I 85; As 319 (kaṁsa°).

(b) music in general Dhp-a IV 67.

-āvacara musical time or measure, music, a musician D II 159 (v.l. tāla°); Ja I 60 (l); IV 41; Vv-a 257 (°parivuta, of an angel).

Tāḷa^02 (neuter) [Sanskrit tālaka = tāḍa Avś II 56, tāḍaka Divy 577] a key (originally a “knocker”?) Vin II 148 (3 kinds: loha°, kaṭṭha°, visāṇa°); Abhidh-av 1.

-cchiggaḷa a key-hole S IV 290; V 453; Vism 500;

-cchidda the same Vin II 120, 148, 153 (all tāla°); III 118; Dhp-a III 8 (l).

Tāḷī (feminine) a strike, a blow, in urattāḷiṁ karoti to strike one’s chest (as a sign of grief) Pv-a 39, etc. (see ura).

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) M I 87; A II 122; Nidd II §604; Pv-a 4, etc. – present participle passive taḍḍamāna (for °tāḍyamāna) Ja VI 60 (so read for taddamāna; commentary poṭhīyamāna). – past participle tāḷita Ja VI 60 (turiya°); Vv 62^01 (the same); Saddh 80. Cf. abhi°.

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 Ja I 254; yāva dukkhā Nirayā idha tattha pi tāva ciraṁ vasitabbaṁ Snp 678. Negative na tāva ... yāva na not until: M I 428; S V 261; A 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 Vin I 209; t.-mahanto so much Ja I 207; t. madhuraphala with such sweet fruit Ja II 105; asītiyā tāva kimi-kulānaṁ sādhāraṇa (of the body) or rather, i.e. Vism 235; vatthāni t. devapātubhūtāni Pv-a 44; paṭhamaṁ t. (even) at once, right away Pv-a 113, 132; gilānāya t. ayaṁ etissā rūpasobhā even in sickness she is so beautiful Vv-a 76; parittakassa kusalakammassa t. = quidem Pv-a 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., Pv-a 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. Ja 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); Vv-a 289 (vīmaṁsatha t. just think); Pv-a 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 Pv II 3^22.

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.). Ja 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 Ja I 207; t. mahādhanassāmī na me dātuṁ piyaṁ ahu although lord of wealth yet I did not like to give Pv II 7^06. na ... tāva (or tāva in negative sentence) not yet, not even, not so much as (= Latin ne-quidem) Pv II 11^02 (na ca tāva khīyati does not even diminish a bit); Pv-a 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; Ja I 61, 151; IV 2; Pv II 8^09 (= tadā eva Pv-a 109); Pv-a 23, 46, 74, 88, etc. tāvade (= tāva-d-eva) for all times Pv IV 3^38 (= Pv-a 255).

-kālika (adjective) “as long as the time lasts,” i.e. for the time being, temporary, pro tempore Vin II 174; III 66; IV 286; Ja I 121, 393; Vism 95; Thig-a 288; Pv-a 87 (= na sassata).

Tāvataka (adjective) [derivation from tāva] just so much or just so long (viz. as the situation requires), with (or elliptically without) a corresponding yāvataka Vin I 83 (yāvatake ... t. as many .. as): D 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-a III 61. – See also tattaka (contracted of tāvataka).

Tāvatā (adverb) [from tāva]

1. so long (correct to yāva) Dīp IV 17.

2. on that account, thus D I 104 (v.l. ettāvatā); Dhp 266.

Tāvatiṁsa [tayo + tiṁsa. Cf. Vedic trayastriṁśat] The number 33, only in compounds denoting the 33 gods, whose chief is Sakka, while the numeral 33 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 33, 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 D.B. 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 (D II 209). There they are welcomed by the Thirtythree with a song of triumph (D 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 (D II 213, 221). See further Vin I 12; M I 252; II 78; III 100; A III 287; IV 396 = Vv-a 18 (compared with the people of Jambudīpa); V 59, 331, Vism 225, etc. – See also tidasa.

-devaloka the god-world of the 33; frequent e.g. Ja I 202; Vism 399; Dhp-a III 8;

-bhavana the realm of the 33 gods Ja I 202; Vism 207f., 390, 416, and passim.

Tāvata (neuter) [abstract from tāva] literally “so-much-ness,” i.e. relative extent or sphere, relatively Vism 481, 482.

Tāsa [see tasati^02] terror, trembling, fear, fright, anxiety S III 57; Ja I 342; III 177, 202; Miln 24. Cf. san°.

Tāsaniya (adjective) to be dreaded, dreadful, fearful Miln 149.

Tāhaṁ contraction of]

1. taṁ ahaṁ: see ta°;

2. te ahaṁ: see tvaṁ.

Ti (adverb) [cf. Sanskrit iti] the apostrophe form of iti, thus. See iti.

Ti° [Vedic tris, Avesta ϸriś, Greek τρίς, Latin ter (from ters > °tris, cf. testis > °tristo, trecenti > °tricenti), Icl. 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) Vv-a 186;

-gāvuta a distance of a league (i.e. about 2 miles), Dhp-a I 108 (less than yojana, more than usabha), 131, 396; II 43, 61, 64, 69; III 202, 269; Vv-a 227; Buddhaghosa on S I 52 (sarīra);

-catu three or four Dhp-a I 173;

-cīvara (neuter) the 3 robes of a bhikkhu, consisting of: diguṇā saṅghāṭi, ekacciya uttarāsaṅga, ekacciya antaravāsaka Vin I 289, 296; II 302. ticīvarena avippavāsa Vin I 109f. – Vism 60, 66; Dhp-a IV 23;

-tālamattaṁ 3 palm-trees high Dhp-a II 62;

-daṇḍa

1. a tripod as one of the requisites of a hermit to place the water-pot on (kuṇḍikā) Ja I 8 (tidaṇḍakuṇḍikādike tāpasa-parikkhārā), 9 (hanging from the kāja); II 317 (see tedaṇḍika).

2. part of a chariot A IV 191 (v.l. daṇḍa only);

-diva the 3 heavens (that is the Tāvatiṁsa heaven) D II 167, 272 (tidivūpapanna); S 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, Toev.: zeer listig) Ja I 163 (of miga; commentary explained as lying on 3 sides of its lair);

-piṭaka the 3 Piṭakas Vism 62, 241; Dhp-a I 382;

-peṭaka = tepiṭaka Miln 90; tipeṭakin at Vin V 3;

-maṇḍala (neuter) the 3 circles (viz. the navel and the 2 knees) Vin 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-a II 41 (°magga); Vv-a 75 (°mattake vihāraṁ agamāsi); Pv-a 216 (sā ca pokkharaṇī Vesaliyā °mattake hoti); °satika 300 cubits long Ja II 3;

-loka the 3 worlds (i.e. kāma, rūpa, arūpa-loka) Saddh 29, 276, 491 (cf. tebhūmaka);

-vagga consisting of 3 divisions or books Sv I 2 (Dīghāgamo vaggato t. hoti);

-(v)aṅgika having 3 aṅgas (of jhāna) Dhs 161;

-vassika for the 3 seasons (°gandha-sālibhattaṁ bhuñjantā) Dhp-a II 9; Ja I 66 (the same);

-vidha threefold, of sacrifice (yañña) D I 128, 134, 143; of aggi (fire) Ja I 4 and Miln 97; Vism 147 (°kalyāṇatā).

-visākha a three-forked frown on the forehead S I 118; M I 109;

-sandhi consisting of 3 spaces Ja 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.

Tiṁsaṁ (Tiṁsa°) [Vedic triṁśat, cf. Latin trīginta, Old-Irish tricha] the number 30 D I 81–°ṁsaṁ pi jātiyo); S II 217 (t.-mattā bhikkhū); dative instrumental tiṁsāya A V 305 (dhammehi samannāgato); Snp page 87 (pi dadāmi) Pv-a 281 (vassasahassehi): t.-yojana-maggaṁ (āgato) Dhp-a II 76, 79; III 172; Pv-a 154; °yojanika kantāra Dhp-a II 193 (cf. 192); Ja V 46 (magga); Dhp-a I 26 (vimāna); t.-vassasahassāni āyuppamāṇaṁ (of Konāgamana Buddha) D II 3; t.-mattāni vassāni Miln 15; t.-vassasahassāni Pv-a 281 = Dhp-a II 10. So of an immense crowd: tiṁsa bhikkhu-sahassāni D II 6; tiṁsa-mattā sūkarā Ja II 417; °sahassa-bhikkhū Dhp-a I 24.

Tika (adjective/noun) [Vedic trika] consisting of 3, a triad S II 218 (t.-bhojana); Dhp-a IV 89 (-nipāta, the book of the triads, a division of the Jātaka), 108 (t.-catukka-jhāna the 3 and the 4 jhānas); Miln 12 (tika-duka-paṭimaṇḍitā dhammasaṅganī); Vism 13f.; As 39 (-duka triad and pair).

Tikicchaka [from tikicchati] a physician, a doctor A V 219; Ja I 4 (adjective and vejja); IV 361; Pv-a 233.

Tikicchati [also cikicchati = Sanskrit cikitsati. desiderative of cit, to aim at, think upon, in pregnant sense of endeavouring to heal] to treat medically, to cure Vin I 276; S I 222; Miln 172, 272, 302. causative tikicchāpeti Ja I 4.

Tikicchā (feminine) [from last] the art of healing, practice of medicine D I 10 (dāraka° infant healing); Snp 927 (°ṁ māmako na seveyya). – See also tekiccha.

Tikkaṁ at Ja 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) Nidd II §235 3 P = Paṭis I 121 = II 195; and tikkha-paññatā A 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” Vv-a 173, 219; t. sāvesi he announced it 3 times Ja II 352; Dhp-a II 4; t. paggaṇhāpesi offered 3 times Pv-a 74. See also Ja IV 267; V 382; VI 71; Dhp-a II 5, 42, 65, 338; IV 122 and passim.

Tikhiṇa (adjective) [Vedic tīkṣṇa of which t. is the diæretic form, whereas the contracted forms are tiṇha (q.v.) and tikkha. Cf. also Sanskrit tikta past participle of tij, tejate. From °steg in Greek στίζω “stitch” and στικτός, Latin instīgo, Old High German stehhan, German stecken, English stick] pointed, sharp, pungent, acrid; figurative “sharp,” clever, cunning, acute (in this meaning only in contracted form tikkha) Ja V 264; Dhp-a II 9; IV 13; Pv-a 152, 221 (= tippa). (ati-) tikhinatā Miln 278. See also tippa and tibba and cf. tejo.

Tiṭṭha (adjective) [past participle of tasati^01] dry, hard, rough Ja 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; Pv I 5^01); imperative 2nd tiṭṭha, 3rd tiṭṭhatu; present participle tiṭṭhaṁ, tiṭṭhanto, tiṭṭhamāna; potential tiṭṭhe (Snp 918, 968) and tiṭṭheyya (Sn. 942); future ṭhassati (Ja I 172, 217); preterit aṭṭhāsi (Ja I 279, plural aṭṭhaṁsu Ja II 129) and aṭṭhā (cf. agā, originally imperfect) (Snp 429; Ja I 188); infinitive ṭhātuṁ (Pv-a 174); gerund ṭhatvā (Snp 887); gerundive ṭhānīya (Pv-a 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): ṭhānakappana-vacanaṁ nisajjādi-paṭikkhepato Pv-a 24; opposed to walking or lying down: tiṭṭhaṁ caraṁ nisinno vā Snp 151, 193; tiṭṭhamānāya eva c’assā gabbhavuṭṭhānaṁ ahosi “she was delivered standing” Ja I 52; ekamantaṁ aṭṭhāsi Pv-a 68, etc.; caṅkamana-koṭiyaṁ ṭhatvā Pv-a 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) D I 46. tiṭṭhe shall he live on (cf. ṭhāna II.d Snp 1053, 1072 = Nidd II §283, tiṭṭheyya saṭṭhikappasahassāni to stay on indefinitely); tiṭṭheyya kappaṁ D II 103. tiṭṭhantī anto vimānasmiṁ “remaining inside the castle” Pv I 10^01; tiṭṭha tāva “stop please” Ja II 352; tiṭṭha-bhadantika one who bids the guest stay (combined with ehi-bh°) D I 166; M I 342; A I 295; II 206: ovāde ṭhatvā (abiding by) Ja I 153; VI 367; similarly Ja VI 336. – Imperative tiṭṭhatu Ja IV 40; Miln 14; Pv-a 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 Nidd II §283); āhārena tiṭṭhati Pv-a 27 (is supported by, cf. ṭhiti); yāvatāyukaṁ ṭhatvā (outliving their lives) Pv-a 66; karuṇa-ṭhānīya (= *kāruṇayitabba) deserving pity Pv-a 72; yā tvaṁ tiṭṭhasi (how you are or look!) Vv 44^01, etc. – with gerund: pharitvā aṭṭhāsi (pervaded) Ja VI 367; aṭṭhiṁ āhacca aṭṭhāsi (cut through to the bone) Ja IV 415; gehaṁ samparivāretvā aṭṭhaṁsu (encircled the house) Pv-a 22.

Tiṇa (neuter) [Vedic tṛṇa, from *ter (cf. tarati) to pierce, originally “point” (= blade); Gothic paūrnus, Anglo-Saxon porn = English thorn, German dorn] grass, herb; weed; straw; thatch; hay, litter S III 137 (tiṇa, kasā, kusa, babbaja, bīraṇa); satiṇakaṭṭhodaka full of grass, wood and water (of an estate) D I 87, 111, etc.; sītaṁ vā uṇhaṁ vā rajo vā tiṇaṁ vā ussāvo vā (dust and weeds) D II 19; A I 145; t. + paṇṇa (grass and leaves) A I 183; Vv-a 5. – Ja I 108 (dabba°), 295; III 53; Pv I 8^01 (harita t.); IV 148; Vism 353 (kuṇṭha°); Sv I 77 (alla° fresh grass); Pv-a 7 (weed), 62 (grass), 112; Dhp-a IV 121; Miln 47 (thatch), 224 (the same).

-aṇḍupaka a roll of grass Vin I 208 = III 249;

-āgāra a thatched cottage A I 101 (+ naḷāgāra);

-ukkā a firebrand of dry grass or hay S II 152; III 185; Ja I 212, 296; Vism 428; Dhp-a I 126; Thig-a 287; Abhidh-av 107;

-karala a wisp of grass Dhp-a III 38;

-kājaka a load of g. Dhp-a IV 121;

-gahana a thicket of g., a jungle A I 153;

-cuṇṇa crushed and powdered (dry) grass or herbs Vin I 203; Vv-a 100 (-rajānukiṇṇa);

-jāti grass-creeper Vv-a 162;

-dāya a grass-jungle S II 152;

-dosa damaged by weeds (khetta) Dhp 356; Pv-a 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 M III 167; of ascetics D I 166; Pp 55; A I 241, 295;

-bhusa chaff, litter, dry grass Vv-a 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” Vin II 87 (in detail, cf. also tassapāpiyyasikā); D III 254; A I 99; M II 250;

-santhāraka a mat of grass Vin I 286; II 113, 116; Ja I 360.

Tiṇava a sort of drum A II 117.

Tiṇḍuka see tinduka.

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 S I 3, 142; Snp 178, 823, 1082, 1101, 1145; D III 54; Snp 21 (+ pāragata), 359 (+ parinibbuta), 515, 545 (tiṇṇo tāres’imaṁ pajaṁ); It 123 (tiṇṇo tārayataṁ varo); Dhp 195 (°sokapariddava); Nidd II §282.

-kathaṅkatha (adjective) having overcome doubt, free from doubt Snp 17, 86, 367;

-vicikiccha = preceding Vin I 16; D I 110; II 224, 229; Pp 68; Sv I 211.

Tiṇha [see tikhiṇa] sharp (of swords, axes, knives, etc.) D I 56 (sattha); S IV 160, 167 (kuṭhārī); A IV 171; Snp 667 (°dhāra), 673 (asipattavana); Ja I 253; Saddh 381.

-phalā + phala^03 [etymology? Sanskrit °phala] the point of a spear or sword S II 265 (tiṇha°). Cf. phāla^02.

Titikkhati [Sanskrit titikṣate, desiderative of tij, cf. tijo and tikhiṇa] to bear, endure, stand S I 221; Snp 623; Dhp 321 = Nidd II §475 B 7; Dhp 399 (titikkhissaṁ = sahissāmi Dhp-a IV 3); Ja V 81, 368.

Titikkhā (feminine) [see last] endurance, forgiveness, long-suffering S I 7; V 4; Dhp 184; Nidd II §203.

Titta [past participle of tappati^02] satisfied (with = instrumental) enjoying (with genitive), happy, contented A I 87 = Pp 26 (+ tappetar); Miln 249; Vv-a 86 (= pīṇita); Pv-a 46 (dibbāhārassa), 59 (= suhita), 109 (= pīṇita).

– atitta dissatisfied, insatiate Ja I 440; III 275; Dhp 48 (kāmesu).

Tittaka (adjective) [cf. Sanskrit tiktaka from tij] sharp, bitter (of taste) M I 80 (°alābu), 315 (the same); Pv-a 47 (the same; so read for tintaka lābu) Dhs 629 = Nidd II §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. Nidd II §540).

Titti (feminine) [from tappati^02] satisfaction (in = locative) Dhp 186 = Thig-a 287 (na kahāpaṇavassena t. kāmesu vijjati); n’atthi t. kāmānaṁ Thig 487; Ja V 486 (dhammesu); Vv-a 11; Pv-a 32 (°ṁ gacchati find s.) 55 (paṭilabhati), 127.

Tittika in sama° at D I 244, Vin I 230, brimful, of a river. Derivation and meaning doubtful. See the note at Rh.D., Buddhist Suttas, 178, 9.

Tittimant (adjective) [titti + mant] satisfied, contented, so read at Ja 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 Ja I 218; III 538.

-pattikā a kind of boot Vin I 186.

Tittiriya (adjective) [from tittira] belonging to a partridge, like a partridge Ja I 219 (brahmacariya).

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 D II 89 = Vin I 230 (Gotama° the G. ford); Ja I 339, 340 (titthāraṇa); II 111; III 228 (°nāvika ferryman); 230 (nāvā° a ferry); IV 379; Pv II 1^20; III 6^04; IV 12^02 (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 M I 223 = A 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) Vin I 60, 69; II 279; M I 483; A I 173; Pp 22; Dhs 381, 1003 (cf. BMPE 93, note 9); Sv I 118; Ledi Sadaw in JPTS 1913, 117-118;

-kara a “ford-maker,” founder of a sect D I 47, 116; M I 198; Snp past participle 90, 92; Miln 4, 6, etc.;

-ññutā knowledge of a ford, in figurative sense of titthaṁ jānāti (see above) Nett 29, 80.

Titthika (adjective) [Possible reading in v.l. 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 tittha^02, cf. Divy 817; Avś I 48; II 20]. An adherent of another sect (often as añña°), a heretic Vin I 54, 84, 136, 159 (°samādāna), 306 (°dhaja), 320; S I 65; IV 37, 394; D III 44, 46; Snp 381, 891; Nidd II §38; Paṭis I 160; Pp 49; Vibh 247. añña° e.g. Vin I 101; D I 175f.; III 130f.; Ja II 415, 417.

-sāvaka a follower of an heretic teacher Vin I 172; Ja I 95; Vism 17.

Tithi [Sanskrit tithi] a lunar day Dhp-a I 174; Pv-a 198.

Tidasa (numeral) [Vedic tridaśa] thirty (cf. tiṁsa), especially the thirty deities (plural) or belonging to them (adjective). It is the round figure for 33, and is used as equivalent to tāvatiṁsa. Nandanaṁ rammaṁ tidasānaṁ mahāvanaṁ Pv III 1^19 = Vv 18^13; devā tidasā sahindakā Vv 30^01; Saddh 420.

-ādhipati the Lord of the 30 (viz. Sakka) Vv 47^08;

-inda ruler of the 30 Saddh 411, 478;

-gaṇa the company of the 30 Snp 679 (commentary tettiṁsa); Vv 41^06;

-gatin going to the 30 (as one of the gatis) Vv 35^12 (= tidasabhavanaṁ gata Tāvatiṁsadevanikāyaṁ uppanna Vv-a 164);

-pura the city of the 30, i.e. heaven Miln 291;

-bhavana the state of the 30, i.e. heavenly existence Vv-a 164 (= Tāvatiṁsabhavana).

Tidhā (adverb) [ti + dhā] in three ways or parts, threefold Miln 282 (-pabhinna nāgarājā).

Tinta (adjective) [= timita from temeti] wet, moist Miln 286; Dhp-a II 40 (°mukha).

Tintaka at Pv-a 47 (°alābu) is to be read as tittaka°.

Tintiṇa (neuter) greed, desire; (adjective) greedy. Especially of a pāpabhikkhu A V 149 (commentary tintiṇaṁ vuccati taṇhā, tāya samannāgato āsaṅkābahulo vā); Vibh 351 (tintiṇaṁ tintiṇāyanā, etc. = loluppaṁ).

Tintiṇāti and Tintiṇāyati [either = Sanskrit timirayati to be obscured, from tim in timira, or from stim (Sanskrit tistimāyati > *stistim° after tiṣṭhati > °stiṣṭhati; = Pāli titiṇāyati) to become stiff, cf. timi, thīna and in meaning mucchati. The root tam occurs in same meaning in compound nitammati (q.v. = Sanskrit nitāmyati) at Ja IV 284, explained by atikilamati] to become sick, to swoon, to (stiffen out in a) faint Ja I 243 (tintiṇanto corresponds with mucchita); VI 347 (tintiṇāyamāna, v.l. tiṇāy°).

Tinduka [Sanskrit tinduka] the tree Diospyros embryopteris D I 178 (v.l. tiṇḍ°; Ja V 99; tiṇḍukāni) food in a hermitage Ja IV 434; VI 532. °tindukakandarā name of place the T. cave Vin II 76. – See also timbaru and timbarūsaka.

Tipu [cf. Sanskrit trapu, non-Aryan?] lead, tin Vin I 190 (°maya); S V 92; Ja II 296; Miln 331 (°kāra a worker in lead, tinsmith); Vism 174 (°maṇḍala); Dhp-a IV 104 (°parikhā).

Tipusa (neuter) [Sanskrit trapusa] a species of cucumber Ja V 37; Vv-a 147.

Tippa (adjective) [a variant of tibba = Sanskrit tīvra, presumably from tij (cf. tikhiṇa), but by Buddhaghosa connected with tap (tapati, burn): tippānan ti bahalānaṁ, tāpanavasena vā tippānaṁ Mp II 253 (see M 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 M I 10; A II 116, 143, 153; ekantadukkhā t. kaṭukā Vedic M I 74; bhayānaka ekantatippa Niraya Pv IV 1^09 (= tikhiṇadukkha° Pv-a 221); nerayikā sattā dukkhā t. kaṭukā ved° vediyamānā Miln 148.

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 A II 21; Nett 112 (cf. tīvraprasāda Avś I 130); ṭ-cchanda D III 252, 283.

2. dense, thick; confused, dark, dim: t.-rāga Dhp 349 (= bahalarāga Dhp-a IV 68); A II 149; tibbo vanasaṇḍo avijjāya adhivacanaṁ S III 109; tibba-sārāga (kāmesu) S III 93 = It 90; A II 30; tibbo manussaloko (dark, dense) Miln 7; – °andhakāra dense darkness Vism 500f.;

-kilesu deep blemish (of character) Vism 87.

Timi [derivation unknown. Sanskrit timi] a large fish, a leviathan; a fabulous fish of enormous size. It occurs always in combination with timiṅgala, in formula timi timiṅgala timitimiṅgala, which should probably be reduced to one simple timitimiṅgala (see next).

Timiṅgala [timi + gila, gl, see note on gala] in combination with timi, timitimiṅgala. Sanskrit has timiṅgila and timiṅgilagila: reduplicated in 2nd syllable where Pāli 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 Vin II 238 = A IV 200 = Nidd II §235 3 q; Paṭis II 196; Miln 377. At Ud 54f. and Miln 262 we find the reading timi timiṅgala timirapiṅgala, which is evidently faulty. A

Sanskritized form of t. is timitimiṅgala at Divy 502. See timiratipiṅgala, and cf. also the similar Sanskrit cilicima a sort of fish.

Timira (adjective) [Sanskrit timira from tim = tam (as in tamas), to which also belong tibba 2 and tintiṇāti. This is to be distinguished from tim in temeti to (be or) make wet. See tama] dark; neuter darkness Vv 32^03 (t.-tamba); Ja III 189 (t.-rukkha); vanatimira a flower Ja 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 S III 124 (= Māra).

Timisa (neuter) [Vedic tamisrā = tamas] darkness Ja III 433 (andhakāra-timissāya); Pp 30 (andh°-timisāya); Miln 283

Timīsikā (feminine) [timisa + ka] darkness, a very dark night Vv 9^06; Ja IV 98.

Timbaru a certain tree (Strychnos nux vomica or Diospyros) Ja VI 336; °tthanī (feminine) “with breasts like the t. fruit” Snp 110; (Pj II 172; taruṇadārikā); Ja VI 457; Vv-a 137 (t.-nādasadisa).

Timbarukkha = timbarūsaka Ja VI 529.

Timbarūsaka = timbaru (Diospyros or Strychnos) Vin III 59; Vv 33^27 (= tindukaphala Vv-a 147; tipusasadisā ekā vallijāti timbarūsakan ti ca vadanti); Dhp-a III 315.

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 Sv I 89 (see under tiracchāna-kathā).

Tiracchāna [for °gata = Sanskrit tiraścīna (°gata) = tiraśca; “going horizontally,” i.e. not erect. Cf. tiraccha, tiriyaṁ, tiro] an animal It 92 (tiracchānaṁ ca yoniyo for tiracchāna-yoniyo); Vibh 339 (°gāminī paṭipadā leading to rebirth among beasts); Vv-a 23 (manussa-tiracchāna an animal-man, wild man, “werwolf”).

-kathā “animal talk”; wrong or childish talk in general Vin I 188; D I 7, 178; III 54; Vism 127; explained at Sv I 89 by anīyānikattā sagga-mokkha-maggānaṁ tiraccha-bhūtā kathā;

-gata an animal, a beast Vin IV 7; S III 152 = Sv I 23; (t. pāṇā) M III 167 (t. pāṇā tiṇabhakkhā); Nidd II on Snp 72 (t.-pāṇā); Ja I 459 (= vanagocara); Vibh 412f.;

-yoni the realm of the brute creation, the animals. Among the 5 gatis (Niraya t. manussā devā pettivisaya) it counts as an apāyagati, a state of misery D I 228; III 234; S I 34; III 225f.; IV 168, 307; A I 60; II 127, 129; Pv IV 11^01; Vism 103, 427; Pv-a 27, 166;

-yonika (and yoniya A I 37) belonging to the realm of the animals S V 356;

-vijjā a low art, a pseudo-science Vin II 139; D I 9f.

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” D I 251 = A II 129; similarly uddhaṁ adho t. vapi majjhe Snp 1055; with uddhaṁ and adho D I 23, 153; Vism 176 (where explained). – A II 48; Snp 150, 537; Ja I 96; It 120; Dhp-a I 40 (dvāra-majjhe t. across the doorway), 47 (sideways); Sv I 312; Pj I 248.

-taraṇa ferrying across, adjective °ā nāvā, a vessel crossing over, a traject Vin IV 65.

Tiriyā (feminine) a kind of grass or creeper A III 240, 242 (tiriyā nāma tiṇajāti; commentary dabbatiṇa).

Tirivaccha a certain tree Ja V 46.

Tirīṭa (neuter) the tree Symplocos racemosa, also a garment made of its bark Vin I 306 (°ka); D I 166 = A I 295; M I 343; Pp 51.

Tiro (preposition and adverb) (always °–) [Vedic tiras across, crossways, from °ter of tarati = to go through; cf. Avesta taro, Latin trans, Cymr. tra] across, beyond, over, outside, afar. See also tiraccha and tiriyaṁ.

-karaṇī (feminine) a curtain, a veil (literal “drawing across”) Vin I 276; II 152;

-kucchigata having left the womb D II 13;

-kuḍḍa outside the fence or wall, over the wall Vin IV 265 (°kuḍḍe uccāraṁ chaḍḍeti); D I 78 = A III 280 (in phrase tirobhāvaṁ t. kuḍḍaṁ t. pākāraṁ t.-pabbataṁ asajjamāno gacchati to denote power of transporting); Pv I 5^01 (°kuḍḍesu tiṭṭhanti: the Tirokuḍḍa-Sutta, Khp VII); Vism 176, 394; Dhp-a I 104; Pv-a 23, 31;

-gāma a distant village Vin III 135;

-chada “outside the veil,” conspicuous Ja VI 60;

-janapada a distant or foreign country D I 116;

-pākāra beyond or over a fence (°pākāraṁ or °pākāre) Vin 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 D I 161 (= pararaṭṭha Sv I 286).

Tirokkha 1. (adjective) one who is outside, or absent Vin III 185.

2. (adverb) [= tiras + ka, cf. tiraskāra disdain, abuse] in tirokkha-vāca one who speaks abusively or with disregard Ja V 78.

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. A I 130 = Pp 32; Ja I 67; III 53. – Vin I 212 (navā tilā); A IV 108; Snp 126; Ja I 392; II 352; Vism 489 (ucchu°); Dhp-a I 79; Pv-a 47 (tilāni pīḷetvā telavaṇijjaṁ karoti).

-odana rice with sesame Ja III 425;

-kakka sesame paste Vin I 205;

-tela sesame oil Vv-a 54 (°ṁ pātukāma); Dhp-a III 29; Abhidh-av 105;

-piññāka tila seed-cake, oilcake Vv-a 142;

-piṭṭha sesamum-grinding, crushed s. seed Vin IV 341;

-muṭṭhi a handful of sesame Ja II 278;

-rāsi a heap of t. seeds Vv-a 54;

-vāha a cartload of t. seeds A V 173 = Snp page 126;

-saṅgulikā a ses. cake Dhp-a II 75.

Tilaka [tila + ka, from its resemblance to a sesame seed]

1. a spot, stain, mole, freckle M I 88; S I 170; Vv-a 253; Dhp-a IV 172 (°ṁ vā kāḷakaṁ vā adisvā).

2. a kind of tree Vv 6^07 (= bandhu-jīvaka-puppha-sadisa-pupphā ekā rukkha-jāti).

Tilañchaka at Ja IV 364 according to Kern (Toev. II 91) to be read as nilañchaka.

Tisata (numeral) [ti + sata] three hundred Ja VI 427 (°mattā nāvā). See also under tayo.

Tīra (neuter) [Vedic tiras from *ter, tarati; originally the opposite bank, the farther side (of a river or ocean), cf. tittha] a shore, bank Vin I 1; D I 222, 244; A II 29, 50; Dhp 85; Snp 672; Ja I 212, 222, 279; II 111, 159; Dhs 597; Vibh 71f.; Vism 512 (orima°); Pv-a 142, 152. – tīra-dassin finding the shore S III 164; A III 368. – a-tīra-dassanī (feminine) not seeing the shore (nāvā a ship) Ja V 75.

Tīraṇa [from tīreti 2] measurement, judgment, recognition, Nidd II §413 (v.l. tir°); Nett 54 (+ vipassanā), 82 (≈ ñāṇa), 191; Vism 162. – tīraṇa is one of the 3 pariññās, viz. t°, pahāna°, ñāta°pariññā. See under pariññā.

Tīriya (adjective) [from tīra] dwelling on the banks of ... Vin II 287.

Tīreti [causative of tarati]

1. to bring through, to finish, to execute (business), to accomplish: karaṇīyaṁ Miln 7, Pv-a 203; kiccaṁ Pv-a 278.

2. to measure, judge, recognize, always in formula tūleti tīreti vibhāveti (Nidd II tul° tir°, etc.) as interpretation of jānāti; past participle tīrita (Nidd II tirita) Paṭis II 200; Nidd II under ñāta and No. 413.

Tīvarā (plural) name of a people in the time of Buddha Kakāsandha S II 191.

Tīhaṁ (adverb) [tri + aha] a period of three days, for 3 days; usually as compound dvīhatīhaṁ 2 or 3 days (see dvīha) Ja II 103, etc.

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; Abhidh-av v. 427, etc. Usually combined with eva: tv eva however Snp page 141; na tv eva not however, but not A V 173.

Tuṅga (adjective) [Sanskrit tuṅga, tum to stand out, cf. Greek τύμβος hillock, Latin tumeo and tumulus, MIr. tomm hill] high, prominent, long Ja I 89; III 433 (pabbata, explained however by tikhiṇa, sharp, rough); Dāṭh. IV 30.

-nāsika one with a prominent or long nose S II 284; cf. saṇha-tuṅga-sadisī nāsikā Thig 258;

-vaṇṭaka having a long stalk; name of a plant Ja VI 537.

Tuccha (adjective) [Sanskrit tuccha, probably relative to Latin tesqua deserted place, see Walde, Latin Wtb. sub voce] empty, vain, deserted; very often combined with ritta D I 55; III 53 (°kumbhi); M I 207; Ja I 209 (°hattha, empty-handed); VI 365; Snp 883; Pp 45, 46; Miln 5 (+ palāpa), 10 (the same), 13; Dhp-a II 43; Pv-a 202; Saddh 431.

Tucchaka = tuccha; always combined with rittaka D I 240; S III 141; M I 329.

Tujjati passive of tudati.

Tuṭṭha [past participle of tussati to be satisfied] pleased, satisfied; often combined with haṭṭha (q.v.) i.e. tuṭṭha-haṭṭha Ja I 19 or haṭṭha-tuṭṭha Ja II 240; cf. tuṭṭha-pahaṭṭha Ja II 240. – Snp 683; It 103; Ja I 62 (°mānasa), 87, 266 (°citta), 308 (the same); IV 138. – tuṭṭhabba (gerundive) to be pleased with Vin IV 259.

Tuṭṭhi (feminine) [from tussati] pleasure, joy, enjoyment S I 48; Dhp 331 (nominative tuṭṭhī); Ja I 60, 207.

Tuṇḍa (neuter) [Sanskrit tuṇḍa, probably dialect for tunda which belongs to tudati] the beak of birds, the mouth, snout S V 148 (of a monkey); Ja I 222; IV 210; Dhp-a I 394.

Tuṇḍaka (neuter) = tuṇḍa Ja I 222; III 126.

Tuṇḍika see ahi°.

Tuṇḍiya (adjective) [from tuṇḍi] having a beak; noun a pecker, figurative a tax-collector Ja V 102 (= adhamma-bali-sādhaka 103).

Tuṇhikkhaka (adjective) [from tūṣṇīṁ, see next] silent Ja 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) D II 155; A V 194; Dhp 227; Snp 720 (tuṇhī yāti mahodadhi); Pv-a 117.

-bhāva silence, attitude of consent, usually in formation adhivāsesi tuṇhī-bhāvena he agreed Vin I 17; Snp page 104, etc. – S II 236, 273 (ariyo t.-bhāvo); M I 161 (the same); A IV 153 (the same). – Miln 15; Pv-a 17, 20, etc.;

-bhūta silent Snp page 140; Vv 20^01; Dhp-a 172, etc.

Tuṇhīyati = taṇhāyati, misspelling at S II 13.

Tuṇhīra inorganic form for tūṇīra quiver Ja V 128, also as v.l. at Ja V 48.

Tutta (neuter) [Sanskrit tottra, from tudati to prick, push] a pike for guiding elephants, a goad for driving cattle (cf. tomara and patoda) D II 266 (°tomara); Ja IV 310; V 268; Cp III 5, 2 (t.-vegahata).

Tudati [Vedic tudati; °steud, enlarged from °steu, cf. Latin tundo, tudes (hammer); Gothic stautan, Old High German stozan (to push), English stutter, Nhg. stutzen; Anglo-Saxon styntan = English stunt] to strike with an instrument; to prick, peck, pierce; to incite, instigate Ja III 189 (= vijjhati). Passive tujjati to be struck Thag 780; Vism 503 (cf. vitujjati); Saddh 279. – past participle tunna. See also tuṇḍa (beak = pecker), tutta (goad), tomara (lance = striker) and thūpa (point).

Tudampatī (dual) husband and wife [tu° = dialect for du°, Sanskrit dve; dampati from dama = domus, Sanskrit daṁpati = Greek δεσπότης; cf. also Kern, Toev. II 93, who compares tuvantuva for duvanduva]. See under dampati.

Tunna^01 [past participle of tudati] struck Thig 162 (vyādhimaraṇa° struck with sickness and death).

Tunna^02 [from tudati] any pointed instrument as a stick, a goad, a bolt, or (usually) a needle Vin I 290 (+ aggaḷa, means of fastening); Ja I 8 (the same).

-kamma “needle-work,” tailoring, patching, sewing Ja IV 40; VI 366; Vism 112;

-kāra (and °ka) a (mending) tailor Ja IV 38 (v.l. °ka); Vv-a 251 (°ka); Pv-a 120);

-vāya [Sanskrit tunnavāya] a “needle-weaver,” a tailor Vin II 159; Ja VI 364, 368 (°vesaṁ gahetvā in the disguise of a tailor); Pv-a 161 (the same); Pv II 9^14 (= tunnakāra Pv-a 120); Miln 331, 365.

Tuma (pronoun/adjective) [most likely apostrophe form of ātuma = attā, Sanskrit ātman self; cf. also Sanskrit tman oneself. See Oldenberg, KZ XXV 319. Less likely = Sanskrit tva one or the other (Kern, Toev. sub voce). Explained by commentary to A III 124 as esa.] oneself, himself, etc.; every or anybody (= quisque) yaṁ tumo karissati tumo va tena paññāyissati (quid quisque faciat) Vin II 186 = A III 124; Snp 890 (cf. ātumānaṁ 888), 908; Pv III 2^04 (= attānaṁ Pv-a 181).

Tumula [Sanskrit tumala; to °teu, Latin tumeo, tumulus, tumultus, etc. English thumb (swelling), cf. tuṅga and tūla] tumult, uproar, commotion Ja VI 247 (by commentary explained as “andhakāra,” darkness); Dīp XVII 100.

Tumba (masculine neuter) [possibly = Sanskrit tumra swollen (of shape), same root as tumula]

1. a kind of water vessel (udaka° Sv I 202), made of copper, wood or a fruit (like a calabash, cocoanut, etc., cf. kaṭāha, English skull) Vin I 205 (loha°, kaṭṭha°, phala°); II 114 (°kaṭāha of gourd); Ja III 430 (udaka°); IV 114; Dhp-a II 193 (udaka°).

2. a measure of capacity, especially used for grain Ja I 233 (mahā°), 467 (= 4 nāḷi page 468); Miln 102.

Tumhādisa (pronoun/adjective) [tumhe + ādisa] like you, of your kind Snp 459; Ja VI 528; Sv I 146.

Tumhe [plural of pronoun 2nd personal, see tuvaṁ].

Tura (adjective) [Vedic tura, cf. tvaraṇa] swift, quick; only in composition with °ga, etc., “going swiftly,” denoting the horse; viz. turaga Vv-a 279; turaṅga Vv-a 281; Miln 192 (gaja°, etc.), 352 (the same) 364; turaṅgama Dāṭh V 56; turagamana Pv-a 57.

Turati [= tarati^02] to be in a hurry, to be quick, hasten Ja 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; Ja I 69 (turita-turita); Vv 80° (= sambhamanto Vv-a 311); Sv I 319; Pv-a 181.

– aturita leisurely, with leisure, slow Ja I 87. – See also tuvaṭaṁ.

Turiya (neuter) [derivation uncertain, probably connected with tuleti, Sanskrit tūrya] sometimes tūriya (e.g. Vv 5^04); musical instruments in general, usually referred to as comprising 5 kinds of special instruments (pañcaṅgika t. e.g. Vv 5^04; 39^01; Vv-a 181, 183, 210, 257), viz. ātata, vitata, ātata-vitata, ghana, susira (Vv-a 37). Frequently in phrase nippurisehi turiyehi parivāriyamāna (or paricāriyamāna) “surrounded by (or entertained by) heavenly music” Vin I 15; D II 21; A I 145; Ja I 58. Other: Vv 38^04; 41^02; 50^24, 64^05; Pv III 8^01; Dhp-a III 460; Vv-a 92; Pv-a 74.

-sadda the sound of music, music Mhv 7, 30.

Turī a hen Thig 381 (= migī Thig-a 254) (v.l. korī, cf. Tamil koḷi hen).

Tula (adjective) [see tuleti] only in negative atula incomparable, not to be measured, beyond compare or description Vv 30^04 (= anupama Vv-a 126); Pv II 8^09 (= appamāṇa Pv-a 110); III 3^02 (= asadisarūpa Pv-a 188); Miln 343.

Tulanā (feminine) [see tuleti] weighing, rating; consideration, deliberation M I 480; II 174; Nett 8, 41.

Tulasi [derivation unknown] basil (common or sweet) Ja V 46 (°gahana a thicket of b.; v.l. 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 Vin II 122; Vv-a 188 (+ gopānasī); As 107.

2. a weighing pole or stick, scales, balance A I 88; Ja I 112; Dhp 268; Miln 356 (t. nikkhepanāya).

3. figurative measure (“weighing,” cf. tulanā), standard, rate S II 236 (+ pamāṇa).

-kūṭa false weighing, false weight (often combined with kaṁsakūṭa and mānakūṭa, false coining and false measuring) D I 5 = A II 209; A I 79; Dhp-a I 239;

-daṇḍa the beam or lever of a balance Ja I 113;

-puttaka a goldsmith (using scales) Ja V 424 (or should it be tulādhuttaka?).

Tulita [past participle of tuleti] weighed, estimated, compared, gauged, considered Thig 153 (yattakaṁ esā t. what she is worth = lakkhaṇaññūhi parichinna Thig-a 139); Nidd II under ñāta (as synonym of tirita); Pv-a 52 (in explanation of mita, measured).

Tuliya [Sanskrit?] a flying fox Ja VI 537.

Tuleti [from tulā; Latin tollo, etc.] to weigh, examine, compare; match, equal M I 480; Thag 107; Ja VI 283; – gerund tulayitvā M I 480. – gerundive tuliya and tulya (see separately). – past participle tulita.

Tulya and Tuliya (also tulla Ja IV 102) (adjective) [originally gerund of tuleti] to be weighed, estimated, measured; matched, equal, comparable Snp 377; Ja III 324; Pv-a 87 (= samaka). Mostly in the negative atulya incomparable, not having its equal Snp 83, 683; Ja IV 102 (atulla); Miln 249 (atuliyā guṇā), 343 (the same) – See also tula.

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; Ja I 279; II 159; Pv I 8^04. Also for nominative plural at Ja I 391, 395; VI 576; tuvaṁ (in verse) Snp 1064, 1102, 1121; Ja III 278, 394; Pv I 3^03; II 3^02; also for accusative Snp 377; Pv II 8^01; tuyhaṁ (genitive and dative) [Sanskrit tubhyaṁ] Snp 983, 1030; Ja I 279; Pv-a 3, 60, 73, etc.

(b) ta°, tay°, taṁ (accusative) M I 487; Snp 31, 241, 1043, 1049; Ja I 222; II 159; Pv I 10^01; II 1^06; tayā (instrumental) Snp 335, 344; Ja I 222; Pv II 3^06 (= bhotiyā Pv-a 86): Pv-a 71; tayi (locative) Snp 382; Ja I 207; tava (genitive) Snp 1102, 1110; Ja II 153; Pv-a 106.

2. plural: tumh° [Sanskrit yuṣm°]: tumhe (nominative and accusative) It 31; Ja I 221 (accusative); Pv I 11^02. Also as plural of respect [was majesticus] in addressing one person Ja II 102; IV 138; tumhaṁ (genitive) Pv-a 58 (for singular), 78; tumhākaṁ (genitive dative) S II 65; It 32; Ja I 150; II 102; tumhesu (locative) Ja I 292 (for singular); tumhehi (instrumental) Ja II 154; Pv I 5^12.

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 D II 127 (dative); Snp 76, 120, 1099 (dative), 1102 (dative); Ja I 151; II 159 (instrumental); Pv I 2^03 (dative); II 3^02 (genitive), 4^06 (genitive).

2. plural vo S III 33 (instrumental) Snp 135, 172 (dative), 331 (dative); Ja I 222 (accusative); II 133; III 395 (genitive).

Tuvaṭaṁ (adverb) [Sanskrit tvaritaṁ, cf. tūrta] quickly A V 342; Ja I 91; II 61; Miln 198; Vism 305, 313.

Tuvaṭṭeti (for Sanskrit dvandvayati, denominative from dvandva] to share (with = locative or ablative) Vin II 10, 124; IV 288.

Tuvantuva (neuter) [Sanskrit dvandva, with dialectec “t” (cf. tudampati), not (with Müller P.Gram. 38) through confusion with pronoun tvaṁ] quarrel, strife M I 110, 410.

Tussati [Sanskrit tuṣyati to °teus to be quiet, contented, happy] to be satisfied, pleased or happy Ja III 280; IV 138; Miln 210. Cf. tuṭṭha (past participle), tuṭṭhi, tuṇhī, tosa, tosana, toseti.

Tussana (neuter) [Sanskrit toṣaṇa] satisfying, pleasing in °kāraṇa cause for satisfaction or delight Ja III 448.

Tūṇira = tūṇī, Vism 251.

Tūṇī (feminine) [Sanskrit tūṇa and tūṇī, to °tI°n: see under tulā; cf. Latin tollo. On ṇ > l. Cf. cikkaṇa and cikkhala, guṇa > guḷa, kiṇi > kili, etc.] a quiver (literally “carrier”) Ja II 403 (dhanuṁ tūṇiñ ca nikkhippa); V 47.

Tūla (neuter) [Sanskrit tūla, to *teu, Sanskrit tavīti, to swell or be bushy, cf. Greek τύλη swelling; Anglo-Saxon ϸol peg] a tuft of grass, cotton Vin II 150 (3 kinds: rukkha°, latā°, poṭaki°); Snp 591 = Ja IV 127 (vāto tūlaṁ va dhaṁsaye); Sv I 87.

-picu cotton wool Vism 282, 285, 404; Dhp-a III 202; Pj I 173;

-puṇṇikā (“stuffed with tuft of cotton”) a kind of shoe Vin I 186.

Tūlikā (feminine) [derivation from tūla] a mattress (consisting of layers of grass or wool: tiṇṇaṁ tūlānaṁ aññatara-puṇṇa-tūlikā Sv I 87) Vin I 192; II 150; D I 7; A I 181.

Tūlinī (feminine) [Sanskrit tūlinī] the silk-cotton tree M I 128.

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 Vin I 210; III 66;

-cīvarika wearing three robes (cf. ticīvara) Vin I 253; Ud 42; Pp 69; Vism 60;

-daṇḍika carrying the tripod (see tidaṇḍa), especially of a brahmin ascetic A III 276; Ja II 316 (= kuṇḍikaṁ ṭhapanatthāya tidaṇḍaṁ gahetvā caranto);

-dhātuka (neuter) the (worlds of the) threefold composition of elements = tiloka Nett 14, 63 (tedhātuke vimutti = sabbadhi vippamutta), 82; cf. Kv 605;

-piṭaka versed in the three piṭakas (see piṭaka), especially of Theras and bhikkhus Ja IV 219; Miln 18f.; Dhp-a I 7, 384; III 385; Dāṭh V 22. Cf. Sanskrit tripiṭo bhikṣuḥ (Avś I 334 and Index to Divy);

-bhātika having 3 brothers Dhp-a I 88, 97;

-bhūmaka belonging to the 3 stages of being (viz. the kāma, rūpa, arūpa existences; cp. °dhātuka and tiloka) Dhp-a I 305; IV 72; As 50, 214 (°kusala), 291;

-māsa (neuter) 3 months, i.e. a season M I 438; Miln 15; Dhp-a II 192; Pv-a 20;

-vācika pronouncing the threefold formula (of the saraṇa-gata) Vin I 18;

-vijja (adjective) possessed of the threefold knowledge (i.e. either the higher knowledge of the brahmins, i.e. the 3 Vedas [cf. Sanskrit trayī vidyā = the knowledge of the Vedas] or of the Buddha and Arahants, as defined at A 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: D I 238; A I 163; also as tevijjaka (noun) D I 88, 107, 119.

2. buddhistic: Vin II 161; M I 482; S I 194; A I 167 = It 100; Snp 594 = Vv-a 10; Pp 14; Dhp-a I 138; Saddh 420;

-tevijjatā (abstract) Vism 5.

Tekiccha (adjective) [derivation from tikiccha] curable; figurative one who can be helped or pardoned. Only in compounds a° incurable, unpardonable Vv-a 322 (of a sick person); Dhp-a I 25 (the same); Miln 322; of Devadatta with reference to his rebirth in Niraya Vin II 202 = It 85; M I 393; and sa° pardonable Miln 192, 221, 344.

Teja and Tejo [Vedic tejas (neuter) from tij to be sharp or to pierce = a (piercing) flame. See tejate; semantically (sharp>light) cf. German strahl (ray of light) = Anglo-Saxon strael (arrow). – The neuter tejo is the usual form; instrumental tejasā (Dhp 387; Snp 1097) and tejena (Ja III 53)] “sharpness,” heat, flame, fire, light; radiance, effulgence, splendour, glory, energy, strength, power D II 259 (personified as deva, among the 4 elements paṭhavī, āpo, t., vāyo; cf. tejo-dhātu); S IV 215; M I 327; Snp 1097 (glory of the sun compared with that of the Buddha); Dhp 387 (sabbaṁ ahorattiṁ Buddho tapati tejasā); Ja III 53 (sīla°); I 93 (puñña° the power of merit); Vibh 426 (the same); Paṭis I 103; Vism 350 (definition); Vv-a 116.

-kasiṇa fire-contemplation for the purpose of kammaṭṭhāna practice (see kasiṇa) D III 268; Dhs 203; Vism 171; Dhp-a II 49; III 214; Abhidh-av 106;

-dhātu the element of flame (or fire), the 3rd of the 6 elements, viz. paṭhavī āpo t. vāyo ākāsa viññāṇa (cf. BMPE page 223) D III 27, 228, 247; M I 188, 422; A I 176; II 165; Dhs 588, 648, 964; Nett 74; Vism 363.

Tejate [Vedic tejate from tij (*stij) = Latin in-stīgo (to spur), Greek στίζω, στικτός, Old High German stehhan, Nhg. stecken, English stick] to be sharp or to make sharp, to prick, to incite, etc. – See tikkha, tikhiṇa, tiṇha, titikkhati, tittaka, teja, etc.

Tejana (neuter) [see tejate] the point or shaft of an arrow, an arrow Thag 29; Dhp 80, 145; Dhp-a II 147.

Tejavant (adjective) [tejas + vant]

1. splendid, powerful, majestic Dhp-a I 426.

2. in flames, heated, burning with (–°) Miln 148.

Tejin (adjective/noun) [see teja] having light or splendour, shining forth, glorious Snp 1097 (= Nidd II §286 tejena samannāgata).

Tettiṁsa (numeral) [tayo + tiṁsa] thirty-three Ja I 273; Dhp-a I 267f. See also under tayo and tāvatiṁsa.

Temana (neuter) [from temeti] wetting, moistening Vism 338; Vv-a 20 (aggimhi tāpanaṁ udake vā temanaṁ); Dhp-a III 420.

Temeti [cf. Divy 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 Vin I 47 (temetabba); II 209 (temetvā); Dhp-a I 220, 394 (the same); Ja I 88 ≈ Pj I 164; Ja II 325 (temento); Pv-a 46 (sutemitvā for temetvā).

Tena see 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 S IV 161 (thero vassiko in text) = 185 (of wood) M I 58 (of bones).

Tela (neuter) [from tila] sesamum-oil (prepared from tila seeds), oil in general (tela = tilatelādika Sv I 93): used for drinking, anointing and burning purposes Vin I 205, 220, 245, etc.; A I 209, 278 (sappi vā t. vā); II 122 (tattena pi telena osiñcante; punishment of pouring over with boiling oil); Ja I 293; II 104; Pv IV 1^48 (tiṇena telaṁ pi na tvaṁ adāsi: frequent as gift to mendicants); Pp 55; Dhs 646, 740, 815; Pv-a 80 (kaḷebarānaṁ vasā telañ ca: fat or oil in general). – tila °ṁ pātukāma desire to drink tila-wine Vv-a 54; pāka-tela oil concoction Vv-a 68 = Dhp-a III 311; Ja II 397 (sata°); III 372 (sahassa- worth a thousand); V 376 (sata° worth a hundred); °pādabbhañjana° oil for rubbing the feet Vv-a 44; sāsapa° (mustard seed and oil) Pv-a 198; sappi° (butter and oil) Snp 295; Pv-a 278 (also + madhu) as various objects of grocery trade (dhañña).

-koṭṭhāgāra oil store Dhp-a I 220;

-ghaṭa oil jar Sv I 144;

-cāṭī an oil tank Dhp-a I 220;

-dhūpita spiced or flavoured with oil (of a cake) Vv 43^05;

-nāḷi a reed used for keeping oil in, an oil tube Vism 99; Dhp-a II 193 (+ udakatumba);

-pajjota an oil lamp Vin I 16 = D I 85 = A I 56 = Snp page 15;

-padīpa an oil lamp Vin I 15; S III 126; V 319; Vv-a 198;

-pāka an oil decoction, mixed with spirits, oil-wine Vin I 205;

-pilotikā (plural) rags soaked in oil Dhp-a I 221;

-makkhana anointing (the body) with oil Miln 11;

-miñjaka an oil-cake Pv-a 51;

-vaṇijjā oil trade Pv-a 47;

-homa an oblation of oil D I 9.

Teḷaka (neuter) = tela Vin I 204 (“a small quantity of oil”); II 107 (sittha-t. oil of beeswax).

Teliya (adjective) oily Ja III 522.

Tevijja see Vijjā.

Tomara (masculine neuter) [Sanskrit tomara from tud, see tudati] a pike, spear, lance, especially the lance of an elephant-driver D II 266 (tutta-t. a driving lance); M III 133 (t. hattha); Vism 235; Sv I 147.

Toya (neuter) [Vedic toya from °tā° to melt away; Latin tabeo, tabes (consumption); Anglo-Saxon ϸāwan = English dew, Old-Irish tām = tabes; also Greek τήκω, etc.] water (poetical for udaka); only in simile: puṇḍarīkaṁ (or padumaṁ) toyena na upalippati A II 39 = Snp 547; Snp 71 = 213; Thag 700; Nidd II §287 (t. vuccati udakaṁ); – Abhidh-av 67, 93.

Toraṇa (neuter) [Sanskrit toraṇa, perhaps related to Greek τύρσις, τύρρις = Latin turris (tower), cf. Horace Odes I 4^07 “regumque turris” = palaces] an arched gateway, portal; Vin II 154; D II 83; Vv 35^01 (= dvārakoṭṭhaka-pāsādassa nāmaṁ Vv-a 160); Ja III 428; Dāṭh 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 Ja II 249.

Toseti [causative of tussati] to please, satisfy, make happy Snp 1127 (= Nidd II §288); Ja IV 274; Saddh 304. – past participle tosita contented, satisfied Snp 1128. Cf. pari°.

Tya [Sanskrit tya°, neuter tyad; perhaps to Greek σήμερον today, σῆτες in this year] base of demonstrative pronoun = ta°, this, that; locative singular tyamhi Ja VI 292; locative plural feminine tyāsu Ja V 368 (commentary tāsu).

Tyassu = te assu D II 287, see su^03.

Tvaṁ see tuvaṁ.

Tvātaṁ see tuvaṭaṁ.

Th.

Thakana (neuter) [see next] covering, lid; closing up Dhp-a IV 85 (saṁvara + th.).

Thaketi [Sanskrit sthagayati, causative to sthagati, from °steg to cover; cf. Greek στέγω cover, τέγη roof; Latin tego, tegula (E. = tile), toga; Old-Irish tech house; Old High German decchu cover, dah roof. On Pāli form cf. Trenckner, “Notes”, page 62] to cover, cover up, close (usually of doors and windows) Vin II 134 (kaṇṇagūthakehi kaṇṇā thakitā honti: the ears were closed up), 148 (kavāṭā na thakīyanti, passive), 209 (vātapāna); IV 54; Ja 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-a IV 180 (ṭhakesi, v.l. ṭhapesi); Vv-a 222; Pv-a 216 (dvārā) Dāṭh IV 33; V 25 (chiddaṁ mālāguḷena th.).

Thañña (neuter) [see thana] mother’s milk Vin II 255 = 289 (°ṁ pāyeti); A IV 276; Ja III 165; VI 3 (madhura°) Thig 496.

Thaṇḍila (neuter) [Vedic sthaṇḍila a levelled piece of ground prepared for a sacrifice. Cognate with sthala, level ground] bare, especially hard, stony ground Pv IV 7^05 (= kharakaṭhāna bhūmippadesa Pv-a 265).

-sāyikā (feminine) the act of lying on the bare ground (as a penance) [BHS sthaṇḍila-śāyikā] S IV 118; Dhp 141 (= Dhp-a III 77: bhūmisayana);

-seyyā (feminine) a bed on bare ground D I 167 (v.l. taṇḍila°) Miln 351; cf. Sanskrit sthaṇḍilaśayyā.

Thaddha [past participle of thambeti, Sanskrit stabhnāti to make firm, prop, hold up; cf. Avesta stawra firm, Greek ἀστεμϕής, σταϕυλή; Gothic stafs, Anglo-Saxon staef = English staff; Old High German stab. See also khambha and chambheti]

1. literally hard, rigid, firm Ja I 293 (opposite muduka); Vism 351 (°lakkhaṇa); Pv-a 139 (= ujjhaṅgala).

2. figurative

(a) hardened, obdurate, callous, selfish D I 118 (māna°); III 45 (+ atimānin); A II 26 = It 113 (kuha th. lapa); Snp 104 (see gotta°); Ja I 88 (māna°) II 136; Saddh 90.

(b) slow Miln 103 (opposite lahuka; cf. BHS dhandha, on which Kern, Toev. II 90). – See thambha and thūṇa.

-maccharin obdurate and selfish, or very selfish Dhp-a III 313; Vv-a 69; Pv-a 45;

-hadaya hard-hearted Ja III 68.

Thana [Vedic stana; cf. Greek στηνιον = στῆθος (Hesychius)]

1. the breast of a woman D II 266; Ja V 205; VI 483; Saddh 360.

2. the udder of a cow M I 343 = Pp 56; Dhp-a II 67.

-mukha the nipple Ja 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 Thig 265 (= Thig-a 212).

Thanita (neuter) [past participle of thaneti cf. Vedic (s)tanayitnu thunder = Latin tonitrus, Old High German donar, etc.] thundering, thunder Ja I 470; Thag 1108; Miln 377.

Thanin (adjective) having breasts, °breasted; in timbaru° Snp 110; Ja VI 457. – pucimanda° Ja VI 269.

Thaneti [Vedic stanayati and stanati to thunder; cf. Greek στένω, στενάζω to moan, groan, στονος; Latin tono; Anglo-Saxon stunian; German stohnen] to roar, to thunder D II 262; S I 100, 154 (megho thanayaṁ), 154 (thaneti devo); It 66 (megho thanayitvā). – past participle thanita. See also gajjati and thunati.

Thapati [Vedic sthapati, to sthā + pati]

1. a builder, master carpenter M I 396 = S IV 223; M III 144,

2. officer, overseer S V 348.

Thabbha is to be read for °tthambha in para° Ja IV 313.

Thambha [see etymology under thaddha; occasionally spelt thamba, viz. A I 100; M I 324; Pv-a 186, 187]

1. a pillar, a post Vin I 276; D I 50 (majjhimaṁ °ṁ nissāya); II 85 (the same); Snp 214; Vv 78^02 (veḷuriya°, of the pillars of a Vimāna); Pv III 3^01 (the same); Dhp-a IV 203; Vv-a 188 (+ tulā-gopānasī); Pv-a 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 Pj II 288, 333; th. thambhanā thambhittaṁ kakkhaḷiyaṁ phārusiyaṁ ujucittatā (an°?) amudutā Vibh 350. – Often combined with māna (= arrogance), frequent in set sāṭheyyaṁ th. sārambho māno, etc. A I 100, 299 = Nidd II under rāga = Miln 289; cf. M I 15. – A III 430 (+ māna); IV 350, 465 (+ sāṭheyya); Snp 245 (+ mada), 326, 437 (as one of Māra’s combatants: makkho th. te aṭṭhamo); Ja I 202.

3. a clump of grass M I 324; cf. thambhaka.

Thambhaka (= thambha 3) a clump of grass Vv-a 276 (= gumba).

Thambhati and Thambheti , see upa°, paṭi°.

Thambhanā (feminine) [abstract to thambha] firmness, rigidity, immobility Dhs 636 = 718; Vibh 350.

Thambhitatta (neuter) [abstract to thambha] = thambha 2, viz. hardness, rigidity, obduracy, obstinacy Vibh 350.

Note: Quite a late development of the term, caused by a misinterpretation of chambhitatta, is “fluctuation, unsteadiness, inflation” at Dhs 965 (in definition of vāyodhātu: chambhittattaṁ [?] thambhitattaṁ. See on this BMPE page 223, note 2), and at Vibh 168 (in definition of vicikicchā; v.l. chambhitatta), and at As 338 (of vayo). None of these meanings originally belong to the term thambha.

Thambhin (adjective) obstinate Thag 952.

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 A III 152; Ja III 221 (= sword); Miln 178; Dhp-a II 249 (°mūla); IV 66 (asi°). – tharusmiṁ sikkhati to learn the use of a sword Vin II 10; Miln 66.

-ggaha one who carries a sword (handles) Miln 331 (dhanuggaha +; not in corresponding list of occupations at D I 51);

-sippā training in swordsmanship Ud 31.

Thala^01 (neuter) [Vedic sthala, to sthā, original standing place; cf. Greek στέλλω, στόλος; Anglo-Saxon steall (place); also Pāli thaṇḍila] dry ground, viz. high, raised (opposite low) or solid, firm (opposite water) S IV 179. As plateau opposed to ninna (low lying place) at Snp 30 (Pj II 42 = ukkūla); Dhp 98; It 66 = S I 100 (megho thalaṁ ninnañ ca pūreti); Pv-a 29 (= unnatapadesa). As dry land, terra firma opposed to jala at Dhp 34; Ja I 107, 222; Pv IV 1^21; Pv-a 260. As firm, even ground or safe place at D I 234; Snp 946. Cf. Ja III 53; IV 142; Vism 185.

-gocara living on land Ja II 159;

-ja sprung from land (opposite vārija Dhp 34 or udakarūha Vv 35^06 = water-plant); referring to plants A I 35; Ja I 51; Vv 35^06 (= yodhikādikā Vv-a 162); Miln 281;

-ṭṭha standing on firm ground A II 241;

-patha a road by land (opposite jala° by water) Ja I 121; III 188.

Thala^02 (neuter) [probably dialectical variant of tharu] the haft of a sword, the scabbard Ja III 221 (reading uncertain).

Thava [see thavati] praise, praising eulogy Nett 161, 188, 192.

Thavati [Sanskrit stauti, Avesta staviti, cf. Greek στεῦται to praise, extol; infinitive thutuṁ Snp 217 (= thometuṁ Pj 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 Vin I 209 (parissāvanāni pi thavikāyo pl pūretvā), 224 (patte + pariss° + th.); Ja I 55 (pattaṁ thavikāya pakkhipitvā); VI 67 (pattaṁ thavikāya osāretvā); Vv-a 40 (patta-thavikato parissāvanaṁ nīharitvā). Also for carrying money: sahassathavikā a purse of 1,000 pieces Ja I 54, 195, 506; Vv-a 33; Anāg 35. See also Vin II 152, 217; Vism 91.

Thāma (and Thāmo neuter) (in instrumental thāmasā M I 498; S II 278 = Thag 1165; S 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; Pv-a 193); thāmasā (see above); thāmunā (Ja VI 22). Often combined with bala Ja I 63; Snp 68; with bala + java Pv-a 4; with bala + viriya Nidd II §§289, 651; with java Ja I 62; Vv-a 104; with viriya Ja I 67. – D III 113; S I 78; II 28; V 227; A I 50; II 187f.; IV 192. Ja I 8, 265 (°sampanna); II 158 (the same); Dhs 13, 22; Vism 233 (°mahatta); Dhp-a IV 18; Pv-a 259. – Instrumental used as adverb: thāmena hard, very much Pv-a 193; thāmasā obstinately, perseveringly M I 257.

-gatadiṭṭhika (adjective) one in whom heresy has become strong Ja I 83 = VI 220.

Thāmaka (adjective) having strength Snp 1144 (dubbala° with failing strength); Nidd I 12 (appa° + dubbala).

Thāmavant (adjective) [thāma + vant] strong, steadfast, powerful, persevering S V 197, 225; A II 250; IV 110, 234, 291; V 24; Nidd II §131; Vv 5^01 (= thira balavā Vv-a 35).

Thāra see vi°, san°.

Thāla (neuter) [from thala originally a flat dish] a plate, dish, vessel D I 74; Ja I 69; Miln 282. Kaṁsa° a gong Miln 62; Vism 283 (in simile). See also thālī.

Thālaka (neuter) [thāla + ka] a small bowl, beaker Pv II 1^08 (thālakassa pānīyaṁ), 119 (the same); Nett 79 (for holding oil: dīpakapallika commentary).

Thālikā (feminine) = thālaka Vin 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 A I 161 (+ sarāva-dhovana); °pāka an offering of barley or rice cooked in milk Vin III 15; D I 97 (= Sv I 267); S II 242; V 384; A I 166; Ja I 186; Miln 249.

Thāvara^01 (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: Pj I 245) Dhp-a 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”); It 32 (tasaṁ vā thāvaraṁ vā). See tasa for references.

Thāvara^02 (neuter) [from thavira = Thera, old] old age Pv-a 149 (thāvari-jiṇṇa in explanation of therī, otherwise jarā-jiṇṇa. Should we read thāvira-jiṇṇa?).

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 Sv I 250 as “janapadesu dhuvabhāvaṁ thāvarabhāvaṁ vā patto na sakkā kenaci cāletuṁ.” D I 88; II 16, 146, 169; S I 100; Snp 106; It 15.

Thāvareyya (neuter) [from thāvara^02] the rank of a Thera. A 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.

Thāsotu° in thāsotujana savana at Thig-a 61 according to Morris, JPTS 1884, 81 it is to be read ṭhānaso tu jana-.

Thika (adjective) [cf. Sanskrit styāyate to congeal, form a (solid) mass; see cognates under thīna and cf. theva] dropping, forming drops: madhutthika Ja III 493; VI 529 (= madhuṁ paggharantiyo madhutthevasadisā page 530) “dropping honey.”

Thiṇṇa past participle of tharati, only in compounds parivi°, vi°.

Thira (adjective) [Vedic sthira, hard, solid; from sthā or Indo-Germanic stere (derivative of stā) to stand out = to be stiff; cf. Greek στερεός; Latin sterelis (sterele = hardened, cf. Sanskrit starī); Old High German storren, Nhg. starr and starren, English stare; also Latin strenuus] solid, hard, firm; strenuous, powerful Ja I 220; IV 106 (= daḷha); Miln 194 (thir-a-thira-bhāva strength or weakness); Vv-a 212 (the same), 35 (= thāmavant); Saddh 321.

Thiratā (feminine) [from thira] steadfastness, stability Dhp-a IV 176 (thiratāya thavarā; so read for ṭhira°).

Thī (feminine) [Vedic strī, on which see Walde, Latin Wtb. under sero. This form thī is the normal correspondent to Vedic strī; the other, more usual (and dialect) form is itthi] a woman Ja I 295, 300; V 296 (thī-pura), 397; VI 238.

Thīna (neuter) [Sanskrit styāna; original past participle of styāyate to become hard, to congeal; stei̯rā (cf. also thira) = Greek στέας grease, tale; Latin stīpo to compress; also Sanskrit stimita (motionless) = Pāli timi; stīma (slow), Mhg. 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 5 hindrances (nīvaraṇāni) to Arahantship (see below). Definition as cittassa akammaññatā, unwieldiness or impliability of mind (= immobility) at Nidd II §290 = Dhs 1156, 1236 = Nett 86; as citta-gelaññaṁ morbid state of mind (“psychosis”) at Sv I 211. – Snp 942 (niddaṁ tandiṁ sahe thīnaṁ pamādena na saṁvase), 1106; Vibh 352 (= Nidd II §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 (BMPE 119, note 1; 287, note 3) Vin II 200 (vigata°); D I 71, 246; III 49, 234, 269, 278; S I 99; III 106; V 277f.; A III 69f.; 421; Snp 437 (pañcamī senā Mārassa); It 27, 120; Paṭis I 31, 45, 162; II 12, 169, 179, 228; Pp 68; Dhs 1154, 1486; Vism 469; Saddh 459.

Thīyati see patiṭṭhīyati.

Thīyanā (feminine) and thīyitatta (neuter) [abstract formations from thīna] = thīna, in exegesis at Nidd II §290 see thīna); Vibh 352.

Thuta [cf. past participle of thavati] praised As 198; Ja IV 101 (sadātth° = sadā thuto niccapasattho); Miln 278 (vaṇṇita th. pasattha).

Thuti (feminine) [cf. thavati] praise Ja IV 443 (thutiṁ karoti); Vv-a 158.

Thunati [see thaneti]

1. to moan, groan, roar S V 148 (thunaṁ present participle; v.l. thanaṁ); Vv 52^01 (of beings in Niraya, otherwise ghosenti), v.l. thananti (better?).

2. to proclaim; shout, praise (confused with thavati) Snp 884.

Thulla see thūla.

Thusa (neuter) [Vedic tuṣa (masculine)] husk of grain, chaff A I 242 (together with other qualities of corn); Ja IV 8; Vism 346. athusa D III 199.

-aggi a fire of husks Nett 23;

-odaka gruel (= sabbasambhārehi kataṁ sovīrakaṁ Pp-a 232) D I 166 = A I 295 = Pp 55;

-pacchi a bird stuffed with chaff, a straw-bird Ja I 242;

-piṇḍa a lump of husks Vin II 151;

-rāsi a heap of h. Dhp-a I 309;

-homa an oblation of h. D I 9 (= Sv I 93; v.l. kana, for kaṇa; cf. kaṇahoma D I 9).

Thūṇā (feminine) [Vedic sthūṇā from sthā, standing fast, as in thambha, thīna, etc. Nearest relation is thāvara (= thūrā, on r > ṇ = l (thūla) < n see tūṇī). Cf. Greek σταυρός (post); Latin restauro (to prop up again); Greek στῦλος pillar, “style”; Gothic stojan etc. (see thāvara); Anglo-Saxon styran = English steer, German steuer] a pillar, prop, support A II 198; Vv 54^01 (= thambha Vv-a 245); Sv I 124. Especially the sacrificial post in phrase thūṇūpanīta “lead to sacrifice” (yūpa-saṅkhātuṁ thūṇaṁ upa° Sv I 294): D I 127 ≈ S I 76 ≈ Dhp-a II 7; Ja III 45. kumbhathūṇā a sort of drum D I 6 etc. (see kumbha, where also kumbha-thūṇika Vin IV 285). – eka-thūṇaka with one support Ja IV 79.

Thūṇira [derivation from thūṇā] housetop, gable Thag 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: Vin IV 308; Ja III 156 (mattika°) = Pv I 84; in special as tope: D II 142, 161, 164f.; A I 77; M II 244; Ja V 39 (rajata°); Vv-a 156 (Kassapassa Bhagavato dvādasayojanikaṁ kanaka°); Ud 8; Pv III 10^05. Four people are thūparahā, worthy of a tope, viz. a Tathāgata, a Tathāgata-sāvaka, a Paccekabuddha, a Cakkavattin D II 143 = A II 245. – At Dīp 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”) Ja 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 Vin IV 191.

Thūla (a) and Thulla (b) (the latter usual in compounds) (adjective) [Vedic sthūla (or sthūra); cf. Lithuanian storas (thick); Latin taurus, Gothic stiur, Anglo-Saxon steor (bull = strong, bulky); Old High German stūri (strong). From sthā: see thīna, cf. thūṇā. Th ūl: ull cf. cūḷa: culla] compact, massive; coarse, gross; big, strong, clumsy; common, low, unrefined, rough D I 223; Snp 146 (aṇuka°), 633 (the same); Dhp 31, 265, 409; Ja I 196 (b); Dhs 617; Pj I 246; Pv-a 73, 74 (of a cloak); Vv-a 103; Saddh 101, 346. – thullāni gajjati to speak rough words Ja I 226 (= pharusavacanāni vadati).

-aṅga (adjective) heavy-limbed Ja I 420;

-accaya a grave offence Vin I 133, 167, 216; II 110, 170 etc.; Vism 22;

-kacchā thick scurf Vin I 202;

-kumārī (Vin. V 129) and kumārikā a stout, fat girl Ja III 147; IV 220 (commentary pañcakāmaguṇika-rāgena thūlatāya thullak° ti vuccati); Vism 17;

-phusitaka (deva) having big drops of Therain (an epithet of the sky god; cf. Sv I 45) S III 141; V 396; A I 243; II 140 (a); V 114f.; Dhp-a III 243;

-vajja a grave sin Vin II 87 (a); M II 250;

-vattha a coarse garment Ja V 383;

-sarīra (adjective) fat, corpulent Ja I 420; IV 220 (opposite kāsa thin);

-sāṭaka coarse cloth Dhp-a I 393 (a).

Thūlatā (feminine) [abstract to thūla] coarseness, roughness, vileness Ja IV 220.

Theta (adjective) [Sanskrit from tiṭṭhita, Müller P.Gram. 7 = sthātṛ] firm, reliable, trustworthy, true D I 4 (Sv I 73: theto ti thiro; ṭhita-katho ti attho); M I 179; S IV 384; A II 209 = Pp 57; Nidd II §623. – ablative thetato in truth S III 112. – attheta Ja IV 57 (= athira).

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 D I 4; Sv I 72. feminine athenī A III 38. Cf. kumbhatthena Vin II 256 (see k.).

Thenaka [= preceding] a thief Ja VI 115.

Theneti [denominative from thena] to steal, to conceal Ja IV 114; Dhp-a I 80.

Theyya (neuter) [Vedic steya] theft Vin I 96; A I 129; Snp 119 (theyyā adinnaṁ ādiyati); 242, 967 (°ṁ na kareyya); Vv 15^08 (theyyaṁ vuccati thenabhāvo Vv-a 72); Miln 264, 265; Vism 43 (°paribhoga); Sv I 71; Saddh 55, 61.

-citta intending to steal Vin III 58;

-saṁvāsaka one who lives clandestinely with the bhikkhus (always followed by titthiyapakkaṇṭaka) Vin I 86, 135, 168, 320; V 222; Miln 310;

-saṅkhātaṁ (adverb) by means of theft, stealthily D III 65f., 133; A III 209; IV 370f.; V 264.

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, Vin 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 D I 78. – See also A II 23, 147, 168; V 201, 348; D III 123f., 218; Dhp 260, 261. In Saṅgha-Thera, used of Bhikkhus not senior in the Order, the word Thera means distinguished. Vin II 212, 303. In MahāThera the meaning, as applied to the 80 bhikkhus so called, must also have some similar meaning Dīpv IV 5 Ps.B. xxxvi.; Ja V 456. At A 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: Thera in thero vassiko at S 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 D II 154;

-vāda the doctrine of the Theras, the original Buddhist doctrine M I 164; Dīp IV 6, 13.

Theraka (adjective) strong (?), of clothes: Therakāni vatthāni D II 354 (vv.ll. thevakāni, dhorakāni, corakāni).

Therī and Therikā (feminine) [see Thera]

1. an old woman (cf. sthavirikā Mvu III 283) Pv II 11^06 (= thāvarijiṇṇā Pv-a 149).

2. a female Thera (see compounds), as therikā at Thig 1; Dīp XVIII 11.

-gāthā hymns of the therīs, following on the Theragāthā (q.v.).

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 Vin only in phrase: cīvaraṁ ... na acchinne theve pakkamitabbaṁ Vin I 50, 53 = II 227, 230; Ja VI 530 (madhu-ttheva a drop of honey).

Thevati [from theva; originally “to be congealed or thick”] to shine, glitter, shimmer (like a drop) Ja VI 529 (= virocati page 530).

Thoka (adjective) [for etymology see under thīna] little, small, short, insignificant; neuter a trifle. A IV 10; Ja VI 366; Pv-a 12 (kāla): neuter thokaṁ as adverb = a little Ja I 220; II 103, 159; V 198; Pv-a 13, 38, 43. – thokaṁ thokaṁ a little each time, gradually, little by little Dhp 121, 239; Miln 9; Pj II 18; Pv-a 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 Ja I 220 (= pasaṁsa); Pp 53; Pv-a 27.

Thometi [denominative from thoma; cf. thavati] to praise, extol, celebrate (often with vaṇṇeti) D I 240; Snp 679, 1046; Nidd II §291; Ja VI 337; Pj II 272 (= thutuṁ); Vv-a 102; Pv-a 196. – past participle thomita Ja I 9.

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 Pv-a 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 Pv II 11^03 (v.l.); Dhp-a II 76; samma-d-eva Snp page 16; Vv-a 148; Pv-a 66 etc.; cf. Pj II 284. bahu-d-eva Ja I 170.

-Da (adjective) [Suffix of dā, see dadāti] giving, bestowing, presenting, only –° , as anna°, bala°, vaṇṇa°, sukha°, Snp 297; vara° Snp 234; kāma° Ja VI 498; Pv II 13^08; ambu° giving water, i.e. a cloud Dāṭh V 32; amatamagga° Saddh 1; uḷāraphala° ibid. 26; maṁsa° Pañca-g 49, etc.

Daṁsaka : see vi°.

Daṁseti (for dasseti): see upa°; pavi°, vi°.

Daka (neuter) [= udaka, aphæretic from combinations like sītodaka which was taken for sīto + daka instead of sīt’odaka] Vin III 112; S III 85; A II 33 = Nidd II §420 B 3 (the latter has udaka, but Nidd I 14 daka).

-āsaya (adjective) (beings) living in water A II 33;

-ja (adjective) sprung from water, aquatic Ja I 18 (thalajā d. pupphā);

-rakkhasa a water-sprite Ja I 127, 170; VI 469.

Dakkha^01 (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 Wtb. 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 D I 45, 74, 78; III 190 (+ analasa) M I 119; III 2; S I 65; Nidd II §141 (+ analasa and sampajāna); Ja III 247; Sv I 217 (= cheka); Miln 344 (rūpadakkhā those who are of “fit” appearance).

Dakkha^02 (neuter) [dakkha^01 + ya, see dakkheyya] dexterity, ability, skill Ja III 466.

Dakkhati and Dakkhiti see dassati.

Dakkhiṇa (adjective) [Vedic dakṣiṇa, Avesta dašino; adjective formation from adverb °deksi = °deksinos, cf. purāṇa from purā, viṣuṇa from viṣu, Latin bīni (= bisni) from biṣ from same root °deks are Latin dexter (with comparative-antithetic suffix ter = Sanskrit tara, as in uttara) and Greek δεξιτερός; cf. also Gothic taihswa (right hand), Old High German zeso and zesawa. See dakkha for further connections]

1. right (opposite vāma left), with a tinge of the auspicious, lucky and prominent: Vin II 195 (hattha); Pv-a 112, 132 (the same); Paṭis I 125. hattha, pāda, etc. with reference to a Tathāgata’s body); Ja I 50 (°passa the right side); Pv-a 178 (the same), 112 (°bāhu); Snp page 106 (bāha); Pv-a 179 (°jānumaṇḍalena with the right knee: in veneration).

2. skilled, well trained (= dakkha) Ja 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): D III 180 (one of the 6 points, see disā), 188f. (the same); M I 487; II 72; S I 145, etc.

-āvattaka (adjective) winding to the right D 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 Avś I 205; Divy 51, 67, 116); Ja V 380;

-janapada the southern country the “Dekkan” (= dakkhiṇaṁ) D I 96, 153 (explained by Buddhaghosa as “Gaṅgāya dakkhiṇato pākaṭa-janapado” Sv I 265);

-samudda the southern sea Ja 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.; Avś Index page 480) D I 51 = III 66 (d.-uddhaggikā), cf. A II 68 (uddhaggā d.); A III 43, 46, 178, 259; IV 64f., 394; M III 254f. (cuddasa pāṭipuggalikā d. given to 14 kinds of worthy recipients) Snp 482, 485; It 19; Ja I 228; Pv I 4^04 (= dāna Pv-a 18), 5^09 (petānaṁ d °ṁ dajjā), IV 1^51; Miln 257; Vism 220; Pv-a 29, 50, 70, 110 (pūjito dakkhiṇāya). guru-d. teacher’s fee Vv-a 229, 230; dakkhiṇaṁ ādisati (otherwise uddisati) to designate a gift to a particular person (with dative) Vin I 229 = D II 88.

-āraha a worthy recipient of a dedicatory gift Pv II 8^06;

-odaka water to wash in (originally water of dedication, consecrated water) Ja I 118; IV 370; Dhp-a I 112; Pv-a 23;

-visuddhi. purity of a gift M III 256f. = A II 80f. = D III 231, cf. Kv 556f.

Dakkhiṇeyya (adjective/noun) [gerundive-formation from dakkhiṇā as from a verb *dakṣiṇāti = pūjeti] one worthy of a dakkiṇā. The term is explained at Pj I 183, and also (with reference to brahmanic usage) at Nidd II §291; – S I 142, 168, 220; M I 37, 236f.; 446; A I 63, 150; II 44; III 134, 162, 248; IV 13f.; D III 5; It 19 (annañ ca datvā bahuno dakkhiṇeyyesu dakkhiṇaṁ ... saggaṁ gacchanti dāyakā); Snp 227, 448f., 504, 529; Nidd II §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). Cp I 10, 5 (where also adjective to be given, of dāna). Pv IV 1^33; Vv-a 120, 155 (especially of the Saṅgha = ujubhūta); Pv-a 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 7 fires (= duties) to be kept up (or discarded) by a follower of the Buddha A IV 41, 45; D III 217;

-khetta the fruitful soil of a worthy recipient of a gift Pv-a 92;

-puggala an individual deserving a donation Ja I 228; there are 7 kinds enumerated at D III 253; 8 kinds at D III 255;

-sampatti the blessing of finding a worthy object for a dakkhiṇā Pv-a 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 dakkha^01] consecrated, dedicated Ja V 138. Cf. dikkhita.

Dakkhin (adjective) [from dakkhati, see dassati] seeing, perceiving; feminine °ī in atīra-dakkhiṇī nāvā a ship out of sight of land D I 222.

Dakkheyya (neuter) [cf. dakkha^02] cleverness, skill Ja II 237 (commentary kusalassa-ñāṇa-sampayuttaṁ viriyaṁ); III 468.

Daṭṭha [past participle of daśati, see ḍasati] bitten Ja I 7; Miln 302; Pv-a 144.

Daṭṭhar [agent noun to dassati] one who sees A II 25.

Daṭṭhā (feminine) [cf. dāṭhā] a large tooth, tusk, fang Miln 150 (°visa).

Daḍḍha [Sanskrit dagdha, past participle of dahati, see ḍahati] burnt, always with aggi° consumed by fire Snp 62; Pv I 7^04; Miln 47; Pv-a 56 (indaggi°).

-ṭṭhāna a place burnt by fire Ja I 212; also a place of cremation (sarīrassa d.) Pv-a 163 (= āḷāhana).

Daḍḍhi° [not with Trenckner, “Notes” page 65 = Sanskrit dārḍhya, but with Kern, Toev. 113 = Sanskrit dṛḍhī (from dṛḍha, see daḷha), as in combination dṛḍhī karoti and bhavati to make or become strong] making firm, strengthening, in kayādaḍḍhi-bahula strengthened by gymnastics, an athlete Ja III 310 (v.l. daḷhi°), IV 219 (v.l. distorted kādaḷiphahuna).

Daṇḍa [Vedic daṇḍa, dialect = °dal[d]ra; (on ṇ : l cf. guṇa: guḷa etc.) to °del as in Sanskrit dala, dalati. Cf. Latin dolare to cut, split, work in wood; delere to destroy; Greek δαίδαλον work of art; Mhg. zelge twig; zol a stick. Possibly also from °dan[d]ra (r = l frequent, ṇ : l as tulā: tūṇa; veṇu: veḷu, etc. Cf. aṇḍa, caṇḍa), then it would equal Greek δένδρον tree, wood, and be connected with Sanskrit dāru

1. stem of a tree, wood, wood worked into something, e.g. a handle, etc. Ja II 102; 405 (v.l. dabba); Vism 313; Pv-a 220 (nimbarukkhassa daṇḍena [v.l. dabbena] katasūla). tidaṇḍa a tripod.

2. a stick, staff, rod, to lean on, and as support in walking; the walking-stick of a wanderer Vin II 132 (na Sakkoti vinā daṇḍena āhiṇḍituṁ), 196; S I 176; A I 138, 206; Snp 688 (suvaṇṇa°); Ja III 395; V 47 (loha°); Saddh 399 (eka°, °dvaya, ti°). daṇḍaṁ olubbha leaning on the st. M I 108; A III 298; Thig 27.

3. a stick as means of punishment a blow, a thrashing: daṇḍehi aññamaññaṁ upakkamanti “they go for each other with sticks” M I 86 = Nidd II §199; °ṁ dadāti to give a thrashing Ja IV 382; V 442; daṇḍena pahāraṁ dadāti to hit with a stick S IV 62; brahma° a certain kind of punishment D II 154, cf. Vin II 290 and Kern, Manual page 87; pañca satāni daṇḍo a fine of 500 pieces Vin I 247; paṇīta° receiving ample p. Pv IV 1^66; purisa-vadha° Ja II 417; rājadaṇḍaṁ karoti (with locative) to execute the royal beating Pv-a 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 S IV 117: ādinna-daṇḍa ādinnasattha Vin 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 D I 4, 63; M I 287; A I 211; II 208; IV 249; V 204. daṇḍaṁ nikkhipati the same A I 206. d.-sattha parāmasana Nidd II §576. daṇḍa-sattha-abbhukkirana and daṇḍa-sattha-abhinipātana Nidd II §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 M I 372; tīṇi daṇḍāni pāpassa kammassa kiriyāya: kāyadaṇḍaṁ vacī°, mano°; in the same sense as masculine at Nidd II §293 (as explained to Snp 35).

6. a fine, a penalty, penance in general: daṇḍena nikkiṇāti to redeem with a penalty Ja VI 576 (dhanaṁ datvā commentary); daṇḍaṁ dhāreti to inflict a fine Miln 171, 193; daṇḍaṁ paṇeti the same Dhp 310 (cf. Dhp-a III 482); Dhp-a II 71; aṭṭha-kahāpaṇo daṇḍo a fine of 8 k. Vv-a 76.

– adaṇḍa without a stick, i.e. without force or violence, usually in phrase adaṇḍena asatthena (see above 4): Vin II 196 (ad. as. nāgo danto mahesinā; thus of a Cakkavattin who rules the world peacefully: paṭhaviṁ ad. as. dhammena abhivijiya ajjhāvasati D I 89 = A IV 89, 105, or dhammena-manusāsati Snp 1002 = S I 236.

-ābhighāta slaying with cudgels Pv-a 58;

-āraha (adjective) deserving punishment Ja V 442; Vv-a 23;

-ādāna taking up a stick (weapon) (cf. above 4), combined with satthādāna M I 110, 113, 410; D III 92, 93, 289; A IV 400; Vism 326;

-kaṭhina k. cloth stretched on a stick (for the purpose of measuring) Vin II 116;

-kathālikā a large kettle with a handle Vin I 286;

-kamma punishment by beating, penalty, penance, atonement Ja III 276, 527; V 89; Miln 8; °ṁ karoti to punish, to inflict a fine Vin I 75, 76, 84; II 262;

-koṭi the tip of a branch or stick Dhp-a I 60;

-dīpikā a torch Ja VI 398; Vism 39; Dhp-a I 220, 399;

-ppatta liable to punishment Miln 46;

-paduma name of a plant (cf. Sanskrit daṇḍotphala = sahadevā, Abhidh-r-m) Ja I 51;

-parāyana supported by or leaning on a stick (of old people) M I 88; A I 138; Miln 282;

-parissāvana a strainer with a handle Vin II 119;

-pahāra a blow with a stick D I 144;

-pāṇin carrying a staff, “staff in hand” M I 108;

-bali (-ādi) fines and taxes, etc. Dhp-a I 251;

-bhaya fear of punishment A II 121f. = Nidd II §470 = Miln 196; °(m)antara among the sticks D I 166 = A I 295 = II 206 = M I 77, 238, 307, 342 = Pp 55; see note at D.B. I 228;

-yuddha a club-fight D I 6; Ja III 541;

-lakkhaṇa fortune-telling from sticks D I 9;

-vākarā a net on a stick, as a snare, M I 153;

-veḷupesikā a bamboo stick Ja IV 382;

-sikkā a rope slung round the walking-staff Vin II 131;

-hattha with a stick in his hand Ja I 59.

Daṇḍaka [deminutive of daṇḍa]

1. a (small) stick, a twig; a staff, a rod; a handle D I 7 (a walking stick carried for ornament: see Sv I 89); Ja I 120 (sukkha° a dry twig); II 103; III 26; Dhp-a III 171; Vism 353. – aḍḍha° a (birch) rod, used as a means of beating (tāḷeti) A I 47; II 122 = M I 87 = Nidd II §604 = Miln 197; ubhato° two handled (of a saw) M I 129 = 189; ratha° the flagstaff of a chariot Miln 27; veṇu° a jungle rope Ja III 204. – See also kudaṇḍaka a twig used for tying Ja III 204.

2. the crossbar or bridge of a lute Ja II 252, 253.

-dīpikā a torch Ja I 31;

-madhu “honey in a branch,” a beehive Dhp-a I 59.

Daṇḍaniya (adjective) [gerundive formation from daṇḍa] liable to punishment Miln 186.

Datta^01 [past participle of dadāti] given (–° by; often in proper name as Brahmadatta, Devadatta = Theo-dore. etc.) Snp 217 (para°) = Pj II 272 (v.l. dinna).

Datta^02 (adjective/noun) [probably = thaddha, with popular analogy to datta^01, see also dandha and cf. dattu] stupid; a silly fellow M I 383; Ja VI 192 (commentary: dandha lāḷaka).

Datti (feminine) [from dadāti + ti] gift, donation, offering D I 166; M I 78, 342; A I 295; II 206; Pp 55.

Dattika (adjective) [derivation from datta] given; Ja III 221 (kula°); IV 146 (the same); neuter a gift D I 103 (= dinnaka Sv I 271).

Dattiya = dattika, given as a present Ja II 119 (kula°); V 281 (sakka°); VI 21 (the same): Vv-a 185 (mahārāja° by the King).

Dattu (adjective?) [is it base of agent noun dātar? see datta^02] stupid, in d°-paññatta a doctrine of fools D I 55 = M I 515; Ja IV 338.

Dada (–°) (adjective-suffix) [Sanskrit °dad or °dada, cf. °da and dadāti base 3] giving, to be given S I 33 (paññā°); Khp VIII 10 (kāma°); Pv II 9^01 (the same = dāyaka Pv-a 113); II 124 (phala° = dāyin Pv-a 157); Vv-a 171 (puriṁ°). – duddada hard to give S I 19 = IV 65 = Ja 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 Pāli verb-system: dā, dāy, dadā and di.

1. Bases dā and (reduced) da.

(a) dā°: future dassati Ja I 113, 279; III 83; A III 37; 1st singular dassāmi Ja I 223; II 160; Pv-a 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); Pv I 10^03; II 3^24 (kin tāhaṁ dammi what can I give thee = dassāmi Pv-a 88). – preterit adā Snp 303; Pv II 2^08 (= adāsi Pv-a 81); Mhv 7, 14; 2nd singular ado Ja IV 10 (= adāsi commentary): Miln 384; 1st. plural adamha Ja II 71; Miln 10; 2nd plural adattha Ja I 57 (mā ad.); Miln 10, and dattha Ja II 181; – preterit adāsi Ja I 150, 279; Pv-a 73, etc.; plural adaṁsu Pv I 11^06. – infinitive dātuṁ Ja III 53; Pv-a 17, 48 (°kāma), etc. and dātave Snp 286. – gerundive dātabba Ja III 52; Pv-a 7, 26, 88, etc.

(b) da°: past participle datta – gerund datvā Ja I 152, 290 (a°); Pv-a 70, 72, etc. and datvāna Pv I 11^03; 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; Ja II 111, 154; Pv-a 8; 1st singular demi Ja I 228, 307; 2nd desi Ja I 279; Pv-a 39. 1st plural dema Ja I 263; III 126; Pv-a 27, 75 (shall we give); 2nd detha Ja III 127; 3rd denti Snp 244. – imperative dehi Vin I 17; Ja I 223; IV 101; Pv-a 43, 73; 3rd singular detu Ja I 263; II 104; 2nd plural detha It 66 Ja III 126; Pv-a 29, 62, 76. – present participle dento Ja I 265; Pv-a 3, 11 etc. – gerundive deyya Mhv 7, 31. BHS deya. – Other derivations from base 2 are dayati and dayā (q.v.).

3. Base dadā: present indicative dadāti S I 18; Snp 87; 1st. singular dadāmi Ja I 207; Snp 421; 3rd. plural dadanti Ja III 220; Dhp 249. – imperative dadāhi Pv II 1^04. – potential dadeyya Pv-a 17; Miln 28 and dade Pv II 3^22; Vv 62^05; 1st. singular dadeyyaṁ Ja I 254, 265; 2nd. singular dadeyyāsi Ja III 276. Also contracted forms dajjā S I 18 (may he give); Dhp 224; Pv I 4^01 (= dadeyya Pv-a 17); II 9^40; 1st singular dajjaṁ Vin I 232 (dajjahaṁ = dajjaṁ ahaṁ). Cp I 10, 9 (dajjahaṁ); Ja IV 101 (= dammi commentary); Pv II 9^45; 2nd. plural dajjeyyātha Vin I 232; 3rd singular dajjeyya and 3rd. plural dajjuṁ in compound anupa°. – present participle dadanto Snp page 87. genitive etc. dadato It. 89; Dhp 242; Pv II 9^42; and dadaṁ Snp 187, 487; Pv II 9^42; Vv 67^06. – present participle medium dadamāna Ja I 228, II 154; Pv-a 129. – preterit adadaṁ Vv 34^11 (= adāsiṁ Vv-a 151); prohibative 2nd. plural mā dadiṭṭha Dhp-a I 396; Ja III 171. – gerund daditvā Pv II 89 II (v.l. datvā): contraction into dajjā (should be read dajja) Pv II 9^67 (= datvā Pv-a 139). – derived dada for °da.

4. (passive) base di (and dī): past participle dinna present dīyati S I 18; Thig 475; Pv-a 26, and diyyati Vv-a 75; cf. ādiyati; preterit dīyittha Dhp-a I 395; – present participle dīyamāna Pv-a 8, 26, 49, 110, 133, etc. – derived from 4 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 S I 18; It 89; Pv I 4^01; II^03; Pv-a 8, 27, etc. – (figurative) okāsaṁ to give opportunity, allow Ja I 265; ovādaṁ to give advice Pv-a 11; jīvitaṁ to spare one’s life Ja II 154; paṭivacanaṁ to answer Ja I 279; sādhukāraṁ to applaud Ja I 223; paṭiññaṁ to promise Pv-a 76; – to offer, to allow: maggaṁ i.e. to make room Vin II 221; Ja II 4; maggaṁ dehi let me pass Ja IV 101; – to grant: varaṁ a wish Ja IV 10; Pv II 9^40; – to give or deal out: daṇḍaṁ a thrashing Ja IV 382; pahāraṁ a blow S IV 62.

2. with gerund to give out, to hand over: dārūni āharitvā aggiṁ katvā d. to provide with fire Ja II 102; sāṭake āharitvā to present with clothes Ja I 265; dve koṭṭhāse vibhajitvā d. to deal out Ja I 226; kuṭikāyo kāretvā adaṁsu had huts built and gave them Pv-a 42.

3. (absolute) with infinitive to permit, to allow: khādituṁ Ja I 223; nikkhamituṁ Ja II 154; pavisituṁ Ja I 263, etc.

Daddabha [onomatopoetic] a heavy, indistinct noise, a thud Ja III 76 (of the falling of a large fruit), v.l. duddabhayasadda to be regarded as a Sanskrit gloss = dundubhyaśabda. See also dabhakkaṁ.

Daddabhāyati [denominative from preceding] to make a heavy noise, to thud Ja III 77.

Daddara^01 [onomatopoetic from the noise, cf. next and cakora, with note on gala] partridge Ja III 541.

Daddara^02 [cf. Sanskrit dardara] a certain (grinding, crashing) noise A IV 171; Ja II 8; III 461; name of a mountain, explained as named after this noise Ja II 8; III 16, 461.

Daddaḷhati [Sanskrit jājvalyati, intensive of jval, see jalati] to blaze, to shine brilliantly; only in past participle medium daddaḷhamāna resplendent, blazing forth S I 127 = Ja I 469; Vv 17^03; 34^01; Pv II 12^06; III 3^05; Vv-a 89 (ativiya vijjotamāna); Pv-a 157 (at. virocamāna), 189 (at. abhijalanto). – Spelling daddallamāna at Ja V 402; VI 118.

Daddu (neuter) [Sanskrit dadru feminine and dardru a kind of leprosy, dadruna leprous (but given by Abhidh-r-m in the meaning of ringworm, page 234 Aufrecht); from °der in Sanskrit d°ṇāti to tear, chap, split (see dara and dala); cf. Latin derbiosus; Old High German zittaroh; Anglo-Saxon teter] a kind of cutaneous eruption Miln 298; Vism 345.

Daddula^01 a certain kind of rice D I 166; M I 78, 343; A I 241, 295; II 206; Pp 55.

Daddula^02 (neuter) [Sanskrit dārdura?] in nahāru° (v.l. dala and dadalla) both at M I 188 (kukkuṭapattena pi. n.-daddulena pi aggiṁ gavesanti) and A 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 Vin I 244 (in enumeration of 5-fold cow-produce, cf. gorasa); D I 201 (the same); M I 316; A II 95; Ja II 102; IV 140; Miln 41, 48, 63; Dhs 646, 740, 875; Vism 264, 362.

-ghaṭa a milk bowl Ja II 102;

-maṇḍaka whey S II 111;

-māla “the milk sea,” name of an ocean Ja IV 140;

-vāraka a pot of milk-curds Ja III 52.

Danta^01 [Sanskrit danta from accusative dantaṁ of dat, genitive data = Latin dentis. Cf. Avesta dantan, Greek ὀδόντα, Latin dentem, Old-Irish det; Gothic tunpus, Old High German zand, Anglo-Saxon toot (= tooth) and tusc (= tusk); original present participle to °ed in atti to eat = “the biterative” cf. dāṭhā], a tooth, a tusk, fang, especially an elephant’s tusk; ivory Vin II 117 (nāga-d. a pin of ivory); Khp II (as one of the taca-pañcaka, or 5 dermatic constituents of the body, viz. kesā, lomā nakhā d. taco, see detailed description at Pj I 43f.); paṅkadanta rajassira “with sand between his teeth and dust on his head” (of a wayfarer) Snp 980; Ja IV 362, 371; M I 242; Ja I 61; II 153; Vism 251; Vv-a 104 (īsā° long tusks); Pv-a 90, 152 (fang); Saddh 360.

-ajina ivory M 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) Ja IV 188; VI 590; Dhp-a I 387;

-ullahakaṁ (M III 167) see ullahaka;

-kaṭṭha a tooth-pick Vin I 46 = II 223; I 51, 61; II 138; A III 250; Ja I 232; II 25; VI 75; Miln 15; Dhp-a II 184; Vv-a 63;

-kāra an artisan in ivory, ivory-worker D I 78; Ja I 320; Miln 331; Vism 336;

-kūta tooth of a maimed bullock (?) (thus taking kūṭa as kūṭa^04, and equivalent to kūṭadanta), in phrase asanivicakkaṁ danta-kūṭaṁ D III 44 = 47, which has also puzzled the translators (cf. D.B. 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 Vin III 51; IV 90, 233; Ja IV 69; Miln 15; Pj II 272. The commentary on Pārāj. II 4, 17, (Vin III 51) gives 2 kinds of dantapoṇa, viz. chinna and acchinna;

-mūla the root of a tooth; the gums Ja V 172;

-vakkalika a kind of ascetics (peeling the bark of trees with their teeth?) Sv I 271;

-vaṇṇa ivory-coloured, ivory-white Vv 45^10;

-valaya an ivory bangle Dhp-a I 226;

-vikati a vessel of ivory D I 78; M II 18; Ja I 320; Vism 336;

-vikhādana biting with teeth, i.e. chewing Dhs 646, 740, 875;

-vidaṁsaka (either = vidassaka or to be read °ghaṁsaka) showing one’s teeth (or chattering?) A I 261 (of hasita, laughter);

-sampatti splendour of teeth Dhp-a I 390.

Danta^02 (adjective) [Sanskrit dānta] made of ivory, or ivory-coloured Ja VI 223 (yāna = dantamaya).

-kāsāva ivory-white and yellow Vin I 287;

-valaya see danta^01.

Danta^03 [Sanskrit dānta, past participle dāmyati to make, or to be tame, cf. Greek δμητός, Latin domitus. See dameti] tamed, controlled, restrained Vin II 196; S I 28, 65, 141 (nāgo va danto carati anejo); A I 6 (cittaṁ dantaṁ); It 123 (danto damayataṁ seṭṭho); Snp 370, 463, 513, 624; Dhp 35, 142 (= catumagga-niyamena d. Dhp-a III 83), 321f. = Nidd II §475. – sudanta well-tamed, restrained Snp 23; Dhp 159, 323.

-bhūmi a safe place (= Nibbāna), or the condition of one who is tamed S III 84; Nidd II §475 (in continuation of Dhp 323); Dhp-a IV 6.

Dantaka a pin of tooth or ivory; makara° the tooth of a sword-fish Vin II 113, 117; IV 47. See details under makara.

Dandha (adjective) [Sanskrit? Fausbøll refers it to Sanskrit tandra; Trenckner (“Notes” 65) to dṛḍha; see also Müller P.Gram. 22, and Lüders ZDMG 58, 700. A problematic connection is that with thaddha and datta^02 (q.v.)] slow; slothful, indocile; silly, stupid M I 453; S IV 190; Dhp 116; Ja I 116, 143; II 447; V 158; VI 192 (+ laḷāka); Thag 293; Miln 59, 102, 251; Dhp-a I 94, 251; III 4. Vism 105, 257 (with reference to the liver).

-abhiññā sluggish intuition D III 106; A V 63; Dhs 176; Nett 7, 24, 50, 123f., cf. A II 149f.; Vism 85.

Dandhatā (feminine) stupidity Dhp-a I 250; as dandhattaṁ at D III 106.

Dandhanatā (feminine), in a° absence of sluggishness Dhs 42, 43.

Dandhāyanā (feminine) clumsiness Miln 105.

Dandhāyitatta (neuter) [derivation from dandheti] stupidity (= dandhatā) D I 249 (opposite vitthāyitatta); S II 54; Miln 105; Sv I 252.

Dandheti [denominative from dandha] to be slow, to tarry Thag 293 (opposite tāreti). – past participle dandhāyita see in derivation °tta.

Dapeti causative from dā^04 to clean, see pariyo°; past participle dāta see ava°.

Dappa [Sanskrit darpa, to dṛpyati] wantonness, arrogance Ja II 277; Miln 361, 414; Pañca-g 50. Cf. ditta^02. – In definition of root gabb at Dhātum 289.

Dappita (adjective) arrogant, haughty Ja V 232, 301.

Dabba^01 (adjective/noun) [Sanskrit dravya, neuter to dravati (dru)]

(a) fit for, able, worthy, good, S I 187 = Thag 1218, cf. Ps.B., 399, note 4 (= Sanskrit bhavya, cf. Pāṇini V 3, 104 dravyaṁ ca bhavyaḥ).

(b) material, substance, property; something substantial, a worthy object Pañca-g 14.

-jātika of good material, fit for, able M I 114; A I 254 (cf. Sanskrit pātrabhūta); Vism 196;

-saṁhāra the collection of something substantial or worth collecting; Pv-a 114 (should probably be read sambhāra);

-sambhāra the collection of something substantial or worth collecting; a gift worth giving Ja IV 311; V 48; VI 427; Dhp-a I 321; II 114.

Dabba^02 (adjective/noun) [Sanskrit dravya, of dru wood, see dāru] treelike, wooden; a tree, shrub, wood Ja I 108 (d.-tiṇagaccha a jungle of wood and grass); V 46 (d.-gahana a thicket of shrubs and trees); Vism 353 (°tiṇa).

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-a IV 132). – Dhp 64; genitive and instrumental davyā Ja III 218; Miln 365. – In compounds dabbi°.

-kaṇṇa the tip of the ladle Dhp-a I 371;

-gāha holding a spoon, viz. for the purposes of offering M II 157 (of a priest); Pv II 9^53 (= kaṭacchu-gāhika Pv-a 135);

-mukha a kind of bird Ja VI 540 (= āṭa);

-homa a spoon oblation D I 9.

Dabbha [Sanskrit darbha to dṛbhati, to plait, interlace, etc. Cf. Lithuanian darbas plaiting, crating] a bunch of kuśa grass (Poa Cynosuroides) D I 141; M I 344; A II 207.

-puppha “kuśa-flower,” especially of a jackal Ja III 334.

Dabhakkaṁ (?) (indeclinable) = daddabhaṁ; a certain noise (of a falling fruit) Ja III 77 (v.l. duddabha = daddabha).

Dama (adjective/noun) (a neuter damo the instrumental damasā) [Vedic dama; Anglo-Saxon tam = English tame, Old High German zam to °demā in dameti] taming, subduing; self-control, self-command, moderation D I 53 (dānena damena saṁyamena = It 15; explained at Sv I 160 as indriya-damena uposatha-kammena) III 147, 229; S I 4, 29, 168 = Snp 463 (saccena danto damasā upeto); S IV 349; A I 151; II 152f.; M III 269 (+ upasama); Snp 189, 542 (°ppatta), 655; Dhp 9, 25, 261; Nett 77; Miln 24 (sudanto uttame dame). duddama hard to tame or control Dhp 159; Pv-a 280; Saddh 367. – arindama taming the enemy (q.v.).

Damaka (adjective/noun) [= dama]

1. subduing, taming; converting; one who practises self-control M I 446 (assa°); III 2 (the same) Ja I 349 (kula° bhikkhu), one who teaches a clan self-mastery 505 (go°, assa°, hatthi°); Thig 422 (= kāruññāya paresaṁ cittassa damaka Thig-a 268).

2. one who practises self-mortification by living on the remnants of offered food (Childers) Abh 467.

Damatha [Sanskrit damatha] taming, subduing, mastery, restraint, control M I 235; D III 54 (+ samatha); Dhp 35 (cittassa d.); Pv-a 265; Dīp VI 36.

Damana (adjective/noun) taming, subduing, mastery Pv-a 251 (arīnaṁ d°-sīla = arindama).

Damaya (adjective) [Sanskrit damya, see damma] to be tamed: duddamaya difficult to tame Thag 5 (better to be read damiya).

Damita [Sanskrit damāyita = danta^03; cf. Greek α-δάματος; Latin domitus] subdued, tamed Ja V 36; Pv-a 265.

Dametar [noun-agent to dameti = Sanskrit damayitṛ, cf. Sanskrit damitṛ = Greek (παν)δαμάτωρ δμητήρ; Latin domitor] one who tames or subdues, a trainer, in phrase adantānaṁ dametā “the tamer of the untamed” (of a Buddha) M II 102; Thig 135.

Dameti [Sanskrit damayati, causative to dāmyati of °dam to bring into the house, to domesticate; Greek δαμάω, δμητός; Latin domare; Old-Irish dam (ox); Gothic tamjan = Old High German zemman = Anglo-Saxon temian = English tame; to °demā of dama house, see dampati] to make tame, chastise, punish, master conquer, convert Vin II 196 (daṇḍena); M II 102; Dhp 80, 305 (attānaṁ); It 123 (present participle [danto] damayataṁ seṭṭho [santo] samayataṁ isi); Miln 14, 386; Pv-a 54 (core d. = converted).

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.

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 M I 225 (balagāvā dammagāvā the bulls and the young steers); It 80; also of other animals: assadamma-sārathi a horse-trainer A 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” D I 62 (misprint °dhamma°) = II 93 = III 5; M II 38; A II 112; Vv 17^13 (nara-vara-d.-sārathi cf. Vv-a 86).

Dayati^01 = dayati (q.v.) to fly Ja IV 347 (+ uppatati); VI 145 (dayassu = uyyassu commentary).

Dayati^02 = [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 Wtb. sub voce)] to have pity (with locative), to sympathize, to be kind Ja VI 445 (dayitabba), 495 (dayyāsi = dayaṁ kareyyāsi).

Dayā (feminine) [Vedic dayā, to dayati^02] sympathy, compassion, kindness M I 78; Snp 117; Ja I 23; VI 495. Usually as anuddayā; frequent in compound dayāpanna showing kindness D I 4 (= dayaṁ metta-cittaṁ āpanno Sv I 70); M I 288; A IV 249f.; Pp 57; Vv-a 23.

Dara [Sanskrit dara; see etymological connection under darī] fear, terror; sorrow, pain Vin II 156 = A I 138 (vineyya hadaye daraṁ); S II 101, 103; IV 186f.; Thig 32 (= cittakato kilesa-patho Thig-a, 38); Ja IV 61; Vv 83^08 (= daratha Vv-a 327); Pv I 8^05 (= citta-daratha Pv-a 41). – sadara giving pain, fearful, painful M I 464; A II 11, 172; S I 101. Cf. ādara and purindada.

Daratha [Sanskrit daratha, derived from dara] anxiety, care, distress A II 238; M III 287f. (kāyikā and cetasikā d.); Snp 15 (darathajā: the Arahant has nought in him born of care. commentary explains by pariḷāha fever); Ja I 61 (sabbakilesa-d.) Pv-a 230 (the same); Dhp-a II 215; Miln 320; Pv-a 23, 41; Vv-a 327.

Darī (feminine) [Sanskrit darī to dṛṇāti to cleave, split, tear, rend, causative darayati °der = Greek δέρω to skin, δέρμα, δορά skin); Lithuanian dirù (the same) Gothic ga-taīran = Anglo-Saxon teran (tear) = Old High German zeran (German zerren). To this the variant (r : l) °del in dalati, dala, etc. See also daddara, daddu, dara, avadīyati, ādiṇṇa, uddīyati, purindada (= puraṁ-dara)] a cleavage, cleft; a hole, cave, cavern Ja I 18 (verse 106), 462 (mūsikā° mouse-hole); II 418 (= maṇiguhā); Pj II 500 (= padara).

-cara a cave dweller (of a monkey) Ja V 70;

-mukha entrance of a cave Vism 110;

-saya a lair in a cleft Cp III 71.

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, Mhg. zelge (branch); Oir delb (figure, form), deil (staff, rod)] a blade, leaf, petal (usually –°); akkhi-d. eyelid Thig-a 259; Sv I 194; As 378; uppala° As 311; kamala° (lotus-petal) Vv-a 35, 38; muttā° (?) Sv I 252; ratta-pavāḷa° Ja 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 (dalayitvā = chinditvā Pj II 40); Miln 398. – passive dīyati (Sanskrit dīryate) see uddīyati.

Dalidda and Daḷidda (adjective/noun) [Sanskrit daridra, to daridrāti, intensive to drāti run (see dava), in meaning cf. addhika wayfarer = poor] vagrant, strolling, poor, needy, wretched; a vagabond, beggar – (-l-) Vin II 159; S I 96 (opposite aḍḍha); A II 57, 203; III 351; IV 219; V 43; Pp 51; Vv-a 299 (-ḷ-) M II 73; S V 100, 384, 404; Vv 20^01 (= duggata Vv-a 101); Sv I 298; Pv-a 227; Saddh 89, 528.

Daḷiddatā (feminine) [Sanskrit daridratā] poverty Vv-a 63.

Daḷiddiya see dāḷiddiya.

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 Wtb. under fortis] firm, strong, solid; steady, fast; neuter adverb very much, hard, strongly – D I 245; S I 77; A II 33; Snp 321 (nāvā), 357, 701, 821 (°ṁ karoti to strengthen), 966 (the same); Dhp 112; Ja II 3; IV 106; Dhp-a IV 48; Pj I 184; Vv-a 212 (= thira); Pv-a 94, 277. – daḷhaṁ (adverb) Dhp 61, 313.

-dhamma strong in anything, skilled in some art, proficient S II 266 = A II 48 (of an archer); M I 82; Ja VI 77; Vv 63^01 according to Trenckner, “Notes” page 60 (cf. also Vv-a 261) = dṛḍha-dhanva, from dhanu = having a strong bow;

-nikkama of strong exertion Snp 68 (= Nidd II §294);

-parakkama of strong effort, energetic M II 95; A II 250; Dhp 23; Thig 160;

-pahāra a violent blow Ja III 83;

-pākāra (etc.) strongly fortified S 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 Vin II 76, cf. Sp 579; Ja III 310; IV 219. daḷhīkaraṇa steadiness, perseverance Pj II 290 (+ ādhāraṇatā), 398 (the same). In compounds also daḷhi° viz. °kamma making firm; strengthening Vin I 290; Ja V 254; Pp 18, 22; Vism 112.

Dava^01 [Sanskrit dava, to dunoti (q.v.); cf. Greek δαἱς firebrand] fire, heat Ja III 260. – See also dāva and dāya.

-ḍāha (= Sanskrit davāgni) conflagration of a forest, a jungle fire Vin II 138; M I 306; Ja I 641; Cp III 9, 3; Miln 189; Vism 36.

Dava^02 [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 Vin II 13; M I 273; III 2; A I 114; II 40, 145; IV 167; Pp 21, 25. – davā (ablative) in sport, in fun Vin II 101; davāya (dative) the same Nidd II §540; Miln 367; Dhs 1347, cf. As 402. – davaṁ karoti to sport, to play Ja II 359, 363.

-atthāya in joke, for fun Vin II 113;

-kamyatā fondness for joking, Vin IV 11, 354; M I 565.

Davya [for *dravya] = dabba^01, in sarīra° fitness of body, a beautiful body Ja II 137.

Dasa^01 [Sanskrit daśa = Avesta dasa, Greek δέκα, Latin decem, Gothic taīhun, Old-Irish deich, Anglo-Saxon tīen, Old High German zehan from °dekṁ, a compound of dv + kṁ = “two hands”] the number ten; genitive dasannaṁ (Dhp 137); instrumental dasahi (Khp III) and dasabhi (Vin I 38). In compounds (–°) also as ḷasa (soḷasa 16) and rasa (terasa 13; pannar° 15; aṭṭhār° 18).

Metaphorical meaning.

(A) In the first place 10 is used for measurement (more recent and comprehensive than its base 5); it is the no. of a set or comprehensive unity, not in a vague (like 3 or 5), 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 (100, 1000). Ethically it denotes a circle, to fulfil all of which constitutes a high achievement or power. Application (A) (based on natural phenomena): dasa disā (10 points of the compass see disā): Snp 719, 1122; Pv-a 71, etc.; d. loka-dhātuyo Pv II 9^61 (= 10 × 1000; Pv-a 138); d. māse (10 months as time of gestation) kucchiyā pariharitvā Ja I 52; Pv-a 43, 82.

(B) (figurative)

1. a set:

(a) personal (cf. 10 people would have saved Sodom: Genesis 18:32; the 10 virgins (2 × 5) Matthew 25:1): divase divase dasa dasa putte vijāyitvā (giving birth to 10 sons day by day) Pv I 6.

(b) impersonal: 10 commandments (dasa sikkhāpadāni Vin I 83), cf. Exodus 34:28; 10 attributes of perfection of a Tathāgata or an Arahant: Tathāgata-balāni; with reference to the Buddha see Vin I 38 and cf. Vinaya Texts I 141f.; dasah’aṅgehi samannāgato arahā ti vuccati (in memorizing of No. 10) Khp III dasahi asaddhammehi sam° kāko Ja III 127; – 10 heavenly attributes (ṭhānāni): āyu etc. D III 146; S V 275; Pv-a 9, opposite 10 afflictions as punishment (cf. 10 plagues Exodus 7-11): dasannaṁ aññataraṁ ṭhānaṁ nigacchati Dhp 137 (= das. dukkha-kāraṇānaṁ, enumerated verses 138, 139) “afflicted with one of the 10 plagues”; cf. Dhp-a III 70. – 10 good gifts to the bhikkhu (see deyyadhamma) Nidd II §523; Pv-a 7; 10 rules for the king: Pv-a 161; – dividing the Empire into 10 parts: Pv-a 111; etc. vassa-dasa a decade: das’ev’imā vassa-dasā Ja IV 396 (enumerated under vassa); dasa-rāja-dhammā Ja II 367; dasakkosa-vatthūni Dhp-a I 212.- See on similar sets A V 1-310; D III 266-271.

2. a larger unity, a crowd, a vast number (of time and space):

(a) personal, often meaning “all” (cf. 10 sons of Haman were slain Esther 9:10; 10 lepers cleansed at one time Luke 17:12): dasa bhātaro Ja I 307; dasa bhātikā Pv-a 111; dasa-kaññā-sahassa-parivārā Pv-a 210 etc.

(b) impersonal (cf. 10 × 10 = many times, S.B.E. 43, 3): dasa-yojanika consisting of a good many miles Dhp-a III 291. dasavassasahassāni dibbāni vatthāni paridahanto (“for ever and aye”) Pv-a 76, etc.

-kkhattuṁ [Sanskrit °kṛtvaḥ] ten times Dhp-a I 388;

-pada (neuter) a draught-board (with 10 squares on each side); a pre-Buddhistic game, played with men and dice, on such a board D I 6; Vin II 10 = III 180 (°e kīḷanti); Sv I 85;

-bala, [Sanskrit daśabala] endowed with 10 (supernormal) powers, epithet of the Buddhas, especially of Kassapa Buddha Vin I 38 = Ja I 84; S II 27; Vism 193, 391; Dhp-a I 14; Vv-a 148, 206, etc;

-vidha tenfold Dhp-a I 398;

-sata ten times a hundred Vin I 38 (°parivāro); Snp 179 (yakkhā); As 198 (°nayano);

-sahassa ten times a thousand (frequent); °ī in dasa-sahassi-loka-dhātu Vin I 12 (see lokadhātu).

Dasa^02 (–°) [Sanskrit-dṛśa; cf. dassa] seeing, to be seen, to be perceived or understood D I 18 (aññadatthu° sure-seeing, all-perceiving = sabbaṁ passāmī ti attho Sv I 111); Snp 653 (paṭicca-samuppāda°), 733 (sammad°); Ja I 506 (yugamatta°; v.l. dassa).

-duddasa difficult to be seen or understood D I 12 (dhammā gambhīrā d.; see gambhīra); M I 167, 487; Snp 938; Dhp 252; also as sududdasa Dhp 36.

Dasaka (neuter) a decad, decade, a decennial Ja IV 397; As 316. khiḍḍā° the decad of play Vism 619; cakkhu° etc. sense-decads Vism 553; Cpd 164, 250; kāya°, Vism 588.

Dasana [Sanskrit daśana to ḍasati] a tooth Dāṭh 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 D I 7 (dīgha° long-fringed, of vatthāni); Ja V 187; Dhp-a I 180; IV 106 (dasāni). – sadasa (neuter) a kind of seat, a rug (literally with a fringe) Vin IV 171 (= nisīdana); opposite adasaka (adjective) without a fringe or border Vin II 301 = 307 (nisīdana).

-anta edge of the border of a garment Ja I 467; Dhp-a I 180f., 391.

Dasika^01 (adjective) (–°) [Sanskrit dṛśika, cf. dassin] to be seen, to behold, being of appearance, only in dud° or frightful appearance, fierce, ugly S I 94 and the same passage (q.v. under okoṭimaka); Ja I 504 (kodha, anger); Pv-a 24, 90 (of petas).

Note: The spelling is sometimes °dassika: A II 85; Pp 51; Pv-a 90.

Dasika^02 (adjective) [from dasā] belonging to a fringe, in dasika-sutta an unwoven or loose thread Vin III 241; Dhp-a 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. dasa^02] to see or to be seen, perceiving, perceived Snp 1134 (appa° of small sight, not seeing far, knowing little = paritta-dassa thoka-dassa Nidd II §69). Cf. akkha° a judge Miln 114.

-su° easily perceived (opposite duddasa) Dhp 252.

Dassati^01 *Dassati^01 [Sanskrit darś in dadarśa prefix to dṛś; causative darśayati. Cf. Greek δέρκομαι to see; Old-Irish derived eye; Anglo-Saxon torht; Gothic ga-tarhjan to make conspicuous. The regular Pāli present is dakkhiti (younger dakkhati), a new formation from the preterit addakkhi = Sanskrit adrākṣīt. The Sanskrit future drakṣyati would correspond formally to dakkhati, but the older dakkhiti points toward derivation from addakkhi. This new present takes the function of the future; whereas the causative dasseti implies a hypothetical present *dassati. On dakkhati, etc. see also Kuhn, Beitr. page 116; Trenckner, “Notes” past participle 57, 61; Pischel, Pkt Gr. §554] to see, to perceive.

1. (present) base dakkh [Sanskrit drakṣ]: present

(a) dakkhati Nidd II §428 (= passati), 1st dakkhāmi ibid. (= passāmi), 2nd dakkhasi S I 116; Pv II 1^13 (v.l. adakkhi); imperative dakkha Nidd II §428 (= passa).

(b) dakkhiti Snp 909 (v.l. dakkhati), 3rd plural dakkhinti Vin I 16 ≈ Sn page 15 (v.l. dakkhanti); D I 46. – preterit addakkhi (Sanskrit adrākṣīt) Vin II 195; S I 117; Snp 208 (= addasa Pj II 257), 841, 1131; It 47; Ja III 189; and dakkhi It 47; 1st singular addakkhiṁ Snp 938. Spelling also adakkhi (v.l. at Pv II 1^13) and adakkhiṁ (Nidd II §423). – infinitive dakkhituṁ Vin 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; Ja I 222; IV 2; Pv II 3^23 (mā addasa = addakkhiṁ Pv-a 88); Dhp-a I 26; Pv-a 73, and (older, cf. agamā) addasā Vin II 192, 195; D I 112; II 16; Snp 409 (v.l. addasa), 910 (the same); Miln 24, 1st singular addasaṁ S I 101; Nidd II §423 and addasaṁ Snp 837 (= adakkhiṁ Nidd I 185), 1st plural addasāma Snp 31, 178, 459, 3rd plural (mā) addasuṁ Pv II 7^06 (= mā passiṁsu Pv-a 102).

(b) addasāsi, 1st singular addasāsiṁ Snp 937, 1145; Vv 35^52 (v.l. addasāmi), 3rd plural addasāsuṁ Vin II 195; D II 16; M I 153.

(c) shortened forms of preterit are: adda Thag 986; addā Ja VI 125, 126. – infinitive daṭṭhuṁ Snp 685 (daṭṭhukāma); Ja I 290; Pv IV 1^03 (= passituṁ Pv-a 219); Pv-a 48, 79; Vv-a 75. – gerund daṭṭhu (= Sanskrit dṛṣṭvā) Snp 424 (in phrase nekkhammaṁ daṭṭhu khemato) = 1098; 681. Explained at Nidd II §292 with explanation of disvā = passitvā, etc. gerundive daṭṭhabba (to be regarded as) D II 154; Pv-a 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) Vin I 16; Snp 194, 441, 688 (dissare), 956; Ja I 138; Dhp 304; Pv I 8^04; Pv-a 61 (dissasi you look, intransitive); present participle dissamāna (visible) Pv-a 71, 6 (°rūpa), 162 (the same); Vv-a 78 (°kāya); Mhv 7, 35, and derivation dissamānatta (neuter) (visibility) Pv-a 103. – gerund disvā Snp 48, 409, 687f. It 76; Pv-a 67, 68, etc., and disvāna Vin I 15; II 195; Snp 299, 415, 1017; Pv II 8^07, 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 Pv III 2^04 (= attānaṁ uddisayi Pv-a 181) and III 216 (= attānaṁ dassayi dassesi pākaṭo ahosi Pv-a 185). 3rd plural dassesuṁ; gerund dassetvā; infinitive dassetuṁ to point out, exhibit, explain, intimate Dhp 83; Ja I 84, 200, 263, 266; II 128, 159; III 53, 82; Pv-a 4, 8, 16 (ovādaṁ d. give advice), 24, 45, 73 etc. – to point to (accusative) Pv-a 151 (sunakhaṁ), 257 (dārakaṁ). – to make manifest, to make appear, to show or prove oneself; also intransitive to appear Ja II 154 (dubbalo viya hutvā attānaṁ dassesi: appeared weak); VI 116; Pv III 2^03 (= sammukhībhāvaṁ gacchanti Pv-a 181); Pv-a 13 (mitto viya attānaṁ dassetvā: acting like a friend), Miln 271. Especially in phrase attānaṁ dasseti to come into appearance (of petas): Pv-a 32, 47, 68, 79, etc. (cf. above dassayi). – past participle dassita.

Dassati^02 future of dadāti, q.v.

Dassana (neuter) [Sanskrit darśana, see dassati^01]

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 M II 23, 46; A I 121; III 381; Snp 325.

(a) (neuter) “sight” D II 157 (visūka°, looking on at spectacles); A III 202 (+ savana hearing); IV 25f. (bhikkhu°); Snp 207 (muni°, may be taken as 2, cf. Pj II 256), 266 (= pekkhaṇa Pj I 148); Dhp 206 (ariyānaṁ d., cf. ariyānaṁ dassāvin), 210 (appiyānaṁ), 274; Vv 34^02; Vv-a 138 (sippa° exhibition of art, competition).

(b) adjective as (–°) “of appearance” (cf. °dasa) Snp 548 (cāru°lovely to behold); Pv-a 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): S I 52; II 30; V 28, 422; M I 195f., 241, 482 (Gotamo sabbaññū sabba-dassāvī aparisesaṁ ñ.-d°ṁ paṭijānāti; the same II 31); D III 134; A I 220; II 220; IV 302f.; cf. ñ.-d.-paṭilābha A I 43; II 44f.; III 323; ñ.-d.-visuddhi M I 147f. Also with further determination as adhideva-ñ.-d.° A IV 428; alam-ariya° S III 48; IV 300; V 126f.; M I 68, 71, 81, 207, 246, 440f., A I 9; III 64, 430; V 88; parisuddha° A III 125; maggāmagga° A V 47; yathābhūta° A III 19, 200; IV 99, 336; V 2f., 311f.; vimutti° S I 139; V 67; A III 12, 81, 134; IV 99, 336; V 130; It 107, 108; Miln 338. See also vimutti.

(b) in other contexts: ariyasaccāna-dassana Snp 267; ujubhūta° S V 384, 404; dhamma° (the right doctrine) S V 204, 344, 404; A III 263; pāpa° (a sinful view) Pv IV 3^55; viparīta° A III 114; IV 226; V 284f. (and a°), 293f. sammā° (right view) S III 189; A III 138; IV 290; V 199; sabbalokena d. S IV 127; sahetu d. S V 126f.; suvisuddha d. S IV 191. – S III 28, 49; M II 46; III 157; Snp 989 (wisdom: Jinānaṁ eta d. corresponding with ñāṇa in preceding line); Dhs 584, 1002 (insight: cf. BMPE page 236, note 1). – (adjective) perceiving or having a view (cf. dasseti) S I 181 (visuddha°); Thag 422.

(c) as neuter from the causative dasseti: pointing out, showing; implication, definition, statement (in commentary style) Pv-a 72; often as °ākāra-dassana: Pv-a 26 (dātabba°), 27 (thomana°), 35 (kata°) and in dassanatthaṁ in order to point out, meaning by this, etc. Pv-a 9, 68.

3. adassana not seeing S I 168 = Snp 459; invisibility Ja IV 496 (°ṁ vajjanti to become invisible); wrong theory or view A V 145f.; Snp 206; Pp 21.

-anuttariya (neuter) the pre-eminence or importance of (right or perfect) insight; as one of the 3 anuttariyāni, viz. d°, paṭipadā°, vimutta° at D III 219, 250, 281; A III 284, 325;

-kāma (adjective) desirous of seeing A I 150; IV 115; Miln 23;

-bhūmi the level or plane of insight Nett 8, 14, 50;

-sampanna endowed with right insight S II 43f., 58.

Dassanīya (adjective) [Sanskrit darśanīya; gerundive formation of dassana, also as dassaneyya] fair to behold, beautiful, good-looking (= dassituṁ yutta Sv I 141), often in formula abhirūpa d. pāsādika paramāya vaṇṇapokkharatāya samannāgāta to express matchless physical beauty: D I 114; S II 279; Pv-a 46 etc. Also with abhirūpa and pāsādika alone of anything fair and beautiful: D I 47. – Vin IV 18; S I 95; Ja III 394; Pp 52, 66; Sv I 281; Pv-a 44 (= subha), 51 (= rucira). – Comparative dassanīyatara S I 237; Saddh 325: Dhp-a I 119.

Dassaneyya (adjective) = dassanīya Ja V 203 (bhusa°).

Dassāvitā (feminine) [abstract to dassāvin] seeing, sight (–°) Miln 140 (guṇavisesa°).

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° S III 1; ādīnava° S II 194; IV 332; M I 173; A V 181f.; pariyanta° A V 50f.; bhaya° S V 187: It 96; especially in phrase anumattesu vajjesu bhaya° D I 63 = It 118 (cf bhaya-dassin); lokavajjabhaya° S I 138; sabba° (+ sabbaññū) M I 482 (samaṇo Gotamo s° s°); II 31; Miln 74 (Buddho s° s°); cf. Mvu III 51 sarvadarśāvin; sāra°. Vin II 139.

(b) (noun) one who sees or takes notice of, in phrase ariyānaṁ dassāvī (+ sappurisānaṁ dassāvī and kovido) M I 8; S III 4; opposite adassāvī one who disregards the Noble Ones S III 3, 113; M III 17; Dhs 1003 (cf. As 350).

Dassika (–°): see dasika^01.

Dassita^01 [Sanskrit darśita, past participle of dasseti^01] shown, exhibited, performed Vin IV 365; Ja I 330. Cf. san°.

Dassita^02 at Ja VI 579 according to Kern (Toev. page 114) = Sanskrit daṁśita mailed, armed

Dassin (–°) (adjective) [Sanskrit °darśin] seeing, finding, realizing, perceiving. Only in compounds, like attha° Snp 385; ananta° S I 143; ādīnava° Saddh 409; ekaṅga° Ud 69; jātikkhaya° Snp 209; It 40; ñāṇa° Snp 478 (= sacchikatasabbaññuta-ñāṇa Pj II 411; cf. dassāvin); tīra° S III 164f.; A III 368, cf. tīra-dakkhin; dīgha° (= sabbadassāvin) Pv-a 196; bhaya° Dhp 31 (°dassivā = dassī vā?), 317; It 40; Sv I 181 (= bhaya dassāvin); viveka° Snp 474, 851.

Dassimant see attha°.

Dassu [Sanskrit dasyu, cf. dāsa] enemy, foe; robber, in dassukhīla robber-plague D I 135, 136 (= corakhīla Sv I 296).

Dassetar [Sanskrit darśayitṛ, agent noun to dasseti] one who shows or points out, a guide, instructor, teacher A I 62, 132 = It 110.

Dasseti causative of dassati^01 (q.v.).

Dasso noun plural of dāsī.

Daha [Sanskrit draha, through metathesis from hrada, hlād, see hilādate] a lake D I 45 (udaka°); Ja I 50; II 104; V 412; Miln 259; Pv-a 152; Dīp I 44.

Dahati^01 (dahate) [Sanskrit dadhāti to put down, set up; °dhe = Greek τίθημι, Latin facio, Old High German tuon, Anglo-Saxon don = English to the same See also dhātu] to put, place; take for (accusative or ablative), assume, claim, consider D I 92 (okkākaṁ pitāmahaṁ = ṭhapeti Sv I 258); S III 113 (mittato daheyya); A IV 239 (cittaṁ d. fix the mind on); Snp 825 (bālaṁ dahanti mithu aññamaññaṁ = passanti dakkhanti, etc. Nidd I 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”

Dahati^02 = ḍahati to burn; as dahate Pv II 9^08 (= dahati vināseti Pv-a 116).

Dahana [Sanskrit dahana, to dahati, originally “the burner”] fire Vism 338 (°kicca); Thig-a 256; Dāṭh V 6; Saddh 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 D I 80, 115; S I 131; II 279 (daharo ce pi paññavā); M I 82; II 19, 66; A V 300; Snp 216, 420 (yuvā + d.), 578 (d. ca mahantā ye bālā ye ca paṇḍitā sabbe maccuvasaṁ yanti); Ja I 88 (daharadahare dārake ca dārikāyo), 291 (°itthī a young wife); II 160, 353; III 393; Dhp 382; Pv IV 1^50 (yuvā); Dhp-a I 397 (sāmaṇera); Sv I 197 (bhikkhū), 223 (= taruṇa), 284 (the same); Pv-a 148; Vv-a 76; Thig-a 239, 251. Opposed to mahallaka Ja IV 482; to vuḍḍha Vism 100. feminine daharā Vv 31^05 (young wife) (+ yuvā Vv-a 129) and daharī Ja IV 35; V 521; Miln 48 (dārikā).

Daharaka = dahara, young Miln 310. – feminine °ikā a young girl Thig 464, 483.

Dāṭhā (feminine) [Sanskrit daṁṣṭrā to ḍasati (q.v.), cf. also daṭṭha] a large tooth, fang, tusk; as adjective (–°) having tusks or fangs D II 18 (susukkha°); Ja I 505 (uddhaṭa-dāṭho viya sappo); IV 245 (nikkhanta°); Dhp-a I 215; Pv-a 152 (kaṭhina°); Saddh 286.

-āvudha [Sanskrit daṁṣṭrāyudha] using a tusk as his weapon Ja V 172;

-danta a canine tooth Pj I 44;

-balin one whose strength lies in his teeth (of a lion) Snp 72.

Dāṭhikā (feminine) [Sanskrit °dāḍhikā = Prākrit for daṁṣṭrikā] beard, whiskers Vin II 134 (na d. ṭhapetabbā, of the bhikkhus); Ja I 305; V 42 (tamba°), 217 (mahā° having great whiskers); Sv I 263 (parūḷha-massu° with beard and whiskers grown long).

Dāṭhin (adjective) [cf. Sanskrit daṁṣṭrin] having tusks Ja II 245; IV 348; Thag page 1; Saddh 286.

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 Pv II 8^02; otherwise as na dātā (hoti) A II 203; It 65.

Dātta (neuter) [Sanskrit dātra, to dā, Sanskrit dāti, dyati to cut, divide, deal out; cf. Greek δατέομαι, δαιομαι and see dāna, dāpeti, dāyati] sickle, scythe Miln 33.

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 (E. damages); Greek δῶρον, Latin donum; also Anglo-Saxon tīd (= English tide, portion, i.e. of time), and tīma (= English time). See further dadāti, dayati, dātta, dāpeti. Definition at 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 (D III 218 e.g.; cf. cāga, puñña, sīla). Thus in formula dānādīni puññāni katvā Ja I 168; Pv-a 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 16 Mahādānas see Wilson Indian Caste 413; on 4 Beal Texts 88. – A IV 246; Ja I 50, 74; V 383 (devasikaṁ chasatasahassa-pariccāgaṁ karonto mahādānaṁ pavattesi “he gave the great largesse, spending daily 600,000 pieces”); Pv-a 19, 22, 75, 127, etc.

(c) Constituents, qualities and characteristics of a dāna: 8 objects suitable for gifts form a standard set (also enumerated as 10), viz. anna pāna vattha yāna mālā gandha-vilepana seyyāvasatha padīpeyya (bread, water, clothes, vehicle, garlands, scented ointment, conveniences for lying down and dwelling, lighting facility) A IV 239; cf. Pv II 4^03 and see °vatthu and deyyadhamma. Eight ways of giving alms at D III 258 = A IV 236, five ways, called sappurisa-dāna (and asapp°) at A III 171f.; eight sapp° at A IV 243. Five manners of almsgiving metaphorically for sīlas 1-5 at A IV 246 = Sv I 306. Five characteristics of a beneficial gift at A III 172, viz. saddhāya dānaṁ deti, sakkaccaṁ d.d., kālena (cf. kāladāna A III 41), anuggahitacitto, attānañ ca parañ ca anupahacca d.d.

(d) Various passages showing practice and value of dāna: Vin I 236; D I 53 (+ dama and saṁyama; Cp It 15; Pv-a 276); II 356f. (sakkaccaṁ and a°); A IV 392f. (the same); D III 147f., 190f., 232; S I 98 (dānaṁ dātabbaṁ yattha cittaṁ pasīdati); A I 91 = It 98 (āmisa° and dhamma°, material and spiritual gifts); A I 161; III 41 (dāne ānisaṁsā); IV 60; 237f. (mahapphala), 392f. (°ssa vipāka); V 269 (petānaṁ upakappati); Ja I 8 (aggaḷa°); II 112 (dinna°), III 52 (the same); Snp 263, 713 (appaṁ dānaṁ samaṇa-brāhmaṇānaṁ) Pv-a 54 (āgantuka° gift for the newcomer); Saddh 211-213. – adāna withholding a gift, neglect of liberality, stinginess Pv II 9^45; Miln 279; Pv-a 25; cf. °sīla under compounds: atidāna excessive almsgiving Pv II 9^45 (cf. Pv-a 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 Ja VI 487; Dhp-a I 152, 189; Miln 2; Pv-a 121, 124, 127, 141. A possible connection with agga = āgra is suggested by combination dānāni mahādānāni aggaññāni A IV 246;

-ādhikāra supervision or charge of alms-distributing. Pv-a 124 (cf. Pv II 9^27);

-ānisaṁsa praise of generosity Pv-a 9; cf. A III 41;

-upakaraṇa means or materials for a gift Pv-a 105;

-upapatti (read uppatti at D III 258) an object suitable for gifts, of which 8 or 10 are mentioned (see above) A IV 239 = D III 258;

-kathā talk or conversation about (the merit and demerit of) almsgiving, one of the anupubbi-kathā Vin I 15, 18;

-dhamma the duty or meritorious act of bestowing gifts of mercy (cf. deyyadhamma) Pv-a 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 Sv I 298) D I 137 (+ saddho and dāyako, as one of the qualifications of a good king); A III 39; IV 79f. (+ saddho); Snp 487; Pv I 11^04 (+ amaccharin); Ja I 199; Miln 279f.; Saddh 275, 303;

-puñña the religious merit of almsgiving or liberality (see above a) Pv-a 73;

-phala the fruit of munificence (as accruing to the donor) A III 39; IV 79; Pv II 8^03 (°ṁ hoti paramhi loke: is rewarded in the life to come, cf. It 19); Pv-a 8 (cf. Pv I 1);

-maya consisting in giving alms or being liberal (see above a) D III 218 (puññakiriya-vatthu); Vibh 135 (kusala-cetanā), 325 (pañña); Pv-a 8 (puñña), 60 (the same), 9 (kusala-kamma), 51, etc.;

-vaṭṭa alms Ja VI 333;

-vatthu that which constitutes a meritorious gift; almsgiving, beneficence, offering, donation D III 258 = A IV 236; Pv-a 20 (= annapānādika dasavidha dātabbavatthu Pv-a 7);

-veyyāvaṭika services rendered at the distribution of gifts Dhp-a III 19;

-saṁvibhāga liberal spending of alms D III 145, 169; A I 150, 226; III 53, 313; V 331; It 19; Vism 306; frequent with °rata fond of giving alms S V 351, 392; A IV 6 (vigatamalamaccherena cetasā), 266 (the same);

-salā a hall, built for the distribution of alms and donations to the bhikkhus and wanderers Ja I 231, 262; IV 402 (six); V 383 (the same);

-sīla liberal disposition Pv-a 89; usually as adāna-sīla (adjective) of miserly character, neglecting the duty of giving alms Snp 244; Pv II 8^03 (°ā na saddahanti dānaphalaṁ hoti paramhi loke); Pv-a 45 (= adāyaka), 59 (+ maccharin), 68 (the same).

Dānava [Sanskrit dānava] a kind of Asuras or Titans, the offspring of Danu Ja III 527; V 89; Miln 153; Dīp XVII 98.

Dāni (adverb) [shortened form for idāni, q.v.] now, Vin I 180; II 154; S I 200, 202; II 123; IV 202; Ja II 246; Miln 11, etc.

Dāpana: see vo°.

Dāpita [Sanskrit dāpayita past participle of dāpeti^01] given, sent Pv-a 6; Mhv 7, 26.

Dāpeti^01 [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 Ja VI 485; Pv-a 46; preterit dāpesi Ja IV 138; Dhp-a I 226, 393 (sent); Pv-a 5 (the same), 31; future dāpessati Ja II 3; Dhp-a 371. Cf. ava°.

Dāpeti^02 [Sanskrit drāvayati and drapayati, causative to dru, see davati] to cause to run Ja II 404.

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 S IV 163 (read dāmena for damena), 282, (the same); A III 393 (dāmena baddho); Snp 28 (= vacchakānaṁ bandhanatthāya katā ganthitā nandhipasayuttā rajjubandhanavisesā; Pj II 40); Vism 108. Usually –°, viz. anoja-puppha° Ja I 9; VI 227; olambaka° Vv-a 32; kusuma° Ja III 394; gandha° Ja I 178; Vv-a 173, 198; puppha° Ja I 397; Vv-a 198; mālā° Ja II 104; rajata° Ja I 50; III 184; IV 91; rattapuppha° Ja III 30; sumana° Ja IV 455.

Dāya^01 [Sanskrit dāva, conflagration of a forest; wood = easily inflammable substance; to dunoti (to burn) causative dāvayati, cf. Greek δαιω (to burn) and Pāli dava^01] wood; jungle, forest; a grove Vin I 10 (miga°), 15, 350; II 138; S II 152 (tiṇa°); IV 189 (bahukaṇṭaka d. = jungle); A V 337 (tiṇa°); Ja III 274; VI 278. See also dāva.

-pāla a grove keeper Vin I 350; M I 205.

Dāya^02 [Sanskrit dāya, to dadāti, etc.] a gift, donation; share, fee D I 87 (in phrase rājadāya brahmadeyya, a king’s grant, cf. rājadattiya); Ja IV 138; V 363; VI 346. Cf. dāyāda and brahmadeyya.

Dāyaka [Sanskrit dāyaka, dā as in dadāti and dāna] (adjective) giving, bestowing, distributing, providing (usually –°); (noun) a donor, benefactor; a munificent person M I 236f.; A I 26, 161; II 64, 80; III 32, 336; IV 81; Snp page 87; It 19 (ito cutā manussattā saggaṁ gacchanti dāyakā); Ja V 129 (kaṇḍa°); Pv I 1^01 1^02; 4^02; 5^05; Sv I 298; Pv-a 113 (= dada); Miln 258 (°ānaṁ dakkhiṇā); Saddh 276. – feminine dāyikā Vin II 216 (bhikkhā°), 289 (khīrassa).

– adāyaka a stingy person, one who neglects almsgiving (cf. adānasīla) Pv I 11^09; feminine °ikā Pv I 9^03.

Dāyajja (neuter) [Sanskrit dāyādya; see dāyāda] inheritance Vin I 82; D III 189; A III 43; Ja I 91; Vism 43f.; dowry Ja III 8. – (adjective) one who inherits Vin 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-a IV 137.

[BD]: D-up.: being the inheritance of the progress made in the previous birth under this same Buddha.

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-a III 285.

Dāyana (neuter) [see dayati] cutting; °agga the first of what has been cut (on fields) Dhp-a I 98; °atthaṁ for the purpose of mowing Dhp-a 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 M I 86 = Nidd II §199; S I 69, 90; IV 72; A III 72f.; Ja III 181; VI 151; Khp VIII 5. Often figurative with kamma° one who inherits his own deeds (see kamma 3 A b and compounds): M I 390f.; A V 289; and as dhamma° (spiritual heir) opposed to āmisa° (material h.): M I 12; It 101; also as dhamma° D III 84; as brahma° M II 84; D III 83. – adāyāda not having an heir S I 69; Ja V 267. See dāyajja and dāyādaka.

Dāyādaka [= dāyāda] heir M II 73; Thag 781, 1142; feminine °ikā Thig 327 (= dāyajjarahā Thig-a 234).

Dāyika (adjective) = dāyaka Pv-a 157; Saddh 211, 229.

Dāyin °Dāyin (adjective) [Sanskrit dāyin, of dadāti] giving, granting, bestowing Pv-a 121 (icchit’-icchita°), 157 (= [kāma] dada); Saddh 214 (dānagga°).

Dāra and Dārā (feminine) [Sanskrit dāra (masculine) and dārā (feminine), more frequent dārā (masculine plural); instrumental singular dārena Ja IV 7; Pv IV 1^77, 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 Ger. 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 Nidd II §295 (d. vuccati bhariyā) and It 36; feminine also dārī maiden, young girl Pv I 11^05. Otherwise as dāra (collective-masculine): Dhp 345; Ja I 120; II 248; IV 7; V 104, 288; Vv-a 299 (°paṭiggaha). – putta-dārā (plural) wife and children Snp 108, 262; Ja I 262; cf. saputtadāra with w. and ch. Pv IV 3^47; putta ca dārā ca Snp 38, 123. Frequently in definition of sīla No. 3 (kāmesu micchācārin or abrahmacariyā, adultery) as sakena dārena santuṭṭha A III 348; V 138; Snp 108 (a°); Pv 1^77, etc. – paradāra the wife of another M I 404f.; Dhp 246, 309; Snp 396 (parassa d.) Pv-a 261.

Dāraka [Sanskrit dāraka, cf. dāra and Greek δοῦλος (slave)] a (young) boy, child, youngster a young man. feminine dārikā girl (see next) Vin I 83; Ja I 88 (dārake ca dārikāyo boys and girls); II 127; VI 336; Pv I 12^07 (= bāla° Pv-a 65); Dhp-a I 99 (yasa° = yasa-kulaputta); Miln 8, 9; Pv-a 176. – Frequently as gāmadārakā (plural) the village-boys, street urchins Ja II 78, 176; III 275.

-tikicchā the art of infant-healing D I 12 (= komārabhacca-vejjakamma Sv I 98).

Dārikā (feminine) [Sanskrit dārikā, see dāraka] a young girl, daughter Ja III 172; VI 364; Miln 48, 151; Pv-a 16 (daughter), 55, 67, 68.

Dāru (neuter) [Sanskrit dāru, °dereṋo (oak) tree; cf. Avesta dāuru (wood) Greek δόρν (spear), δρυς (oak); Latin larix (from °dārix) = larch; Old-Irish daur (oak); Gothic triu, Anglo-Saxon treo = tree. Also Sanskrit dāruṇa, Latin dūrus (hard) etc., Old-Irish dru strong. See also dabba^02, dabbī and duma] wood, piece of wood; plural woodwork, sticks A I 112; It 71; Dhp 80; Ja II 102; III 54; VI 366; Dhp-a I 393; Pv-a 76 (candana°), 141.

-kuṭikā a hut, log-house Vin III 43;

-kkhandha pile of wood Pv-a 62;

-gaha a wood yard Vin III 42f.;

-gaha: [BD]: lumber yard

-ghaṭika wooden pitcher Thig-a 286;

-cīriya “woodbarked” proper name, Dhp-a II 35;

-ja made of wood S I 77; Dhp 345;

-dāha the burning of wood S I 169;

-dhītalikā a wooden doll Vin III 36, 126;

-patta a wooden bowl Vin II 112, 143;

-pattika one who uses a wooden bowl for collecting alms D I 157; III 22; Sv I 319;

-pādukā a wooden shoe, a clog Vin II 143;

-bhaṇḍa wooden articles Vin II 143 (specified), 170, 211;

-maṇḍalika a wooden disk Dhp-a III 180;

-maya wooden Vv-a 8, Dhp-a I 192;

-yanta a wooden machine Vism 595;

-saṅghāta (-yāna) “a vehicle constructed of wood,” i.e. a boat Ja V 194;

-samādahāna putting pieces of wood together S I 169.

Dāruka (cf. dāru] a log S I 202 = Thag 62 = Dhp-a III 460; adjective made of wood Thig. 390 (°cillaka, a wooden post, see Thig-a 257).

Dāruṇa (adjective) [Vedic dāruṇa, to dāru (“strong as a tree”), cf. Greek δροόν = ἰσχυρόν Hesych; Latin dūrus; Old-Irish dron (firm), MIr. dūr (hard) Anglo-Saxon trum] strong, firm, severe; harsh, cruel, pitiless S I 101; II 226; Snp 244; Dhp 139; Ja III 34; Pv IV 3^06 (= ghora Pv-a 251); Miln 117 (vāta); Pv-a 24, 52 (= ghora), 159 (sapatha a terrible oath = ghora), 181 (= kurūrin), 221 (°kāraṇa); Saddh 5, 78, 286.

Dāru: [BD]: “strong as an oak.”

Dālana [feminine dalati] see vi°.

Dālikā and Dālima [Sanskrit dālika the colocynth and dāḍima the pomegranate tree] in °laṭṭhi a kind of creeper; equivalent to takkāri (?) Thig 297 (dālikā) = Thig-a 226 (dālikā and dālima).

Dāḷiddiya (and Daḷiddiya) (neuter) [Sanskrit °dāridrya] poverty D III 65, 66; A III 351f.; Ja I 228; Dāṭh II 60; Saddh 78.

Dāleti see dalati.

Dāva [Sanskrit dāva, see dava and daya] in °aggi a jungle-fire Ja I 213; III 140; Vism 470; Dhp-a I 281.

Dāvika (adjective) in piṇḍa°, a certain rank in the army (v.l. piṇḍa-dāyika) D I 51 = Miln 331 (Sv I 156: sāhasikamahāyodhā, etc., with popular explanation of the terms piṇḍa and davayati).

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” (Sv I 300), or as “antojāta-dhanakkīta-karamaranīta-sāmaṁ dāsabyaṁ upagatānaṁ aññataro” (ibid. 168). – In phrase dāsā ca kammakarā “slaves and labourers” Vin I 243, 272; II 154; as dāso kammakaro “a slave-servant” D I 60 (cf. d.-kammakara). – Vin I 72, 76 (dāso na pabbājetabbo: the slave cannot become a bhikkhu); D I 72; M II 68 (figurative taṇhā°); Ja I 200, 223; III 343 (bought for 700 kahāpaṇas), 347; Pp 56; Pv-a 112.

-kammakara (porisa) a slave-servant, an unpaid labourer, a serf Vin I 240; A I 206; D III 189; Dhp-a IV 1;

-gaṇa a troop of slaves Pv IV 1^41;

-purisa a servant Ja I 385;

-porisa a servant, slave Snp 769 (cf. Nidd I 11, where 4 kinds of d. are mentioned);

-lakkhaṇa fortune-telling from (the condition of) slaves D I 9.

Dāsaka = dāsa in °putta a slave, of the sons of the slaves, mentioned as one of the sippāyatanas at D I 51 (explained by Buddhaghosa as bala-vasinehā-gharadāsa-yodhā Sv I 157). – sadāsaka with slaves, followed by slaves Vv 32^04. – feminine dāsikā a female slave (= dāsī) M I 126; Ja VI 554.

Dāsabyatā (feminine) = dāsavya Saddh 498.

Dāsavya and Dāsabya (neuter) [cf. Sanskrit dāsya] the condition of a slave, slavery, serfdom D I 73; M I 275 (b); Ja I 226; Sv I 168 (b), 213; Dhp-a III 35; Pv-a 112, 152.

Dāsitta (neuter) [Sanskrit dāsītva] the status of a (female) slave Miln 158.

Dāsima a species of tree Ja VI 536.

Dāsiyā = dāsikā, a female slave Ja VI 554.

Dāsī (feminine) [Sanskrit dāsī, cf. dāsa. Nominative plural dasso for dāsiyo Ja IV 53; in compounds dāsi°] a female servant, a handmaiden, a slave-girl Vin I 217, 269, 291; II 10 (kula°), 78 = III 161; M I 125; II 62 (ñāti°); Pv II 3^21 (ghara°); Pv-a 46, 61, 65. – Cf. kumbha°.

-gaṇa a troop of slave-girls Ja II 127;

-dāsā (plural) maid- and man-servants Dhp-a I 187; frequent to compound d.-d.-paṭiggahaṇa slave-trading D I 5 (cf. Sv I 78);

-puttī the son of a slave, an abusive term (gharadāsiyā va putto Sv I 257; cf. Sanskrit dāsīsuta) D I 93 (°vāda);

-bhoga the possessions of a slave Vin III 136.

Dāha see ḍāha.

Di° secondary base of numeral 2, contracted from dvi: see under dvi B I 4.

Dikkhita [Sanskrit dīkṣita “having commenced the preparatory rites for sacrifice”] initiated, consecrated, cira° initiated long since S I 226 = Ja V 138, 139 (where °dakkhita, q.v.; commentary cira-pabbājita).

Digucchā (feminine) [= jigucchā; Sanskrit jugupsā] disgust As 210 (asuci°).

Dighacchā (feminine) [= jighacchā] hunger A II 117.

Dighañña (adjective) [for jighañña = Sanskrit jaghanya from jaṅghā] inferior, low, last, hindmost (i.e. westward) Ja 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).

Dicchati [Sanskrit ditsati, desiderative from dadāti, base 4, q.v.] to wish to give, to be desirous of giving S I 18, 20 (dicchare 3rd plural); Ja IV 64.

Dija see under dvi B I 4.

Diṭṭha^01 [Sanskrit dṛṣṭa, past participle of *dassati]

1. seen; a° not seen D I 222 (a° + avedita asacchikata); M I 3f. (diṭṭhaṁ diṭṭhato sañjānāti); Snp 147 (diṭṭhā vā ye vā addiṭṭhā), 995 (na me diṭṭho ito pubbe na ssuto ... Satthā); Ja II 154; III 278; Pv I 2^03 (sāmaṁ d. = seen by yourself); 3^03 (the same). – neuter diṭṭhaṁ a vision Ja 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; Pv IV 1^03; diṭṭha suta muta (see Nidd II §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 d. s. m. v. sabbaṁ taṁ Tathāgatena abhisambuddhaṁ” of the cognitive powers of the Tathāgata D III 134 = Nidd II §276 = It 121; D III 232; Snp 1086, 1122.

2. known, understood M I 486; Snp 761; diṭṭha pañha a problem or question solved Ja 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 Vin II 188; D III 222f.; A I 249; II 61; Nidd II §297 (= ñāta-dhamma); Sv I 278; Saddh 470. – °abhinibbuta attained to Nibbāna in this birth A I 142; Snp 1087 (see Nibbāna); °Nibbāna earthly name D I 36; Sv I 121; °sukhavihāra (and °in) happy condition (or faring well) in this world Vin II 188; M I 40, 331, 459; S II 239; Dhs 577, 1283; As 296; °vedanīya to be perceived in this condition A I 249, 251; Pv-a 145. – Frequently in locative diṭṭhe dhamme (in this world) It 17 (attha, past participle samparāyika attha), or diṭṭhe va dhamme (already or even in the present existence) D I 156, 167, 177, 196; III 108; M I 341f., 485; II 94, 103; A II 155, 167; III 429; Snp 141, 343, 1053; It 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: Vin I 179; III 21; D III 130; A I 47, 98; Nidd II §26; It 16; Vv-a 149; Pv-a 131, etc.

-ānugati imitation of what one sees, emulation, competition S II 203; M I 16; A I 126; III 108, 251, 422; Pug 33; Dhp-a IV 39; (cf. under diṭṭhi);

-āvikamma making visible or clear, open statement, confession Vin V 183, 187f.;

-kāla the time of seeing (anybody), opportunity Vv-a 120;

-ppatta one who has obtained (Nibbāna) in this world Nett 190;

-padā (plural) visible signs or characteristics A IV 103;

-maṅgalika (adjective) of puccha, a question concerning visible omens. Ja IV 390; as °ikā (feminine) proper name at Ja IV 376f. = Pj II 185f.

-saṁsandana Nidd II §447 = As 55, see sub voce saṁsandana.

Diṭṭha^02 [Sanskrit dviṣṭa, past participle of dveṣṭi dviṣ to hate] (noun) an enemy Ja I 280; cf. Sanskrit dviṣat. – (adjective) poisoned, in diṭṭhagatena sallena with a p. arrow S II 230; misreading for diddh’-agadena, q.v. The commentary has diddhagatena with v.l. dibba-gadena.

Diṭṭhaka (adjective) [= diṭṭha^01] seen, visible, apparent Dhp-a II 53, 90.

Diṭṭhā (indeclinable) [Sanskrit dṛṣṭyā, instrumental of diṭṭhi] exclamation of joy, hurrah! D III 73; Ja 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° (A IV 172) and pāpikā d. (opposite bhaddikā: A V 212f.; It 26): Vin I 98, 323; Dhp 164; Pv IV 3^54; 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) Dāṭh II 58.

(b) Characterized more especially as:

(α) sammā-diṭṭhi right doctrine, right philosophy Vin I 10; S II 17; V 11, 14, 30f., 458f., M I 315; II 12, 29, 87; III 72; Nidd II §485; Vibh 104f. See magga. – ujukā d. S V 143, 165; ujugatā d. M I 46f.

(β) micchā-diṭṭhi wrong theory, false doctrine S I 145; II 153 (caused by avijjā); M III 71; Dhp 167, 316; Nidd II §271 III b; Vibh 361, 389.

– The following theories are to be considered as varieties of micchā-diṭṭhi, viz. (in limited enumeration) akiriyavāda S III 208; IV 349; aññaṁ aññena S III 211; antaggāhikā A I 154; II 240; III 130; antānantikā D I 22f. S III 214, 258f.; assāda° A III 447; ahetukavādā S III 210; ucchedavādā D I 34; S II 20; III 99; 110f.; bhava° S III 93; M I 65; A I 83; sakkāya° A III 438; V 144; Snp 231 (cf. Pj I 188); Nidd II §271 III b (twenty-fold, as diṭṭhilepa); sassatavādā D I 13; S II 20; III 98, 213f., 258f.

(c) Various theories and doctrines are mentioned and discussed at: Vin I 115; S I 133; II 61f., 75f., 222; III 215f., 258f.; IV 286; V 448 (= D I 31); D III 13f., 45, 246, 267; M I 40; A I 32; II 252f.; III 132, 289, 349; Thig 184; Paṭis I 135f.; Pp 22; Dhs 392, 1003 (cf. BMPE 236f., 270, 300); Vibh 145, 245, 341, 393f.; Saddh 13, 333.

(d) Miscellaneous: 4 diṭṭhiyo at Vibh 376; also at Vism 511 (sakkāya°, uccheda°, sassata°, akiriya°); 5 Vibh 378; 6 at M I 8; Vibh 382; 7 at Vibh 383; 20 see under sakkāya°; 62 under diṭṭhi-gata. – In series diṭṭhi khanti ruci laddhi characterizing “diṭṭha-dhamma” at Nidd II §299 and passim. Diṭṭhiyā sutiyā ñāṇena in definition of a theory of cognition at Nidd II §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 S IV 319 = D III 13, 15; combined with (and opposed to) sīla (as pāpaka and bhaddaka) at It 26, 27. – diṭṭhiṁ āsevati to hold a view M I 323; °ṁ bhindati to give up a view Ja I 273; Dāṭh II 58.

-ānugati a sign of speculation Vin II 108; S II 203; Pp 33;

-ānusaya inclination to speculation D III 254, 282; S V 60; A IV 9;

-āsava the intoxicant of speculation, the 3rd of four āsavā, viz. kāma°, bhava°, d.°, avijjā° Vin III 5; Nidd II §134; Dhs 1099, 1448; Vibh 373; cf. °ogha;

-upadānā taking up or adhering to false doctrines, the 2nd of the four upādānāni or attachments, viz. kāma°, d.°, sīlabbata°, attavāda° D III 230; Dhs 1215, 1536;

-ogha the flood of false doctrine, in set of four oghas as under °āsava D III 230, 276; Nidd II §178;

-kantāra the wilderness of groundless speculation Dhs 381, 1003, 1099, etc.; see °gata;

-gaṇṭhi the web or tangle of sophistry [was: sophisticism] Vv-a 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. M I 8; Nidd II §271 III b. Of these sophistical speculations 2 are mentioned at It 43 Paṭis I 129; 6 at Paṭis I 130; 62 (the usual number, expressing “great and small” sets, cf. dvi A II) at D I 12-39 (in detail); S IV 286; Paṭis I 130; Nidd II §271 III b; Nett 96, 112, 160. Vin I 49; D I 162, 224, 226; S I 135, 142; II 230; III 109, 258f. (aneka-vihitāni); IV 286 (the same); M I 8, 176, 256f. (pāpaka), 326 (the same), 426f.; A IV 68; V 72f., 194 (pāpaka); Snp 649, 834, 913; Pp 15; Dhs 277, 339, 392, 505; Vism 454. – adjective °gatika adhering to (false) doctrine Dīp VI 25;

-gahana the thicket of speculation Dhs 381, 1003; see °gata;

-jāla the net of sophistry D I 46; Sv I 129;

-ṭṭhāna a tenet of speculative philosophy D I 16; M I 136; A V 198; Paṭis I 138 (eight); Miln 332; Sv I 107;

-nijjhānakkhanti forbearance with wrong views S II 115; IV 139; A I 189f.; II 191; Nidd II §151;

-nipāta a glance Vv-a 279;

-nissaya the foundation of speculation M I 137; D II 137f.;

-pakkha the side or party of sophists Nett 53, 88, 160;

-paṭilābha the attainment of speculation M III 46;

-paṭivedha = preceding D III 253;

-patta one who has formed (a right or wrong) view D III 105, 254; M I 439; A I 74; 118, IV 10; V 23;

-parāmasa perversion by false doctrine Dhs 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 Vin V 98; D III 213; A I 95, 268; Pp 21; Dhs 1362; Vibh 361;

-vipallāsa contortion of views A II 52;

-visaṁyoga disconnection with false doctrine D III 230, 276;

-visuddhi beauty of right theory A I 95; M I 147f.; D III 214, 288;

-visūka (neuter) the discord or disunion (literally the going into parties) of theories, the (?) puppet-show of opinion M I 8, 486; Snp 55 (= dvāsaṭṭhi diṭṭhigatāni), K.S. II 44; Vv 84^26; Pv IV 1^37; Nidd II §301 (= vīsati-vattukā sakkāyadiṭṭhi); cf. Nidd II §25 (attānudiṭṭhi); Dhs 381 (cf. BMPE 92f.), 1003, 1099. See also °gata;

-vyasana failing or misfortune in theory (+ sīla°, in character) D III 235; Nidd II §304;

-saṁyojana the fetter or bond of empty speculation (cf. °anusaya) D III 254; A IV 7f.;

-saṅghāta the weft or tangle of wrong views (cf. °gaṇṭhi) Nidd I 343; Nidd II §503;

-samudaya the origin of wrong views A IV 68;

-sampadā success in theory, blessing of right views, attainment of truth D III 213; 235 (opposite °vipatti), S V 30f.; A I 95, 269; III 438; IV 238; Pp 25; Dhs 1364; Vv-a 297;

-sampanna endowed with right views S II 43, 58, 80; V 11; A III 438f.; IV 394; Vibh 366; D.B. iii 206, note 10;

-sārin (adjective) following wrong views Snp 911.

Diṭṭhika (adjective) (–°) seeing, one who regards; one who has a view M III 24 (āgamana° one who views the arrival, i.e. of guests); S II 168f. (sammā° and micchā° holding right and wrong theories); D III 96 (vītimissa°). See añña°, micchā°, sammā°.

Diṭṭhitā (feminine) [from diṭṭhi] the fact of having a (straightforward) view (uju°) Miln 257.

Diṭṭhin (adjective/noun) one who has a view, or theory, a follower of such and such a doctrine Ud 67 (evaṁ° + evaṁvādin).

Diṇṇa [Sanskrit dīrṇa, past participle of dṛ, dṛṇāti, see darī] broken, split, undone, torn, as negative adiṇṇa unbroken D I 115 (so read for ādina-khattiya-kula; v.l. abhinna°); S V 74 (so read for ādīna-mānaso, vv.ll. adinā ādina°). Cf. also ādiṇṇa.

Ditta^01 [Sanskrit dīpta, dīp; cf. dīpa] blazing. Dāṭh V 32. Usually in compound āditta.

Ditta^02 [Sanskrit dṛpta; cf. dappa] proud, arrogant, insolent; wanton Thag 198; Ja II 432; III 256 = 485; V 17, 232; VI 90, 114.

Diddha [Sanskrit digdha to dih, see deha] smeared Ja V 425f.; especially smeared with poison, poisoned Ja IV 435 (sara, a poisoned arrow); perhaps to be read at It 68 for duṭṭha (scilicet sara) and at S II 230 for diṭṭha. Cf. san°.

Dina (neuter) [Sanskrit dina; Latin nun-dinae (°noven-dinom); Old-Irish denus; Gothic sin-teins; cf. divasa] day Saddh 239. – duddinaṁ darkness Dāṭh V 50 (d. sudinaṁ ahosi, cp. I 49, 51); also as feminine duddinī Vin I 3.

Dindibha [cf. Sanskrit ṭiṭṭibha?] a kind of bird Ja VI 538.

Dindima (neuter) [Sanskrit ḍiṇḍima, cf. dundubhi] a musical instrument, a small drum Ja VI 580; Bv 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 Pv IV 3^26 (= mahādāna Pv-a 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: D I 55 (n’atthi dinnaṁ the heretic view of the uselessness of almsgiving); Ja I 291; II 128; Snp 191, 227, 240; Dhp 356; Pv-a 68 (given in marriage). Used as finite tense frequent, e.g. Ja I 151, 152; VI 366.

– adinna: M I 39, 404; Snp 119 (theyyā adinnaṁ ādiyati), 156, 395, 400, 633; Pv-a 33 etc.

-ādāyin taking (only) what is given D I 4; Sv I 72;

-dāna almsgiving Ja III 52; Dhp-a I 396;

-dāyin giving alms, liberal, munificent D III 191.

Dinnaka an adopted son, in enumeration of four kinds of sons (atraja, khettaja, antevāsika, d.) Nidd II §448; Ja I 135 (= posāvanatthāya dinna).

Dippati [Sanskrit dīpyate, see under dīpa^01 and cf. jotati] to shine, to shine forth, to be illustrious Vin II 285. Cf. pa°.

Dibba (adjective) [Vedic divya = Pāli 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) D I 82, 162; II 20 (yena sudaṁ samantā yojanaṁ passati divā c’eva rattiñ ca); III 219; S I 196; II 55f.; M II 21; It 52; Thig 70; Paṭis I 114; II 175; Vism 434; Saddh 482; Pv-a 5 (of Moggallāna); Tikap 278; Dukap 54. °sota the d.-ear, matching the d.-eye D I 79, 154; Ja V 456; also as sotadhātu A I 255; M II 19; D III 38, 281; Vism 430. rūpa D I 153. āyu, vaṇṇa etc. (see dasa ṭhānāni) A I 115; III 33; IV 242; Pv-a 9, 89. kāmā Snp 361; Dhp 187; It 94; also as kāmaguṇā A V 273. Of food, drink, dress and other commodities: A I 182; Ja I 50, 202; III 189; Pv-a 23, 50, 70, 76 etc. Definition as devaloke sambhūta Sv I 120; divibhavattā dibba Pj I 227; divibhāvaṁ devattabhāva-pariyāpanna Pv-a 14. – See further e.g. S I 105; D III 146; Snp 176, 641; Dhp 236, 417; Pp 60; Vism 407 (definition), 423.

-osadha magical drugs Miln 283;

-kāmā (plural) heavenly joys (see above) Ja I 138 (opposite mānusakā);

-cakkhuka endowed with the superhuman eye S II 156; A I 23, 25;

-paṇṇākāra (dasavidha°) the (tenfold) heavenly gift (viz. āyu, vaṇṇa etc.: see ṭhāna) Dhp-a III 292;

-bhāva divine condition or state Pv-a 110;

-yoga union with the gods S I 60;

-vihāra supreme condition of heart Miln 225;

-sampatti heavenly bliss Ja IV 3; Dhp-a III 292; Pv-a 16, 30.

Dibbati [Sanskrit dīvyati, past participle dyūta see jūta] to sport, to amuse oneself Vv-a 18 (in explanation of devī); to play at dice M II 106 (akkhehi).

Dirasaññu (adjective) [Sanskrit dara-saṁjña? See Kern, Toev. page 118] one who has little common-sense Ja 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.).

Diva [Sanskrit diva (neuter), weak base di° (div) of strong form di°e (see deva) to *dei̯eṷo to shine; cf. Sanskrit dyo heaven, divā adverb by day; Latin biduum (bi-divom) two days]

(a) heaven Ja IV 134 (°ṁ agā); V 123 (°ṁ patta); Pv-a 74 (°ṁ gata).

(b) day Snp 507 (rattindivaṁ night and day); Vv-a 247 (rattindiva one night and one day, i.e. 24 hrs.); Dhp-a II 8 (divā-divassa so early in the day). Also in divaṁ-kara, day-maker, = sun, Vv-a 307; usually as divākara (q.v.). Cf. devasika; see also ajja.

-santatta heated for a whole day Ja IV 118 (cf. divasa°)

Divasa (m; neuter only in expression satta divasāni 7 days or a week Ja IV 139; Miln 15) [Sanskrit divasa; see diva] a day A I 206 (°ṁ atināmeti); Ja III 52 (uposatha°); Pv-a 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 A III 304 = IV 317; Ja I 279; II 2; Dhp-a III 173 (taṁ d. that day); eka° one day Ja I 58; III 26; Pv-a 33, 67. – genitive divasassa (day) by day S II 95 (rattiyā ca d. ca); Ja V 162; Sv I 133. – instrumental divasā day by day Ja IV 310; divasena (eka°) on the same day Ja I 59; sudivasena on a lucky day Ja IV 210. – locative divase on a day: eka° Ja III 391; jāta° on his birthday Ja III 391; IV 138; dutiya° the next day Pv-a 12, 13, 17, 31, 80 etc.; puna° the same Ja I 278; Pv-a 19, 38; sattame d. on the 7th day Snp 983; Miln 15; Pv-a 6; ussava° on the festive d. Vv-a 109; apara° on another day Pv-a 81. Also repeated divase divase day after day, every day Ja I 87; Pv-a 3. ablative divasato from the day (–°) Ja I 50; Sv I 140.

-kara the “day-maker,” i.e. the sun (cf. divākara) Vv-a 169, 271;

-bhāga the day-part (opposite ratti° the night-part), daytime Miln 18 (°ena); Pv-a 152 (°ṁ), 206 (°e = divā);

-santatta heated the livelong day S I 169; M I 453; A IV 70, cf. Vin I 225; Miln 325; cf. diva°

Divā (adverb) [Vedic divā, cf. diva] by day S I 183; M I 125; Dhp 387; Sv I 251; Pv-a 43, 142, 206 (= divasa-bhāge). Often combined and contrasted with rattiṁ (or ratto) by night; e.g. divārattiṁ by day and by night S I 47; divā c’eva rattiñ ca D II 20; rattim pi divā pi Ja II 133; divā ca ratto ca S I 33; Snp 223; Dhp 296; Vv 31^04; Vv-a 128. – divātaraṁ (comparative adverb) later on in the day M I 125; Ja III 48, 498. – atidivā too late S I 200; A III 117.

-kara (= divaṁ kara) the day-maker, the sun Ap. V 16 (= Thig-a 70); Pv-a 155;

-divassa (adverb) early in the day, at sunrise, at an early hour Vin II 190; S I 89, 91, 97; A V 185; M II 100, 112; Ja II 1; VI 31; Dhp-a II 8; Vv-a 239, 242;

-vihāra the day-rest, i.e. rest during the heat of the day Vin I 28, S I 129, 132, 146, 193 = Thag 1241; Snp 679;

-saññā consciousness by day, daily with D III 223 = A II 45;

-saññā [BD]: = perceived by day

-seyyā = °vihāra D I 112.

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” Pj II 219; “divi-bhavattā dibbā ti” Pj I 227; “divibhāvaṁ devattabhāvapariyāpanno ti dibbo” Pv-a 14.

Divilla a musical instrument Dīp XVI 14.

Divya [Sanskrit divya; the verse-form for the prose-form dibba (q.v.)] (adjective) divine Snp 153 (cf. Pj II 219 under divi°), 524 (+ mānusaka); Ja VI 172. – (neuter) the divinity, a divine being (= devatā) Ja VI 150; Pj II 219.

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; Ja III 357; IV 217; V 453; Thag 874-876; cf. Ps.B., 323, note 1.

Disatā^01 (feminine) [Sanskrit diśatā, see disā] direction, quarter, region, part of the world Ja IV 359; Pv II 9^21 (kiṁ disataṁ gato “where in the world has he gone?”); Vv II 3 (sādisatā the circle of the 6 directions, cf. Vv-a 102).

Disatā^02 (feminine) [Sanskrit °dviśatā, see disa] state of being an enemy, a host of enemies Ja IV 295 (= disasamūha, v.l. as gloss: verasamoha).

Disati [Vedic diśati, °deik to show, point towards; cf. Greek δείκνυμι (δίκη = diśā), Latin dico (indico, index = pointer, judex), Gothic gateihan = German zeigen, Anglo-Saxon taecan = English token] to point, show; to grant, bestow etc. Usually in combination with prefix ā, or in causative deseti (q.v.). As simplex only at S I 217 (varaṁ disā to be read for disaṁ; cf. Sanskrit adiśat). See also upa°.

Disā (feminine) [Vedic diś and diśā, to diśati “pointing out,” point; cf. Greek δίκη = diśā] point of the compass region, quarter, direction, bearings. The 4 principal points usualy enumerated are puratthimā (E) pacchimā (W) dakkhiṇā (S) uttarā (N), in changing order. Thus at S I 101, 145; II 103; III 84; IV 185, 296; Nidd II §302; Pv II 12^06 (caturo d.); Pv-a 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 S III 124 e.g.; also called paṭidisā D III 176), making in all 6 directions: D III 188f. As a rule, however, the circle is completed by the 4 anudisā (intermediate points; sometimes as vidisā: S I 224; III 239; D III 176 etc.), making a round of 10 (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); Thig 487; Paṭis II 131; Nidd II §239 (see also cātuddisa in this sense); Pv I 11^01; II 1^10; Vism 408. sabbā (all) is often substituted for 10: S I 75; D II 15; Pv I 2^01; Vv-a 184; Pv-a 71. – anudisā (singular) is often used collectively for the 4 points in the sense of “in between,” so that the circle always implies the 10 points. Thus at S I 122; III 124. In other combinations as 6 abbreviated for 10; four disā plus uddhaṁ and anudisaṁ at D I 222 = A III 368; four d. + uddhaṁ adho and anudisaṁ at S I 122; III 124; A IV 167. In phrase “mettāsahagatena cetasā ekaṁ disaṁ pharitvā viharati” (etc. up to 4th) the allcomprehending range of universal goodwill is further denoted by uddhaṁ adho tiriyaṁ etc., e.g. D I 250; Vibh 272; see mettā. – As a set of 4 or 8 disā is also used allegorically (“set, circle”) for various combinations, viz. the 8 states of jhāna at M III 222; the 4 satipaṭṭhānā etc. at Nett 121; the 4 āhārā etc. at Nett 117. See also in other applications Vin I 50 (in meaning of “foreign country”); II 217; S I 33 (abhayā), 234 (puthu°); III 106; V 216; D III 197f.; It 103; Thag 874; Vv 41^06 (disāsu vissutā). – disaṁ kurute to run away Ja V 340. diso disaṁ (often spelt disodisaṁ) in all directions (literally from region to region) D III 200; Ja III 491; Thag 615; Bv II 50; Pv III 1^06; Miln 398. But at Dhp 42 to disa (enemy), cf. Dhp-a 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) Ja III 126, 267;

-kusala one who knows the directions Vin II 217;

-cakkhuka “seeing” (i.e. wise) in all directions Ja III 344;

-ḍāha “sky-glow,” unusual redness of the horizon as if on fire, polar light (?) or zodiacal light (?) D I 10; Ja I 374: VI 476; Miln 178; Sv I 95; cf. BHS diśodāha Avś II 198;

-pati (disampati) a king S I 86; Ja VI 45;

-pāmokkha world-famed Ja I 166;

-bhāga [Sanskrit digbhāga] direction, quarter Vin II 217;

-mūḷha [Sanskrit diṅmūḍha] one who has lost his bearings Dīp IX 15;

-vāsika living in a foreign country Dhp-a III 176;

-vāsin = °vāsika Dhp-a IV 27.

Dissati passive of *dassati, q.v.

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 D I 17; M I 429; S I 104 (°ṁ addhānaṁ); Snp 146, 633 (opposite rassa); Dhp 60, 409; Pv I 10^11 (°ṁ antaraṁ all the time); II 9^55 (the same); Thag 646 (°m-antare); Dhs 617; Pj I 245; Pv-a 27, 28, 33, 46. See definition at Vism 272. – dīghato lengthways Ja VI 185; dīghaso in length Vin IV 279; atidīgha too long Vin IV 7, 8.

2. (masculine) a snake (cf. Mvu II 45 dīrghaka) Ja 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) D II 17; III 143, 150;

-antara corridor Ja VI 349;

-āyu long-lived (opposite appāyu) D I 18; Ja V 71. Also as °ka D III 150; Sv I 135; Saddh 511; °āvu = °āyu in the meaning of āyasmant (q.v.) Ja V 120;

-jāti (feminine) a being of the snake kind, a snake Dhp-a III 322; also as °ka at Ja II 145; III 250; IV 333; V 449; Sv I 252;

-dasa having long fringes D I 7;

-dassin [Sanskrit dīrghadarśin] far-seeing (= sabba-dassāvin) Pv-a 196;

-nāsika having a long nose Vism 283;

-bhāṇaka a repeater or expounder of the Dīgha-Nikāya Ja I 59; Vism 36, 266, 286; Sv I 15, 131;

-rattaṁ (adverb) [Sanskrit dīrgharātraṁ, see Indexes to Avś; Divy and Lal; otherwise dīrgha-kālaṁ] a long time D I 17, 206; A V 194; Snp 649; It 8; Ja I 12, 72; Pv I 4^04; II 13^11 (°rattāya = °rattaṁ Pv-a 165); Pp 15; Dhp-a IV 24;

-loma long-haired Vin III 129; also as °ka at Ja I 484, feminine °ikā S II 228;

-sotthiya (neuter) long welfare or prosperity Dhp-a II 227.

Dīghatta (neuter) [Sanskrit dīrghatvam] length A I 54.

Dīna (adjective) [Sanskrit dīna] poor, miserable, wretched; base, mean, low D II 202 (?) (°māna; v.l. ninnamāna); Ja V 448; VI 375; Pv II 8^02 (= adānajjhāsaya Pv-a 107); IV 8^01; Miln 406; Pv-a 120 (= kapaṇa), 260 (the same), 153; Saddh 188, 324.

Dīnatta (neuter) [Sanskrit dīnatvaṁ] wretchedness, miserable state Saddh 78.

Dīpa^01 [Vedic dīpa to Vedic dī, dīpyate; Indo-Germanic °dei°ā to shine (see dibba, deva); cf. Greek δίαλος, δῆλος; see also jotati] a lamp Ja II 104 (°ṁ jāleti to light a l.); Dhp-a II 49 (the same), 94 (the same)

-acci the flame of a lamp Thig-a 154;

-āloka light of a l. Ja I 266; VI 391; Dhp-a I 359; Vv-a 51; – (°ṁ)kara making light, shining, illuminating Nidd II §399 (= pabhaṁ kara Snp 1136; but cf. Dhp 236 under dīpa2); Vism 203;

-tittira a decoy partridge (cf. dīpaka°) Ja III 64;

-rukkha literally lamp-tree, the stand of a lamp, candlestick Dhp-a IV 120;

-sikhā the flame (literal crest) of a l. Vism 171; Dhp-a II 49.

Dīpa^02 (masculine and neuter) [Vedic dvīpa = dvi + ap (*sp.) of āpa water, literally “double-watered,” between (two) waters] an island, continent (mahā°, always as 4); 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: S V 219; Ja III 187; Vv-a 19; Mhv 7, 7, 41. – continent: cattāro mahādīpā S V 343; Vv 20^10 (= Vv-a 104); Vv-a 19; Pv-a 74 etc. Opposite the 2000 paritta-dīpā the smaller islands Pj I 133.

(b) figurative shelter, salvation etc. (see also tāṇa): S III 42 (atta° + attasaraṇa etc., not with S Index to dīpa^01); V 154, 162 (the same) IV 315 (maṁ°, not to dīpa^01), 372; A I 55f. (+ tāṇa etc.); Snp 501 (atta° self-reliant, self-supported, not with Fausbøll to dīpa^01), 1092, 1094, 1145 (= Satthā); Nidd II §303; Dhp 236 (°ṁ karohi = patiṭṭhā Pv-a 87); Pv III 1^09 (the same Pv-a 174); Ja V 501 = VI 375 (dīpañ ca parāyaṇaṁ); Miln 84, 257 (dhamma-dīpa, Arahantship).

-ālaya resting place Ja VI 432;

-gabbhaka same Ja VI 459, 460.

Dīpa^03 [cf. Sanskrit dvīpa tiger’s skin] a car covered with a panther’s skin Ja I 259; V 259 = VI 48.

Dīpaka^01 (= dīpa^01)

(a) feminine dīpikā a lamp, in daṇḍa° a torch Dhp-a I 220, 399,

(b) (–°) an image of, having the appearance of, sham etc.; in

-kakkara a decoy partridge Ja II 161;

-tittira same Ja III 358;

-pakkhin a decoy bird Ja V 376;

-miga a d. antelope Ja V 376.

Dīpaka^02 (= dīpa^02) a (little) island Ja I 278, 279; II 160.

Dīpaka^03 in vaṇidīpaka Pv-a 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; Pv and Vv – Cf. jotikā and uddīpanā.

Dīpika [from dīpin] a panther Ja III 480.

Dīpita [past participle of dīpeti] explained Vism 33.

Dīpitar [agent noun from dīpeti] one who illumines Vism 211.

Dīpin [Sanskrit dvīpin] a panther, leopard, tiger Vin I 186 dīpicamma a leopard skin = Sanskrit dvīpicarman); A III 101; Ja 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-a I 48.

Dīpeti [Sanskrit dīpayati, causative to dīp, see dīpa^01 and cf. dippati] to make light, to kindle, to emit light, to be bright; to illustrate, explain A V 73f.; Dhp 363; Miln 40; Pv-a 94, 95, 102, 104 etc.; Saddh 49, 349. Cf. ā°.

Du°01 (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 du^02 in sense of asunder, apart, away from = opposite or wrong]

1. syllable of exclamation (= duḥ) “bad, woe” (beginning the word du (j)-jīvitaṁ) Dhp-a II 6, 10 = Pv-a 280, cf. Ja 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°02 in compounds meaning two°; see dvi B II

Du^03 (–°) (adjective-suffix) [Sanskrit druha, druh, see duhana and duhitika] hurting, injuring, acting perfidiously, betraying, only in mitta° deceiving one’s friends S I 225; Snp 244 explained as mitta-dūbhaka Pj II 287, v.l. B mittadussaka; cf. mitta-dubbhika and mitta-dubbhin.

Duka (neuter) [see dvi B II] a dyad As 36, 343, 347, 406; Vism 11f. and in titles of books “in pairs, on pairs,” e.g. Dukapaṭṭhāna; or chapters, e.g. Ja II 1 (°nipāta).

Dukūla [Sanskrit dukūla] a certain (jute?) plant; (neuter) [cf. Sanskrit dukūlaṁ woven silk] very fine cloth, made of the fibre of the d. plant S III 145; A IV 393; Ja II 21; IV 219; V 400; VI 72; Vism 257, 262; Vv-a 165; Sv I 140; Dāṭh V 27.

Dukkha (adjective/noun) [Sanskrit duḥkha from duḥ-ka, an adjective formation from prefix duḥ (see du). According to others an analogy formation after sukha, q.v.; Buddhaghosa (at Vism 494) explains dukkha as du + kha, where du = du^01 and kha = ākāsa. See also definition at Vism 461.]

A. (adjective) unpleasant, painful, causing misery (opposite sukha pleasant) Vin I 34; Dhp 117. Literally of vedanā (sensation) M I 59 (°ṁ vedanaṁ vediyamāna, see also below B III 1 e); A II 116 = M. I 10 (sarīrikāhi vedanāhi dukkhāhi). Figurative (fraught with pain, entailing sorrow or trouble) of kāmā D I 36 (= paṭipīḷan-aṭṭhena Sv I 121); Dhp 186 (= bahudukkha Dhp-a III 240); of jāti M I 185 (cf. ariyasacca, below B I); in combination dukkhā paṭipadā dandhābhiññā D III 106; Dhs 176; Nett 7, 112f., cf. A II 149f. ekanta° very painful, giving much pain S II 173; III 69. dukkhaṁ (adverb) with difficulty, hardly Ja I 215.

B. (neuter; but plural also dukkhā, e.g. S 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 Pāli. 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. Rh.D. 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. S 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 Vin I 10 = S V 421 (with addition of soka-parideva ..., etc. [see below] in some mss). Comments on this passage, or part of it, occur S III 158, 159; with explanation of each term (+soka) D I 189; III 136, 277; M I 185; A I 107; Snp page 140; Nidd II under saṅkhārā; It 17 (with dukkhassa atikkama for nirodha), 104, 105; Paṭis I 37; II 204, 147; Pp 15, 68; Vibh 328; Nett 72, 73. It is referred to as dukkha, samudaya, nirodha, magga at Vin I 16, 18, 19; D III 227; Nidd II §304 II b; as āsavānaṁ khaya-ñāṇa at D I 83; Vin III 5; as sacca No. 1 + paṭicca-samuppāda at A I 176f. (+ soka°); in a slightly different version of No. 1 (leaving out appiyehi and piyehi, having soka° instead) at D II 305; and in the formula catunnaṁ ariyasaccānaṁ ananubodhā etc. at D II 90 = Vin 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 Vin I; D II 32f. = S II 2f.; S II 17, 20, 65 = Nidd II §680 I c; S III 14; M I 266f.; II 38; A I 177; mentioned e.g. at A I 147; M I 192f., 460; It 89 (= dukkhassa antakiriyā).

2. Dukkha as one of the 3 qualifications of the saṅkhārā (q.v.), viz. anicca, d., anattā, evanescence, ill, non-soul: S 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’) S III 41. anicca-saññā, dukkha°, etc. D III 243; A III 334, Cp IV 52f. – sabbe saṅkhārā aniccā etc. Nidd II 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) (Nidd 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 a vedanā, sensation, in particular belonging to the body (kāyika), or physical pain (opposite cetasika dukkha mental ill: see domanassa). Thus defined as kāyikaṁ d. at D II 306 (cf. the distinction between śarīraṁ and mānasaṁ dukkhaṁ in Sāṅkhya philosophy) M I 302; S V 209 (in definition of dukkhindriya); A II 143 (sarīrikā vedanā dukkhā); Nett 12 (duvidhaṁ d.: kāyikaṁ = dukkhaṁ; cetasikaṁ = domanassaṁ); Vism 165 (twofold), 496 (dukkhā aññaṁ na bādhakaṁ), 499 (seven divisions), 503 (kāyika); Pj II 119 (sukhaṁ vā dukkhaṁ vā Snp 67 = kāyikaṁ sātāsātaṁ). Buddhaghosa usually paraphrases d. with vaṭṭadukkha, e.g. at Pj 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 A I 157, 216; IV 406; S II 69; rāgajan d°ṁ dom°ṁ paṭisaṁvedeti A II 149; kāmūpasaṁhitaṁ d°ṁ dom°ṁ A III 207; d°ṁ dom°ṁ paṭisaṁvediyati S IV 343. Also as compound dukkhadomanassānaṁ atthaṅgamāya A 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) D I 36 (arising from kāmā); M II 64; A V 216f.; It 89 etc. (see above B I 4). Cf. also the combination dukkhī dummano “miserable and dejected” S 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 S IV 259; V 56; D III 216; Nett 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 A I 194f.; M I 332 D III 157; Pp 33. Also in phrases anatthāya ahitāya dukkhāya D III 246 and akusalaṁ ... ahitāya dukkhāya saṁvattati A 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 S III 86, 87; cf. S II 82 (vedayati). tisso vedanā: sukha, d°, adukkha-m-asukhā° D III 275; S II 53; IV 114f., 207, 223f., cf. M I 396; A I 173; IV 442; It 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 A I 173 = M 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 D I 56 = S III 211. Thus under the 8 “fortunes of the world” (loka dhammā) with lābha (and a°), yasa (a°), pasaṁsā (nindā), sukha (dukkha) at D III 260; Nidd II §55. Regarded as a thing to be avoided in life: puriso jīvitukāmo ... sukhakāmo dukkha-paṭikkūlo S IV 172, 188. – In similar contexts: D I 81; III 51, 109, 187; S II 22, 39; IV 123f.; A 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) Paṭis I 11f. (specified as jāti etc.); dukkhaṁ = mahabbhayaṁ S I 37; bhārādānaṁ dukkhaṁ loke bhāra-nikkhepanaṁ sukhaṁ (pain is the great weight) S III 26; kāmānaṁ adhivacanaṁ A III 310; IV 289; cf. A 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. M I 74; A II 231 (vedanaṁ vediyati ekanta-d°ṁ seyyathā pi sattā nerayikā); see ekanta. In the same sense: ... upenti Roruvaṁ ghoraṁ cirarattaṁ dukkhaṁ anubhavanti S I 30; Niraya-dukkha Snp 531; pecca d°ṁ nigacchati Snp 278, 742; anubhonti d°ṁ kaṭuka-pphalāni Pv I 11^10 (= āpāyikaṁ d°ṁ Pv-a 60); Pv-a 6^07; mahādukkhaṁ anubhavati Pv-a 43, 68, 107 etc. atidukkhaṁ Pv-a 65; dukkhato pete mocetvā Pv-a 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-a I 24), upeti Snp 728; carati S I 210; nigacchati M I 337; Snp 278, 742; paṭisaṁvedeti M I 313 (see above); passati S I 132 (jāto dukkhāni passati: whoever is born experiences woe); vaḍḍheti S II 109; viharati A I 202; II 95; III 3; S IV 78 (passaddhiyā asati d°ṁ v. dukkhino cittaṁ na samādhiyati); vedayati, vediyati, vedeti etc. see above III. 1 e; sayati A 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 S I 40; yaṁ kiñci dukkhaṁ sambhoti sabbaṁ saṅkhāra-paccayā Snp 731; ye dukkhaṁ vaḍḍhenti te na parimuccanti jātiyā etc. S II 109; d°ṁ ettha bhiyyo Snp 61, 584; yo paṭhavī-dhātuṁ abhinandati dukkhaṁ so abhin° S II 174; taṇhā d°ssa samudayo etc. Nett 23f.; as result of sakkāyadiṭṭhi S IV 147, of chanda S I 22 of upadhi S II 109, cf. upadhīnidānā pabhavanti dukkhā Snp 728; d°ṁ eva hi sambhoti d°ṁ tiṭṭhati veti ca S I 135.

(β) Salvation from Suffering (see above I): kathaṁ dukkhā pamuccati Snp 170; dukkhā pamuccati S 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 S I 210; na appatvā lokantaṁ dukkhā atthi pamocanaṁ A II 49. Kammakkhayā ... sabbaṁ d°ṁ nijjiṇṇaṁ bhavissati M II 217, cp. I 93. kāme pahāya ... d°ṁ na sevetha anatthasaṁhitaṁ S I 12 = 31; rūpaṁ (etc.) abhijānaṁ bhabbo d.–kkhayāya S III 27; IV 89; d°ṁ pariññāya sakhettavatthuṁ Tathāgato arahati pūraḷāsaṁ Snp 473. pajahati d°ṁ Snp 789, 1056. dukkhassa samudayo ca atthaṅgamo ca S II 72; III 228f.; IV 86, 327. – dukkhass’antakaro hoti M I 48; A III 400f.; It 18; antakarā bhavāmase Snp 32; antaṁ karissanti Satthu sāsana-kārino A II 26; d.-parikkhīṇaṁ S II 133; akiñcanaṁ nānupatanti dukkhā S I 23; saṅkhārānaṁ nirodhena n’atthi d°assa sambhavo Snp 731. – muniṁ d°assa pāraguṁ S I 195 = Nidd II §136 A; antagū’si pāragū d°assa Snp 539. – saṅgātiko maccujaho nirūpadhi pahāya d°ṁ apunabbhavāya S IV 158; ucchinnaṁ mūlaṁ d-assa, n’atthi dāni punabbhavo Vin I 231 = D II 91.

-ādhivāha bringing or entailing pain S IV 70;

-anubhavana suffering pain or undergoing punishment (in Niraya) Ja IV 3;

-antagū one who has conquered suffering Snp 401;

-ābhikiṇṇa beset with pain, full of distress It 89;

-āsahanatā non-endurance of ills Vism 325;

-indriya the faculty of experiencing pain, painful sensation S V 209, 211; Dhs 556, 560; Vibh 15, 54, 71;

-udraya causing or yielding pain, resulting in ill, yielding distress M I 415f.; A I 97; IV 43 (+ dukkhavipāka); V 117 (dukh°), 243; Ja IV 398; of kamma: Paṭis I 80; II 79; Pv I 11^10 (so read for dukkhandriya, which is also found at Pv-a 60); Dhp-a 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 S III 86; It 106; Snp 724 = Dhp 191; – (m)esin wishing ill, malevolent Ja IV 26;

-otiṇṇa fallen into misery S III 93; M I 460; II 10;

-kāraṇa labour or trials to be undergone as punishment Dhp-a III 70 (see Dhp 138, 139 and cf. dasa^01 B 1 b);

-khandha the aggregate of suffering, all that is called pain or affliction (see above B II 1) S II 134; III 93; M I 192f.; 200f.; etc.;

-khaya the destruction of pain, the extinction of ill M I 93; II 217 (kammakkhayā d-kkhayo); S 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 S II 24; of paññā D III 268; A III 152f.; of ariyā diṭṭhi D III 264 = A III 132; of sikkhā A II 243; of dhamma M I 72;

-dhamma the principle of pain, a painful object, any kind of suffering (cf. °khandha) D III 88; S IV 188 (°ānaṁ samudayañ ca atthagamañ ca yathā-bhūtaṁ pajānāti); It 38 (nirodha °anaṁ);

-nidāna a source of pain M II 223; Dhs 1059, 1136;

-nirodha the destruction of pain, the extinction of suffering (see above B II 1) M I 191; II 10; A III 410, 416; etc.;

-paṭikkūla averse to pain, avoiding unpleasantness, in combination sukhakāmo d-p. S IV 172 (spelt °kulo), 188; M I 341;

-patta being in pain Ja VI 336;

-pareta afflicted by pain or misery S III 93; It 89 = A I 147;

-bhummi the soil of distress Dhs 985;

-vāca hurtful speech Pv I 3^02 (should probably be read duṭṭha°);

-vipāka (adjective) having pain as its fruit, creating misery S II 128; D III 57, 229; A II 172 (kamma); Paṭis II 79 (the same);

-vepakka = °vipāka Snp 537 (kamma);

-saññā the consciousness of pain Nett 27;

-samudaya the rise or origin of pain or suffering (opposite °nirodha; see above B II 1) S IV 37; M I 191; II 10; III 267; Vibh 107 (taṇhā ca avasesā ca kilesā: ayaṁ vuccati d-s.);

-samphassa contact with pain M I 507; Dhs 648; feminine abstract °tā Pp 33;

-seyya an uncomfortable couch Dhp-a IV 8.

Dukkhatā (feminine) [cf. Sanskrit duḥkhatā, abstract to dukkha] state of pain, painfullness, discomfort, pain (see dukkha B III 1 c) D III 216; S IV 259; V 56; Nett 12 (explanation).

Dukkhati [from dukkha] to be painful Vism 264.

Dukkhatta (neuter) [Sanskrit °duḥkhatvaṁ] = dukkhatā D III 106 (+ dandhatta).

Dukkhāpana (neuter) [abstract to dukkhāpeti] bringing sorrow, causing pain Miln 275f., 351.

Dukkhāpita [past participle of dukkhāpeti] pained, afflicted Miln 79, 180.

Dukkhāpeti [causative to dukkha] to cause pain, to afflict Ja IV 452; Miln 276f.; Pv-a 215. – past participle dukkhāpita.

Dukkhita (adjective) [Sanskrit duḥkhita; past participle of °dukkhāpeti] afflicted, dejected, unhappy, grieved, disappointed; miserable, suffering, ailing (opposite sukhita) D I 72 (puriso ābādhiko d. bāḷha-gilāno); II 24; S I 149; III 11 = IV 180 (sukhitesu sukhito dukkhitesu dukkhito); V 211; M I 88; II 66; Vin IV 291; Snp 984, 986; Ja IV 452; Miln 275; Dhp-a II 28; Vv-a 67.

Dukkhin (adjective/noun) [Sanskrit duḥkhin]

1. afflicted, grieved, miserable S I 103f., 129f., II 282 (+ dummano); IV 78; A III 57.

2. a loser in the game Ja II 160.

Dukkhīyati [Sanskrit duḥkhīyati and duḥkhāyati denominative from dukkha; cf. vediyati and vedayati] to feel pain, to be distressed Dhp-a II 28 (= vihaññati).

Dugga [du + ga] a difficult road Dhp 327; Pv II 7^08. dugge saṅkamanāni passages over difficult roads, usually combined with papā (watershed) S I 100; Vv 52^22; Pv II 9^25.

Duṭṭha (adjective/noun) [Sanskrit duṣṭha, past participle of dussati, q.v.] spoilt, corrupt; bad, malignant, wicked Vin III 118; S II 259, 262; IV 339; A I 124 (°āruka), 127 (the same), 157f.; It 68 (saro d., perhaps should be read as diddho); Ja I 187, 254 (°brāhmaṇa); IV 391 (°caṇḍāla); Pv-a 4 (°corā: rogues of thieves); Saddh 86, 367, 434. – aduṭṭha not evil, good Snp 623; It 86; Dhp-a IV 164. Cf. pa°.

-gahaṇika suffering from indigestion Vin I 206;

-citta evil-minded Vin II 192; M III 65.

Duṭṭhu (adverb) [Sanskrit duṣṭhu, cf. suṣṭhu] badly, wrong As 384; Pj II 396; Vv-a 337.

Duṭṭhulla (adjective) wicked, lewd Vin IV 128; S I 187 (°bhāṇin “whose speech is never lewd,” cf. Thag 1217 padulla-gāhin, explained as duṭṭhulla-gāhin Ps.B. 399 note 3); M I 435; III 159; Vism 313. – (neuter) wickedness Vin III 21; kāya° unchastity M III 151; Thag 114; Vism 151.

-āduṭṭhulla that which is wicked and that which is not Vin V 130;

-āpatti a grave transgression of the Rules of the Order, viz. the 4 Pārājika and the 13 Saṅghādisesa Vin IV 31 (opposite a° Vin IV 32).

Dutiya (ordinal number) [Sanskrit dvitīya, with reduction of dvi to du, as in compounds mentioned under dvi B II For the meaning “companion” cf. ordinal number for two in Latin secundus <sequor, i.e. he who follows, and Greek δεύτὲρος > δεύομαι he who stays behind, also Sanskrit davīyas farther]

(a) (numeral) the second, the following Ja II 102, 110; dutiyaṁ for the second time (cf. tatiyaṁ in series 1, 2, 3) Vin II 188; D II 155.

(b) (adjective/noun) one who follows or is associated with, an associate of; accompanying or accompanied by (–°); a companion, friend, partner Vin IV 225; S I 25 (saddhā dutiyā purisassa hoti = his 2nd self); IV 78 (the same) I 131; It 9; Ja V 400; Thig 230 (a husband); Snp 49 (= Nidd II §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) S IV 37; It 109 = A II 10; bilaṅga° kaṇājaka (rice with sour gruel) Vin II 77; S I 90, 91. – adutiya alone, unaccompanied Pv-a 161.

Dutiyaka (adjective/noun) [diminutive of dutiya]

(a) the second, following, next Ja I 504 (°cittavāre); °ṁ a 2nd time M I 83.

(b) a companion; only in feminine dutiyikā a wife or female companion Vin IV 230, 270 (a bhikkhunī as companion of another one); frequently as purāṇa-dutiyikā one’s former wife Vin I 96; III 16; S I 200; M II 63; Ja I 210; V 152; Dhp-a I 77. Cf. Mvu II 134 dvitīyā in the same sense.

Dutiyyatā (feminine) companionship, friendship, help Ja III 169.

Duddabha see daddabha.

Duddaso [DPL]: (adjective), difficult to see; difficult to perceive or understand; ugly. Dhp 45, 185; Gog. Everse 6; Ab. 998, SN 1.6.1

Duddha (Sanskrit dugdha, past participle of duh, see dohati] milked, drawn Snp 18 (duddha-khīra = gāvo duhitvā gahitakhīra Pj II 27); M II 186. – (neuter) milk Dāṭh V 26.

Dudrabhi [another form of dundubhi, cf. duddabha and dundubhya] a kettle-drum, in amata° the drum of Nibbāna Vin I 8 = M I 171 (dundubhi at the latter passage); Pv-a 189 (v.l. for dundubhi).

Dunoti *Dunoti to burn, see derivation dava, dāva, and dāya.

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) Pv III 3^04; Ja VI 465; Pv-a 40, 189 (v.l. dudrabhi). – amata° the drum of Nibbāna M I 171 = Vin I 8 (dudrabhi); deva° thunder D II 156; A IV 311.

Dupaṭṭo see dvi B II

Duphasso [DPL] (adjective), rough. masculine duphasso, name of a plant

Duppabbajja [DPL] the hard life of a mendicant friar. Dhp 53

Duppamuñca [DPL] (adjective), difficult to loose. Dhp 62

Duppañña [DPL] (adjective), foolish. Dhp 20,25

Duppasaha [DPL] (adjective), difficult to master or excel

Duppatimantiya [DPL] (adjective), difficult to argue with

Duppaṭipajja [DPL] (adjective), difficult to walk in or follow. Dhp 390

Duppaṭivijjha (adjective), difficult to penetrate or comprehend

Duppavesa [DPL] (adjective), difficult to enter. Mah. 153

Duppūra [DPL] (adjective), difficult to fill, or to fulfil. Dhp 392

Dubbaṇṇa see under vaṇṇa.

Dubbuṭṭhika see under vuṭṭhi.

Dubbha (and Dūbha) (adjective) [Sanskrit dambha, see dubbhati] deceiving, hurting, trying to injure Vin II 203 (= It 86 where dubbhe); Pv II 9^03 (mitta°).

– adubbha one who does not do harm, harmless Pv II 9^08 (°pāṇin = ahiṁsakahattha). As neuter harmlessness, frankness, friendliness, good-will Vin I 347 (adrūbhāya, but cf. vv.ll. page 395: adubbhaya and adrabbhāvāya); S I 225 (adubbhāya trustily); Ja I 180 (the same as adūbhāya); spelt wrongly adrūbhaka (for adubbhaka, with v.l. adrabhaka in explanation of adubbha-pāṇin) at Ja VI 311.

Note: dabhāya (dative) is also used in Sanskrit in sense of an adverb or infinitive, which confirms the etymology of the word. Cf. dobha.

Dubbhaka (adjective) [Sanskrit dambhaka] perfidious, insidious, treacherous Thag 214 (citta°). Cf. dubbhaya and dūbhaka.

Dubbhati (and Dūbhati) [Sanskrit dabhnoti cf. JPTS 1889, 204: dabh (dambh), past participle dabdha; idg. °dhebh, cf. Greek ἀτέμβω to deceive. Cf. also Sanskrit druh (so Kern, Toev. 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 Ja V 245; VI 491, or with locative Ja I 267; III 212) S I 85 (present participle adubbhanto), 225; It 86 (dubbhe = dusseyya commentary) = Vin II 203 (where dubbho); Thag 1129; Ja II 125; IV 261; V 487, 503. – present participle also dūbhato Ja IV 261; gerund dubbhitvā Ja IV 79; gerundive dubbheyya (v.l. dūbheyya) to be punished Ja V 71. Cf. pa°.

Dubbhana (neuter) [Sanskrit dambhana] hurtfullness, treachery, injury against somebody (with locative) Pv-a 114 (= anattha).

Dubbhaya = dubbhaka, S I 107.

Dubbhika = dubbhaka, Pv III 1^13 (= mittadubbhika, mittānaṁ bādhaka Pv-a 175).

Dubbhikkha see bhikkhā.

Dubbhin (adjective/noun) [Sanskrit dambhin] seeking to injure, deceitful; a deceiver, hypocrite Ja IV 41; Pv II 9^08 (mitta°); Dhp-a II 23 (mitta-dūbhin). – feminine dubbhinī Vv-a 68 (so read for dubbinī).

Dubha (numeral-adjective) [See dubhaya and cf. dvi B II] both; only in ablative dubhato from both sides Thag 1134; Paṭis I 69; II 35, 181; Vv 46^21; Vv-a 281 (for Vv 64^19 duvaddhato).

Dubhaya (numeral-adjective) [a contaminated form of du(ve) and ubhaya; see dvi B II ] both (see ubhaya) Snp 517, 526, 1007, 1125; Ja III 442; VI 110.

Duma [Sanskrit druma = Greek δρυμός, see dāru] tree A III 43; Ja I 87, 272; II 75, 270; VI 249, 528; Vv 84^14; Miln 278, 347; Vv-a 161.

-agga

1. the top of a tree Ja II 155.

2. a splendid tree Vv 354.

3. a tooth-pick Ja V 156;

-inda “king of trees,” the bodhi tree Dīp I 7;

-uttama a magnificent tree Vv 39^03;

-phala fruit of a tree M II 74; Vism 231 (in comparison).

Duyhati passive to dohati (q.v.).

Dussa^01 (neuter) [Sanskrit dūrśa and dūṣya] woven material, cloth, turban cloth; (upper) garment, clothes Vin I 290; II 128, 174; IV 159. D I 103; S V 71; M I 215; II 92; A V 347; Snp 679; Pv I 10^03 (= uttarīyaṁ sāṭakaṁ Pv-a 49); II 314; Pp 55; Pv-a 73, 75. – cīvara°, q.v.; chava° a miserable garment D I 166; A I 295; II 206; M I 78, 308.

-karaṇḍaka a clothes-chest S V 71 = M I 215; A IV 230;

-koṭṭhagāra a store-room for cloth or clothes Dhp-a I 220, 393;

-gahaṇa (-maṅgala) (the ceremony of) putting on a garment Dhp-a II 87;

-cālanī a cloth sieve Vin I 202;

-paṭṭa turban cloth Vin II 266 (= setavattha-paṭṭa Buddhaghosa); S II 102;

-phala having clothes as fruit (of magic trees, cf. kapparukkha) Vv 46^02 (cf. Vv-a 199);

-maya consisting in clothes Vv 46^07 (cf. Vv-a 199);

-yuga a suit of garments Vin I 278; M I 215 = S V 71; Miln 31 (cf. Mvu I 61); Dhp-a IV 11;

-ratana “a pearl of a garment,” a fine garment Miln 262;

-vaṭṭi fringed cotton cloth Vin II 266;

-veṇi plaited cotton cloth Vin II 266.

Dussa^02 at Ja III 54 is usually taken as = amussa (cf. amuka). commentary explains as “near,” and adds “asammussa.” Or is it Sanskrit dūṣya easily spoilt? See on this passage Andersen PR 124.

Dussaka = dūsaka (q.v.).

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 Vin II 113; S I 13 = 164; Dhp 125 = Pv-a 116; Dhp 137; It 84 (dosaneyye na d.) cf. A III 110 (dussanīye d.); Ja VI 9; Miln 101, 386. – past participle duṭṭha (q.v.). – causative dūseti (q.v.). See also dosa^01 and dosaniya; and pa°.

Dussanā (feminine) and Dussana (neuter) [Sanskrit dūṣaṇa, cf. dussati] defilement, guilt A II 225; Pp 18, 22; Dhs 418, 1060; Sv I 195 (rajjana-d. muyhana).

Dussanīya (adjective) [cf. Sanskrit dveṣanīya, because of doṣa = dveṣa taken to dus] able to give offence, hateful, evil (always combined with rajanīya, cf. rāga dosa moha) A III 110 (dusanīye dussati, where It 84 has dosaneyye); Ja VI 9; Miln 386.

Dussassa see sassa.

Dussika a cloth merchant Ja VI 276; Miln 262, 331f.

Dussitatta (neuter) [Sanskrit dūṣitatva] = dussanā, Pp 18, 22.

Duha (adjective–°.) [Sanskrit duh and duha; see dohati] milking; yielding, granting, bestowing: kāma° giving pleasures Ja IV 20; V 33.

Duhati (to milk) see dohati.

Duhana (adjective/noun) [Sanskrit druhana, to druh, druhyati to hurt, cf. Old-Irish droch; Old High German triogan to deceive, traum = dream; also Sanskrit dhvarati. For further connections see Walde, Latin Wtb. under fraus] one who injures, hurts or deceives; insidious, infesting; a robber, only in pantha° a dacoit D I 135; Sv I 296. – (neuter) waylaying, robbery (pantha°) Ja II 281 (text dūhana), 388 (text: panthadūbhana, vv.ll. duhana and dūhana); As 220. – Cf. maggadūsin.

Duhitika (adjective) [cf. Sanskrit druha, from druhyati] infested with robbers, beset with dangers S 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 S IV 323 (vv.ll. dūhitika and dūhītika).

Dūta^01 [Vedic dūta, probably to dūra (q.v.) as “one who is sent (far) away,” also perhaps Greek δυûλος slave. See Walde, Latin Wtb. under dudum] a messenger, envoy Vin I 16; II 32, 277; D I 150; S IV 194; Snp 411 (rāja°), 417. deva° Yama’s envoy, Death’s messenger A I 138, 142; M II 75f.; Ja I 138. – °ṁ pāheti to send a messenger Miln 18, Pv-a 133.

Dūta^02 (neuter) [Sanskrit dyūta, see jūta] play, gaming, gambling Ja IV 248.

Dūteyya (neuter) [Sanskrit dūtya, but varying in meaning] errand, commission, messages A IV 196; Ja III 134; Sv I 78. °ṁ gacchati to go on an errand Vin II 202; °ṁ harati to obtain a commission Vin III 87; IV 23.

-kamma doing a messenger’s duty Vin I 359;

-pahiṇagamana sending and going on messages D I 5 = M III 34; A II 209; M I 180.

Dūbha (adjective) deceiving, see dubbha.

Dūbhaka^01 (adjective) [Sanskrit dambhaka] deceiving, treacherous, harmful Pj II 287 (mitta°); feminine °ikā Ja II 297.

Dūbhaka^02 [Sanskrit dambha, cf. dambholi] a diamond Ja I 363 = III 207.

Dūbhana (neuter) deceiving, pillaging, robbing etc. at Ja II 388 is to be read as (pantha-)duhana.

Dūbhin (adjective) – dubbhin Ja II 180 (vv.ll. dūbha and dubbhi), 327; IV 257; Dhp-a II 23.

Dūbhī (feminine) [cf. Sanskrit dambha, see dubbhati] perfidy, treachery, Ja I 412; IV 57 (v.l. dubhī); VI 59 (= aparādha).

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 (Ja II 154) or santika (Dhs 677; Vism 402). – Pv-a 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 Ja II 154; Dhp-a I 192. – ablative dūrato from afar, aloof Vin I 15; II 195; S I 212; Snp 511; Dhp 219; Ja V 78 (dūra-dūrato); Miln 23; Pv-a 107. dūrato karoti to keep aloof from Pv-a 17. – locative dūre at a distance, also as preposition away from, far from (with ablative), e.g. Snp 468; Ja II 155, 449 (= ārā); III 189. – Snp 772; Dhp 304; Ja VI 364; Dhs 677. – dūre-pātin one who shoots far [cf. Sanskrit dūra-pātin] A I 284; II 170, 202. Ja IV 494. See also akkhaṇavedhin. – atidūre too far Vin II 215.

-kantana at Thag 1123: the correct reading seems to be the v.l. durākantana, see ākantana;

-gata gone far away Pv II 13^04 (= paralokagata Pv-a 164); Dhp-a III 377 (durā°);

-(ṁ)gama far-going, going here and there Dhp 37 (cf. Dhp-a I 304); Pv II 9^10;

-ghuṭṭha far-renowned Pv II 8^02;

-vihāra (-vuttin) living far away Snp 220.

Dūrakkha [du^01 + rakkha] see rakkha and cf. du^01.

Dūratta (adjective) [du^01 + ratta] reddish M I 36 (°vaṇṇa).

Dūsaka (adjective/noun) [Sanskrit dūśaka] corrupting, disgracing, one who defiles or defames; a robber, rebel A V 71 (bhikkhunī°); Ja II 270; IV 495; Snp 89 (kula° one who spoils the reputation of the clan); Dhp-a II 23 (kuṭi° an incendiary). As dussaka at Ja V 113 (kamma°); Pj II 287 (mitta°, v.l. for dūbhaka). – panthadūsaka a highwayman Miln 29, 290. – feminine dūsikā Ja III 179 (also as dūsiyā = dosakārikā); a° harmless Snp 312 (see a°).

Dūsana (neuter) [see dūseti] spoiling, defiling Ja II 270; Saddh 453.

Dūsita [Sanskrit dūṣita, past participle of dūseti] depraved, sinful, evil Pv-a 226 (°citta).

Dūsin (adjective/noun) [Sanskrit dūṣin] = dūsaka, in magga° (cf. pantha-dusaka) a highway robber Snp 84 sq.

Dūseti [Sanskrit dūṣayati, causative of dussati (q.v.). Also as dusseti Pv-a 82] to spoil, ruin; to injure, hurt; to defile, pollute, defame Vin I 79, 85, 86; IV 212 (maṁ so dūsetukāmo, said by a bhikkhunī), 316 (dūsetuṁ); A IV 169f.; Ja I 454; II 270; Dhp-a II 22 (kuṭiṁ, damage, destroy). – preterit dūsayi Ja II 110 (fared ill). – past participle dūsita. Cf. pa°, pari°.

Dūhana^01 (neuter) [see duhana] infesting, polluting, defaming; robbing, only in pantha° (with v.l. duhana) waylaying Ja II 281, 388; Tikap 280.

Dūhana^02 (neuter) [Sanskrit dohana, see dohati] milking (–°), in kumbha° filling the pails with milk, i.e. giving much milk (gāvo; cf. Sanskrit droṇadughā a cow which yields much milk) Snp 309.

Dūhitika see duhitika.

Dejjha (= dvejjha, see dvi B I 5] divided, in a° undividedness Ja III 7 (commentary abhejja), 274 = IV 258 (dhanuṁ a°ṁ karoti to get the bow ready, v.l. sarejjhaṁ commentary explained jiyāya ca sarena ca saddhiṁ ekam eva katvā).

Deḍḍubha [Sanskrit duṇḍubha] a water-snake; salamander Ja III 16; VI 194; Saddh 292. See next.

Deḍḍubhaka 1. a sort of snake (see preceding) Ja I 361.

2. a kind of girdle (in the form of a snake’s head) Vin II 136 (explained by udaka-sappi-sira-sadisa).

Deṇḍima (masculine neuter) [Sanskrit diṇḍima, cf. dindima] a kind of kettle-drum D I 79 (v.l. dindima); Nidd II §219 (°ka, v.l. dind°); Ja I 355; (= paṭaha-bheri); V 322 = VI 217; VI 465 = 580.

Depiccha (adjective) [= dvepiccha, see dvi B I 5] having two tail-feathers Ja V 339.

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 Ja III 12 (a°); Miln 87 (rāja°) – neuter a gift, offering Vin I 298 (saddhā°).

-dhamma a gift, literally that which has the quality of being given; especially a gift of mercy, meritorious gift S I 175; A I 150, 166; II 264 (saddhā°); Pv I 1^01; II 3^18; Pv-a 5, 7f., 26, 92 (°bīja), 103, 129; cf. Avś I 308. The deyyadhamma (set of gifts, that which it is or should be a rule to give) to mendicants, consists of 14 items, which are (as enumerated at Nidd II §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 Nidd I 373.

Deva [Vedic deva, Indo-Germanic °dei°ā to shine (see dibba and diva), original adjective °dei°os belonging to the sky, cf. Avesta daevo (demon.), Latin deus, Lithuanian de°~vas; Old High German /hedZ;īo; Anglo-Saxon Tīg, genitive Tīwes (= Tuesday); Old-Irish dia (god). The popular etymology refers it to the root div in the sense of playing, sporting or amuse oneself: dibbanti ti devā, pañcahi kāmaguṇehi kīḷanti attano vā siriyā jotantī ti attho Pj 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 1a) 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. D I 17f.; S 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; Thig 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: D II 208; S III 90, A V 325), sa-pajāpatikā (S III 90), sa-mārakā (see deva-manussaloka), sa-brahmakā (S III 90). See below 1 b. Lists of popular gods are to be found, e.g. at D 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 Ja I 132; Sv 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 Nidd II §307; Vibh 422; Pj I 123; Vv-a 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 D I 216f.; A I 210, 332f.; Nidd II §307; cf. S I 133 and Ja I 48. See also devatā.

1. good etc.

(a) singular a god, a deity or divine being, M I 71 (d. vā Māro vā Brahmā vā); S IV 180 = A 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); A II 91, 92 (puggalo devo hoti devaparivāro etc.); Pv-a 16 (yakkho vā devo vā).

(b) plural devā gods. These inhabit the 26 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 S I 222) S I 216f.; IV 101, 269; A I 144; Snp 346; Pv-a 22 etc. – Various kinds are e.g. appamāṇābhā (opposite parittābhā) M III 147; ābhassarā D I 17; Dhp 200; khiḍḍāpadosikā D I 19; gandhabba-kāyikā S III 250f.; cattāro mahārājikā S V 409, 423; Ja I 48; Pv IV 11^01; Pv-a 17, 272; naradevā tidasā S I 5; bhummā Pv-a 5; manāpa-kāyikā A IV 265f.; mano-padosikā D I 20; valāhaka-kāyikā S III 254. – Various attributes of the Devas are e.g. āyuppamāṇā A I 267; II 126f.; IV 252f.; dīghāyukā S III 86; A II 33; rūpino manomayā M I 410, etc. etc. – See further in general: D I 54 (satta devā); II 14, 157, 208; S V 475 = A I 37; Snp 258 (+ manussā), 310 (the same); 404, 679; Dhp 30, 56, 94, 230, 366; Paṭis I 83f.; II 149; Vibh 86, 395, 412f.; Nett 23; Saddh 240.

(c) deva = Yama see deva-dūta (explained at Ja I 139: devo ti maccu). – atideva a pre-eminent god, god above gods (epithet of the Buddha) Nidd II §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; K.S. I 40, note 2 on Pajjunna, a Catumahārājika), usually in phrase deve vassante (when it rains etc.), or devo vassati (it rains) D I 74 (devo ti megho Sv I 218); S I 65, 154 (cf. It 66 megha); Snp 18, 30; Ja V 201; Dhp-a II 58, 82; Pv-a 139. devo ekam ekam phusāyati the cloud rains drop by drop, i.e. lightly S I 104f., 154, 184; IV 289. – thulla-phusitake deve vassante when the sky was shedding big drops of rain S III 141; V 396; A I 243; II 140; V 114; Vism 259. – vigata-valāhake deve when the rain-clouds have passed S I 65; M II 34, 42.

3. king, usually in vocative deva, king! Vin I 272; III 43; A II 57; Ja I 150, 307; Pv-a 4, 74 etc.

devī (feminine)

1. goddess, of Petīs, yakkhiṇīs etc.; see etymology explained at Vv-a 18. – Pv II 1^12; Vv 1^03 etc.

2. queen Vin I 82 (Rahulamātā), 272; D II 14; A II 57, 202 (Mallikā) Ja I 50 (Māyā); III 188; Pv-a 19, 75;

-accharā a divine Apsarās, a heavenly joy-maiden Vism 531; Pv-a 46, 279;

-aññatara, in phrase devo vā d. vā, a god or one of the retinue of a god S IV 180 = A IV 461; Pv-a 16;

-ātideva god of gods, i.e. divine beyond all divinities, a super-deva, of Buddha Nidd II §307 and on Snp 1134; Ja IV 158 = Dhp-a I 147; Vv 64^27; Vv-a 18; Miln 241, 258, 368, 384 and passim; cf. Mvu I 106, 257, 283, 291;

-attabhāva a divine condition, state of a god Pv-a 14;

-ānubhāva divine majesty or power D II 12; M III 120; Ja I 59;

-āsana a seat in heaven It 76;

-āsurasaṅgāma the fight between the gods and the Titans D II 285; S I 222; IV 201; V 447; M I 253; A IV 432 (at all passages in identical phrase);

-iddhi divine power Vv 31^03; Vv-a 7;

-isi a divine Seer Snp 1116; Nidd II §310;

-ūpapatti rebirth among the gods Pv-a 6;

-orohaṇa descent of the gods Dhp-a III 443;

-kaññā a celestial maiden, a nymph S I 200; Ja I 61; Vv-a 37, 78;

-kāya a particular group of gods S I 200; It 77; Thig 31;

-kuñjara “elephant of the gods,” of Indra Ja V 158;

-kumāra son of a god (cf. °putta) Ja III 391;

-gaṇa a troop of gods Ja I 203; Dhp-a III 441;

-gaha a temple, chapel Vin III 43;

-cārikā a visit to the gods, journeying in the devaloka Vv-a 3, 7, 165 etc.;

-ṭṭhāna heavenly seat Ja III 55; a temple, sacred place Miln 91, 330;

-dattika given or granted by a god, extraordinary Pv-a 145;

-dattiya = °dattika Ja III 37; Dhp-a I 278;

-dāruka a species of pine Ja V 420;

-dundubhi the celestial drum, i.e. thunder D I 10; Miln 178; Sv I 95;

-dūta deva-messengers the god’s (i.e. Yama’s see above 1) messenger A I 138, 142; M II 75; III 179; Ja I 138; Dhp-a I 85 (tayo d.); Mhbv 122 (°suttanta);

-deva “the god of gods,” epithet of the Buddha (cf. devātideva) Thag 533, 1278 (of Kappāyana); As 1; Pv-a 140;

-dhamma that which is divine or a god A III 277 (°ika); Dhp-a III 74;

-dhītā a female deva or angel (cf. devaputta), literally daughter of a god Ja II 57; Vv-a 137, 153 (with reference to Vimānapetīs);

-nagara the city of the Devas, heaven Ja I 168, 202; Dhp-a I 280;

-nikāya a class, community or group of gods, celestial state or condition D II 261 (sixty enumerated); S IV 180; M I 102f.; A I 63f.; II 185; III 249f.; IV 55; V 18;

-pañha questioning a god, using an oracle D I 11 (= Sv I 97: devadāsiyā sarīre devataṁ otāretvā pañha-pucchanaṁ);

-parivāra a retinue of gods A II 91;

-parisā the assembly of gods A II 185; Tikap 241;

-putta “son of a god,” a demi-god, a ministerng god (cf. feminine deva-dhītā), usually of yakkhas, but also applied to the 4 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.) D I 217f.; cf. Ja I 48. – D II 12, 14; S I 46f.; 216f.; IV 280; A I 278; It 76; Ja I 59 (jarā-jajjara); IV 100 (Dhamma d.); VI 239 (Java d.); Pv-a 6, 9, 55, 92, 113 (Yakkho ti devaputto); Miln 23;

-pura the city of the gods, heaven S IV 202; Vv 64^30 (= Sudassana-mahānagara Vv-a 285); Ja IV 143;

-bhava celestial existence Pv-a 167;

-bhoga the wealth of the gods Pv-a 97;

-manussā (plural) gods and men D I 46, 62, 99 (°mānuse); M II 38, 55; Snp 14 (sa°), 236 (°pūjita), 521; It 80 (°seṭṭhā); Khp VIII 10; Pj I 196; Pv-a 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 Nidd II §309 and (with different interpretations) Sv I 174f.;

-yāna leading to the (world of) the gods, i.e. the road to heaven Snp 139, also in °yāniya (magga) D I 215;

-rājā king of the devas, viz. Sakka Nidd I 177; Ja III 392 (= devinda); Dhp-a III 441; Pv-a 62;

-rūpa divine appearance or form Pv-a 92;

-loka the particular sphere of any devas, the seat of the devas, heaven; there exist 26 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; Ja I 202, 203; IV 273; Thig-a 74; Pj I 228; Pv-a 5, 9, 21, 66, 81, 89; Vism 415, etc.;

-vimāna the palace of a deva Ja I 58; Vv-a 173;

-saṅkhalikā a magic chain Ja II 128; V 92, 94;

-sadda heavenly sound or talk among the devas It 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 D I 62; Nidd II §309; Snp 86 377, 443, 760 etc.; Miln 234. See also deva-manussa-loka.

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 Ja III 406; Vv-a 128.

Devatā (feminine) [deva + tā, qualitative-abstract suffix, like Latin juventa, senecta, Gothic hauhipa, Old High German fullida cf. Sanskrit pūrṇatā, bandhutā etc.] “condition or state of a deva,” divinity; divine being, deity, fairy. The term comprises all beings which are otherwise styled devas, and a list of them given at Nidd II §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 5 groups of 5 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 Vv-a 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 M I 306; Ja I 221; Pv-a 5; vatthu° earth gods (the four kings) Pv 4^01; Pv-a 17; vana° wood-nymphs M I 306; samudda° water-sprites Ja II 112 etc. D I 180 (mahiddhikā, plural), 192; II 8, 87, 139, 158; S I f.; IV 302; M I 245; II 37; A 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; Ja I 59, 72, 223, 256; IV 17, 474; Vv 16^03; Pv II 1^10; Pj I 113, 117; Pv-a 44.

-ānubhāva divine power or majesty Ja I 168;

-ānussati “remembrance of the gods,” one of the 6 ānussatiṭṭhānāni, or subjects to be kept in mind D III 250, 280, cf. A I 211; Vism 197;

-uposatha a day of devotion to the gods A I 211;

-paribhoga fit to be enjoyed by gods Ja II 104;

-bali an offering to the gods A II 68;

-bhāva at Pv-a 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 Thig-a 70; Pv-a 110 (°bhāva as yakkha, as opposed to petatta-bhāva; so read for devatā-bhāva).

Devattana (neuter) [= last] state or condition of a deva Thag 1127; cf. petattana in the following verse.

Devara [Sanskrit devṛ and devara Greek δᾶήρ (°δαιϝήρ), Latin levir, Old High German zeihhur, Anglo-Saxon tācor] husband’s brother, brother-in-law Ja VI 152; Vv 32^06 (sa°), popularly explained at Vv-a 135 as “dutiyo varo ti vā devaro, bhattu kaniṭṭha bhātā.”

Devasika (adjective) [Derived from divasa] daily Ja V 383; Sv I 296 (°bhatta = bhattavetena); Dhp-a I 187f., °neuter °ṁ as adverb daily, every day Ja I 82, Ja I 149, 186; Vv-a 67, 75; Dhp-a I 28; II 41.

Desa [Vedic deśa, cf. disā] point, part, place, region, spot, country, Vin I 46; II 211; M I 437; Ja I 308; As 307 (°bhūta); Pv-a 78 (°antara probably to be read dos°), 153; Pj I 132, 227. – desaṁ karoti to go abroad Ja V 340 (page 342 has disaṁ). – kañcid-eva desaṁ pucchati to ask a little point D I 51; M I 229; A V 39, sometimes as kiñcid-eva d. p. S III 101; M III 15; v.l. at D 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 Saddh 217, 519 – (neuter) advice, instruction, lesson M I 438.

Desanā (feminine) [Sanskrit deśanā]

1. discourse, instruction, lesson S V 83, 108; Ja III 84; Pp 28; Nett 38; Vism 523f. (regarding paṭicca-samuppāda); Pv-a 1, 2, 9, 11; Saddh 213.

2. Frequently in dhamma° moral instruction, exposition of the Dhamma, preaching, sermon Vin I 16; A I 53; II 182; IV 337f.; It 33; Ja I 106 etc. (a°gāminī āpatti), a Pārājika or Saṅghādisesa offence Vin 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-a III 175; Pv-a 54;

-pariyosāne = preceding Pv-a 9, 31 etc;

-vilāsa beauty of instruction Vism 524; Tikapaṭṭhāna 21.

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 Vin III 152 (marked out); V 137; D II 154 (dhamma); Dhp 285 (Nibbāna); Pv-a 4 (magga: indicated), 54 (given).

Desetar [agent noun to deseti] one who instructs or points out; a guide, instructor, teacher M I 221, 249; A 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 Vin I 15; II 87, 188; V 125, 136; D I 241, A II 185, V 194; It 111; Ja I 168; III 394; Pp 57; Pv-a 6. – preterit adesesi (S I 196 = Thag 1254) and desesi (Pv-a 2, 12, 78 etc.) – past participle desita (q.v.).

Dessa and Dessiya (adjective) [Sanskrit dveṣya, to dviṣ, see disa] disagreeable, odious, detestable Ja I 46; II 285; IV 406; VI 570, Thig-a 268, Miln 281.

Dessatā (feminine) [Sanskrit dveṣyatā] repulsiveness Miln 281.

Dessati [Sanskrit dviṣati and dveṣṭi; see etymology under disa] to hate, dislike, detest Pj II 168 (= na piheti, opposite kāmeti).

Dessin (adjective) [Sanskrit dveṣin] hating, detesting Snp 92 (dhamma°); better desin, cf. viddesin.

Deha [Sanskrit deha to °dheigh to form, knead, heap up (cf. kāya = heap), see diddha. So also in uddehaka. Cf. Kern, Toev. page 75 sub voce sarīradeha. Cf. Greek τεῖχος (wall) = Sanskrit deha; Latin fingo and figura; Gothic deigan (knead) = Old High German teig = English dough] body A II 18; Pv-a 10, 122. Usually in following phrases: hitvā mānusaṁ dehaṁ S I 60; Pv II 9^56; pahāya m. d. S I 27, 30; jahati d. M II 73; °ṁ nikkhipati Pv II 6^15; (muni or khīṇāsavo) antima-deha-dhārin (°dhāro) S I 14, 53; II 278; Snp 471; Thig 7, 10; It 32, 40, 50, 53. °nikkhepana laying down the body Vism 236.

Dehaka (neuter) = deha; plural limbs Thig 392; cf. Thig-a 258.

Dehin (adjective/noun) that which has a body, a creature Pañca-g 12, 16.

Doṇa [Sanskrit droṇa (neuter) connected with *dereṷo tree, wood, wooden, see dabbi and dāru and cf. Sanskrit druṇī pail] a wooden pail, vat, trough; usually as measure of capacity (4 āḷhaka generally) Pv IV 3^33 (mitāni sukhadukkhāni doṇehi piṭakehi). taṇḍula° a doṇa of rice Dhp-a III 264; IV 15. At Ja II 367 doṇa is used elliptically for doṇamāpaka (see below).

-pāka of which a d. full is cooked, a doṇa measure of food S I 81; Dhp-a II 8;

-māpaka (mahāmatta) (a higher official) supervising the measuring of the doṇa-revenue (of rice) Ja II 367, 378, 381; Dhp-a IV 88;

-mita a d. measure full D I 54; M I 518.

Doṇika (adjective) [from doṇa] measuring a doṇa in capacity Vin I 240 (catu° piṭaka).

Doṇikā (feminine) = donī^01, viz. a hollow wooden vessel, tub, vat Vin I 286 (rajana° for dyeing); II 120 (mattikā to hold clay) 220 (udaka°), 221 (vacca° used for purposes of defaecation). See also passāva°.

Donī^01 (feminine) [Sanskrit droṇī, see doṇa]

1. a (wooden) trough, a vat, tub S II 259; A I 253; V 323; Ja I 450; Miln 56. – tela° an oil vat A 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” Ja IV 163 (= gambhīrā mahānāvā page 164); Pv-a 189.

3. a hollow, dug in the ground Miln 397.

4. the body of a lute, the sounding-board (?) I 450; Miln 53; Vv-a 281.

Doṇī^02 (feminine) [Sanskrit droṇi?] an oil-giving plant (?) (or is it = donī^01 meaning a cake made in a tub, but wrongly interpreted by Dhammapāla?) only in °nimmiñjana oil-cake Pv I 10^10; as °nimmijjani at Vv 33^38; explained by telamiñjaka at Pv-a 51 and by tilapiññāka at Vv-a 147.

Dobbhagga (neuter) [Sanskrit daurbhāgya from duḥ + bhāga] ill luck, misfortune Vin IV 277; Dhp-a 281 (text: °dobhagga).

Dobha [see dubbha] fraud, cheating D II 243 (v.l. dobbha = dubbha).

Domanassa (neuter) [Sanskrit daurmanasya, duḥ + manas] distress, dejectedness, melancholy, grief. As mental pain (cetasikaṁ asātaṁ cet. dukkhaṁ S V 209 = Nidd II §312; cf. D II 306; Nett 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. S IV 198; V 141; M II 64; A I 157; It 89 etc.), the contrary of somanassaṁ with which dom- is combined to denote “happiness and unhappiness,” joy and dejection, e.g. D III 270; M II 16; A I 163; Snp 67 (see somanassa). – Vin I 34; D II 278, 306; S IV 104, 188; V 349, 451; M I 48, 65, 313, 340; II 51; III 218; A I 39 (abhijjhā° covetousness and dejection, see abhijjhā); II 5, 149f.; III 99, 207; V 216f.; Snp 592, 1106; Pp 20, 59; Nett 12, 29 (citta-sampīḷanaṁ d.) 53, Dhs 413, 421, 1389; Vibh 15, 54, 71, 138f.; Dhp I 121.

-indriya the faculty or disposition to feel grief D III 239 (+ som°); S V 209f.;

-upavicāra discrimination of that which gives distress of mind D III 245;

-patta dejected, disappointed Ja II 155.

Dolā (feminine) [Sanskrit dolā, °del as in Anglo-Saxon tealtian = English tilt, adjective tealt unstable = Sanskrit dulā iṣṭakā an unstable woman] a swing Ja IV 283; VI 341; Vism 280 (in simile).

Dolāyati [denominative of dolā] to swing, to move to and fro Ja II 385.

Dovacassa (neuter) [contamination of Sanskrit °daurvacasya evil speech and *daurvratya disobedience, defiance] unruliness, indocility, bad conduct, fractiousness S II 204f. (°karaṇā dhammā); M I 95 (the same specified); A II 147; III 178; Nett 40, 127.

Dovacassatā (feminine) [2nd abstract of dovacassa] unruliness, contumacy, stubbornness, obstinacy A I 83, III 310, 448; V 146f.; D III 212, 274; Pp 20; Dhs 1326 (cf. BMPE 320); Vibh 359, 369, 371.

Dovacassiya (neuter) = dovacassa Pp 20; Dhs 1325.

Dovārika [cf. Sanskrit dauvārika, see dvāra] gatekeeper, janitor Vin I 269; D II 83; III 64f., 100; S IV 194; M I 380f.; A IV 107, 110; V 194; Ja II 132; IV 382 (two by name, viz. Upajotiya and Bhaṇḍa-kucchi), 447; VI 367; Miln 234, 332; Vism 281; Saddh 356.

Dovila (adjective) [Sanskrit?] being in the state of fructification, budding Ja VI 529 (cf. page 530); Miln 334.

Dosa^01 [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; Pv-a 7; visa° ill effect of poison Thag 758, 768; sneha° blemish of sensual affection Snp 66. Four kasiṇa-dosā at Vism 123; eighteen making a Vihāra unsuitable at Vism 118f. – Ja II 417; III 104; Miln 330 (sabba-d.-virahita faultless); Sv I 37, 141. – plural dosā the (three) morbid affections, or disorder of the (3) humours Miln 43; adjective with disturbed humours Miln 172, cf. Sv I 133.

Dosa^02 [Sanskrit dveṣa, but very often not distinct in meaning from dosa^01. 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 Nidd II §313 as “cittassa āghāto paṭighāto paṭigho ... kopo ... kodho ... vyāpatti.” – The distinction between dosa and paṭigha is made at Sv I 116 as: dosa = dubbalakodha; paṭigha = balavakodha. – In combination lobha d. moha e.g. S I 98; M I 47, 489; A I 134, 201; II 191; III 338; It 45 (tīṇi akusalamūlāni). With rāga and moha: Dhp 20; It 2 = 6; with rāga and avijjā; It 57; rāga and māna Snp 270, 631 etc. – See for reference: Vin I 183; D III 146, 159, 182, 214, 270; S I 13, 15, 70; V 34f.; M I 15, 96f., 250f., 305; A I 187; II 172, 203; III 181; Snp 506; It 2 (dosena duṭṭhāse sattā gacchanti duggatiṁ); Paṭis I 80f., 102; Pp 16, 18; Dhs 418, 982, 1060; Vibh 86, 167, 208, 362; Nett 13, 90; Saddh 33, 43. – Variously characterised as: 8 purisa-dosā Vibh 387; khila, nīgha, mala S V 57; agati (4 agati-gamanāni: chanda, d. moha, bhaya) D III 228, cf. 133, 182; ajjhattaṁ A III 357f.; its relation to kamma A I 134; III 338; V 262; to ariya-magga S V 5, 8. – sadosa corrupted, depraved, wicked D I 80; A I 112; adosa absence of illwill, adjective kind, friendly, sympathetic A I 135, 195, 203; II 192; Vibh 169, 210; Dhs 33 (cf. BMPE 19, 91 note 2); Vv-a 14 (+ alobha amoha).

-aggi the fire of anger or ill-will D III 217; S IV 19f.; It 92 (+ rāgaggi moh°); Ja I 61;

-antara (adjective) bearing anger, intending evil in one’s heart Vin II 249; D III 237; M I 123; A I 59; III 196f.; V 81 (opposite metta-citta); perhaps at Pv-a 78 (for des°);

-kkhaya the fading away, dying out of anger or malice S III 160, 191; IV 250; V 8; Vibh 73, 89;

-gata = dosa (+ paṭigha) S IV 71;

-garu full of anger S I 24;

-dosa (dosa^01) spoilt by anger Dhp 357;

-saññita connected with ill-will It 78;

-sama like anger Dhp 202;

-hetuka caused by evil intention or depravity A V 261 (pāṇātipāta).

Dosaniya Dosanīya and Dosaneyya (adjective) [gerundive-formation either to dosa^01 or dosa^02, but more likely = Sanskrit dūṣaṇīya = dūṣya (see dussa^02 and dussati) influenced by dveṣaṇīya] corruptible; polluting, defiling; hateful, sinful S IV 307; A II 120; It 84 (where A 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 Ja VI 386.

Dosin (adjective) [to dosa^02] angry Ja V 452, 454.

Dosinā (feminine) [Sanskrit jyotsnā, cf. Pāli juṇhā] a clear night, moonlight; only in phrase ramaṇīyā vata bho dosinā ratti. “lovely is the moonlight night” D I 47; I 509; Ja V 262; Miln 5, 19 etc. Explained in popular fashion by Buddhaghosa as “dosapagatā” ratti Sv I 141.

-puṇṇamāsī a clear, full moon night Thag 306, 1119;

-mukha the face of a clear night Ja VI 223.

Doha^01 [Sanskrit doha and dogha] milking, milk Ja V 63, 433.

Doha^02 (adjective) [Sanskrit droha] injuring (–°) Sv I 296.

Dohaka [Sanskrit doha] a milk-pail Ja V 105.

Dohati [Sanskrit dogdhi, to which probably duhitṛ daughter: see under dhītā and cf. dhenu] to milk. – present 1 plural dohāma and duhāma Ja V 105; preterit 1 plural duhāmase ibid.; potential duhe Ja VI 211; gerund duhitvā Pj II 27; past participle duddha (q.v.) – passive duyhati S I 174 (so read for duhanti); Ja V 307; present participle duyhamāna Miln 41. – See also dūhana, doha^01, dohin.

Dohaḷa [Sanskrit dohada and daurhṛda, of du + hṛd, sick longing, sickness, see hadaya. Lüders NGAW 1898, 1 derives it as dvi + hṛd]

(a) the longing of a pregnant woman Ja III 28, 333; Dhp-a I 350; II 139.

(b) intense longing, strong desire, craving in general Ja II 159, 433; V 40, 41; VI 263, 308; Dhp-a II 86 (dhammika d.).

Dohaḷāyati [denominative from dohaḷa] to have cravings (of a woman in pregnancy) Ja VI 263.

Dohaḷinī (adjective-feminine) a woman in pregnancy having cravings; a pregnant woman in general Ja II 395, 435; III 27; IV 334; V 330 (= gabbhinī); VI 270, 326, 484; Dhp-a III 95.

Dohin (adjective/noun) one who milks, milking M I 220f. = A V 347f. (anavasesa° milking out fully).

[BD]: anavasesa° milking dry

Drūbha incorrect spelling for dubbha (q.v.) in adrūbhāya Vin I 347.

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; Pv IV 1^29 (dvayaṁ vipākaṁ = duvidhaṁ Pv-a 228). – advaya single A V 46.

(b) false, deceitful Vin III 21. – neuter a duality, a pair, couple S II 17 (°ṁ nissito loko); Ja III 395 (gātha°); Pv-a 19 (māsa°); Dhp-a II 93 (pada° two lines, “couplet”).

-kārin “doing both,” i.e. both good and evil deeds (su° and duccaritaṁ) S III 241, cf. 247f.; D III 96.

Dvā (cf. dva°) see dvi B III

Dvāra (neuter) [Vedic dvār (feminine) and dvāra (neuter), base °dhvār, cf. Avesta dvarəm; Greek θύρᾶ, θυρών; Latin fores (gate), forum; Gothic daūr, Old High German turi = German tur, Anglo-Saxon dor = English door.]

1. literally an outer door, a gate, entrance Vin I 15; S I 58, 138, 211; Ja I 346; II 63; VI 330; Vibh 71f.; Pv-a 4, 67 (village gate), 79; Saddh 54, 356. – That d. cannot be used for an inner door see Vin II 215; on knocking at a d. see Sv I 252; cf. Dhp-a I 145 (dvāraṁ ākoṭeti); to open a door: āvarati; to shut: pidahati; to lock: thaketi. dvāraṁ alabhamāna unable to get out Vin II 220. – mahā° the main or city gate Ja I 63; culla° Ja II 114; catu° (adjective) having 4 doors (of Niraya) Pv I 10^13; cha° with 6 d. (nagaraṁ, with reference to the 6 doors of the senses, see below) S IV 194; pure° the front d. Ja II 153; pacchima° the back d. Ja VI 364; uttara° the English gate (Pv-a 74); nagara° the city gate (Ja I 263; deva° Dhp-a I 280); gāma° the village g. (Vin III 52; Ja II 110); ghara° (Ja IV 142; Pv-a 38) and geha° (Pv-a 61) the house door; antepura° the door of the inner chamber M II 100; kula° the doors of the clan-people Snp 288. – metaphysical of the door leading to Nibbāna: amata° S I 137; A 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. S II 218; IV 103 and cf. BMPE page 160, note 2). – S IV 117, 194 (with simile of the 6 gates of a city); Vv-a 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 Ja I 63; II 334; VI 444; Pv-a 280,

-koṭṭhaka [cf. Sanskrit dvārakoṣṭhaka Avś I 24, 31] gateway; also room over the gate Ud 52, 65; Ja I 290; III 2; IV 63, 229; Vv-a 6, 160; Dhp-a I 50; II 27, 46; IV 204; Vism 22; Miln 10. – bahidvārakoṭṭhake or °ā outside the gate M I 382; II 92; A III 31; IV 206;

-gāma a village outside the city gates, i.e. a suburb (cf. bahidvāragāma Ja I 361) Ja III 126 (°gāmaka), 188; IV 225; Dhp-a II 25 (°ka);

-toraṇa a gateway Ja III 431;

-pānantara at Ja VI 349 should be read °vātapānantara;

-pidahana shutting the door Vism 78;

-bāhā a door post S I 146; Pv I 5^01; Dhp-a III 273;

-bhatta food scattered before the door Snp 286;

-vātapāna a door-window Vin II 211; Ja VI 349;

-sālā a hall with doors M I 382; II 61.

Dvārika (–°) (adjective) referring or belonging to the door of –; in cha °ā taṇhā, craving or fever, arising through the 6 doors (of the senses) Dhp-a IV 221, and kāya°-saṁvara control over the “bodily” door, i.e. over action (as opposed to speech) Pv-a 10 (so read for kāyañ cārika°).

Dvi [Sanskrit dvi, dva etc. – Bases:

I. dvi [= Sanskrit dvi in dvipad = Latin bipes (from dṷipēs), Anglo-Saxon twiféte; dvidant = bidens. Reduced to di (see B I 4) as in Greek δὶπους (= dipad), Latin diennium and prefix dis- (cf. Gothic twis asunder, Ogh. zwisk between).]

II. du (= dvi in reduced grade, cf. Latin du-plex, dubius etc.).

III. dvā (and dva) = Sanskrit dvāu, dvā, feminine neuter dve (declined as dual, but the Pāli (plural) inflexion from base I see B I 1); Greek δύω, Latin duo; Old-Irish dāu, dā, feminine dī; Gothic twai, feminine twos; Anglo-Saxon twā (= English two); Old High German zwene, zwo zwei. Also in compound numeral dva-daśa twelve = Greek δ(ϝ)ώδεκα = Latin duodecim. number two.

A. Meanings

I. Two as unit:

1. with objective foundation:

(a) denoting a combination (pair, couple) or a repetition (twice). In this connection frequent both objective and impersonal in mentioning natural pairs as well as psychologically contrasted notions. E.g. dvipad (biped), nāgassa dve dantā (elephants’ tusks), cakkhūni (eyes); dvija (bird), duvija (tooth), dijivha (snake). See also dutiya and dvaya. – dve: kāmā, khiḍḍā, gatiyo (Snp 1001), dānāni (It 98), piyā, phalāni (Snp 896; It 39), mittā, sinehā etc. See Nidd II under dve, cf. A I 47-100; D 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 (Vin II 107); dvemāsiko gabbho (Pv I 6^07); 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 2000 islands (= a large number); diyaḍḍhasata 150 = very long etc.; dvīhatīha (2 or 3 = a couple of days) q.v.; dvirattatiratta (the same of nights); dvīsu tīsu manussesu to some people (Pv-a 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. 12 (sometimes, but rarely = 10 + 2, see seperate); – 32: 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; – 62: views of heresy: see diṭṭhi; also as a year of eternity = 60 kappas + 2; – 92: 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 Vv-a 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. 12 months 12 companions of the Sun) it is the No. of a respectful, holy, venerable group (cf. 12 sons of Jacob Genesis 35:22; cakes as shewbread Lev. 25:5; stones erected Josh. 4:8; apostles Math. 10:2; patriarchs Acts 7:8; companions of Odysseus Homer Odyssey 9, 195; Knights of Arthur etc.): of Theras, accompared by 12 bhikkhus Pv-a 67, 141. 179 etc.; dvādasa koṭisatāni Snp 677; five groups of 12 musicians Vv-a 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. 12 yojanas wide extends the radiance Vv-a 16; 12 y. as respectful distance Pv-a 137 (cf. 2000 cubits in same sense at Josh. 3:4); 12 y. in extent (height, breadth and length) are the heavenly palaces of the Vimāna-petas or yakkhas Vv 55^01; Ja VI 116; Vv-a 6, 217, 244, 291, 298 etc. In the same connection we frequently find the No. 16: soḷasa-yojanikaṁ kanaka-vimānaṁ Vv 67^01; Vv-a 188, 289 etc. – Of years: Ja III 80; Vv-a 157 (dvādasa-vassikā; in this sense also 16 instead of 12: soḷasa-vassuddesika Vv-a 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; It 98; Ja I 150; IV 137 etc.) and (in verse) duve (Snp 896, 1001); genitive dative dvinnaṁ (It 39, 40, 98; Ja II 154); instrumental dvīhi (Ja I 87: v.l. dīhi; 151; II 153); locative dvīsu (Ja I 203; Pv-a 47) and duvesu (Vv 41^02).

2. as numeral base:

-sahassa 2000 (see A I 2b) Ja I 57; Vv-a 261; Pv-a 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 S I 32;

-ja “twice born,” i.e. a bird Ja I 152 (gaṇā);

-jātin one who is born twice, i.e. a brāhmaṇa Thig 430 (Thig-a 269 = brahmajātin);

-tālamatta of the size of 2 palms Dhp-a II 62;

-pad [Sanskrit dvipad, Latin bipes, Greek δίπους etc.] a biped, man S I 6;

-pala twofold Vism 339;

-pādaka = dvipad Vin II 110;

-bandhu having two friends Ja VI 281;

-rattatiratta two or three nights Vin IV 16; also in dvīha two days (q.v.).

3. as diæretic form duvi-: °ja (cf. dija) “growing again” i.e. a tooth Ja V 156.

4. as contracted form di°: °(y)aḍḍha one and a half (literally the second half, cf. German anderthalb) Dhp 235; Ja I 72 (diyaḍḍha-yojana-satika 150 y. long or high etc.), 202; IV 293 (°yāma); Dhp-a I 395; Sv I 17; Miln 243, 272; As 12;

-guṇa twofold, double Vin I 289; Snp 714; Ja V 309; Miln 84; Dhp-a II 6; Vv-a 63, 120;

-ja (cf. dvija, duvija)

(a) “twice-born,” a bird S I 224; Snp 1134 (d. vuccati pakkhī Nidd II §296); Ja I 152, 203; II 205; IV 347; V 157; Pv II 12^04; Vv 35^08 (cf. Vv-a 178); Miln 295.

(b) a brahmin Thig-a, 70, 73;

-jivha “two-tongued,” i.e. a snake (cf. du°) Ja III 347;

-pad (°pada or -pa) a biped (cf. dvi°) A I 22; V 21; Snp 83 (dipa-duttama), 995 (the same) 998; Dhp 273;

-pādaka = °pad Thag 453 = Snp 205.

5. as secondary compound form (with guṇa) dve° (and de°):

-caturaṅga twice fourfold – eightfold Thag 520 (°gāmin);

-patha a “double” path, a border path, the boundary between two villages Vv 53^17 (°sīmantika-patha Vv-a 241);

-piccha having two tail-feathers Ja V 341 (cf. de°);

-pitika having two feathers Ja V 424;

-bhāva doubling Kaccāyana 21;

-māsika two months old Pv I 6^07;

-vācika pronouncing (only) two words, viz. Buddha and Dhamma (cf. tevācika, saying the whole saraṇa-formula), Vin I 4; Ja I 81;

-sattaratta twice seven nights, a fortnight [cf. Sanskrit dvisapta] Ja 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.) Vv 64^19 (= dubhato Vv-a 281); °(v)aṅgika consisting of two parts Dhs 163;

-(v)aṅgula and dvaṅgula two finger-breadths or depths, two inches long, implying a minimum measure (see above A I 2a) Vin 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 Vin II 294 306;

-pannā wisdom of 2 finger-breadths, i.e. that of a woman S I 129 = Thig 60 (dvaṅguli°, at Thig-a 66 as °saññā);

-buddhika = °paññā Vv-a 96;

-jivha two-tongued (cf. di°); a snake Ja 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, Toev. I 179); Ja I 119; IV 114, 379 (ratta°); Dhp-a I 249 (suratta°); III 419 (°cīvarā);

-matta (about) 2 in measure Miln 82;

-māsika 2 months old or growing for 2 months (of hair) Vin II 107;

-vagga consisting of two Vin I 58;

-vassa 2 years old Vin I 59;

-vidha twofold, instrumental duvidhena M 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 Ja I 506; Sv I 133, 264; Dhp-a IV 38; dvādasa twelve (on meaning of this and following numerals see above A II and III) Ja III 80; VI 116; Dhp-a I 88; III 210; Vv-a 156, 247 etc.; °yojanika Ja I 125; IV 499; dvāvīsati (22) Vv-a 139; dvattiṁsa (32) Khp II (°ākāra the 32 constituents of the body); Dhp-a II 88; Vv-a 39 etc.; dvācattāḷīsa (42) Nidd II §15; Vism 82; dvāsaṭṭhi (Nidd II §271 III and dvaṭṭhi (62) D I 54; S III 211; Sv I 162); dvānavuti (92) Pv-a 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.

Dvikkhattuṁ (adverb) [Sanskrit dvikṛtvaḥ] twice Nidd II on Snp 1116 (= dva); Nidd II §296 (jāyati dijo). See dvi B I 2a.

Dvittā (plural) [Sanskrit dvitrā; see dvi B I 2a] two or three S I 117 (perhaps we should read tad vittaṁ: Windisch, Māra and Buddha 108).

Dvidhā (numeral adverb) [Sanskrit dvidhā, see dvi B I 2a] in two parts, in two M I 114; Ja 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 Ja V 197;

-patha a twofold way, a crossing only figurative doubt S III 108; M I 142, 144; Ud 90. See also dvedhāpatha.

Dvīha (adverb) [Sanskrit dvis-ahnah; see dvi B I.2.b] two days; dvīhena in 2 days S II 192; dvīha-mata 2 days dead M I 88; III 91.

-tīha 2 or 3 days (°ṁ adverb) (on meaning cf. dvi A.I.2.b) D I 190 (°assa accayena after a few days); Ja II 316; Dhp-a III 21 (°accayena the same, gloss: katipāhaccayena); Sv I 190 (°ṁ) 215; Vv-a 45.

Dvīhika (adjective) every other day M I 78.

Dvīhitika (adjective) [du-īhitika, of du^01 + 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 Vin III 6, 15, 87; IV 23; S IV 323. On the term and its explanation by Buddhaghosa (at Vin III 268: dujjīvikā īhī tī ... dukkhena īhitaṁ ettha pavattatī ti) see Kern, Toev. I 122.

– Note: Buddhaghosa’s explanation is highly speculative, and leaves the problem still unsolved. The case of du^01 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 S IV 223 as dūhitika = duhitika (q.v.).

Dve and Dve ° see dvi B 1 and 5.

Dvejjha (adjective) [Sanskrit dvaidhya; cf. dvi B I 5] divided, twofold, only in negative advejjha undivided, certain, doubtless; simple, sincere, uncontradictory A III 403; Ja IV 77; Nidd II §30 (+ adveḷhaka); Miln 141. – Cf. dejjha.

[BD]: dvejjhaṁ AN 6.62

Dvejjhatā (feminine) [from preceding] in a° undividedness Ja IV 76.

Dvedhā (adverb) [Sanskrit dvedhā, cf. dvidhā] in two Ja V 203, 206 (°sira); Dhp-a 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 Dhp-a II 192; Miln 17.

(b) doubt Dhp 282; Dhs 1004, 1161 Vism 313.

Dveḷhaka (neuter) [Sanskrit dvaidhaka from adverb dvidhā, cf. dvi B I 5] doubt Vin III 309; Dhs 1004, 1161; Sv I 68; As 259; °citta uncertain Pv-a 13; °jāta in doubt Vin III 309; D III 117f.; 210. – adveḷhaka (adjective) sure, certain, without doubt Nidd II §30 (+ advejjha).

Dhp.

Dhaṁsati [Vedic dhvaṁsati to fall to dust, sink down, perish; Indo-Germanic dhe°es to fly like dust, cf. Sanskrit dhūsara “dusky”; Anglo-Saxon dust; German dust and dunst; English dusk and dust; probably also Latin furo] to fall from, to be deprived of (with ablative), to be gone D III 184 (with ablative asmā lokā dh.) A II 67; V 76, 77; It 11; Thag 225, 610; Ja III 260, 318, 441, 457; IV 611; V 218, 375. – causative dhaṁseti [Sanskrit dhvaṁsayati, but more likely = Sanskrit dharṣayati (to infest, molest = Latin infestare. On similar sound-change Pāli dhaṁs- > Sanskrit dharṣ cf. Pāli daṁseti > Sanskrit darśayati). causative of dhṛṣṇoti to be daring, to assault cf. Greek θάρσος audacious, bold, Latin festus, Gothic gadars = English dare; Old High German gitar] to deprive of, to destroy, assault, importune D I 211; S III 123; Snp 591; Ja III 353; Miln 227; Saddh 357, 434. Cf. pa°, pari°.

Dhaṁsana (adjective/noun) [Sanskrit dharṣana] destroying, bringing to ruin, only in kula° as v.l. to kula-gandhana (q.v.) at It 64, and in dhaṁsanatā at Dhp-a III 353 in explanation of dhaṁsin (q.v.).

Dhaṁsin (adjective/noun) [Sanskrit dharṣin to dhṛṣṇoti, see dhaṁseti] obtrusive, bold, offensive M I 236; A II 182; Dhp 244 (= Dhp-a III 353 paresaṁ guṇaṁ dhaṁsanatāya dh.).

Dhaṅka [Sanskrit dhvāṅkṣa, cf. also dhuṅkṣā] a crow S I 207; II 258; Snp 271 = Nidd II §420; Ja II 208; V 107, 270; VI 452; Pv III 5^02 (= kāka Pv-a 198); Vv-a 334.

Dhaja [Sanskrit dhvaja, cf. Old High German tuoh “cloth” (from °dwoko)] a flag, banner; mark, emblem, sign, symbol Vin I 306 (titthiya°: outward signs of); II 22 (gihi°); S I 42; II 280; A II 51; III 84f. (panna°); M I 139 (the same); A III 149 (dhamma); Ja I 52 (+ patākā); Vv-a 173 (the same); Ja I 65 (arahad°;) Thag 961; Ja V 49 = Miln 221; Ja V 509; VI 499; Nidd I 170; Vv 36^01, 64^28 (subhāsita° = dhamma° Vv-a 284); Dhs 1116, 1233; Vism 469 (+ paṭāka, in comparison); Pv-a 282; Vv-a 31, 73; Miln 21; Saddh 428, 594. Cf. also panna.

-agga the top of a standard S I 219; A III 89f.; Pp 67, 68; Vism 414 (°paritta);

-ālu adorned with flags Thag 164 = Ja II 334 (dhajasampanna commentary);

-āhaṭa won under or by the colours, taken as booty, captured Vin III 139, 140; Vism 63;

-baddha captured (= °āhaṭa) Vin I 74 (cora).

Dhajinī (feminine) [Sanskrit dhvajinī, feminine to adjective dhvajin] “bearing a standard,” i.e. an army, legion Snp 442 (= senā Pj II 392).

Dhañña^01 (neuter) [Vedic dhānya, derived from dhana] grain, corn. The usual enumeration comprises 7 sorts of grain, which is however not strictly confined to grain-fruit proper (“corn”) but includes, like other enumerations, pulse and seeds. These 7 are sāli and vīhi (rice-sorts), yava (barley), godhuma (wheat), kaṅgu (millet), varaka (beans), kudrūsaka (?) Vin IV 264; Nidd II §314; Sv I 78. – Nidd II §314 distinguishes two oategories of dhañña: the natural (pubbaṇṇa) and the prepared (aparaṇṇa) kinds. To the first belong the 7 sorts, to the second belongs sūpeyya (curry). See also bīja-bīja. – Six sorts are mentioned at M I 57, viz. sāli, vīhi, mugga, māsa, tila, taṇḍula. D I 5 (āmaka°, q.v.); A II 209 (the same); M I 180; A II 32 (+dhana); Thag 531; Pp 58; Dhp-a I 173; Vv-a 99; Pv-a 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) Pv III 5^04 (= maṅgalaṁ karoti Pv-a 198, see also maṅgala).

-āgāra a store house for grain Vin I 240;

-piṭaka a basket full of grain Dhp-a III 370;

-rāsi a heap of g. A IV 163, 170;

-samavāpaka grain for sowing, not more and not less than necessary to produce grain M I 451.

Dhañña^02 (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-a 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 Pv-a 161; as adjective endowed with the mark of ... Ja VI 3. See also dhāniya.

Dhata [Sanskrit dhṛta, past participle of dharati; cf. dhara and dhāreti]

1. firm, prepared, ready, resolved A III 114; Dāṭh V 52.

2. kept in mind, understood, known by heart Vin II 95; A I 36.

Dhana (neuter) [Vedic dhana; usually taken to dhā (see dadhāti) as “stake, prize at game, booty,” cf. pradhāna and Greek θέμα; but more likely in original meaning “grain, possession of corn, crops etc.,” cf. Lithuanian dūna bread, Sanskrit dhānā plural grains and dhañña = dhana-like, i.e. corn, grain] wealth, usually wealth of money, riches, treasures.

1. Literal D I 73 (sa°); M II 180.; A III 222; IV 4f.; Nidd II §135 (+ yasa, issariya etc.) Thig 464 (+ issariya); Ja I 225 (paṭhavigataṁ karoti: hide in the ground), 262, 289; II 112; IV 2; Snp 60, 185, 302; Pv II 6^10; Dhp-a I 238. Often in combination aḍḍha mahaddhana mahābhoga to indicate immense wealth (see aḍḍha) Pv-a 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) D III 163, 164, 251; Vv-a 113; Thig-a 240.

-agga the best treasure (i.e. the ariya-dhana) D III 164;

-atthika wishing for or desiring wealth Snp 987;

-āsā craving for wealth;

-kkīta bought for money Dhp-a 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 Ja I 3. As noun Pv I 11^11; III 10^04; Pv-a 60; Miln 2, 280; as adjective frequent “pahūtadhana-dhañña” Vv 63^13 = Pv II 6^11: Pv-a 97. Thus in stereotype formula of aḍḍha mahaddhana etc. D III 163f.; S I 71; A II 86;

-parājaya loss of money, as adjective applied to kali: the dice marking loss in game Snp 659;

-lobha “greed of gold” Ja IV 1;

-lola = lobha Ja 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 Ja V 449.

Dhanavant (adjective) [Sanskrit dhanavant] wealthy Nidd II §462; Ja I 3.

Dhanāyati [denominative to dhana] to desire (like money), to wish for, strive after M I 260 (perhaps better to be read vanāyati, see formula under allīyati, and note M I 552).

Dhanika [Sanskrit dhanika] a creditor, Thig 443, Thig-a, 271; Pv-a 276. Cf. dhaniya.

Dhanita [Sanskrit dhvanita, past participle of dhvan, cf. Anglo-Saxon dyn noise = English din; Anglo-Saxon dynnan to sound loud] sounded; as neuter sonant (said of a letter) Miln 344.

Dhaniya = dhanika Vin I 76.

Dhanu (neuter) [Sanskrit dhanus, to Old High German tanna fir-tree, also oak, orig tree in general, cf. dāru] a bow M I 429; Ja I 50, 150; II 88; IV 327; Pv-a 285.

-kalāpa bow and quiver Vin II 192; M I 86; II 99; A III 94; Pv-a 154;

-kāra a bow maker Miln 331;

-kārika name of a tree Ja V 420;

-kārin = preceding Ja V 422 (= °pāṭali);

-ggaha an archer D I 51; A II 48; IV 107; Ja I 58, 356; II 87, 88; III 220 (dhanuggaha); III 322; V 129 (where 4 kinds are enumerated); Vism 150 (in simile); Sv I 156;

-takkāri (feminine) a plant Ja VI 535;

-pāṭali name of a tree Ja V 422;

-lakkhaṇa prophesying from marks on a bow D I 9.

Dhanuka (neuter) [Sanskrit dhanuṣka] a (small) bow Vin II 10; III 180; D I 7; A III 75; V 203; Ja VI 41; Miln 229; Sv I 86.

Dhanta [Sanskrit dhvānta in meaning of either dhvanita from dhvan to sound, or dhamita from dhmā to blow, see dhameti] blown, sounded A I 253; Ja I 283, 284.

Dhama (–°) (adjective) [Sanskrit dhama, to dhamati] blowing, noun a blower, player (on a horn: saṅkha°) D I 251; S IV 322.

Dhamaka (–°) (adjective) one who blows Miln 31; see vaṁsa°, saṅkh°, siṅga°.

Dhamati [Vedic dhamati, dhmā, past participle dh amita and dhmāta, cf. Old High German dampf “steam”] to blow, to sound (a drum); to kindle (by blowing), melt, smelt, singe A I 254; IV 169; Ja I 283, 284; VI 441; Nidd I 478; Miln 262. present participle dhamāna S I 106; Miln 67. – causative dhameti to blow (an instrument) Ja II 110; Miln 31, and dhamāpeti to cause to blow or kindle Dhp-a I 442. – past participle dhanta and dhanita (the latter to dhvan, by which dhamati is influenced to a large extent in meaning. Cf. uddhana).

Dhamadhamāyati [cf. Sanskrit dadhmāti, intensive to dhamati] to blow frequently, strongly or incessantly Miln 117.

Dhamani (feminine) [Sanskrit dhamani, to dhamati, originally a tube for blowing, a tubular vessel, pipe] a vein Thag 408. Usually in compound:

-santhata strewn with veins, with veins showing, i.e. emaciated (nimmaṁsa-lohitatāya sirājālehi vitthatagatta Pv-a 68) Vin III 110; Ja IV 371; V 69; Dhp 395 = Thag 243 = Pv II 1^13; Pv IV 10^01; Dhp-a I 299, 367; IV 157; Thig-a 80. So also in Jain Pkt. “kisa dhamaṇisaṁtata”: Weber, Bhagavatī page 289; cf. Lal 226. – Also as °santhatagatta (adjective) having veins showing all over the body for lack of flesh Vin I 55; III 146; M II 121; Ja I 346, II 283; Thig-a 80.

Dhamma^01 (masculine and rarely neuter) [Vedic dharma and dharman, the latter a formation like karman (see kamma for explanation of subjective and objective meanings); dh° (see dhāreti) to hold, support: that which forms a foundation and upholds = constitution. Cf. Greek θρόνοϛ, Latin firmus and fretus; Lithuanian derme (treaty), cf. also Sanskrit dhariman form, constitution, perhaps = Latin forma, English form] constitution etc.

A. Definitions by commentators: Buddhaghosa gives a fourfold meaning of the word dhamma (at Sv I 99 = Dhp-a 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 Sv I 249; dhamman ti kāraṇaṁ ñāyaṁ Pv-a 211; as paṭipatti-dhamma at Vv-a 84; No. 3 e.g. also at Pv-a 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” Vibh 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. Nidd I 94; for modern explanations and analyses see e.g. Rh.D., Buddhist India past participle 292-294; Mrs. Rh.D, Buddhism (1912) pages 32f., 107f., 235f.; BMPE xxxiiif.; and most recently the exhaustive monograph by M. and W. Geiger, Pāli 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. Rh.D. “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 5 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 S 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 S 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 S III 120. Cf. with this also the dhamma-cakka idea (see compounds). On equation Dhamma = brahman see especially Geiger, Pāli 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. Tikap A 366.

As 6th sense-object “dhamma” is the counterpart of “mano”: manasā dhammaṁ viññāya “apperceiving presentations with the mind” S IV 185 etc. (see formula under rūpa); mano-viññeyyā dhammā S IV 73; cf. S III 46; IV 3f.; V 74; D 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. D II 95, 100, 299; A I 39, 296; II 256; III 450; IV 301. Also as one of the 6 taṇhās “desire for ideas” D III 244, 280. – As spirituality opposed to materiality in contrast of dh. and āmisa: It 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-a I 35 (see khandha B 3); to rūpa vedanā saññā saṅkhārā viññāna S III 39; = saṅkhārā D III 58, 77, 141. Frequently in formula sabbe dhammā aniccā (+ dukkhā anattā: see nicca) “the whole of the visible world, all phenomena are evanescent etc.” S III 132f. and passim. diṭṭhe [va] dhamme in the phenomenal world (as opposed to samparāyika dh. the world beyond): see under diṭṭha (S IV 175, 205 etc.). – ye dhammā hetuppabhavā tesaṁ hetuṁ Tathāgato āha “of all phenomena sprung from a cause the Buddha the cause hath told” Vin I 40 (cf. Iśā Upaniśad 14). loka-dhammā things of this world (viz. gain, fame, happiness etc., see under lābha) D III 260; Nidd II §55. uttari-manussa-dh°ā transcendental, supernormal phenomena D I 211, cf. D III 4; abbhuta-dh°ā wonderful signs, portents Miln 8 (tayo acchariyā a. dh. pāturahesuṁ); Pv-a 2: hassa-khiḍḍhā-rati-dh.-samāpanna endowed with the qualities or things of mirth, play and enjoyment D I 19; III 31; gāma° things or doings of the village D I 4 (cf. Sv 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) S I 35 citta-cetasikā dh°ā a term for the four mental khandhas, and gradually superseding them Dhs 1022 (cf. Cpd 1); dasa-dhamma-vidū Vin I 38 (see dasa); with attha, nirutti and paṭibhāna: one of the 4 paṭisambhidās (branches of analytic knowledge A II 160; Pṭs I 84, 88 etc.; Vibh. 293f., PtsC., 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 Pāli °gata, °ṭhita), e.g. khaya-dhamma liable to decay (+ vaya°, virāga°, nirodha°), with reference to the saṅkhāras S IV 216f.; in the paṭicca-samuppāda S II 60; akkhaya imperishable Pv IV 1^52 (dānaṁ a-dh. atthu). cavana° destined to shift to another state of existence D I 18; III 31; It 76; Vv-a 54. jāti-jarā-maraṇa° under the law of birth, age, and death D III 57; A I 147; III 54; Pv-a 41 (sabbe sattā ...); bhedana° fragile (of kāya) D I 76; S I 71; Pv-a 41 (bhijjana° of saṅkhārā). vipariṇāma° changeable A I 258; IV 157; Pv-a 60 (+ anicca). a° unchanging D 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” D I 110, 180; S IV 47 and passim. Cf. further: anāvatti° avinipāta° D I 156; III 107, 132; A I 232; II 89, 238; IV 12; anuppāda° D 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.: S I 86 (eko dh. one principle of conduct; II 280 (dh. isinaṁ dhajo: righteousness is the banner of the wise); kusala dh. D I 224; dhamme ṭhita righteous Vv 16^08; ñāti° duty against relatives Pv-a 30; deyya° = dāna Pv-a 9, 70; sad° faith (q.v.) – opposite adhamma unrighteousness, sin A II 19; V 73f.; D III 70 (°rāga + visama-lobha and micchā-dhamma); Pv III 9^06 (°ṁ anuvattisaṁ I practised wrong conduct).- In the same sense: dh. asuddho Vin I 5 = S I 137 (pāturahosi Magadhesu pubbe dh. a.); pāpa° (adjective) of evil conduct Vin I 3; aṭṭhita° unrighteous D III 133; lobha° greedy quality D I 224, 230; methuna dh. fornication D III 133.

(β) (plural) Tenets, practices etc.

(aa) good: kusalā dh. D II 223, 228; III 49, 56, 82, 102 etc.; S II 206; sappurisa° A V 245, 279; Pv-a 114; samaṇa° wanderer’s practice or observances Dhp-a II 55. brāhmaṇakaraṇā D I 244; yesaṁ dh°ānaṁ Gotamo vaṇṇavādin D I 206; cf. sīlaṁ samādhi paññā ca vimutti ca anuttarā: anubuddhā ime dhammā Gotamena yasassinā D II 123. dhammānaṁ sukusalo perfect in all (these) qualities D I 180; samāhite citte dhammā pātubhavanti “with composed mind appear true views” S IV 78; dhammesu patiṭṭhito S I 185; ananussutesu dh°esu cakkhuṁ udapādi “he visualized undiscovered ideas” S II 9.

(bb) evil: āvaraṇīyā S IV 104; pāpakā Vin I 8; D I 70; A I 202; akusalā D III 56, 57, 73, 91 etc.; lobha°, dosa°, moha° S I 70 = It 45 = Nidd II §420; S I 43; M III 40; dukkhavipākā vodanīyā saṅkilesikā ponobbhavikā D I 195; III 57.

(cc) various: gambhīrā duddasā etc. Vin I 4; D I 12; S I 136; – Cf. S II 15, 26; Nidd II §320; It 22, 24; Paṭis I 5, 22, 28; Vibh 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” Thag 304 = Sv I 99 = As 38 = Dhp-a I 22. kalyāṇa° virtuous A I 74, 108; II 81, 91, 224f.; Pv-a 13. Opposite pāpa° Vin III 90; cf. above a.

(δ) (phrases). Very frequently used as adverb is the instrumental dhammena with justice, justly, rightly, fitly, properly Vin I 3; D I 122; S IV 331; Vv 34^19 (= kāraṇena ñāyena vā Vv-a); Pv II 9^30 (= yutten’eva kāraṇena Pv-a 125, as just punishment); IV 16^09 (= anurūpakāraṇena Pv-a 286). Especially in phrase of the cakkavattin, who rules the world according to justice: adaṇḍena asatthena dhammena anusāsati (or ajjhāvasati) D I 89; II 16; S I 236 = Snp 1002; cf. Snp 554 (dhammena cakkaṁ vattemi, of the Buddha). Opposite adhammena unjustly, unfitly, against the rule Vin IV 37; S I 57; IV 331; Sv I 236. – dhamme (locative) honourably Ja II 159. dhammaṁ carati to live righteously Pv II 3^34; 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 5 Nikāyas (dhamma-vinayaṁ saṅgāyantehi dhamma-saṅgāhakehi ekato katvā Vv-a 3; cf. mayaṁ dh.°ṁ ca vinayañ ca saṅgāyāma Vin 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” Vin II 75 (≈ I 169), Cp IV 67. Dhamma and Vinaya combined: yo’haṁ evaṁ svākkhāte Dhp.-vinaye pabbajito S I 119; bhikkhu na evarūpiṁ kathaṁ kattā hoti: na tvaṁ imaṁ Dhp.-v°ṁ ājānāsi, ahaṁ imaṁ Dhp.-v°ṁ ājānāmi etc. S III 12; imaṁ Dhp.-v°ṁ na sakkomi vitthārena ācikkhituṁ S I 9; samaṇā ... imasmiṁ Dhp.-v°e gādhanti S III 59. – Thus in various compounds (see below), as Dhp.-dhara (+ V-Dhp.) one who knows both by heart; Dhp.-vādin (+ V-v.) one who can recite both, etc. – See e.g. the following passages: Vin II 285 (dh. ca v. ca pariyatta), 304; III 19, 90; D I 8, 176, 229; II 124 (ayaṁ Dhammo ayaṁ V. idaṁ Satthu-sāsanaṁ); III 9, 12, 28, 118f.; S I 9, 119, 157; II 21, 50, (dh-vinaye assāsa); A III 297 (the same); S II 120; III 91; IV 43f., 260; A I 34, 121, 185, 266; II 2, 26, 117, 168; III 8, 168f.; IV 36, 200f.; V 144, 163, 192; It 112; Snp page 102; Ud 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 D 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), Dhp°ṁ ..., Saṅghaṁ ... i.e. I put myself into the shelter of the B., the Dhamma, and the S. (see further reference under Saṅgha) S 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); D II 152f., 202f., 352; S IV 270f. (°saraṇagamana); Dhp-a I 206; Pv-a 1 (vande taṁ uttamaṁ Dhp.°ṁ, B.°ṁ, S.°ṁ). Cf. Satthari, Dhamme, Saṅghe kaṅkhati, as 3 of the ceto-khilā A 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. D I 62; S I 105; IV 315; A II 147, 208; III 113f., 135, 262; D III 96, 267; Nidd II §316; It 79; Vv-a 87. It is welcome as a friend, beautifully told, and its blessings are immediate: sv’-akkhāta, sandiṭṭhika, akālika, ehi-passiveka etc. D II 93; III 5, 39, 45, 102; S I 9, 117; II 199; IV 271; A III 285 etc. It is mahā-dh. S IV 128; ariya° S I 30; A V 241, 274; Snp 783; sammā° S I 129. It is likened to a splendid palace on a mountain-top Vin I 5 = It 33, or to a quiet lake with sīla as its banks S I 169 = 183; and it is above age and decay: satan ca dhammo na jaram upeti S 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 S I 210; ye keci ariya-Dhamme khantiyā upetā ... deva-kāyaṁ paripūressanti S I 30. Dhp°ṁ garukaroti D III 84. Opposite Dhamme agārava A III 247, 340; IV 84: the slanderers of the Dhamma receive the worst punishment after death S I 30 (upenti Roruvaṁ ghoraṁ). – Various phrases: to find the truth (i.e. to realize intuitively the Dhamma) = Dhp.°ṁ anubodhati D II 113; S I 137, or vindati D I 110, 148. To expound the Dhp., teach the truth, talk about problems of ethics and philosophy: Dhp.°ṁ deseti Vin IV 134; S I 210 etc.; katheti Pv-a 41; bhāsati Vin I 101; bhaṇati Vin I 169; pakāseti S II 28; IV 121. To hear the Dhp., to listen to such an exposition: Dhp.°ṁ suṇāti S I 114, 137, 196, 210; A I 36; III 163; Dhp-a III 81, 113. To attain full knowledge of it: Dhp.°ṁ pariyāpuṇāti A II 103, 185; III 86, cf. 177 and °pariyatti. To remember the Dhamma: dhāreti A III 176 (for details of the 5 stages of the Dhamma-accomplishment); to ponder over the Dhamma, to study it: Dhp.°ṁ viciṇāti S I 34 = 55, 214; A IV 3f. To enter a relation of discipleship with the Dhamma: Dhp.°ṁ saraṇaṁ gacchati (see above 2) Pv IV 3^48; dhammaṁ saraṇatthaṁ upehi Vv 53^02 (cf. Vv-a 232). See further Paṭis I 34, 78, 131; II 159f.; Pp 58, 66; Vibh 293f., 329; Nett 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 K.S. II 202; Geiger, Pāli 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” D I 161; III 115; Ud 50; Dhammassa hoti anudhammacārin “walking in perfect conformity to the Dhamma” A II 8; dh.-anudh°ṁ ācaranti the same D III 154; dh.-anudh°paṭipanna “one who has reached the complete righteousness of the Dhamma” D II 224; III 119; S III 40f.; It 81; A III 176 (where it forms the highest stage of the Dhamma knowledge, viz.

(1) Dhp.°ṁ suṇāti;

(2) pariyāpuṇāti;

(3) dhāreti;

(4) atthaṁ upaparikkhati;

(5) dh.-anudh°ṁ paṭipajjati).

Further in series bahussuta, dhammadhara, dh.-anudh°-paṭipanna D II 104; S V 261; A II 8; Ud 63; also in dhamma-kathika, dh.-anudh°-paṭi panna, diṭṭha-dhamma-Nibbāna-patta S II 18 = 114 = III 163; and in atthaṁ aññāya, dhammaṁ aññāya, dh.-anudh°-paṭipanna A I 36; II 97.

-akkhāna discussing or preaching of the Dhamma Nidd I 91;

-atthadesanā interpretation of the Dhamma Miln 21;

-ādhikaraṇa a point in the Dhamma S IV 63 = V 346;

-ādhipa lord of righteousness (+ anudhamma-cārin) A I 150; cf. °ssāmi; neuter abstract °ādhipateyya the dominating influence of the Dhamma A I 147f.; D III 220; Miln 94; Vism 14;

-ānudhamma see above C 4;

-anuvattin acting in conformity with the moral law Dhp 86, cf. Dhp-a II 161;

-ānusārin of righteous living D III 105, 254 (+ saddhā°); M I 226, 479; A I 74; IV 215; IV 23; S V 200; Pp 15; Nett 112, 189;

-anvaya main drift of the faith, general conclusions of the Dhamma, D II 83 = III 100; M II 120;

-abhisamaya understanding of the Truth, conversion to the Dhamma [cf. dharmabhisamaya Divy 200] S II 134 (+ dh.-cakkhu-paṭilābha): Pp 41; Miln 20; Dhp-a I 27; IV 64; Pv-a 31 etc.;

-āmata the nectar of righteousness or the Dhamma Miln 22 (°meghena lokaṁ abhitappayanto), 346;

-ādāsa the mirror of the Dhamma D II 93 (name of an aphorism) S V 357 (the same); Thag 395; Thig-a 179;

-āyatana the field of objects of ideation S II 72; Dhs 58, 66, 147, 397, 572, 594; Vibh 70, 72f.;

-ārammaṇa: dh. as an object of ideation Dhs 146, 157, 365; cf. BMPE 2, note 2;

-ārāma “one who has the Dhamma as his pleasure-ground,” one who rejoices in the Dhamma A III 431; It 82 (+ dh-rata); Snp 327; Dhp 364, cf. Dhp-a IV 95;

-ālapana using the proper address, a fit mode of addressing a person as followed by the right custom. See D.B. I 193-196; Ja V 418;

-āsana “the Dhp.-seat,” i.e. flat piece of stone or a mat on which a priest sat while preaching Ja I 53; Dhp-a II 31;

-ūposatha the fast day prescribed by the Dhamma A I 208;

-okkā the torch of righteousness Ja I 34;

-oja the essence or sap of the Dhamma S V 162; Dhp-a IV 169;

-osadha the medicine of the Dhamma Miln 110, 335;

-kathā ethical discussion, fit utterance, conversation about the Dhamma, advice D III 151; Ja I 217; Vv-a 6; Pv-a 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”: Vin IV 10, 13, 141; A III 78; Dhp-a II 30; also with suttantika “one who is versed in the Suttantas”: Vin 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): S II 18, 114 = III 163; M III 40. – A I 25f.; II 138; Pp 42; Ja I 217; IV 2 (°Thera). Cf. also Avś II 81;

-kathikatta (neuter) speaking about the Dhamma; preaching M III 40; A I 38 (+ vinayadhara-katta);

-kamma a legally valid act, or procedure in accordance with the Rules of the Order Vin IV 37, 136, 232; A I 74 (+ vinaya°); a° an illegal act Vin IV 232; A 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 Vin II 118, 177, 301; Ja I 395; VI 331; Dhp-a III 290, 452; Vv-a 220 (not °karaṇena); Pv-a 185; Miln 68;

-kāma a lover of the Dhamma D III 267; A V 24, 27, 90, 201; Snp 92;

-kāya having a body according to the Norm (the dhammatā of bodies). See Buddhaghosa (Sv III 865) as translated in D.B. III 81, note 2; having a normal body (sic Buddhaghosa, epithet of the Buddha) D III 84;

-ketu the standard of the Dhamma, or Dhamma as standard A I 109 = III 149;

-khandha the (4) main portions or articles of the Dhamma (sīla, samādhi, paññā, vimutti) D III 229; cf. Avś II 155;

-gaṇa a body of followers of the Dhamma Pv-a 194;

-gaṇḍikā (better gaṇṭhikā, q.v.) a block of justice, i.e. of execution Ja I 150, 151; II 124; VI 176; V 303;

-garu worshipping the Dhamma S IV 123; Dhp-a I 17 (°ka);

-gariya a kind of acrobatic tumbler, literally excellent t. (+ brahma°) Miln 191;

-gu one who knows the Dhamma (analogous to vedagu) Ja V 222; VI 261;

-gutta protecting the Dhamma or protected by the Dhamma (see gutta) S I 222; Ja V 222 (+ dh.-pāla);

-ghosaka (-kamma) praise of the Dhamma Dhp-a 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” Vin I 8 = M I 171; Vin I 11; S I 191; III 86; Snp 556, 693; Miln 20, 343; Dhp-a I 4; Vv-a 165; Pv-a 2, 67 etc.; besides this also in simile at S 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” D I 86, 110; II 288; S IV 47; A IV 186; Vin I 11, 16, 40 etc. Explained at Sv I 237: dhammesu vā cakkhuṁ dhammamayaṁ vā cakkhuṁ. Cf. S II 134 (°paṭilābha; + dhamma-bhisamaya); D.B. I 184; II 176;

-cariyā walking in righteousness, righteous living, observance of the Dhamma, piety (= dānādi-puññapaṭipatti Vv-a 282) S I 101 (+ samacariyā kusalakiriyā); A II 5; III 448; V 87, 302; Snp 263 (= kāyasucaritādi° Pj II 309), 274 (+ brahma°). a° evil way of living A I 55 (+ visama-cariyā);

-cārin virtuous, dutiful M I 289; II 188; Dhp 168; Miln 19 (+ samacārin);

-cetiya a memorial in honour of the Dhamma M II 124;

-chanda virtuous desire (opposite kāma°) As 370; Vibh 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) D III 84 = S II 221; It 101;

-jāla “net of the Dhamma,” name of a discourse (cf. °ādāsa and pariyāya) D I 46;

-jīvin living righteously It 108; Dhp 24 (= dhammenā samena Dhp-a I 239);

-ññū one who knows the Dhamma Ja VI 261;

-ṭṭha standing in the law, just, righteous S I 33 (+ sīlasampanna); Snp 749; Ja III 334; IV 211; Thig-a 244,

-ṭṭhita = °ṭṭha D I 190;

-ṭṭhiti° having a footing in the Dhamma S II 60, 124, cf. °ṭṭhitatā: establishing of causes and effects S II 25;

-takka right reasoning Snp 1107 (= sammā-saṅkappa Nidd II §318);

-dāna gift of;

-dāyāda heir of the Dhamma; spiritual heir (cf. above note on B 1 a) D III 84; S II 221; M I 12; III 29; It 101;

-dīpa the firm ground or footing of the Dhamma (usually combined with atta-dīpa: having oneself as one’s refuge, self-dependent) D II 100; III 58, 77; S V 154;

-desanā moral instruction, exposition of the Dhamma Vin I 16; D I 110 etc. (see desanā);

-dessin a hater of the Dhamma Snp 92;

-dhaja the banner of the Dhamma A I 109 = III 149; Nidd II §503; Miln 21;

-dhara (adjective) one who knows the Dhamma (by heart); see above C 4. Combined with Vinayadhara Vin I 127, 337; II 8; A I 117, and bahussuta (ibid). Snp 58 (cf. Pj II 110). – See also A III 361f., IV 310; Nidd II §319;

-dhātu the mental object considered as irreducible element Dhs 58, 67, 147 etc.; Vibh 87, 89 (see above B 1); an ultimate principle of the Dhamma; the cosmic law D II 8; M I 396; S II 143f.; Nett 64f.; Vism 486 sq;

-dhāraṇa knowledge of the Dhamma M II 175;

-nāṭaka a class of dancing girls having a certain duty Ja V 279;

-nimmita see °ja;

-niyāma belonging to the order of the Norm D I 190; Sv I 131: dhammatā; (°ka);

-niyāmatā, certainty, or orderliness of causes and effects S II 25; PtsC., 387;

-netti = niyāma Miln 328; Sv I 31; cf. Sanskrit dharmanetrī Mvu 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 4 main subjects, viz. anabhijjhā, avyāpāda, sammā-sati, sammā-samādhi D III 229; A II 29f. (in detail); Nett 170. – S I 22 (dānā ca kho dh.-padaṁ va seyyo). 202 (dh.-padesu chando); A II 185; Snp 88 (dh.-pade sudesite = Nibbāna-dhammassa padattā Pj II 164); Ja III 472 (= Nibbāna); Dhp-a 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 Pp 53; Dhp-a III 114 (°ikāni jāti-satāni);

-pariyatti attainment of or accomplishment in the Dhamma, the collection of the Dhamma in general A III 86 (with reference to the 9 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 D I 46; II 93; III 116; M I 445; Vin I 40 (a single verse); A I 65; IV 63 (a poem Snp 190-218, where also it is called a dh.°pariyāyo); A V 288, 291. Such a dh.-pariyāya had very often a special name. Thus Brahmajāla, the Wondrous Net D I 46; Dhammādāso dh.°p.°, the Mirror of the Law D II 93 = S V 357; Sokasallaharaṇa, Sorrow’s dart extractor A III 62; Ādittap° dh.°p.°, the Red-hot lancet S IV 168; Lomahaṁsana° M I 83; Dhammatā-dhamma° Miln 193, etc;

-pāla guardian of the Law or the Dhamma Ja 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-a II 126);

-bhaṇḍāgārika treasurer of the Dhamma, an epithet of Ānanda Thag 1048; Ja I 382, 501; II 25; Dhp-a III 250; Pv-a 2;

-bhūta having become the Dhamma; righteousness incorporated, said of the Buddhas D III 84. Usually in phrase (Bhagavā) cakkhu-bhūta ... dh.-bhūta brahmabhūta A V 226f. (cf. cakkhu); Thag 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) S I 137;

-yanta the (sugar-) mill of the Dhamma (figurative) Miln 166;

-yāna the vehicle of the Law (the eightfold Noble Path) S V 5;

-rakkhita rightly guarded Snp 288;

-rata fond of the Law Snp 327; Dhp 364; Dhp-a IV 95; cf. dh.-[gatā]rati Thag 742; Dhp. 354;

-rasa taste of Dhp. 354;

-rājā king of righteousness, epithet of the Buddha S I 33 = 55; D I 88 (of a cakkavatti); A I 109; III 149; Snp 554; Ja I 262; interpreted by Buddhaghosa at Sv 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 S II 21; Ja III 472; justly acquired (bhogā) Snp page 87;

-vara the best of truths or the most excellent doctrine Snp 233, 234;

-vādin speaking properly, speaking the truth or according to the Doctrine Vin II 285; III 175 (+ Vinaya-vādin); D III 135 (the same); D I 4, 95 (of Gotama; Sv I 76: nava-lokuttara-dhamma sannissitaṁ katvā vadati); S IV 252; A I 75; II 209;

-vicaya investigation of doctrine, religious research Dhs 16, 20, 90, 309, 333, 555; Vibh 106; Vism 132;

-vitakka righteous thought A I 254;

-vidū one who understands the Dhamma, an expert in the Dhamma Ja V 222; VI 261;

-vinicchaya righteous decision, discrimination of the truth Snp 327; Dhp 144; Dhp-a III 86;

-vihārin living according to the Dhamma A III 86f.;

-saṁvibhāga sharing out or distribution of the Dhamma, i.e. spiritual gifts It 98 (opposite āmisa° material gifts);

-saṅgāhaka a compiler of the sacred scriptures, a διασκεναστής Vv-a 3, 169;

-saññā righteous thought, faith, piety Pv-a 3;

-sabhā a hall for the discussion of the Dhamma, a chapel, meeting-house Ja VI 333; Dhp-a I 31; II 51; IV 91; Pv-a 38, 196;

-samaya a meeting where the Dhamma is preached S I 26;

-samādāna acquisition of the Dhamma, which is fourfold as discussed at M I 305; D III 229;

-saraṇa relying on or putting one’s faith in the Dhamma (see above C 3) D III 58, 77; S V 154;

-savana hearing the preaching of the Dhamma, “going to church” Vin I 101; M II 175; A II 248, 381; IV 361; Snp 265; Dhp-a III 190;

-sākaccha conversation about the Dhamma Snp 266;

-ssāmi Lord of the Truth, epithet of the Buddha (see above B 1 a note) S IV 94;

-sāra the essence of the Dhamma S V 402;

-sārathi in purisa-dh.-s° at D I 62 misprint for purisa-damma-s°;

-sārin a follower of the Dhamma S I 170;

-sudhammatā excellency of the Dhamma S II 199; Thag 24, 220, 270, 286;

-senāpati “captain of the Dhamma,” epithet of Sāriputta Thag 1083; Ja I 408; Miln 343; Dhp-a III 305; Vv-a 64, 65, 158;

-soṇḍatā thirst after justice Ja V 482;

-sota the ear of the Dhamma S II 43.

Dhamma^02 (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 Vin II 161; IV 56 and in instrumental-ablative dhammiyā kathāya (sandasseti samādapeti samuttejeti saṅpahaṁseti: stereotypical formula) S I 114, 155, 210, IV 122, Pv-a 30 etc.; or as compound dhammī-kathā D II 1; M I 161; Snp 325; and dhammi-kathā S I 155; Pv-a 38.

Dhamma^03 (adjective) [Sanskrit dhanvan] having a bow: see daḷha°; also as dhammin in daḷha° S I 185 (see dhammin).

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 S 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.); D II 12; A II 36 (kusala°); V 46; Thag 712; Ja I 245; II 128; Nett 21, 50, cf. Miln 179; Pv-a 19; Vv-a 7. See also Avś Index.

Dhammatta (neuter) [Sanskrit dharmatvaṁ] liability to be judged Vin II 55 (and a°).

Dhammani only found in S I 103, where the commentary takes it as a locative, and gives, as the equivalent, “in a forest on dry land” (araññe thale). Cf. K.S. I 129, note 2.

Dhammika (adjective) [= Sanskrit dharmya, cf. dhammiya] lawful, according to the Dhamma or the rule; proper, fit, right; permitted, legitimate, justified; righteous, honourable, of good character, just, especially an attribute of a righteous King (rājā cakkavattī dhammiko dhammarājā) D I 86; II 16; A I 109 = III 149; Ja I 262, 263; definition by Buddhaghosa as “dhammaṁ caratī ti dh.” (Sv I 237) and “dhammena caratī ti dh., ñāyena samena pavattatī ti” (ibid. 249). Vin IV 284; D I 103; S II 280 (dhammikā kathā); III 240 (āhāra); IV 203 (dhammikā devā, adh° asurā); A I 75; III 277; Snp 404; Dhp-a II 86 (dohaḷa); IV 185 (°lābha); Pv-a 25 (= suddha, manohara). Also as saha-dh° (especially in connection with pañha, a justified, reasonable, proper question: D I 94; S IV 299 in detail) Vin IV 141; D I 161; III 115; A I 174. – a° unjust, illegal etc. Vin IV 285; S IV 203; A III 243.

Dhammin^01 (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° D II 157; maraṇa° (= maraṇadhamma) A I 147; pāpa° Pv I 11^07 of evil nature.

Dhammin^02 (–°) only in daḷha-dh°, which is customarily taken as a derivative from dhanu, bow = having a strong bow (see dhamma^03); although some passages admit interpretation as “of strong character or good practice,” e.g. S I 185.

Dhammiya (adjective) [Sanskrit dharmya; cf. dhammika] in accordance with the Dhamma Pv-a 242 (also a°); Vism 306 (°lābha).

Dhammilla [Sanskrit dhammilla] the braided hair of women Dāṭh IV 9.

Dhammī in °kathā see dhamma^02.

Dhayati *Dhayati to suck: see dhātī. causative dhāpayati, past participle dhāta (q.v.).

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. D II 125. dhamma° also Snp 58; Thag 187; Nidd II §319; vinaya° Miln 344; jaṭājina° Snp 1010. See also dhāra.

Dharaṇa (adjective) bearing, holding, comprising Vv-a 104 (suvaṇṇassa pañcadasa° nikkha holding, i.e. worth or equal to 15 parts of gold). – feminine °ī bearing, i.e. pregnant with Snp 26 (of cows: godharaṇiyo paveniyo = gabbhiniyo Pj II 39). As noun the Earth Ja V 311; VI 526; Miln 34; dharaṇī-ruha name of a tree Ja 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-a II 68; – present participle dharamāna living, lasting Ja 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 Thig 472 = vivāha Thig-a 285. – past participle dhata (q.v.) – causative dhāreti (q.v.).

Dhava^01 [Sanskrit dhava = madhuratvaca, Abhidh-r-m] the shrub Grislea Tomentosa A I 202, 204; Ja IV 209; VI 528.

Dhava^02 [Sanskrit dhava, a newly formed word after vidhava, widow, q.v.] a husband Thig-a 121 (dh. vuccati sāmiko tad abhāvā vidhavā matapatikā ti attho).

Dhavala (adjective) [Sanskrit dhavala, to dhavati, see dhāvati and dhovati] white, dazzling white Vv-a 252; Dāṭh II 123; V 26.

Dhavalatā (feminine) whiteness Vv-a 197.

Dhāta [Sanskrit °dhāyita of dhayati to suck, nourish, past participle dhīta] fed, satiated; satisfied, appeased Vin I 222; Ja I 185; II 247, 446; V 73; VI 555; Pv I 11^08 (so read for dāta) = Pv-a 59 (suhita titta); Miln 238, 249. – feminine abstract dhātatā satiation, fullness, satisfaction, in ati° Ja II 293.

Dhātar [agent noun from dhṛ] upholder Ja 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 D II 19; M I 395; II 97; Ja I 57; III 391; Pv-a 16, 176. In compounds dhāti°, viz. °cela swaddling cloth, baby’s napkin S I 205 = Ja III 309.

Dhātu (feminine) [Sanskrit dhātu to dadhāti, Indo-Germanic °dhē, cf. Greek τίθημι ἀνή-θημα, Sanskrit dhāman, dhāṭr (= Latin conditor); Gothic gadeds; Old High German tāt, tuom (in meaning °– = dhātu, cf. English serf-dom “condition of ... .”) tuon = English to do; and with k-suffix Latin facio, Greek (ἔ)θηκ(α), Sanskrit dhāka; see also dhamma] element. Closely related to dhamma in meaning B.1.b, only implying a closer relation to physical substance. As to its genitive connotation cf. BMPE 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): D I 215; II 294; III 228; S I 15; II 169f., 224; IV 175, 195; A II 165; III 243; Vibh 14, 72; Nett 73. See discussion at Cpd. 254f. – A definition of dhātu is to be found at Vism 485. – singly or in other combinations paṭhavī° S II 174; tejo° S I 144; D III 227; the four plus ākāsa S III 227, plus viññāna S 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. Nidd II under dhātu) Thig 472. As such (physical substratum) it constitutes one of the lokā or forms of being (khandha° dhātu° āyatana° Nidd II §550). Frequently also in combination kāma-dhātu, rūpa° arūpa° “the elements or properties of k. etc.” as preceding and conditioning bhava in the respective category (Nidd II sub voce). See under d. – As “set of conditions or state of being (–°)” in the following: loka° a world, of which 10 are usually mentioned (equalling 10,000: Pv-a 138) S I 26; V 424; Pv II 9^61; Vibh 336; Pv-a 138; K.S. II 101, note 1; – Nibbāna° the state of N. S V 8; A II 120; IV 202; Ja I 55; It 38 (dve: see under Nibbāna); Miln 312. Also in the following connections: amata° It 62; bhū° the verbal root bhū Sv I 229; ṭhapitāya dhātuyā “while the bodily element, i.e. vitality lasts” Miln 125; vaṇṇa° form, beauty S I 131; Pv I 3^01. 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 6 ajjhattikāni and 6 bāhirāni āyatanāni S II 140f. Of these seperate sota° D I 79; III 38; Vibh 334; dibbasota° S II 121, 212; V 265, 304; A I 255; III 17, 280; V 199; cakkhu° Vibh 71f.; mano° Vibh 175, 182, 301; mano-viññāṇa° Vibh 87, 89, 175, 182f.

(c) various: aneka° A I 22; III 325; V 33; akusala° Vibh 363; avijjā° S II 132; ābhā° S II 150; ārambha° S V 66, 104f.; A I 4; II 338; ṭhiti° S II 175; III 231; A III 338; dhamma° S II 56; nekkhamma° S II 151; A III 447; nissāraṇiyā dhātuyo (5) D III 239; A III 245, 290. See further S I 134, 196; II 153, 248 (aniccā); III 231 (nirodha); IV 67; A I 176; II 164; IV 385; Dhs 58, 67, 121; Nett 57, 64f.; Thig-a 20, 49, 285,

(d) Different sets and enumerations: as 3 under kāma°, rūpa°, arūpa° A I 223; III 447; Paṭis I 137; Vibh 86, 363, 404f.; under rūpa°, arūpa°, nirodha° It 45. – as 6 (pathavī etc. + ākāsa° and viññāṇa°): D III 247; A I 175f.; M III 31, 62, 240; Paṭis I 136; Vibh 82f. – as 7 (ābhā°, subha°, etc.): S II 150. – 18: Paṭis I 101, 137; II 230, Dhs 1333; Vibh 87f., 401f.; Vism 484f.

3. a humour or affection of the body Sv I 253 (dhātusamatā).

4. the remains of the body after cremation Pv-a 76; a relic Vv-a 165 (sarīra°, bodily relic); Dāṭh V 3 (dasana° the tooth relic). – ablative dhātuso according to one’s nature S II 154f. (sattā sattehi saddhiṁ saṁsandanti etc.); It 70 (the same); S III 65.

-kathā name of 3rd book of the Abhidhamma Vism 96;

-kucchi womb Miln 176;

-kusala skilled in the elements M III 62; °kusalatā proficiency in the (18) elements D III 212; Dhs 1333;

-ghara “house for a relic,” a dagoba Pj II 194;

-cetiya a shrine over a relic Dhp-a III 29;

-nānatta diversity of specific experience D III 289; S II 143; IV 113f., 284;

-vibhāga distribution of relics Vv-a 297; Pv-a 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) Ja 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-a I 89 (anattamana°).

Dhātura (adjective –°) [= *dhātuya] in cha° consisting of six elements (purisa) M III 239 (where āpodhātu omitted by mistake). See dhātu 2 c.

Dhāna (adjective/noun) [Sanskrit dhāna, to dadhāti; cf. dhātu] (adjective) holding, containing (–°) M I 11 (ahi kaṇṭaka°; cf. ādhāna and kaṇṭaka). – (noun) neuter a receptacle Dhp 58 (saṅkāra° dust-heap = ṭhāna Dhp-a 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): Vin III 89; Ja VI 397; Pv II 13^18.

Dhāniya (adjective) [Sanskrit dhānya, cf. dhañña^02] wealthy, rich, abundant in (–°) Ja III 367 (pahūtadhana°; v.l. °dhāritaṁ); (neuter) riches, wealth Ja V 99, 100.

Dhāra (adjective) (–°) [Sanskrit dhāra to dhāreti; cf. dhara] bearing, holding, having D I 74 (udaka-rahado sītavāri°); M I 281 (ubhato°) Snp 336 (ukkā°); It 101 (antimadeha°), 108 (ukkā°). See also dhārin.

Dhāraka (adjective/noun)]

1. bearing, one who holds or possesses Dhp-a III 93 (sampattiṁ).

2. one who knows or remembers A II 97 (°jātika); IV 296f., 328 (the same).

Dhāraṇa (neuter) [cf. Sanskrit dhāraṇa, to dhāreti]

1. wearing, in mālā° (etc.) D I 5 = A II 210 = Pp 58; Pj I 37; cīvara° A II 104 = Pp 45.

2. maintaining, sustaining, keeping up Miln 320 (āyu° bhojana).

3. bearing in mind, remembrance Vin IV 305; M II 175 (dhamma°).

Dhāraṇaka [derivation from dhāraṇa]

1. a debtor (see dhāreti 4) Ja II 203; IV 45.

2. a mnemonicist Miln 79.

Dhāraṇatā (feminine)]

1. wearing, being dressed with (= dhāraṇa 1) Miln 257.

2. mindfullness (= dhāraṇa 3) Nidd II §628 = Dhs 14.

Dhāraṇā (feminine) [to dhāraṇa]

1. memory Miln 79.

2. the earth (“the upholder,” cf. dharaṇī) Ja VI 180.

Dhārā^01 (feminine) [Sanskrit dhārā, from dhāvati 1] torrent, stream, flow, shower D I 74 (sammā° an even or seasonable shower; Sv I 218 = vuṭṭhi); II 15 (udakassa, streams); Ja I 31; Paṭis I 125 (udaka°); Pv II 9^70 (sammā°); Vv-a 4 (hiṅgulika°); Pv-a 139; Dhp-a IV 15 (assu°); Saddh 595 (vassa°).

Dhārā^02 (feminine) [Sanskrit dhārā, from dhāvati 2] the edge of a weapon Ja I 455; VI 449; Dhp-a 317; Sv I 37. – (adjective) (–°) having a (sharp) edge Ja I 414 (khura°) Miln 105 (sukhuma°); ekato°-ubhato° single- and double-edged Ja I 73 (asi); IV 12 (sattha).

Dhārin (adjective –°) [Sanskrit dhārin, see dhāreti and cf. °dhara, °dhāra] holding, wearing, keeping; often in phrase antimadeha° “wearing the last body” (of an Arahant) S I 14; Snp 471; It 32, 40. – Ja I 47 (virūpa-vesa°); Dāṭh V 15. – feminine °inī Pv I 10^08 (kāsikuttama°).

Dhāretar [agent noun to dhāreti 3] one who causes others to remember, an instructor, teacher (cf. dhāraṇaka) A 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 D I 166 (chavadussāni etc.); Vin I 16 = D I 110 (telapajjotaṁ); D II 19 (chattaṁ to hold a sunshade over a person); Pv-a 47 (the same); dehaṁ dh. to “wear,” i.e. to have a body It 50, 53 (antimaṁ d.); Ja IV 3 (padumaṁ); VI 136; Pv I 3^01 (vaṇṇaṁ dh. = vahasi Pv-a 14); tassa kahāpaṇaṁ daṇḍaṁ dh. “to inflict a fine of a k. on him” Miln 171.

2. to hold back, restrain Vin 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 A III 176; tipiṭakaṁ Buddhavacanaṁ to know the 3 Piṭakas Miln 18. – D II 2; Pp 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” Vin I 16 and passim; atthajālan ti pi naṁ dhārehi (call it ...) D I 46; yathā pañhaṁ Bhagavā vyākaroti tathā naṁ dhareyyāsi (believe it) D I 222; yathā na (atthaṁ) Gotamo vyākarissati tathā naṁ dhāressāma D I 236; evaṁ maṁ dhārehi adhimuttacittaṁ (consider as) Snp 1149 (= upalakkhehi Nidd II §323).

4. to admit, allow, allow for, take up, support (a cause); to give, to owe D I 125 (may allow), 126; A 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) Thig 472 (text has vāreyya, but Thig-a, 285 explains dhāreyya = vivāha).

Dhāva [Sanskrit dhāva] running, racing M I 446.

Dhāvati [Sanskrit dhāvati and dhāvate:

A. to flow, run etc.; cf. Greek θέω (both meanings); Anglo-Saxon deaw = English dew; Old High German tou = German tau; cf. also dhārā anddhunāti.

B. to clean (by running water) etc.]

1. to run, run away, run quickly Snp 939 (cf. Nidd I 419); Dhp 344; Ja I 308; VI 332; Nidd I 405 = Nidd II §304 III ; Pv IV 16^01 = palāyati Pv-a 284^01; Dhp-a I 389 (opposite gacchati); Pv-a 4; Saddh 378.

2. to clean etc.: see dhovati; cf. dhavala and dhārā^02.

Dhāvana (neuter) [Sanskrit dhāvana] running, galloping Ja II 431; Miln 351.

Dhāvin: see pa°.

Dhi^01 and Dhī (indeclinable) [Sanskrit dhik] an exclamation of reproach and disgust: fie! shame! woe! (with accusative or genitive) S V 217 (read dhī taṁ for dhītaṁ); Dhp 389 (dhī = garahāmi Dhp-a IV 148); Ja I 507; Dhp-a I 179 (haṁ dhī), 216 (v.l. but text has haṁdi). An inorganic r replaces the sandhi-consonant in dhī-r-atthu jīvitaṁ Snp 440; cf. Thag 1150; dhi-r-atthu jātiyā Ja I 59.

Dhi^02 (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 Nidd I 44 = Ja II 140 = III 38.

Dhikkita (adjective) [Sanskrit dhikkṛta, of dhi^01 + kata] reproached, reviled; used also medially: blaming, censuring, condemning Ja I 155 (= garahitā commentary); also in Commentarial explanation of dhīra (= dhikkita-pāpa detesting evil) at Nidd I 44 = Ja II 140 = III 38 (cf. dhi^02).

Dhiti (feminine) [Sanskrit dhṛti to dhṛ, see dharati] energy, courage, steadfastness, firm character, resolution. S I 122, 215 = Snp 188 (cf. Pj II 237); Ja I 266, 280; III 239; VI 373; Vibh 211; Dhs 13 (+ thāma), 22, 289, 571; Miln 23, 329; Saddh 574. Equivalent to “wisdom” (cf. juti and jutimant and Sanskrit dhīti) in explanation of dhīra as “dhitisampanna” Nidd I 44see dhi^02); Pv-a 131.

Dhitimant (adjective) [Sanskrit dhṛtimant; cf. also dhīmant] courageous, firm, resolute A I 25; Snp 462, 542; Thag 6; Ja II 140; VI 286 (wise, cf. dhiti).

Dhītar and Dhītā (feminine) [Sanskrit dhītā, original past participle of dhayati to suck (cf. Latin filia): see dhāta and dhātī, inflūenced in inflection by Sanskrit duhit°, although etymologically different] daughter Thig 336 (in faith); Ja I 152, 253; VI 366; Pv I 11^05; Dhp-a III 171, 176; Pv-a 16, 21, 61, 105. deva° a female deva (see deva) Vv-a 137 etc.; nattu° a granddaughter Pv-a 17; mātula° a niece Pv-a 55; rāja° a princess Ja I 207; Pv-a 74. In compounds dhītu.

-kkama one who is desirous of a daughter Ja VI 307 (= dhītu atthāya vicarati commentary; v.l. dhītu-kāma);

-dhītā granddaughter Pv-a 16.

Dhītalikā (feminine) [diminutive of dhītā; cf. dhītikā and potthalikā] a doll Vin III 36, 126 (dāru°); As 321; Pv-a 16.

Dhītikā (feminine) [cf. dhītalikā] a doll Thig 374 (= dhītalikā Thig-a 252).

Dhīna see adhīna.

Dhīyati [Sanskrit dhīyate, passive to dahati^01] to be contained Thig-a 13 (so read for dhiyati); Pv-a 71.

Dhīra (adjective) [combining in meaning]

1. Sanskrit dhīra “firm” from dhārayati (see dharati and dhiti);

2. Vedic dhīra “wise” from dīdheti (see dhi^02).

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 Nidd I 44 (see dhi^02) constant, firm, self-relying, of character; wise, possessing the knowledge of the Dhamma, often = paṇḍita and especially of an Arahant D II 128; S I 24 (lokapariyāyaṁ aññāya nibbutā dh.), 122, 221; Snp 45, 235 (nibbanti dhīrā), 913 (vippamutto diṭṭhigatehi dh.), 1052; It 68 (°upasevanā, opposite bāla), 122 (dh. sabbagantha-pamocano); Dhp 23, 28, 177 (opposite bāla); Thag 4; Thig 7 (dhammā = tejussadehi ariyamaggadhammehi Thig-a 13); Ja III 396; V 116; Pv II 1^06; II 9^45; Nidd I 44, 55, 482; Nidd II §324 (= jutimant); Miln 342; Pj I 194, 224, 230; Dhp-a III 189 (= paṇḍita).

Dhuta (and Dhūta) [cf. Sanskrit dhuta and dhūta, past participle of dhunāti]

1. shaken, moved Dāṭh 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 (Vin 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 D I 5 it is used of a pain. At Snp 385 we are told of a dhuta-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 a dhuta, 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 (Vin 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 13 such practices, each of them an ascetic practice not enjoined in the Vinaya. The 13 are also discussed at Vism 59f. The Milinda devotes a whole book (chap. VI) to the glorification of these 13 dhutaṅgas, but there is no evidence that they were ever widely adopted. Some are deprecated at M I 282, and examples of one or other of them are given at Vin III 15; Bv I 59; Ja III 342; IV 8; Miln 133, 348, 351; Vism 59 (°kathā), 65 (°cora), 72 (the same), 80 (definition); Pj II 494; Dhp-a I 68; II 32 (dhūtaṅga); IV 30. Nidd I 188 says that 8 of them are desirable;

-dhara mindful of punctiliousness Miln 342 (āraññaka dh. jhāyin);

-vata the vow to perform the dhutaṅgas Dhp-a VI 165;

-vāda one who inculcates punctiliousness S II 156; A I 23; Miln 380; Vism 80; Thig-a 69; Dhp-a II 30;

-vādin = °vāda Ja I 130.

Dhutatta (neuter) [Sanskrit dhūtatvaṁ] the state of being punctilious Vin I 305 (of going naked).

Dhutta [Sanskrit dhūrta, from dhūrvati and dhvarati to injure, deceive, cf. Latin fraus; Indo-Germanic °dhreu, an enlarged form of which is °dreugh in Sanskrit druhyati, drugdha = Old High German triogan, troum etc.: see duhana] of abandoned life, wild, fast, cunning, crafty, fraudulent; wicked, bad. (masculine) a rogue, cheat, evil-minded person, scoundrel, rascal. There are three sorts of a wild life, viz. akkha° in gambling, itthi° with women, surā° in drink (Snp 106; Ja IV 255). – Vin II 277 (robber, highwayman); A III 38 (a°); IV 288 (itthi°); Ja I 49 (surā°), 290, 291; II 416; III 287; IV 223, 494 (surā°); Thig-a 250 (itthi°), 260 (°purisa), 266 (°kilesa); Pv-a 3, 5 (itthi°, surā°), 151. feminine dhutti (dhuttī) Ja II 114 (°brāhmaṇī).

Dhuttaka = dhutta S I 131; Thig 366 (= itthi-dhutta Thig-a 250); Dhp-a III 207; Dīp IX.19. – feminine dhuttikā always in combination with chinnikā (meretrix, q.v.) Vin III 128; Ja II 114; Miln 122.

Dhunana (neuter) [Sanskrit dhūnana] shaking, in °ka (adjective) consisting in shaking off, doing away with, giving up (kilesa°) Pj 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 S I 156 (maccuno senaṁ); Thag 256 = Miln 245; dhunāti pāpake dhamme dumapattaṁ va māluto Thag 2; Ja I 11 (verse 48); III 44 (hatthe dhuniṁsu, wrung their hands); Vv 64^09 (= Vv-a 278 misprint dhumanti); preterit adhosi [= Sanskrit adhauṣīt] Snp 787 (micchā-diṭṭhiṁ = pajahi Pj II 523). past participle dhuta and dhūta (q.v.). Cf. nis°, o°.

Dhuma in °kaṭacchuka = druma° having a wooden spoon (see duma), cf. Mar. dhumārā? (Ed. in note) Dhp-a II 59. [Doubtful reading.]

Dhura (masculine and neuter) [Sanskrit dhur feminine and dhura masculine]

1. a yoke, a pole, the shaft of a carriage Ja I 192 (purima-sakaṭa°), 196; Cp II 8, 4.

2. (figurative) a burden, load, charge, office, responsibility Snp 256 (vahanto porisaṁ Dhp.°ṁ “carrying a human yoke” = purisānucchavikā bhārā Pj II 299), 694 (asama° one who has to bear a heavy burden = asamaviriya Pj II 489); Dhp-a II 97 (sama°); dve dhurāni two burdens (viz. gantha° and vipassanā, study and contemplation) Dhp-a I 7; IV 37; asamadhura Ja I 193; VI 330. Three dhurā are enumerated at Ja IV 242 as saddhā°, sīla°, and paññā°.- Saddh 355 (saddhā°), 392 (+ viriya), 413 (paññā°) Dhp.°ṁ nikkhipati to take off the yoke, to put down a burden, to give up a charge or renounce a responsibility (see °nikkhepa): nikkhittadhura A I 71; II 148; III 65, 108, 179f.; a° S V 197, 225; Nidd II §131; Pj II 236 (= dhuravant).

3. the forepart of anything, head, top, front; figurative chief leader, leading part. nāvāya dh. the forecastle of a ship Ja III 127 = IV 142; dh-vāta head wind Ja I 100; ekaṁ dh.°ṁ nīharati to set aside a foremost part Sv I 135.

4. the far end, either as top or beginning Ja 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); Vv-a 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) Ja I 8, 237; IV 243; Dhp-a III 414;

-dhorayha a yoked ox S I 173 = Snp 79 (viriyam me dh-dh°ṁ); Pj II 150;

-nikkhepa the putting down of the yoke, the giving up of one’s office Ja III 243; Vism 413;

-bhatta a meal where a monk is invited as leader of other monks who likewise take part in it Ja I 449. v.l. (for dhuva°); III 97 (v.l. dhuva°); Vism 66;

-yotta yoke-tie, i.e. the tie fastening the yoke to the neck of the ox Ja I 192; VI 253;

-vahana bearing a burden (cf. dhorayha) Dhp-a III 272;

-vihāra a neighbouring monastery (cf. °gāma) Ja I 23; IV 243; Dhp-a I 126 (name of person); III 224 (the same);

-sampaggāha “a solid grip of the burden” (Mrs. Rh.D.) Dhs 13, 22 etc. (opposite nikkhepa);

-ssaha enduring one’s yoke Thag 659. Cf. dhuratā.

Dhuratā (feminine) [abstract from dhura] in compound anikkhitta-dh. “a state of unflinching endurance” Nidd II §§394, 405 = Dhs 13 etc. = Vibh 350, 370 (+ dhura-sampaggāha); past participle nikkhitta-dh. weakness of character, lack of endurance (= pamāda) ibid.

Dhuravant (adjective) [cf. Sanskrit dhuradhara] one who has or bears his yoke, patient, enduring S I 214 = Snp 187 (cetasika-viriya-vasena anikkhittadhura Pj II 236).

Dhuva (adjective) [Sanskrit dhruva, cf. Lithuanian drūta firm; Gothic triggws = Old High German triuwi (German treue, trost); Anglo-Saxon trēowe = English true, of Indo-Germanic °dheru, enlarged form of °dher, see dharati] stable, constant, permanent; fixed, regular, certain, sure D I 18; S I 142; IV 370; A II 33; Ja I 19; V 121 (°sassataṁ maraṇaṁ); III 325; Bv II 82; Miln 114 (na tā nadiyo dh.-salilā). 334 (°phala); Vism 77; Sv I 112 (maraṇaṁ apassinto dh.), 150 (= thāvara); Dhp-a III 170 (adhuvaṁ jīvitaṁ dhuvaṁ maraṇaṁ); Thig-a 241; Saddh 331. – neuter permanence, stability M I 326; Dhp 147. Also epithet of Nibbāna (see °gāmin). – neuter as adverb dhuvaṁ continuously, constantly, always Ja II 24 = Miln 172; Pv-a 207; certainly Ja I 18, V 103. – adhuva (addhuva) changing, unstable, impermanent D I 19 (anicca a. appāyuka); M I 326; S IV 302; Ja I 393; III 19 (addhuva-sīla); Vv-a 77.

-gāmin leading to permanence, i.e. Nibbāna S IV 370 (magga);

-colā (feminine) constantly dressed, of a woman Vin III 129;

-ṭṭhāniya lasting (of shoes) Vin I 190;

-dhamma one who has reached a stable condition Dhp-a III 289;

-paññatta (a) permanently appointed (seat) Vin IV 274;

-bhatta a constant supply of food Vin I 25, 243; II 15 (°ika); Ja I 449 (where the v.l. dhura° seems to be preferable instead of dhuva°, see dhurabhatta); cf. niccabhatta;

-yāgu constant (distribution of) rice gruel Vin I 292f.;

-lohitā (feminine) a woman whose blood is stagnant Vin III 129;

-ssava always discharging, constantly flowing Ja I 6, V 35.

Dhūta and Dhūtaṅga see dhuta.

Dhūpa [Sanskrit dhūpa of Indo-Germanic °dhūp, enlarged from °dhū in dhunāti (q.v.)] incense Ja I 51, 64, 290 (gandha°, dvandva, compound); III 144; VI 42; Pv-a 141 (gandhapuppha°). dh°ṁ dadāti to incense (a room) Ja I 399. Sometimes misspelt dhūma, e.g. Vv-a 173 (gandhapuppha°).

Dhūpana (neuter) [Sanskrit dhūpana] incensing, fumigation; perfume, incense, spice Ja III 144; IV 236; Pv III 5^03 (sāsapa°).

Dhūpāyati and Dhūpayati [Sanskrit dhūpayati; causative from dhūpa] to fumigate, make fragrant, perfume Vin I 180; S I 40 (dhūpāyita) = Thag 448; A II 214f.; Ja I 73; Miln 333 (sīlagandhena lokaṁ dh.); Dhp-a I 370 (preterit dhūpāyi); III 38 (present participle dhūpayamāna). – past participle dhūpita.

Dhūpita [past participle of dhūpāyati] fumigated, flavoured Vv 43^05 (tela° flavoured with oil). Cf. pa°.

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 Vin I 204 (aroma of drugs); M I 220 (dh.°ṁ kattā); A V 352 (the same); A II 53; IV 72f.; V 347f.; Ja III 401, 422 (tumhākaṁ dh.-kāle at the time when you will end in smoke, i.e. at your cremation); Dhp-a I 370 (eka° one mass of smoke); Vv-a 173 (for dhūpa, in gandhapuppha°); Pv-a 230 (micchā-vitakka° in explanation of vidhūma).

-andha blind with smoke Ja I 216;

-kālika (cf. above dh.-kāle) lasting till a person’s cremation Vin II 172, 288;

-ketu fire (literal whose sign is smoke) Ja IV 26; V 63;

-jāla a mass of smoke Ja V 497;

-netta a smoke-tube, i.e. a surgical instrument for sniffing up the smoke of medical drugs Vin I 204; II 120; Ja IV 363; Thig-a 14;

-sikhā fire (epithet of Agni; literally smoke-crested) Vv 35^02 (sikha) = Vv-a 161; Vism 416; also as sikhin Ja VI 206.

Dhūmāyati and Dhūmayati [Sanskrit dhūmayati, denominative from dhūma] to smoke, to smoulder, choke; to be obscured, to cloud over M I 142 (v.l. dhūpāyati); Pv I 6^04 (pariḍayhati + dh. hadayaṁ); Dhp-a I 425 (akkhīni me dh. = I see almost nothing). past participle dhūmāyita.

Dhūmāyanā (feminine) smoking, smouldering M I 143; Nett 24 (as v.l. to dhūpāyanā).

Dhūmāyitatta (neuter) [abstract to dhūmāyati] becoming like smoke, clouding over, obscuration S III 124 (+ timirāyitattaṁ).

Dhūsara (adjective) [Sanskrit dhūsara, Anglo-Saxon dust = English dust and dusk, German dust; see dhvaṁsati and dhunoti and cf. Walde, Latin Wtb. under furo] dust-coloured Vv-a 335.

Dhenu (feminine) [Sanskrit dhenu, to dhayati to give suck, see dhātī and dhītar] a milch cow, a female animal in general Ja I 152 (miga° hind); Vv 80^06; Dhp-a I 170; 396; Pv-a 112. In simile at Vism 313.

Dhenupa [dhenu + pa from pibati] a suckling calf M I 79; Snp 26.

Dheyya (–°) [Sanskrit dheya, original gerund of dhā, see dahati^01]

1. in the realm of, under the sway or power of: anañña° Ja IV 110; kamma° A IV 285; maccu° (q.v.) S I 22; Snp 358, 1104; Thig 10 (= maccu ettha dhīyati Thig-a 13); māra° A IV 228.

2. putting on, assigning, in nāma° Dhs 1307.

Dhota [Sanskrit dhāuta, past participle of dhavati^02, see dhovati] washed, bleached, clean Ja I 62 (°saṅkha a bleached shell); II 275; Pv-a 73 (°vattha), 116 (°hattha with clean hands), 274 (the same); Vism 224 (the same).

Dhona (adjective/noun) [either = dhota, Sanskrit dhauta, see dhovati or = dhuta, see dhuta and dhunana. Quite a different suggestion as regards etymology is given by Kern, Toev. 117, who considers it as a possible derivation from (a)dho, after analogy of poṇa. Very doubtful]

1. purified M I 386; Snp 351, 786, 813, 834 (= dhutakilesa Pj II 542); Ja III 160 (°sākha = patthaṭasākha commentary; v.l. vena°); Nidd I 77 = 176 (dhonā vuccati paññā etc., dhuta and dhota used indiscriminately in exegesis following).

2. (plural) the four requisites of a bhikkhu Dhp-a III 344 (dhonā vuccati cattāro paccayā, in commentary on atidhonacārin Dhp 240; gloss dhovanā, cf. Morris, JPTS 1887, 100).

Dhopati [a variant of dhovati, taken as causative formation] to wash, cleanse D I 93 (dhopetha, imperative; v.l. dhovatha), 124 (dhopeyya; v.l. dhoveyya).

Dhopana (neuter) [a variant of dhovana, q.v.]

1. ceremonial washing of the bones of the dead D I 6; aṭṭhi-dhovana Buddhaghosa at Sv I 84; A V 216 (see commentary Mp V 71).

2. Surgical washing of a wound Ja II 117.

3. In vaṁsadhopana, apparently a feat by acrobats Ja IV 390. It is possible that the passage at D I 6 really belongs here. See the note at D.B. I 9.

Dhorayha [for *dhor-vayha = Sanskrit dhaurvahya, abstract from dhurvaha; may also directly correspond to the latter] “carrying a yoke,” a beast of burden S I 28; D III 113 (purisa°); A I 162.

-vata (neuter) the practice of carrying a burden, the state of a beast of burden, drudgery S I 28;

-sīla accustomed to the yoke, enduring; patient Dhp 208 (= dhuravahana-sīlatāya dh. Dhp-a III 272);

-sīlin = °sīla Ja 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.

Dhova (adjective/noun) [Sanskrit dhāva, see dhovati] washing, cleansing Bv II 15.

Dhovati [Sanskrit dhāvati, see dhāvati] to rinse, wash, cleanse, purify Vin II 208, 210, 214; Snp page 104 (bhājanāni); Ja I 8; V 297. – dhovi Ja VI 366; Dhp-a III 207. gerund dhovitvā Ja I 266; IV 2; Vv-a 33 (pattaṁ), 77 (the same); Pv-a 75, 144. infinitive dhovituṁ Vin II 120; IV 261 past participle dhota (q.v.) and dhovita Ja I 266. – See also dhopati (*dhopeti).

Dhovana (neuter) [Sanskrit dhāvana; see also dhopana] washing Vin IV 262; S IV 316 (bhaṇḍa°); A I 132, 161, 277; It 111 (pādānaṁ); Ja II 129; VI 365 (hattha°); Miln 11; Vism 343; Pv-a 241 (hattha-pāda°); Dhp-a II 19 (pāda°); figurative (ariyaṁ) A V 216.

N.

Na^01 [Sanskrit na (in cana) and nā (in nānā, vi-nā) Indo-Germanic pronoun base °no, cf. Greek νή, ναι; Latin nē, nae surely, also enclitic in ego-ne and in question utruṁne, nam; fuller form *eno, as in Sanskrit anā (adverb) anena, anayā (instrumental pronoun 3rd); Greek ἔνη “that day”; Latin enim] expletive-emphatic particle, often used in comparative-indefinite sense: just so, like this, as if, as (see cana and canaṁ) Ja V 339 (commentary ettha na-kāro upamāne). Also as naṁ (cf. cana > canaṁ) Vin II 81, 186 (kathaṁ naṁ = kathaṁ nu); Ja II 416; V 302; VI 213 (commentary page 216: ettha eko na-karo pucchanattho hoti); Thag 1204; Miln 177. Perhaps at Snp 148 (kattha-ci naṁ, v.l. na; but commentary Pj I 247 = etaṁ). To this na belongs na^03; see also nu and nanu.

Na^02 [Vedic na = Indo-Germanic *ně; Latin ne in n’unquam etc., Gothic ni; Sanskrit na ca = Latin neque = Gothic nih. Also Sanskrit nā = Indo-Germanic *nē, cf. Latin Gothic nē] negātive and adversative particle “not” (Nidd II §326: paṭikkhepa; Pj 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, Ja IV 3), nayidha (It 36, 37), nayimaṁ (It 15) etc. As double negation implying emphatic affirmation: na kiñci na all, everything Ja I 295.

2. In disjunctive clauses: na ... na neither ... nor, so ... or not so. In question: karoti na karoti (“or not”) Ja II 133. Cf. mā in same use. Often with added pi (api) in second part: na ... nāpi neither ... nor (“not ... but also not”) S II 65; M I 246; Pv I 11^09.

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 Ja III 55; or not Pj I 219; n’eva ... na neither ... nor D I 33, 35; M I 486; A V 193; Ja I 207, 279; Vin II 185; Dhp-a I 328; II 65; Sv I 186, 188; n’eva-na pana the same D I 24; na kho not indeed Ja II 134; na ca but not (= this rather than that) Ja I 153; na tāva = na kho Vv 37^13; na nu (in question = none) is it not? Pv-a 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; Khp 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. (qq.v.).

Na^03 [identical with na^01] 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; It 32; Dhp 42, 230; Ja I 152, 172, 222; III 281; Pj I 220; Dhp-a I 181; III 173; Pv-a 3, 68, 73.

– accusative plural ne them It 110 (v.l. te); Sn 223 (= te manusse Pj I 169); Ja II 417; III 204; V 458; Dhp-a I 8, 13, 61, 101, 390; Vv-a 299. – genitive dative plural nesaṁ D I 175, 191; It 63; Ja I 153; Dhp-a IV 41; Vv-a 37, 136.; Pv-a 54, 201, 207. See also ena; cf. nava^02.

Nakula [Vedic nakula, cf. nakra crocodile] a mungoose, Viverra ichneumon A V 289f.; Ja II 53; VI 538; Miln 118, 394.

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 Vin 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 27, the names of which as given in Sanskrit sources are the same in Pāli, with the exception of 2 variations (Assayuja for Aśvinī, Satabhisaja for Śatatāraka). Enumerated at Abh. 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 28 names instead of 27 (Nidd 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°) Ja I 50 and Uttarāsāḷha Ja I 63, 82; Kattikā and Rohiṇī Pj II 456. – nakkhattaṁ ādisati to augur from the stars, to set the horoscope Nidd I 382; oloketi to read the stars, to scan the constellations Ja 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 Ja I 250; n. ghuṭṭhaṁ Ja I 50, 433; saṅghuṭṭhaṁ Pv-a 73; ghositaṁ Vv-a 31; kīḷati to celebrate a (nakkhatta-) festival Ja I 50, 250; Vv-a 63; Dhp-a I 393 (cf. °kīḷā below). na ositaṁ the festival at an end Ja I 433. – nakkhatta (singular) a constellation Snp 927; collective the stars Vv 81^01 (cando n.-parivārito). nakkhattāni (plural) the stars: nakkhattānaṁ mukhaṁ chando (the moon is the most prominent of the lights of night) Thig 143; Vin I 246 = Snp 569 (but cf. explanation at Pj II 456: candayogavasena “ajja Kattikā, ajja Rohiṇī” ti paññāṇato āloka-kāraṇato sommabhāvato ca nakkhattānaṁ mukhaṁ cando ti vutto); D I 10 (nakkhattānaṁ patha-gamanaṁ and uppatha-gamanaṁ a right or wrong course, i.e. a straight ascension or deviation of the stars or planets); II 259; III 85, 90; A IV 86; Thig 143 (nakkhattāni namassantā bālā).

-kīḷana = kīḷā Dhp-a III 461;

-kīḷā the celebration of a festival, making merry, taking a holiday Ja I 50; Thig-a 137; Vv-a 109;

-ggāha the seizure of a star (by a demon: see gāha), the disappearance of a planet (transit?) D I 10 (explained at Sv I 95 as nakkhattasa aṅgārakādi-gahasamāyoga);

-patha “the course of the stars,” i.e. the nocturnal sky Dhp 208;

-pada a constellation Vin II 217;

-pāṭhaka an astrologer, soothsayer, augur Nidd I 382;

-pīḷana the failing or obscuration of a star (as a sign of death in horoscopy) Dhp-a I 166;

-mālā a garland of stars Vv-a 167;

-yoga a conjunction of the planets, a constellation in its meaning for the horoscope Ja I 82 253; Dhp-a I 174 (+ tithi-karaṇa); °ṁ oloketi to set the horoscope Dhp-a I 166, °ṁ uggaṇhāti the same Pv III 5^04;

-rājā the king of the nakkhattas (i.e. the moon) Ja III 348.

Nakha [Vedic nakha, cf. Sanskrit aṅghri foot; Greek ὄννξ (claw, nail), Latin unguis = Old-Irish inga; Old High German nagal = English nail] a nail of finger or toe, a claw Vin II 133; Snp 610 (na aṅgulīhi nakhehi vā); Ja V 489 (pañcanakhā sattā five-nailed or °toed beings); Khp II = Miln 26, cf. taca (pañcatacakaṁ); Pj I 43; Vv-a 7 (dasa-nakhasamodhāna putting the 10 fingers together); Pv-a 152, 192; Saddh 104.

Nakhaka (adjective) belonging to, consisting of or resembling a claw, in hatthi° like elephants’ claws, especially of a castle (pāsāda) Vin II 169 (Sp 1236: hatthikumbhe patiṭṭhitaṁ, evaṁ katassa kir’etaṁ nāmaṁ).

Nakhin (adjective) having nails Ja VI 290 (tamba° with copper-coloured nails).

Naga [Sanskrit naga tree and mountain, referred by Fausbøll and Uhlenbeck to na + gacchati, i.e. immovable (= sthāvara), more probably however with Liden (see Walde under nāvis) to Old High German nahho, Anglo-Saxon naca “boat = tree”; semantically mountain = trees, i.e. forest] mountain S I 195 = Nidd II §136 a (nagassa passe āsīna, of the Buddha); Snp 180 (= devapabbata royal mountain Pj II 216; or should it mean “forest”?); Thag 41 (°vivara), 525; Pv II 9^61 (°muddhani on top of the Mount, i.e. Mt. Sineru Pv-a 138; the Buddha was thought to reside there); Miln 327 (the same); Vv 16^06 (°antare in between the (5) mountains, see Vv-a 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) Vin III 47 (°bandhana), 184; cf. gāma 3 b. deva° deva city Ja I 3, 168, 202; Dhp-a I 280 etc.; cf. yakkha° Ja II 127. – Vin I 277, 342, 344; II 155, 184; D II 7; S II 105f.; IV 194 (kāyassa adhivacanaṁ); V 160; A I 168, 178; IV 106f. (paccantima); V 194 (the same) Dhp 150 (aṭṭhīnaṁ); Snp 414, 1013 (Bhoga°); Ja I 3, 50 (Kapilavatthu°); II 5; III 188; VI 368 etc.; Pp 56; Dhp-a IV 2; Pv-a 3, 39, 73; Dīp XIV 51 (+ pura). Cf. nāgara.

-ūpakārikā a town fortified with a wall covered with cement at its base D I 105, cf. Sv I 274;

-ūpama like a citadel (of citta) Dhp 40, cf. Dhp-a I 317 and Nagaropama sūtra Divy 340;

-kathā town-gossip D I 7;

-guttika superintendent of the city police Ja III 30, 436; IV 279; Miln 345 (dhammanagare n-g.), Dhp-a IV 55. Cf. Kern, Toev. page 167;

-vara the noble town (of Rājagaha) Vv 16^06, cf. Vv-a 82;

-vīthi a city street Ja II 416;

-sobhinī the city belle, a town courtesan Ja II 367 (°anā); III 435 (Sulasā), 475 (°anī); Dhp-a I 174; II 201; Pv-a 4 (Sulasā); Miln 350.

Nagaraka (neuter) a small city D I 146 = 169, quoted Ja I 391.

Nagga (adjective) [Vedic nagna = Latin nudus (from °nogṷedhos) Gothic naqaps = Old High German naccot, Anglo-Saxon nacod = naked; Old-Irish nocht; perhaps Greek γυμνός] naked, nude Vin II 121; Ja I 307; Pv I 6^01 (= niccola Pv-a 32); II 1^05; 8^01; Pv-a 68, 106.

-cariyā going naked Dhp 141; Dhp-a III 78; cf. Sanskrit nagnacaryā Divy 339;

-bhogga one whose goods are nakedness, an ascetic Ja IV 160; V 75; VI 225.

Naggatta (neuter) [Sanskrit nagnatva] = naggiya nakedness Pv-a 106.

Naggiya (neuter) [Sanskrit nagnyaṁ] naked state, nudity Vin I 292, 305; S IV 300; Snp 249.

Naggiyā (adjective feminine) [Sanskrit nagnikā] = naggā, naked Pv II 3^12.

Naṅgala (neuter) [Vedic lāṅgala; naṅgala by dissimilation through subsequent nasal, cf. Milinda > Menandros; Etymology unknown, probably dialectical (already in ṚV IV 574), because unconnected with other Aryan words for plough. Cf. Balūcī nangār] a plough S I 115; III 155; A III 64; Snp 77 (yuga° yoke and plough); Snp page 13; Ja I 57; Thig 441 (= sīra Thig-a 270); Pj II 146; Vv-a 63, 65; Pv-a 133 (dun° hard to plough); Dhp-a I 223 (aya°); III 67 (the same).

-īsā the beam of a plough S I 104 (of an elephant’s trunk);

-kaṭṭhakaraṇa ploughing S V 146 = Ja II 59;

-phāla [modern Indian phār] ploughshare (to be understood as dvandva) Dhp-a I 395.

Naṅgalin (adjective/noun) having or using a plough, ploughman, in mukha° “using the mouth as plough” Thag 101 (maulvergnügt, Neumann LMN) (Mrs. Rh.D. harsh of speech).

Naṅguṭṭha (neuter) [dialect for *naṅgūlya > *naṅguḷhya?] = naṅgula A II 245; Ja I 194 (of a bull); II 19 (of an elephant); III 16 (sūci°), 480 (panther); IV 256 (of a deer); Dhp-a I 275 (of a fish); II 64.

Naṅgula (neuter) [Sanskrit lāṅgu¯˘la to laṅga and lagati (q.v.). Cf. Greek λαγγάζω Latin langueo] a tail Thag 113 = 601 (go°).

Nacira (adjective) [Sanskrit nacira = na + cira] not of long duration, short Snp 694; genative nacirass’eva after a short time, shortly Snp page 16; Ja IV 2, 392; Miln 250.

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: A I 261; D III 183; Ja I 61, 207; Sv I 77; Pv-a 231. – nacca-gīta: Ja I 61; Pv IV 7^02; Dhp-a III 129; Vv-a 131, 135. – nacca-gīta-vādita (+ visūkadassana): Vin I 83; D I 5, 6; Pj I 36; cf. Vv 81^10 (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 Vin II 12.

Naccati [Vedic nṛtyati nṛt, cf. nacca and naṭati] to dance, play Vin II 10; Ja I 292; Vv 50^01 (= naṭati Vv-a 210); 64^21. past participle naccento D I 135; future naccissati Vin II 12; preterit nacci Ja III 127; infinitive naccituṁ Ja I 207. – causative naccāpeti to make play Vism 305 (so read for nacch°).

Naccana (neuter) [Vedic *nṛtyana, cf. naṭana] dance, dancing Vv-a 282, 315.

Najjā see Nadi

Najjuha [Sanskrit dātyūha] a kind of cock or hen Ja VI 528, 538.

Naṭa [Sanskrit naṭa dialect ṭ, cf. Prākrit naḍa, of nṛt, see naccati] a dancer, player, mimic, actor Vin IV 285; S IV 306f.; Dhp-a IV 60 (°dhītā), 65 (°karaka), 224 (°kīḷā); Miln 359 (°naccaka); Saddh 380. – Cf. naṭaka and nāṭaka.

Naṭaka [Sanskrit naṭaka] = naṭa Vin IV 285; Miln 331; Pv-a 3. – feminine naṭikā Sv I 239.

Naṭati [Sanskrit naṭati, of nṛt, with dialect ṭ, cf. naccati] to dance, play Vv-a 210 (= naccati).

Naṭṭha [Sanskrit naṣṭha, past participle of nassati (naśyati), q.v.] perished, destroyed; lost A II 249; Ja I 74; 267.

Naṭṭhana (neuter) [derived from naṭṭha] destruction Miln 180, 237.

Naṭṭhāyika [cf. Sanskrit naṣṭhārtha, i.e. naṣṭha + artha] bankrupt Miln 131, 201.

Nata [Sanskrit nata, past participle of namati, q.v.] bent (on) S I 186 (a°); Snp 1143; Nidd II §327.

Nati (feminine) [Sanskrit nati of nam] bending, bent, inclination S II 67; IV 59; M I 115.

Natta (neuter) [Sanskrit nakta, see nakkhatta] night, accusative nattaṁ by night, in nattam-ahaṁ by day and by night Snp 1070 (v.l. and Nidd II rattamahaṁ).

Nattar [Sanskrit naptṛ, analogy-formation after māt° etc. from Vedic napāt; cf. Latin nepos; Anglo-Saxon nefa = English nephew; Old High German nevo] grandson Ja I 60 (nattu, genitive), 88; Ud 91, 92; Pv-a 17 (nattu-dhītā great-granddaughter), 25 (nattā nominative).

Natthika (adjective/noun) [Sanskrit nāstika] one who professes the motto of “n’atthi,” a sceptic, niḥlist S I 96; usually in compounds

-diṭṭhi scepticism, niḥlistic view, heresy Snp 243 (= micchā-ditthi commentary); Vv-a 342; Pv-a 244;

-vāda one who professes a niḥlistic doctrine S III 73; M I 403; A II 31; Pv-a 215 (+ micchā-diṭṭhika).

Natthitā (feminine) [Sanskrit nāstitā, from n’atthi] niḥlism S II 17; Ja V 110.

Natthibhāva [n’atthi-bhāva] non-existence Dhp-a III 324.

Natthu [cf. Sanskrit nas feminine and nasta, see etymology under nāsā]

1. the nose Ja V 166 (= nāsā commentary).

2. = °kamma, medical treatment through the nose Vin III 83 (deti).

-kamma nose-treatment, consisting in the application of hot oil (Sv I 98: telaṁ yojetvā n.-karaṇaṁ) D I 12; Vin I 204; M I 511; Dhp-a I 12;

-karaṇī a pocket-handkerchief Vin I 204.

Nadati [Vedic nadati, nad of unknown etymology] to roar, cry, make a noise (nadaṁ nadati frequent) Snp 552 (sīha), 684 (the same), 1015; Ja I 50, 150; II 110; preterit nadi Ja III 55 and anādisuṁ Ja IV 349. causative nadāpeti to make roar Ja II 244. See also nadī and nāda, and cf. onadati.

Nadana (neuter) [cf. Sanskrit nadanu] roaring Ja I 19 (sīhanāda° the sound of a lion’s roar).

Nadita (neuter) [cf. Sanskrit nādita, past participle of causative nadayati] roar, noise Ja 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.” – D I 244 (Aciravatī nadī); S II 32, 118, 135; V 390; A I 33, 136, 243 (mahā°); II 55, 140 (mahā°); III 52; IV 101 (m°), 137; Snp 425, 433, 568, 720; Dhp 251; Ja I 296; II 102; III 51; 91 (Kebukā); V 269 (Vetaraṇī°); VI 518 (Ketumatī); Pv IV 3^54; Vism 468 (sīghasotā); Pv-a 256 (m°); Saddh 21, 194, 574. – genitive singular nadiyā Ja I 278; It 113; instrumental nadiyā Ja I 278; Pv-a 46; plural nominative nadiyo Miln 114 (na tā n. dhuva-salilā), najjo Pv-a 29 (mahā°); and najjāyo Ja VI 278; genative nadīnaṁ Vin I 246 = Snp 569 (n. sāgaro mukhaṁ). – kunnadī a small river S I 109; II 32, 118; V 47, 63; A II 140; IV 100; V 114f. – On n. in similes see JPTS 1906, 100.

-kuñja a river glen Sv I 209;

-kūla the bank of a river Cp III 71;

-tīra = °kūla Ja I 278;

-dugga a difficult ford in a river S II 198;

-vidugga = °dugga A I 35; III 128.

Naddha [Sanskrit naddha past participle of nah, see nayhati] tied, bound, fastened, put on Ja I 175 (rathavarattaṁ); Bv I 31 (camma°, of a drum); Mhv 7, 16 (°pañcāyudha); Miln 117 (yuga°); As 131. Cf. onaddha, vi°, san°.

Nanandar (feminine) [Sanskrit nanāndṛ and nanāndā, to nanā “mother”] husband’s sister Ja V 269 (= sāmikassa bhaginī page 275).

Nanikāma (adjective) [na + nikāma = anikāma] disagreeable, unpleasant Dhp 309 (°seyyā an uncomfortable bed).

Nanu (indeclinable) [Vedic nanu]

1. particle of affirmation (cf. na^01): surely, certainly Pv II 6^07 (so to be read for nanda? v.l. nuna); Mp V 64 on A V 194 (Andersen PR 91).

2. particle of interrogation (= Latin nonne) “is it not” (cf. na^02): Ja I 151; III 393; Dhp-a I 33.

Nantaka (neuter) [a contamination of namataka (Kern, Toev. page 169), maybe Sanskrit naktaka “cover for nakedness” (Trenckner, “Notes” 81^01), unless it be non-Aryan] a shred, rag, worn-out cloth, usually explained by jiṇṇapilotika (Ja III 22) or khaṇḍabhūtā pilotikā (Pv-a 185) or pilotika only (Vv-a 311). – S V 342; A III 187; IV 376 (°vāsin as v.l.; text has nantikavāsin); Vv 80^07 (anantaka); Pv III 2^14; Ja III 22 (°vāsin clad in rags).

Nanda at Pv II 6^07 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 (v.l. nuna) or handa (in which case nanu would be gloss).

Nandaka (adjective) [Sanskrit nandikā] giving pleasure, pleasing full of joy; feminine nandikā Ja IV 396 (+ khiḍḍā), either as adjective or feminine abstract pleasure, rejoicing (= abhindandanā commentary).

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) S I 110; A IV 94f.; Snp 33; Dhp 18. – causative nandeti to please, to do a favour Ja IV 107 (nandaya = tosehi commentary); Pv-a 139 (= toseti). – present participle nandayanto Ja VI 588. – Cf. ānandati.

Nandanā (feminine) [Sanskrit nandanā] rejoicing, delight, pleasure S I 6 = Snp 33.

Nandi^01 and Nandī (frequent) (feminine) [Sanskrit nandi, but cf. BHS nandī Divy 37]

1. joy, enjoyment, pleasure, delight in (with locative) S I 16, 39, 54; II 101f. (āhāre); III 14 (= upādāna); IV 36f.; A II 10 (kāma°, bhava°, diṭṭhi°), III 246; IV 423f. (dhamma°); Snp 1055 (+ nivesana); Nidd II §330 (= taṇhā); Pp 57; Dhs 1059 (in definition of taṇhā); Vibh 145, 356, 361; As 363; Thig-a 65, 167. – For nandī at Miln 289 read tandī.

2. a musical instrument: joy-drum [Sanskrit nandī] Vin III 108 (= vijayabheri). Cf. ā°.

-(y)āvatta “turning auspiciously” (i.e. turning to the right: see dakkhiṇāvatta), auspicious, good Nett 2, 4, 7, 113 (always attribute of naya);

-ūpasecana (rāgasalla) sprinkled over with joy, having joy as its sauce Nett 116, 117; cf. maṁsūpasecana (odana) Ja III 144 = VI 24;

-kkhaya the destruction of (finding) delight S III 51;

-(ṁ)jaha giving up or abandoning joy Snp 1101 (+ okañjaha and kappañjaha); Nidd II §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-a IV 192 = Pj II 469) S 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) Vin I 288 (ratti); II 236 (the same);

-rāga pleasure and lust, passionate delight S II 227; III 51; IV 142, 174, 180; M I 145; Dhs 1059, 1136; especially as attribute of taṇhā in phrase n-r-sahagata-taṇhā (cf. Mvu III 332: nandīrāgasahagatā tṛṣṇā) Vin I 10; S III 158; V 425f.; Paṭis II 137; Nett 72;

-saṁyojana the fetter of finding delight in anything Snp 1109, 1115; Nidd II §332;

-samudaya the rise or origin of delight M III 267.

Nandi^02 = nandhi.

Nandin (adjective) [Sanskrit nandin] finding or giving delight, delighting in, pleasurable, gladdening S II 53 (vedanā); A II 59, 61; It 112.

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 spelt nandi) [Sanskrit naddhrī to naddha, past participle of nah to bind] a strap, thong Ja I 175 (rathassa cammañ ca nandiñ ca); Snp 622 = Dhp 398 (+ varatta); Pj II 400; Dhp-a I 44, IV 160.

Napuṁsaka (adjective) [Vedic napuṁsaka = na + puṁs “notmale”] of no sex; literally Vism 548, 553; Thig-a 260; Vibh 417; in grammar of the neuter gender Kaccāyana 50; Pv-a 266 (is reading correct?)

Nabbho = nābhiyo, nominative plural of nābhi (q.v.).

Nabha (neuter) and Nabhas (in oblique cases) [Sanskrit nabhas; Greek νέϕος and νεϕέλη, Latin nebula, Old-Irish nel, Anglo-Saxon nifol (darkness), Old High German nebul. See also abbha] mist, vapour, clouds, sky A I 242; II 50 (nabhā), III 240, Snp 687 (nabhasi-gama, of the moon); Vv 32^03, 35^02 (= ākāsa Vv-a 161), 53^04 (the same 236), 63^27 (the same 268); Pv-a 65; Mhv 7, 9 (nabhasā instrumental).

Namataka (neuter) [word and etymology doubtful; cf. nantaka and Sp 1205; mamatakan ti satthakaveṭhanakaṁ pilotikakhaṇḍaṁ] a piece of cloth Vin 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 S I 137 (cittaṁ); Snp 806; Ja 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 Ja VI 349. past participle namita (q.v.).

Namana (neuter) [a philosophical term constructed by Buddhaghosa from nāma, cf. ruppanarūpa] naming, giving a name Pj I 78; As 52 (see nāma^02); Vism 528.

Namanā (feminine) [abstract to namati, cf. Sanskrit namana neuter] bent, application, industry Vibh 352.

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; Nidd II §334; Ja III 83; Pv II 12^20; Pj I 196; potential namasseyya It 110; Dhp 392, 1st plural namassemu Snp 995; present participle namassaṁ Snp 334, 934; namassanto Pj II 565, and (usually) namassamāna Snp 192, 1142; Nidd I 400; Ja II 73; Vv-a 7. – preterit namassiṁsu Snp 287. – gerund namassitvā Ja I 1. – gerundive (as adjective) namassaniya (venerable), Miln 278.

Namassana (neuter) (?) veneration Ja I 1.

Namassiyā (namassā) (feminine) [Sanskrit namasyā] worship, veneration Miln 140.

Namita [past participle nameti] bent on, disposed to (–°), able or capable of Ja III 392 (pabbajjāya-namita-citta); Miln 308 (phalabhāra°).

Namuci (name of person) a name of Māra.

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; Pv-a 1, 67.

Naya (adjective/noun) [from nayati, to lead, see neti] “leading”; usually n.: way (figurative), method, plan, manner; inference; sense, meaning (in grammar); behaviour, conduct A II 193 = Nidd II §151 (°hetu through inference); Nett 2 (method), 4 (the same), 7, 113; Miln 316 (nayena = nayahetu); Pj I 74; Vv-a 112 (sense, context, sentence); Pv-a 1 (ways or conduct), 117 (meaning), 126 (the same), 136, 280. – nayaṁ neti to draw a conclusion, apply an inference, judge, behave S II 58 = Vibh 329; Ja IV 241 (anayaṁ nayati dummedho: draws a wrong conclusion); Pv-a 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 Vv-a 2; ... ti ādinā nayena thus and similarly, and so forth Ja I 81; Pv-a 30. – Instrumental nayena (–°) as adverb in the way of, as, according(ly): āgata° according to what has been shown or said in ... Ja I 59; Vv-a 3; Pv-a 280; purima° as before Ja I 59; IV 140; vutta° as said (above) (cf. vutta-niyāmena) Pv-a 13, 29, 36, 71, 92 etc. – sunaya a sound judgment Ja IV 241; dunnaya a wrong principle, method or judgment, or as adjective: wrongly inferred, hard to be understood, unintelligible A III 178 = Nett 21; Ja IV 241.

Nayati see neti.

Nayana (neuter) [Sanskrit nayana, to nayati = the leader cf. also netra = Pāli netta] the eye Thig 381; Vv 35^03; Dhs 597; Vibh 71f.; Miln 365; Thig-a 255; Vv-a 161 (= cakkhu); Pv-a 40 (nettāni nayanāni), 152; Saddh 448, 621.

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.

Nayhana (neuter) [Sanskrit nahana] tying, binding; bond, fetter Dhp-a IV 161.

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 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; Pv I 11^12). – A I 130; II 5; III 53; Snp 39, 96, 116, 329, 591, 676, 865 etc.; Dhp 47, 48, 262, 309, 341; Ja III 295; Nidd I 12 = Nidd II §335 (definition); Vv-a 42 (popular etymology: narati netī ti naro puriso, i.e. a “leading” man); Pv-a 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; Ja I 151;

-uttama best of men (epithet of the Buddha) S I 23; D III 147; Snp 1021;

-deva god-man or man-god (plural) gods, also epithet of the Buddha “king of men” S I 5; Pv IV 3^50;

-nārī (plural) men and women, applied to male and female angelic servants (of the yakkhas) Vv 32^04, 33^07, 53^08; Pv II 11^02;

-vīra a hero (?), a skilled man (?) Thag 736 (naravīrakata “by human skill and wit” Mrs. Rh.D.);

-sīha lion of men Ja I 89.

Naraka [Sanskrit naraka; etymology doubtful, problematic whether to Greek νέρτερος (= inferus), Anglo-Saxon nord = north as region of the underworld]

1. a pit D I 234; Thag 869; Ja IV 268 (°āvāṭa Pv-a 225).

2. a name for Niraya, i.e. Hell; a place of torment for the deceased (see Niraya and cf. list of narakas at Divy 67) S I 209; Snp 706; Pv-a 52; Saddh 492 (saṁsāraghora°), 612.

-aṅgāra the ashes of Hell Saddh 32.

Narada (neuter) [Sanskrit nalada, Greek νάρδος, of Semitic origin, cf. Hebrew nīrd] nard, ointment Ja VI 537.

Nala and Naḷa [Vedic naḍa and Sanskrit naḷa, with dialect ḍ (ḷ)] a species of reed; reed in general Vin IV 35; A II 73; Dhp 337; Nidd II §680 II; Ja I 223; IV 141, 396 (n. va chinno); Pv I 11^06 (the same); Dhp-a III 156; IV 43. See also nāḷa, nāḷī and nāḷikā.

-āgāra a house built of reeds S I 156; IV 185 (+ tiṇāgāra); A I 101 (+ tiṇāgāra); Nidd II §40 d (the same), Miln 245; cf. Avś Index II 228 (naḍāgāra);

-aggi a fire of reeds Ja VI 100 (°vaṇṇaṁ pabbataṁ);

-kalāpī a bundle of r. S II 114;

-kāra a worker in reeds, basket-maker; D I 51 (+ pesakāra and kumbhakāra); Ja V 291; Thig-a 28; Pv-a 175 (+ vilīvakāra); Dhp-a I 177;

-daṇḍaka a shaft of r. Ja I 170;

-maya made of r. Vin II 115;

-vana a thicket of reeds Ja IV 140; Miln 342;

-sannibha reed-coloured Ja 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 S I 118; Ja III 393; IV 417 (nalāṭena maccuṁ ādāya: by his forelock); Vism 185; Dhp-a I 253.

-anta the side of the forehead Ja VI 331;

-maṇḍala the round of the feminine D I 106; Snp page 108.

Nalāṭikā (feminine) [Sanskrit lalāṭikā] “belonging to the forehead,” a frown Vin II 10 (nalāṭikaṁ deti to give a frown).

Nalinī (feminine) [Sanskrit nalinī] a pond Ja IV 90; Vism 84, 17.

Naḷapin a water-animal Ja VI 537.

Nava^01 (numeral) [Vedic navan, Indo-Germanic *neṷn̥, cf. Latin novem (°noven), Greek ἐννέα, Gothic niun, Old-Irish nōin, English nine. Connection with nava^02 likely because in counting by tetrads (octo = 8 is a dual!) a new series begins with No. 9] number nine. genitive-dative navannaṁ (Snp page 87); instrumental-ablative navahi (Vv-a 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 Pāli in folkloristic undercurrents (as fairy tales) and stereotype traditions in which 9 appears as a number implying a higher trinity = 3^02.

1. navabhūmaka pāsāda (a palace 9 stories high more frequent satta°, 7) Ja I 58; nava-hiraññakoṭīhi (with 9 koṭis of gold) Vv-a 188; nava yojana Dhp-a II 65.

2. navaṅgabuddhasāsana “the 9 fold teaching of Buddha,” i.e. the 9 divisions of the Buddhist scriptures according to their form or style, viz. suttaṁ geyyaṁ veyyākaraṇaṁ gāthā udānaṁ itivuttakaṁ jātakaṁ abbhutadhammaṁ vedallaṁ M I 133; A II 103, 178; III 86f., 177f.; Pp 43; Miln 344; Dīp IV 15; Pv-a 2. Cf. chaḷaṅga. – nava sattāvāsā “9 abodes of beings” Khp IV (in exemplifying No. 9), viz. (see D III 263 = Pj I 86, 87 cf. also A 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 (Vv-a 76; v.l. mukhā) 9 openings of the body, viz. (Pj II 248) 2 eyes, ears, nostrils, mouth, anus and urethra (cf. S.B.E. 39, 180; 40, 259f.). – nava vitakkā 9 thoughts Nidd II §269 (q.v.).

3. a trace of the week of 9 days is to be found in the expression “navuti-vassasatasahass-āyukā” giving the age of a divinity as 9 million years ... divine week) Vv-a 345. – Cf. navuti.

Nava^02 (adjective) [Vedic nava, Indo-Germanic *neṷn̥ (cf. nava^01) = Latin novus, Greek νέος (°νέϝος), Lithuanian navas; Gothic niujis etc. = English new; also Sanskrit navya = Greek νεῖος, Latin Novius. May be related to na^03]

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); Pv I 9^02 (of clothes = costly); Ja IV 201 (opposite purāṇa); Miln 132 (salila fresh water).

2. young, unexperienced, newly initiated; a novice Vin I 47 (navā bhikkhū the younger bhs., opposite therā); S I 9 (+ acira-pabbajita); II 218; Snp page 93 (Gotamo navo pabbajjāya “a novice in the wanderer’s life”); Dhp-a I 92 (bhikkhu).

-kamma building new, making repairs, “doing up,” mending Vin II 119, 159; III 81; Ja I 92; IV 378; Nidd II §385;

-kammika an expert in making repairs or in building, a builder (cf. vaḍḍhaki) Vin II 15; IV 211;

-ghata fresh ghee Ja II 433 (v.l. °sappi).

Navaka (adjective/noun) [Sanskrit navaka] young; a young man, a newly ordained bhikkhu (opposite Thera), novice (cf. Divy 404) Ja I 33 (saṅgha°); Pv-a 76 (the same). – Frequently in comparative navakatara a younger one, or the youngest (opposite Theratara) D II 154; Ja I 218; Miln 24.

Navanīta (neuter) and nonīta [cf. Vedic navanīta] fresh butter Vin I 244 (cf. gorasa); D I 201; M III 141; Pv III 5^05 (nonīta); Pp 69, 70; Miln 41, Dhs 646, 740; Dhp-a I 417; Pv-a 199.

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 Vv-a 72.

Naviya (adjective) [Sanskrit navya, either gerund of navate to praise; or = nava^02, q.v.] praiseworthy Miln 389.

Navuti (numeral) [Vedic navati] number ninety Vv-a 345 and in combination eka° 91 D II 2 (i.e. 92 minus 1; in expression eka-navuto kappo, v.l. eka-navuti kappe); dvā° 92 (see dvi A II and B III); Pv-a 19, 21; aṭṭhā° 98; Snp 311 (diseases sprung from originally 3).

Navutiya (adjective) worth ninety Ja V 485. Cf. nāvutika.

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); It 90; Ja I 81, 116, 150; preterit nassaṁ (prohibitive.) Snp 1120, plural anassāma M I 177; preterit nassi A III 54 (mā nassi prohibitive.); Ja IV 137 (cakkhūni °iṁsu: the eyes failed); future nassissati Ja I 5; conditional nassissa Ja II 112. – causative nāseti (q.v.). See also pa°.

Nassana (neuter) [cf. Sanskrit naśana] disappearance, loss, destruction A III 54 (°dhamma adjective doomed to perish).

Nahāta [Sanskrit snāta, see nahāyati] one who has bathed Vin II 221; Ja I 266; Dhp-a 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 M I 280; A IV 144; Dhp 422 (explained at Dhp-a IV 232 with reference to perfection in the Buddha’s teaching: catusaccabuddhatāya Buddha); cf. Snp 521 (one who has washed away all sin), 646.

Nahāna (neuter) [Sanskrit snāna] bathing, a bath Vin I 47, 51 = II 224; I 196 (dhuva° constant bathing), 197; S I 183; V 390 (figurative); Ja I 265; Pv-a 50; Vism 27.

-kāla bathing time Pv-a 46;

-koṭṭhaka bathroom Dhp-a III 88;

-garuka fond of bathing Vin I 196;

-cuṇṇa bath powder (cf. nahāniya°) Dhp-a I 398;

-tittha a shallow place for bathing Dhp-a I 3; III 79.

Nahāniya (adjective) belonging to a bath, bath-; in °cuṇṇa bath-powder Pv-a 46.

Nahāpaka [Sanskrit snāpaka, from causative nahāpeti; cf. nahāpita] a barber, bath attendant D I 74; A III 25; Sv I 157 (= ye nahāpenti); Pv-a 127 (= kappaka).

Nahāpana (neuter) bathing, washing (transitive) D I 7, 12; A I 62, 132; II 70; IV 54; It 111 (ucchādana + n.); Vv-a 305 (udakadāna + n.).

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. Vin I 249 (°pubba who had formerly been a barber); D I 225; Ja I 137; II 5; III 451; IV 138 (eight kahāpaṇas as a barber’s fee); Sv I 157 (= kappaka); Vv-a 207 (°sālā a barber’s shop).

Nahāpeti [Sanskrit snāpayati, causative of nahāyati] to wash, to give a bath, bathe Ja I 166; Pv-a 49; Vv-a 68, 305.

Nahāmin (adjective/noun) [= nahāpaka; Kern, Toev. asks: should it be nahāpin?] a barber, a low-class individual Pv III 1^14 (= kappaka-jātika Pv-a 176).

Nahāyati and (rarely) Nhāyati [Vedic snāti and snāyati, snā = Greek νήχω (to swim), νσρός, Νηρεύς (Nereid), νῇσος (island); Latin nare (to swim); cf. also Sanskrit snauti, Greek νάω, νέω; Gothic sniwan] to bathe (transitive and intransitive), to wash, to perform an ablution (especially at the end of religious studentship or after the lapse of a lustrative period) Vin II 280; J I 265; VI 336; Pv-a 93. present participle nahāyanto (Pv-a 83) and nahāyamāna (Vin II 105); infinitive nahāyituṁ (Vin I 47; Pv-a 144); gerund nahāyitvā (Ja I 50; VI 367; Pv-a 42) and nahātvā (Ja I 265; III 277; Dhp-a III 88; Pv-a 23, 62) (after mourning), 82; gerundive nahāyitabba (Vin II 220, 280).

Nahāru and Nhāru [Sanskrit snāyu, Indo-Germanic *snē to sew, cf. Greek νέω, νήθω, νῆμα (thread); Old High German nājan; also Greek μεῦρον (= Latin nervus); Anglo-Saxon sinu (= sinew); Old High German senawa; Gothic nepla = Anglo-Saxon naedl (= needle); Old-Irish snātha (thread); Old High German snuor (cord) = Anglo-Saxon snod] sinew, tendon, muscle. In the anatomy of the body n. occupies the place between maṁsa (flesh, soft flesh) and aṭṭhi (bone), as is seen from stereotype sequence chavi, camma, maṁsa, nahāru, aṭṭhi, aṭṭhi-miñja (e.g. at Vin I 25; Ja III 84). See also definition in detail at Pj II 246f. and Pj I 47. Vin I 25 (nh°); M I 429 (used for bow strings); A I 50; III 324; IV 47f. (°daddula), 129; Khp 111.; Snp 194 (aṭṭhi°) Nidd II §97 (nh°); Dhp-a III 118; Thig-a 257 (nh°); Pv-a 68 (aṭṭhi-camma°), 80 (camma-maṁsa°); Saddh 46, 103.

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; Ja I 25, 83; Pv IV 1^07; Dhp-a I 88; Pv-a 22, 265.

[BD]: One followed by 28 zeros – 10,000,000,000,000,000,000,000,000,000.

Nāga [Vedic nāga; etymology of 1. perhaps from °snagh = Anglo-Saxon snaca (snake) and *snaegl (snail); of 2 uncertain, perhaps a Non-Aryan word distorted by popular analogy to nāga^01]

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) D I 54; S III 240f.; V 47, 63; Bv I 30 (dīghāyukā mahiddhikā); Miln 23. Often with supaṇṇā (Garuḷas); Ja I 64; Dhp-a II 4; Pv-a 272. Descriptions e.g. at Dhp-a 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 Nidd I 201 = Nidd II §337; Thag 693; Pv-a 57.

(a) the animal D I 49; S I 16; II 217, 222; III 85; V 351; A II 116; III 156f.; Snp 543; Vv 5^05 (= hatthi-nāga Vv-a 37); Pv I 11^03. mahā° A IV 107, 110.

(b) figurative = hero or saint: S II 277; III 83; M 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 Pāli meaning “fairy tree”), noted for its hard wood and great masses of red flowers (= Sanskrit nāgakesara, Mesua ferrea Lin.): see compounds °rukkha, °puppha, °latā.

-āpalokita “elephant-look” (turning the whole body), a mark of the Buddhas M I 337; cf. BHS nāga-valokita Divy 208;

-danta an ivory peg or pin, also used as a hook on a wall Vin II 117 (°ka Vin II 114, 152); Ja VI 382;

-nāṭaka snakes as actors Dhp-a IV 130;

-nāsūru (feminine) (woman) having thighs like an elephant’s trunk Ja V 297;

-puppha iron-wood flower Miln 283;

-bala the strength of an elephant Ja I 265; II 158;

-bhavana the world of snakes Nidd I 448; Ja III 275; Dhp-a IV 14;

-māṇavaka a young serpent Ja III 276; feminine °ikā ibid. 275; Dhp-a III 232;

-rājā king of the Nāgas, i.e. serpents Ja II 111; III 275; Snp 379 (Erāvaṇa, see detail Pj II 368); Dhp-a I 359; III 231, 242f. (Ahicchatta); IV 129f. (Paṇṇaka);

-rukkha the iron-wood tree Ja I 35 (cf. Mvu II 249);

-latā = rukkha Ja I 80 (the Buddha’s toothpick made of its wood), 232; Dhp-a II 211 (°dantakaṭṭha toothpick);

-vatta habits of serpents Nidd I 92, also adjective °ika ibid. 89;

-vana elephant-grove Dhp 324; Dhp-a IV 15;

-vanika el. hunter M I 175; III 132;

-hata one who strikes the el. (viz. the Buddha) Vin II 195.

Nāgara [Sanskrit nāgara, see nagara] a citizen Ja I 150; IV 404; V 385; Dāṭh II 85; Vv-a 31; Pv-a 19; Dhp-a I 41.

Nāgarika (adjective) [Sanskrit nāgarika] citizen-like, urbane, polite Sv I 282.

Nāṭaka [Sanskrit nāṭaka; see naccati]

1. (masculine) a dancer, actor, player Ja I 206; V 373; Dhp-a III 88; IV 59, 130; nāṭakitthi a dancing-girl, nautch-girl Dhp-a III 166; Vv-a 131.

2. (neuter) a play, pantomime Ja I 59; V 279, also used collectively = dancing-woman Ja I 59 (?) II 395.

Nātha [Vedic nātha, nāth, to which Gothic nipan (to support), Old High German gināda (grace)] protector, refuge, help A V 23, 89; Dhp 160 (attā hi attano n.), 380; Snp 1131 (Nidd II has nāga); Dhp-a IV 117; Pv-a 1. – lokanātha saviour of the world (epithet of the Buddha) Snp 995; Pv-a 42. – anātha helpless, unprotected, poor Ja I 6 (nāthānāthā rich and poor); Pv-a 3 (°sālā poor house) 65. Cf. nādhati.

Nāda [Sanskrit nāda, see nadati] loud sound, roaring, roar Ja I 19 (sīha°), 50 (koñca°), 150 (mahā°). Cf. pa°-.

Nādi (feminine) = nāda, loud sound, thundering (figurative) Vv 64^10.

Nādhati [Sanskrit nādhate = nāthate (see nātha), only in nadhamāna, cf. ṚV X 65.5: nādhas] to have need of, to be in want of (with genitive) Ja V 90 (commentary explains by upatappati milāyati; thinking perhaps of nalo va chinno).

Nānatta (neuter masculine) [Sanskrit nānatva; abstract from nānā] diversity, variety, manifoldness, multiformity, distraction; all sorts of (opposite ekatta, cf. M I 364: “the multiformity of sensuous impressions,” Ps). Enumeration of diversity as nānattā, viz. dhātu° phassa° vedanā° saññā° saṅkappa° chanda° pariḷāha° pariyesanā° lābha° D III 289; S II 140f., Cp IV 113f., 284f.; Paṭis I 87. – A IV 385; Paṭis I 63f., 88f.; S II 115 (vedanā°); Paṭis I 91 (samāpatti° and vihāra°); Ja II 265. In composition, substituted sometimes for nāna. Cf. D.B. I 14, note 2.

-kathā desultory talk, gossip D I 8; (= niratthakakathā Sv I 90); S 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) A IV 39f. = Nidd II §570 2; D III 253, 263, 282;

-saññā perception of diversity (Rh.D.: “idea of multiformity,” D.B. II 119; Mrs. Rh.D. “consciousness of the manifold”) M I 3; S IV 113f.; D III 224, 262f., 282; A I 41, 267; II 184; III 306; Paṭis II 172; Dhs 265 (cf. translation page 72); Vibh 342, 369;

-saññin having a varying perception (cf. °kāya), D I 31 (cf. Sv I 119) 183; III 263.

Nānattatā (feminine) [2nd abstract to nānā] = nānatta, diversity (of states of mind). Seven sorts at Vibh 425: ārammaṇa° manasikāra° chanda° paṇidha° adhimokkha° abhinīhāra° paññā°.

Nānā (adverb) [Vedic nānā, a reduplicated na (emphatic particle, see na^01) “so and so,” i.e. various, of all kinds] variously, differently.

1. (absolute) A I 138 (on different sides, viz. right and left); Snp 878 (= na ekaṁ Pj II 554; = vividhaṁ aññoññaṁ puthu na ekaṁ Nidd I 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 Ja I 266 (°bhojana, of food); VI 366; Pv-a 155 (°dibbabhojana);

-ādhimuttikatā diversity of dispositions Sv I 44; Nett 98;

-āvudhā (plural) various weapons Ja I 150;

-karaṇa difference, diversity Vin I 339 (saṅgha°); M II 128; cf. Divy 222;

-gotta of all kinds of descent Pv II 9^16;

-citta of varying mind Ja I 295 (itthiyo);

-jana all kinds of folk Snp 1102; Nidd I 308 (puthu°);

-titthiya of various sects D III 16f.;

-pakkāra various, manifold Ja I 52 (sakuṇā), 127, 278 (phalāni); Sv I 148 (āvudhā); Pv-a 50, 123, 135;

-ratta multi-coloured Snp 287; Ja VI 230;

-rasā (plural) all kinds of dainties Pv II 9^11;

-vāda difference of opinion D I 236;

-vidha divers, various, motley Pv-a 53, 96, 113, and passim;

-saṁvāsaka living in a different part, or living apart Vin I 134f. (opposite samāna°), 321; II 162.

Nābhi and Nābhī (feminine) [Vedic nābhi, nābhī; Avesta nabā; Greek ὀμϕαλός (navel); Latin umbo and umbilicus; Old-Irish imbliu (navel); Anglo-Saxon nafu; Old High German naba (nave), German nabel = English nave and navel]

1. the navel A III 240; Ja I 238; Sv I 254 (where it is said that the Vessā (Vaiśyas) have sprung from the navel of Brahmā).

2. the nave of a wheel Vv 64^04 (plural nabhyo and nabbho v.l. = nābhiyo Vv-a 276); Ja I 64; IV 277; Miln 115.

Nāma (neuter) [Vedic nāman, cf. Greek ὄνομα (ἀν-ώνυϻος without name anonymous); Latin nomen; Gothic namō; Anglo-Saxon noma, Old High German namo] name.

1. Literal. nominative nāmaṁ S I 39; Snp 808; Ja II 131; Miln 27; accusative nāmaṁ Pv-a 145 (likhi: he wrote her name). – nāmaṁ karoti to give a name Snp 344; Nidd II §466 (n’etaṁ nāmaṁ mātarā kataṁ on “Bhagavā”); Ja I 203, 262 (with double accusative). – nāmaṁ gaṇhāti to call by name, to enumerate Ja IV 402; Pv-a 18 (v.l. nāmato g.). Definitions at Vin IV 6 (two kinds hīna° and ukkatṭha°) and at Vism 528 (= namanalakkhaṇa).

2. Specified. nāma as metaphysical term is opposed to rūpa, and comprises the 4 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). S I 35 (yattha n. ca rūpañ ca asesaṁ uparujjhati taṁ te dhammaṁ idh’aññāya acchiduṁ bhava-bandhanaṁ); Snp 1036, 1100; Nidd I 435 = Nidd II §339 (nāma = cattāro arūpino khandhā); Dhp-a IV 100 (on Dhp 367): vedanādīnaṁ catunnaṁ rūpakkhandhassa cā ti pañcannaṁ khandhānaṁ vasena pavattaṁ nāmarūpaṁ; As 52: nāmarūpa-duke nāmakaraṇaṭṭhena nāmaṭṭhena namanaṭṭhena ca nāmaṁ ruppanaṭṭhena rūpaṁ. Cf. D I 223; II 32, 34, 56, 62; S I 12 (taṇhā n.-rūpe), 23 (n.-rūpasmiṁ asajjamāna); II 3, 4, 66 (n.-rūpassa avakkanti), 101f. (the same); M I 53; A I 83, 176; III 400; IV 385 (°ārammaṇa); V 51, 56; Snp 355, 537, 756, 909; Dhp 367; It 35; Paṭis I 193; II 72, 112f.; Vibh 294; Nett 15f., 28, 69; Miln 46. Nāma + rūpa form an elementary pair D III 212; Khp IV Also in the paṭicca-samuppāda (q.v.), where it is said to be caused (conditioned) by viññāṇa and to cause saḷāyatana (the 6 senses), D II 34; Vin I 1f.; S II 6f.; Snp 872 (nāmañ ca rūpañca paṭicca phassā; see in detail explained at Nidd I 276). Synonymous with nāmarūpa is nāmakāya: Snp 1074; Nidd II §338; Paṭis I 183; Nett 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 Commentarie s, e.g. Nidd I 109, 127; Pj I 78; with which cf. Buddhaghosa’s speculation concerning the connotation of nāma mentioned by Mrs. Rh.D. at BMPE page 317, note 1.

3. Use of Cases. Instrumental nāmena by name Pv-a 1 (Petavatthū ti n.); Mhv 7, 32 (Sirīsavatthu n.). – accusative nāma (the older form, cf. Sanskrit nāma) by name S I 33, 235 (Anoma°); Snp 153, 177; Ja I 59 (ko nām’esa “who by name is this one” = what is his name?), 149 (nāmena Nigrodhamigarājā 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 Ja I 222; II 133, 160, 326; III 90; Pv-a 6, 13, 63 etc. Therefore frequent in exclamation and exhortation (“please,” certainly) Ja VI 367; Dhp-a III 171; Pv-a 29 (n. detha do give); in combination with interrogative pronoun = now, then Ja I 221 (kiṁ n.), 266 (kathaṁ n.); III 55 (kiṁ); Khp IV (ekaṁ n. kiṁ); with negative = not at all, certainly not Ja I 222; II 352; III 126 etc. – Often further emphasised or emphasising other particle; e.g. pi (= api) nāma really, just so Vin I 16 (seyyathā p. n.); Snp 15 (the same); Vv-a 22 (read nāma kāro); Pv-a 76; app (= api) eva n. thus indeed, forsooth Vin I 16; It 89 = M I 460; Ja I 168; Pv II 2^06 (= api nāma Pv-a 80); eva nāma in truth Pv-a 2; nāma tāva certainly Dhp-a I 392, etc.

-kamma giving a name, naming, denomination Dhs 1306; Abhidh-av 83;

-karaṇa name-giving, “chrisening” Dhp-a II 87;

-gahaṇa receiving a name, “being chrisened” Ja I 262 (°divasa)

-gotta ancestry, lineage S I 43 (°ṁ na jīrati); Snp 648, Nidd II §385 (mātāpettikaṁ n.);

-dheyya assigning a name, name-giving Ja III 305; IV 449; V 496; Dhs 1306;

-pada see pada;

-matta a mere name Miln 25.

Nāmaka (adjective) [from nāma]

1. (–°) by name S II 282 (Thera°); Pv-a 67, 96 (kaṇha°).

2. consisting of a mere name, i.e. mere talk, nonsense, ridiculous D I 240.

Nāmeti at Snp 1143 (Fausbøll) is to be read as napenti. Otherwise see under namati.

Nāyaka [BHS nāyaka (cf. anāyaka without guide Avś I 210); from neti; cf. naya] a leader, guide, lord, mostly as epithet of the Buddha (loka° “Lord of the World”) Snp 991 (loka°); Mhv 7, 1 (the same); Saddh 491 (tilokassa); bala-nāyakā gang leaders Ja I 103.

Nārāca [Sanskrit nārāca; perhaps for *nāḍāca and connected with nālīka, a kind of arrow, to nāḷa] an iron weapon, an arrow or javelin M I 429; Ja III 322; Miln 105, 244, 418.

-valaya an iron ring or collar (?) Mhv 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; Ja I 60; III 395; IV 396 (°gaṇa); Vv 6^01, 44^16; Pv I 9^01 (= itthi Pv-a 44). plural nariyo (Snp 299, 304, 703), and nāriyo (Snp 703 v.l.; Pv II 9^52). Combined with nara as naranārī, male and female (angels), e.g. Vv 53^08; Pv II 11^02 (see nara).

Nāla and Nāḷa (neuter) [Sanskrit nāla, see nala] a hollow stalk, especially that of the water lily A IV 169; Ja I 392 (°pana v.l. °vana); Vv-a 43. See also nāḷikā and nālī.

Nālaṁ (adverb) [= na alaṁ] not enough, insufficient It 37; Ja I 190; Sv I 167.

Nāḷikā (feminine) [Sanskrit nāḍikā and nālikā] a stalk, shaft; a tube, pipe or cylinder for holding anything; a small measure of capacity Vin II 116 (sūci°, cf. sūcighara, needle-case); D I 7 (= bhesajja- Sv I 89); A I 210; Ja I 123 (taṇḍula° a nāḷi full of rice); VI 366 (aḍḍha-n-matta); Nidd II §229. Cf. pa°.

-odana a nāḷi measure of boiled rice S I 82; Dhp-a IV 17;

-gabbha an (inner) room of tubular shape Vin II 152.

Nāḷikera [Sanskrit nārikera, nārikela, nalikera, nālikela: dialect, of uncertain etymology] the coconut tree Vv 44^13; Ja IV 159; V 384; Sv I 83; Vv-a 162.

Nāḷikerika (adjective) belonging to the coconut tree Ja V 417.

Nāḷī (feminine) and (in compounds) nāḷi [Sanskrit nāḍī, see nala] a hollow stalk, tube, pipe; also a measure of capacity Vin I 249; A III 49; Ja I 98 (suvaṇṇa°), 124 (taṇḍula°), 419; III 220 (kaṇḍa° a quiver); IV 67; Dhp-a II 193 (tela°), 257. Cf. pa°.

-paṭṭa a covering for the head, a cap Ja VI 370, 444 (text °vaṭṭa);

-matta as much as a tube holds A II 199; Pv-a 283; Dhp-a II 70; Ja I 419 (of aja-laṇḍikā).

Nāvā (feminine) [Vedic nāuḥ and nāvā, Greek ναῦς, Latin navis] a boat, ship Vin III 49 (q.v. for definition and description); S I 106 (eka-rukkhikā); III 155 = V 51 = A IV 127 (sāmuddikā “a liner”); A II 200; III 368; Snp 321, 770, 771; Dhp 369 (metaphor of the human body); Ja I 239; II 112; III 126; 188; IV 2, 21, 138; V 75 (with “500” passingers), 433; VI 160 (= nāvyā canal? or read nālaṁ?); Vv 6^01 (= pota Vv-a 42, with popular etymology “satte netī ti nāvā ti vuccati”); Pv III 3^05 (= doṇi Pv-a 189); Miln 261 (100 cubits long); Dāṭh IV 42; Pv-a 47, 53; Saddh 321. In simile Vism 690.

-tittha a ferry Ja 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 Ja II 103; IV 142; Miln 359; Dāṭh IV 43 (captain).

2. a ferryman Ja II 111; III 230 (Avariya-pitā.).

Nāvutika (adjective) [from navuti] 90 years old Ja III 395 (°ā itthi); Pj II 172.

Nāsa [Sanskrit nāśa, see nassati] destruction, ruin, death Ja I 5, 256; Saddh 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 Vin I 255.

Nāsā (feminine) [Vedic nāsā (du.); Latin nāris, Old High German nasa, Anglo-Saxon nasu]

1. the nose, Snp 198, 608.

2. the trunk (of an elephant) Ja V 297 (nāga°-uru); Saddh 153.

-puṭa “nose-cup”; the outside of the nose, the nostril Ja VI 74; Vism 195 (nāsa°), 264 (nāsa°, but Pj I 67 nāsā°), 283 (nāsa°);

-vāta wind, i.e. breath from the nostrils Ja III 276.

Nāsika (adjective) [cf. Sanskrit nāsikya] belonging to the nose, nasal, in °sota the nostril or nose (originally “sense of smell”) D I 106; Snp page 108.

Nāsitaka (adjective) [see nāsa and nāseti] one who is ejected Vin IV 140 (of a bhikkhu).

Nāseti [Sanskrit nāśayati, causative of nassati, q.v.]

1. to destroy, spoil, ruin; to kill Ja I 59; II 105, 150; III 279, 418.

2. to atone for a fault (with ablative) Vin I 85, 86, 173 etc. Cf. vi°.

Nāha (neuter) [cf. nayhati, naddha] armour Ja I 358 (sabba°sannaddha). Cf. onāha.

Ni° [Sanskrit ni- and niḥ-, inseperable prefixes:

(a) ni down = Avesta ni, cf. Greek νειός lowland, νείατος the lowest, hindmost; Latin nīdus (°ni-zdos: place to sit down = nest); Anglo-Saxon neol, nider = English nether; Gothic nidar = Old High German nidar; also Sanskrit nīca, nīpa etc.

(b) niḥ out, probably from °seni and to Latin sine without]. Nearly all (ultimately probably all) words under this heading are compounds with the prefix ni.

A. Forms.

1. Pāli 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 ud (“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 vv 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 a verb-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 (ap-point), °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.

Nikacca see nikati.

Nikaṭṭha (adjective) [cf. Sanskrit nikṛṣṭa, ni + kāsati] brought down, debased, low. As one kind of puggala (n.-kāya + n.-citta) A II 137. locative nikaṭṭhe (adverb) near Ja III 438 = Thig-a 105 (verse 33) (= santike Ja III 438).

Nikaṇṇika (adjective) under (4) ears, secret, cf. catukkaṇṇa Ja III 124; neuter adverb secretly Vin IV 270, 271.

Nikata (adjective) [Sanskrit nikṛta, ni + karoti “done down”] deceived, cheated M I 511 (+ vañcita paladdha); S IV 307 (+ vañcita paluddha).

Nikati (feminine) [Sanskrit nikṛti, see preceding] fraud, deceit, cheating D I 5 (= Sv I 80 paṭirūpakena vañcanaṁ); III 176; Snp 242 (= nirāsaṁ-karaṇaṁ Pj II 286); Ja I 223; Pv III 9^05 (+ vañcana); Pp 19, 23, 58; Vv-a 114; Pv-a 211 (paṭirūpa-dassanena paresaṁ vikāro). – instrumental nikatiyā metri causā Ja I 223, nikatyā Ja II 183, nikacca S I 24. Cf. nekatika.

Nikanta (adjective) [Sanskrit nikṛtta and nikṛntita (cf. Divy 537, 539), ni + kantati^02] cut, (ab-)razed M I 364 (of a fleshless bone).

Nikantati [Sanskrit ni-kṛṇtati, see kantati^02] to cut down, to cut up, cut off Pv-a 210 (piṭṭhi-maṁsāni the flesh of the back, v.l. for ukkant°); Pañca-g 29.

Nikanti (feminine) [Sanskrit nikānti, ni + kamati] desire, craving, longing for, wish Thag 20; Paṭis II 72, 101; Dhs 1059, 1136; Vism 239, 580; As 369; Dhp-a IV 63; Sv I 110; Dāṭh III 40.

Nikara [Sanskrit nikara, ni + karoti] a multitude Dāṭh V 25 (jātipuppha°).

Nikaraṇā (feminine or is it °aṁ?) = nikati (fraud) Pp 19, 23 (as synonym of māyā).

Nikaroti [Sanskrit nikaroti, ni + karoti] to bring down, humiliate, to deceive, cheat Snp 138 (nikubbetha potential = vañceyya Pj I 247). past participle nikata (q.v.).

Nikāsa [Sanskrit nikāsa, ni + kāsati] a whetstone Dāṭh III 87 (°opala).

Nikasāva (adjective) [Sanskrit niṣkaṣāya niṣ + kasāva see kasāya 2.d] free from impurity Vin I 3; opposite anikkasāva (q.v.) Dhp 9.

Nikāma [Vedic nikāma, ni + kāma] desire, pleasure, longing: only in compounds; see nanikāma.

-kāra read by Kern (Toev. 174) at Thag 1271 for na kāmakāra but unjustified (see Pj II on Snp 351);

-lābhin gaining pleasure S II 278; M I 354; III 110; A II 23, 36; Pp 11, 12; Vibh 332.

Nikāmanā (feminine) = nikanti, Dhs 1059.

Nikāmeti [Sanskrit ni-kāmayati, ni + kāmeti] to crave, desire, strive after, ppr nikāmayaṁ S I 122, and nikāmayamāna Vin II 108. Cf. nikanta and nikanti.

Nikāya [Sanskrit nikāya, ni + kāya] collection (“body”) assemblage, class, group;

1. generally (always –°): eka° one class of beings As 66; tiracchāna° the animal kingdom S III 152; deva° the assembly of the gods, the gods D II 261; M I 102; S IV 180; A III 249; IV 461; Pv-a 136; satta° the world of beings, the animate creation, a class of living beings S II 2, 42, 44; M I 49 (tesaṁ tesaṁ sattānaṁ tamhi tamhi s.-nikāye of all beings in each class); Vibh 137; Pv-a 134.

2. Especially the collection of Buddhist Suttas, as the 5 sections of the Suttanta Piṭaka, viz. Dīgha°, Majjhima°, Saṁyutta°, Aṅguttara° (referred to as D, M, S, A in dictionary quotations), Khuddaka°; enumerated Pv-a 2; Anāg page 35; Dhp-a 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 Pj II 195 (pariyāpuṇāti master by heart). See further details under piṭaka. Cf. nekāyika.

Nikāra [Sanskrit nikāra in different meaning, ni + kāra] service, humility Ja III 120 (nikāra-pakāra, probably to be read nipaccākāra, q.v.).

Nikāsa (adjective/noun) [ni + kaś] appearance; adjective of appearance, like Ja V 87 (–°), corresponds to °avakāsa.

Nikāsin (adjective) [cf. Sanskrit nikāśin; from ni + kāsati] “shining,” resembling, like Ja III 320 (aggi-nikāsinā suriyena).

Nikiṇṇa (adjective) [Sanskrit nikīrṇa, past participle ni + kirati, cf. kiraṇa] “strewn down into,” hidden away, sheltered Ja III 529.

Nikiḷita (adjective) [Sanskrit nikrīḍita, past participle of nikrīḍayati, ni + kīḷati] engrossed in play Ja VI 313.

Nikīḷitāvin (adjective) [from ni-kīḷati] playful, playing or dallying with (with locative), finding enjoyment in S I 9 (a° kāmesu); IV 110 (the same).

Nikujja see nikkujja, q.v. also for nikujjita which is more correctly spelt k than kk (cf. Trenckner, Preface to M 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 D I 53 (as vv.ll. to be preferred to text reading nikkujj°, cf. nikujja); Sv I 160 (nikk°).

Nikuñja [Sanskrit nikuñja, ni + kuñja] a hollow down, a glen, thicket Dāṭh IV 32.

Nikūjati [ni + kūjati “to sing on”]

1. to chirp, warble, hum Thag 1270 (nikūjaṁ); Thig-a 211 (nikūji).

2. to twang, jingle, rustle Ja III 323. – past participle nikūjita. – Cf. abhi°.

Nikūjita [see nikūjati] sung forth, warbled out Thig 261.

Nikūṭa [ni + kūṭa to kūṭa^02] a corner, top, climax Ja I 278 (Arahatta°, where usually arahattena kūṭaṁ etc.); Sv I 307 (the same).

Niketa [Sanskrit niketa settlement, ni + cināti]

1. house, abode Dhp 91 (= ālaya Dhp-a 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 na 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 ... S III 9f. = Nidd I 198; Snp 844 = S III 9; Pj II 255 = S III 10; Snp 970 (= Nidd I 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); Ja III 432 (duma-sākhā-niketinī feminine).

Nikkaṅkha (adjective) [Sanskrit niḥśaṅka, nis + kaṅkha, adjective of kaṅkhā, cf. kaṅkhin] not afraid, fearless, not doubting, confident, sure Ja I 58. Cf. nissaṁsaya.

Nikkaṅkhā (feminine) [Sanskrit niḥśaṅkā, nis + kaṅkhā] fearlessness, state of confidence, trust (cf. nibbicikicchā) S V 221.

Nikkaḍḍhati [Sanskrit niṣkarṣati, nis + kasati, cf. kaḍḍhati] to throw out Vin IV 274 (causative nikkaḍḍhāpeti ibid); Ja I 116; II 440; Pj II 192. past participle nikkaḍḍhita.

Nikkaḍḍhanā (feminine) throwing out, ejection Ja III 22 (a°); V 234. (= niddhamanā).

Nikkaḍḍhita (adjective) [Sanskrit niṣkarṣita see nikkaḍḍhati] thrown out Ja II 103 (gehā); Pv-a 179 (read ḍḍh for ḍḍ).

Nikkaṇṭaka (adjective) [Sanskrit niṣkaṇṭaka, nis + kaṇṭaka] free from thorns or enemies Miln 250; cf. akaṇṭaka.

Nikkaddama (adjective) [nis + kaddama] unstained, not dirty, free from impurity Sv I 226.

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) A I 4; III 214; Vv 18^07 (= viriya Vv-a 96); Dhs 13, 22, 219, 571; Vism 132; Miln 244 (+ ārambha). – (adjective) strong in (–°), enduring, exerting oneself S I 194 (tibba°); V 66, 104f.; Snp 68 (daḷha°, cf. Nidd II 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) = S I 156 (kkh).

Nikkaya [cf. Sanskrit niṣkraya, nis + kaya cf. nikkiṇāti] “buying off,” redemption Ja VI 577.

Nikkaruṇa (adjective) [nis + karuṇa, adjective of karuṇā] without compassion, heartless Snp 244 (= sattānaṁ anatthakāma); Saddh 508.

Nikkaruṇatā (feminine) = following Vism 314.

Nikkaruṇā (feminine) [Sanskrit niṣkaruṇatā; nis + karuṇā] heartlessness Pv-a 55.

Nikkasāva see nikasāva.

Nikkāma (adjective) [Sanskrit niṣkāma, nis + kāma] without craving or lust, desireless Snp 1131 (= akāmakāmin Nidd II §340; pahīnakāma Pj II 605 with v.l.: nikkāma). Cf. next.

Nikkāmin (adjective) [nis + kāmin] = nikkāma Snp 228 (= katanikkhamana Pj I 184).

Nikkāraṇā (ablative = adverb) [Sanskrit niṣkāraṇā, nis + kāraṇaṁ] without reason, without cause or purpose Snp 75 (= akāraṇā ahetu Nidd II §341).

Nikkāsa is Buddhaghosa’s reading for ikkāsa (q.v.) Vin II 151, with commentary on page 321.

Nikkiṇāti [Sanskrit niṣkriṇāti, nis + kiṇāti] to buy back, to redeem Ja VI 576, 585; Miln 284.

Nikkiṇṇa (adjective) [Sanskrit niṣkīrṇa, nis + kiṇṇa, see kiraṇa] spread out, spread before, ready (for eating) Ja VI 182 (= ṭhapita commentary).

Nikkilesa [nis + kilesa] freedom from moral blemish Nidd I 340 = Nidd II under pucchā Nidd II §185; as adjective pure, unstained Dhp-a IV 192 = Pj II 469 (= anāvila).

Nikkujja (adjective) [ni + kubja, better spelling is nikujja see nikkujjati] bent down, i.e. head forward, lying on one’s face; upset, thrown over A I 130; S V 48; Pv IV 7^07 (-k-); Pp 31. Opposite ukkujja.

Nikkujjati [for nikujjati (q.v.) through analogy with opposite ukkujjati. Etymology perhaps to kujja humpback, Sanskrit kubja, but better with Kern, Toev. 1. page 175 = Sanskrit nyubjati, influenced by kubja with regard to k.] to turn upside down, to upset Vin II 113; A IV 344 (pattaṁ). past participle nikkujjita.

Nikkujjita (adjective) [past participle of nikkujjati; often (rightly) spelt nikujjita, q.v.] lying face downward, overturned, upset, fallen over, stumbled Vin I 16; D I 85, 110; 147, M I 24 (k.); A I 173; III 238; Thig 28, 30 (k.); Ja III 277; Pj II 155 (= adhomukha-ṭhapita); Sv I 228.

Nikkuha (adjective) [nis + kuha] without deceit, not false A II 26 = It 113; Snp 56; Nidd II §342.

Nikkodha (adjective) [nis + kodha] without anger, free from anger Ja IV 22.

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 Ja II 444; VI 577.

2. (already Vedic) a golden coin or a weight of gold (cf. a “pound sterling”), equal to 15 suvaṇṇas (Vv-a 104 = suvaṇṇassa pañcadasa-dharaṇaṁ nikkhan ti vadanti) S II 234 (suvaṇṇa° and siṅgi°); Ja I 84 (the same); A IV 120 (suvaṇṇa°); Vv 20^08 = 43^08 (v.l. nekkha) Ja VI 180; Miln 284. suvaṇṇanikkha-sataṁ (100 gold pieces) Ja I 376; IV 97; V 58; °sahassaṁ (1,000) Ja V 67; Dhp-a I 393. – See also nekkha.

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 kanta^01 of kāmyati = desireless) S I 185 (agārasmā anagāriyaṁ); Snp 991 (Kapilavatthumhā n. lokanāyako); Ja I 149; II 153; IV 364 (°bhikkhā, in sense of nikkhāmita°, v.l. nikkhitta°, perhaps preferable, explained page 366 nibaddha° = designed for, given to); Pj II 605 (figurative; as v.l. for nikkāma); Dhp-a II 39; Pv-a 61 (bahi); Nidd II under nissita; Nidd II §107 (free, unobstructed).

Nikkhama (adjective) [cf. Sanskrit niṣkrama] going out from Pv-a 80 (nāsikāya n.-mala). dun° at Thag 72 is to be read dunnikkhaya, as indicated by vv.ll. See the latter.

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: A V 195). D II 14 (mātu kucchismā); Ja I 52 (mātukucchito). Imperative nikkhama Pv I 10^03; present participle nikkhamanto Ja I 52; II 153; III 26 (mukhato); Pv-a 90; preterit nikkhami Ja II 154; III 188; future °issati Ja II 154; gerund nikkhamma Ja I 51, 61 (figurative) and nikkhamitvā Ja I 16, 138 (figurative), 265; III 26; IV 449 (n. pabbajissāmi); Pv-a 14, 19 (figurative) 67 (gāmato), 74 (the same); infinitive nikkhamituṁ Ja I 61 (figurative); II 104; Pv I 10^02 (bahi n.); gerundive nikkhamitabba Vin I 47.

(b) figurative (see also nikkamati, and cf. nekkhamma and BHS niṣkramati in same meaning, e.g. Divy 68 etc.) S I 156 (ārabbhati + n.) = Miln 245 (where nikkamati); Ja I 51 (agārā), 61 (mahābhinikkhamanaṁ “the great renunciation”), Pv-a 19 (the same). – past participle nikkhanta; causative nikkhameti (q.v.).

Nikkhamana [BHS niṣkramaṇa, to nikkhamati] going out, departing Ja II 153; Vv-a 71 (opposite pavesana); figurative renunciation Pj I 184 (kata° as adjective = nikkāmin). See also abhi°.

Nikkhameti and Nikkhāmeti [causative of nikkhamati] to make go out or away, to bring out or forth S II 128; Ja I 264, II 112. – past participle nikkhāmita Ja III 99 (+ nicchuddha, thrown out, in explanation of nibbāpita; v.l. nikaḍhāpita).

Nikkhaya (adjective) [Sanskrit niḥkṣaya, nis + khaya] liable to destruction, able to be destroyed, in dun° hard to destroy Ja IV 449 (= dun-nikkaḍḍhiya commentary); also to be read (v.l.) at Thag 72 for dunnikkhama. Cf. nikhīṇa.

Nikkhitta (adjective) [Sanskrit nikṣipta, see nikkhipati] laid down, lying; put down into, set in, arranged; in compounds (°–) having laid down = freed of, rid of D II 14 (maṇi-ratanaṁ vatthe n. set into); It 13 (sagge: put into heaven); Ja I 53, 266; Pv III 6^08; Miln 343 (agga° put down as the highest, i.e. of the highest praise; cf. BHS agranikṣipta Lal 167); Pv-a 148 (dhana n. = collected, v.l. nikkita). nikkhitta-daṇḍa (adjective) not using a weapon (cf. daṇḍa) S I 141 etc.; nikkhitta-dhura unyoked, freed of the yoke A I 71; III 108; cf. As 145; – su° well set, well arranged A II 147f. (°assa pada-vyañjanassa attho sunnayo hoti); opposite dun° A I 59; Nett 21.

Nikkhittaka (adjective/noun) [from nikkhitta] one to whose charge something has been committed Dīp IV 5 (agga° Thera: original depositary of the faith).

Nikkhipati [Sanskrit nikṣipati, ni + khipati]

1. to lay down (carefully), to put down, to lay (an egg) Vin II 114; It 13, 14 (potential nikkhipeyya); Pp 34; Ja I 49 (aṇḍakaṁ).

2. to lay aside, to put away Vin I 46 (patta-cīvaraṁ); A I 206 (daṇḍaṁ to discard the weapon; see daṇḍa); Mhv 14, 10 (dhanu-saraṁ).

3. to eliminate, get rid of, give up Pv II 6^15 (dehaṁ to get rid of the body); As 344 (vitthāra-desanaṁ).

4. to give in charge, to deposit, entrust, save Pp 26; Vv-a 33 (sahassathavikaṁ). – preterit nikkhipi D II 16 (Bhagavato sarīraṁ) Ja II 104, 111, 416; future °issati D II 157 (samussayaṁ); gerund °itvā M III 156 (cittaṁ); Ja II 416; VI 366; gerundive °itabba Vin I 46. – past participle nikkhitta (q.v.). – causative nikkhipāpeti to cause to be laid down, to order to be put down etc. Pv-a 215 (gosīsaṭṭhiṁ). Cf. abhi°.

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). Vin I 16 (pādukānaṁ = the putting down of the slippers, i.e. the slippers as they were, put down); Ja I 236 (sarīra°ṁ kāresi had the body laid out); III 243 (dhura° giving up one’s office or charge), Dīp XVII 109 (the same). Vism 618 (= cuti); Dhp-a II 98 (sarīra°); Sv I 50 (sutta°); As 344; Miln 91.

Nikkhepana (neuter) = nikkhepa S III 26 (bhāra° getting rid of the load, opposite bhāradānaṁ); Miln 356 (= comparison); Vism 236 (deha°).

Nikhanati and Nikhaṇati [Sanskrit nikhanati, ni + khanati] to dig into, to bury, to erect, to cover up Vin II 116; III 78 (akkhiṁ = cover the eye, as a sign); Ja V 434 = Dhp-a IV 197 (the same); D II 127 (ṇ); Ja I 264; Pj II 519 (ṇ, to bury). – past participle nikhāta.

Nikhāta [past participle of nikhaṇati]

1. dug, dug out (of a hole), buried (of a body) Pj II 519.

2. dug in, erected (of a post) Snp 28; Dhp-a II 181 (nagara-dvāre n. indakhīla). See also a°.

Nikhādana (neuter) [Sanskrit nikhādana, ni + khādati, cf. khādana] “eating down,” a sharp instrument, a spade or (accusative to Morris, JPTS 1884, 83) a chisel Vin III 149; IV 211; Ja II 405 (so read for khādana); IV 344; V 45.

Nikhila (adjective) [Sanskrit nikhila cf. khila] all, entire, whole Dāṭh V 40 (°loka v.l. sakala°).

Nikhīṇa (adjective) [nis + khīṇa] having or being lost Ja VI 499 (°patta without wings, deprived of its wings).

Niga in gavaya-gokaṇṇa-nig-ādīnaṁ 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 S IV 70 (dukkhaṁ); M I 337f. (the same); A I 251 (bandhanaṁ); Dhp 69 (dukkhaṁ = vindati, paṭilabhati Dhp-a II 50), 137; Nidd II §199 4 d (maraṇaṁ + maraṇamattam pi dukkhaṁ) Pv IV 7^07 (preterit nigacchiṭṭha = pāpuṇi Pv-a 266).

Nigaṇṭha [BHS nirgrantha (Divy 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 M I 370-375, 380 and cf. jaṭila) Vin I 233 (Nātaputta, the head of that Order, cf. D I 57; also Sīho senāpati n-sāvako); S I 78, 82 (°bhikkhā); A I 205f. (°uposatha), cf. 220; II 196 (°sāvaka); III 276, 383; V 150 (dasahi asaddhammehi samannāgata); Snp 381; Ud 65 (jaṭilā, n., acelā, ekasāṭā, paribbājakā); Ja II 262 (object to eating flesh); Sv I 162; Dhp-a I 440; III 489; Vv-a 29 (noun nāma samaṇajāti). – feminine nigaṇṭhī D I 54 (nigaṇṭhi-gabbha).

Nigati (feminine) [ni + gati, q.v.] destiny, condition, behaviour Ja VI 238. See also niyati and cf. niggatika.

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) Vin I 110 (°sīma), 188 (°kathā), 197 (Setakaṇṇika°); D I 7 (°kathā), 101 (°sāmanta), 193, 237; M I 429, 488; Pv II 13^18; Ja VI 330; Pv-a 111 (Asitañjana°, v.l. nagara). Cf. negama.

Nigamana (neuter) [Sanskrit nigamana] quotation, explanation, illustration Vism 427 (°vacana quotation); Pv-a 255 (perhaps we should read niyamana); conclusion, e.g. Paṭṭh-a 366; Vibh-a 523.

Nigaḷa [Sanskrit nigaḍa, ni + gaḷa, cf. gala 3] an (iron) chain for the feet Ja I 394; II 153; VI 64 (here as “bracelet”).

Nigāḷhika (better v.l. nigāḷhita) [Sanskrit nigāḍhita; ni + gāḍhita, see gāḷha 2] sunk down into, immersed in Thag 568 (gūthakūpe).

Nigūḷha [Sanskrit nigūḍha, but BHS nirgūḍha (Divy 256); ni + gūḷha] hidden (down), concealed; (n.) a secret Ja I 461; Dāṭh III 39.

Nigūhati [Sanskrit nigūhati, ni + gūhati] to cover up, conceal, hide Ja I 286; III 392; IV 203; Pv III 4^03 (≈ parigūhāmi, v.l. guyhāmi). past participle nigūḷha (q.v.).

Nigūhana (neuter) [Sanskrit nigūhana, see nigūhati] covering, concealing, hiding Vv-a 71.

Niggacchati * *Niggacchati [Sanskrit nirgacchati, nis + gacchati] to go out or away, disappear; to proceed from, only in past participle niggata (q.v.); at Ja VI 504 as ni°.

Niggaṇṭhi (adjective) [Sanskrit nirgranthi, nis + gaṇṭhi, cf. also nigaṇṭha] free from knots (said of a sword) Miln 105. See also nighaṇḍu.

Niggaṇhāti [Sanskrit nigṛhṇāti, ni + gaṇhāti]

1. to hold back, restrain Dhp 326; Ja IV 97; Miln 184; Vism 133. – Opposite paggaṇhāti.

2. to rebuke, censure (with instrumental) A III 187; Ja III 222; Miln 9 (musāvādena); Dhp-a I 29. gerund niggayha, past participle niggahīta (q.v.). Cf. abhi°.

Niggata (adjective) [Sanskrit nirgata, see niggacchati]

1. going out, proceeding from (ablative): dahato niggatā nadī (a river issuing from a lake) Pv-a 152.

2. (= nigata? or = nis + gata “of ill fate”) destined, fateful; miserable, unfortunate Pv-a 223 (°kamma = punishment in explanation of niyassa kamma, v.l. nigaha for niggata; see also niya and niyata); Saddh 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 Ja III 538 (v.l. as gloss, nikkāruṇika); IV 48 (v.l. nikatika).

Niggama (noun) in logic, deduction, conclusion. PtsC. page 1.

Niggamana [Sanskrit nirgamana, of niggacchati]

1. going away Sv I 94.

2. result, fate, consequence, outcome Saddh 172, 173 (dun°).

3. (logic) conclusion Kv 4.

Niggayhati [Sanskrit nigṛhyate, ni + gayhati, passive of niggaṇhāti] to be seized by (?), to be blamed for Dhp-a I 295 (cittaṁ dukkhena n., in explanation of dunniggaha).

Niggayhavādin (adjective) [see niggaṇhāti] one who speaks rebukingly, censuring, reproving, resenting Dhp 76 (see explanation in detail at Dhp-a II 107 and cf. M III 118).

Niggaha [Sanskrit nigraha, ni + gaha^02; see niggaṇhāti]

1. restraint, control, rebuke, censure, blame Vin II 196; A I 98, 174; V 70; Ja V 116 (opposite paggaha); VI 371 (the same); Miln 28, 45, 224. – dun° hard to control (citta) Dhp 35 (cf. explained at Dhp-a I 295).

2. (logic) refutation Kv 3.

Niggahaṇa (adjective) [Sanskrit nirgahaṇa, cf. nirgṛha homeless; nis + gahaṇa] without acquisitions, i.e. poor Ja II 367 (v.l. as gloss nirāhāra).

Niggahaṇatā (feminine) [abstract from ni + gṛh, cf. next] restraint Vism 134 (cittassa). Opposite pagg°.

Niggahīta (adjective) [Sanskrit nigṛhīta, ni + gahita] restrained, checked, rebuked, reproved S III 12; A I 175 (aniggahīto dhammo); Ja VI 493.

Niggāhaka (adjective/noun) [ni + gāhaka, see niggaṇhāti] one who rebukes, oppresses, oppressor Snp 118 (= bādhaka Pj II 178, with v.l. ghātaka); Ja IV 362 (= balisādhaka commentary).

Niggilati (niggalati) [Sanskrit nigirati, ni + gilati] to swallow down (opposite uggilati to spit out, throw up) Ja IV 392 (sic as v.l.; text niggalati).

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).

Niggumba (adjective) [Sanskrit nirgulma, nis + gumba] free from bushes, clear Ja I 187; Miln 3.

Nigghātana (neuter) [Sanskrit nirghātana, nis + ghātana, but cf. nighāta] destruction, killing, rooting out Snp 1085 (taṇhā°; Pj II 576 = vināsana); Nidd II §343 (v.l. nighātana).

Nigghosa [Sanskrit nirghoṣa, nis + ghosa]

1. “shouting out,” sound; fame, renown; speech, utterance, proclamation; word of reproach, blame S I 190; A IV 88 (appa° noiseless, literally of little or no noise); Snp 719, 818 (= nindāvacana Pj II 537), 1061; Ja I 64; VI 83; Vv 5^05; Nidd I 150; Nidd II §344; Dhs 621; Vv-a 140 (madhura°); 334 (in quotation appa-sadda, appa°); Saddh 245.

2. (adjective) noiseless, quiet, still Snp 959 (= appasadda appanigghosa Nidd I 467).

Nigrodha [Sanskrit nyagrodha; Non-Aryan?] the banyan or Indian fig-tree, Ficus Indica, usually as compound °rukkha Vin IV 35; D II 4; Snp 272; Ja III 188 (r.) Dhp-a II 14 (r.); Pv-a 5 (r.) 112, 244; Saddh 270;

-pakka the fruit of the fig-tree Vism 409;

-parimaṇḍala the round or circumference of the banyan D II 18; III 144, 162.

Nigha^01 (nīgha) (adjective/noun) is invented by commentary and scholiasts to explain the combination anigha (anīgha sporadic, e.g. S 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 S IV 292 = Nidd II §45; S V 57. – (adjective) anigha not trembling, undisturbed, calm [see etymology under īgha = Sanskrit ṛgh of ṛghāyati to tremble, rage, rave] S I 54; IV 291; Ja V 343. Otherwise always combined with nirāsa: S I 12 = 23, 141; Snp 1048, 1060, 1078. Explained correctly at Pj II 590 by rāgādi-īgha-virahita. Spelling anīgha Ja III 443 (commentary niddukkha); Pv IV 1^34 (+ nirāsa; explained by niddukkha Pv-a 230). anīgha also at It 97 (+ chinnasaṁsaya); Ud 76; Dhp 295 (v.l. aniggha; explained by niddukkha Dhp-a III 454).

Nigha^02 (neuter) [probably ni + gha = Sanskrit °gha of hanati (see also Pāli °gha), to kill; unless abstracted from anigha as in preceding nigha^01] killing, destruction Thig 491 (= maraṇasampāpana Thig-a 288).

Nighaṁsa [Sanskrit nigharṣa] rubbing, chafing As 263, 308.

Nighaṁsati [Sanskrit nigharṣati, ni + ghaṁsati^01]

1. to rub, rub against, graze, chafe Vin II 133; Vism 120; Dhp-a I 396.

2. to polish up, clean Ja II 418; III 75.

Nighaṁsana (neuter) [Sanskrit nigharṣana] = nighaṁsa Miln 215.

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 (Divy 619; Avś 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) D I 88; A 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 M I 430; Nett 189. Cf. nighāti.

Nighāti [ni + ghāti] “slaying or being slain,” defeat, loss (opposite ugghāti) Snp 828. Cf. nighāta.

Nicaya [Sanskrit nicaya, ni + caya, cf. nicita] heaping up, accumulation; wealth, provisions S I 93, 97; Vin V 172 (°sannidhi). See also necayika.

Nicita (adjective) [Sanskrit nicita, ni + cita, of nicināti] heaped up, full, thick, massed, dense Thig 480 (of hair); Pv-a 221 (ussanna uparūpari nicita, of Niraya).

Nicula [Sanskrit nicula] a plant (Barringtonia acutangula) Vv-a 134.

Nicca (adjective) [Vedic nitya, adjective-formation from ni, meaning “downward” = onward, on and on; according to Grassmann (Wtb. z. ṚVeda) originally “inwardly, homely”] constant, continuous, permanent D III 31; S I 142; II 109, 198; IV 24f., 45, 63; A II 33, 52; V 210; Paṭis II 80; Vibh 335, 426. In chain of synonyms: nicca dhuva sassata avipariṇāmadhamma D I 21; S III 144, 147; see below anicca, – neuter adverb niccaṁ perpetually, constantly, always (synonym sadā) M I 326; III 271; Snp 69, 220, 336; Dhp 23, 109, 206, 293; Ja I 290; III 26, 190; Nidd II §345 (= dhuvakālaṁ); Pv-a 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 S II 47; III 155; V 132; Paṭis II 48f., 100; Pv-a 62 etc. – kāye aniccānupassin realizing the impermanence of the body (together with vayānupassin and nirodha°) S IV 211; V 324, 345; Paṭis 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. S III 41, 67, 180; IV 28 (sabbaṁ), 85f., 106f.; 133f. Thus anicca addhuva appāyuka cavanadhamma D I 21. anicca + dukkha S II 53 (yad aniccaṁ taṁ dukkhaṁ); IV 28, 31, V 345; A IV 52 (anicce dukkha-saññā); M I 500 (+ roga etc.); Nidd II §214 (the same cf. roga). anicca dukkha vipariṇāma-dhamma (of kāmā) D I 36. anicca-saññī anatta-saññī A 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 S II 244f. (saḷāyatanaṁ a.), 248 (dhātuyo); III 102 (rūpa etc.); IV 131, 151; A II 33, 52; V 187f., 343f.; Snp 805; Paṭis I 191; II 28f., 80, 106; Vibh 12 (rūpa etc.), 70 (dvādasāyatanāni), 319 (viññāṇā), 324 (khandhā), 373; Pv-a 60 (= ittara).

-kālaṁ (adverb) constantly Nidd II §345;

-dāna a perpetual gift D I 144 (cf. Sv I 302);

-bhatta a continuous food supply (for the bhikkhus) Ja I 178; Vv-a 92; Pv-a 54;

-bhattika one who enjoys a continuous supply of food (as charity) Vin II 78; III 237 (= dhuva-bhattika); IV 271;

-saññā (and adjective saññin) the perception [was: consciousness or idea] of permanence (adjective having etc.) A II 52; III 79, 334; IV 13, 145f.; Nett 27;

-sīla the uninterrupted observance of good conduct Vv-a 72; Pv-a 256.

Niccatā (feminine) [abstract to nicca] continuity, permanence, only as a° changeableness, impermanence S I 61, 204; III 43; IV 142f., 216, 325.

Niccatta (neuter) = niccatā Vism 509.

Niccamma [Sanskrit niścarman, nis + camma] without skin, excoriated, in °ṁ karoti to flog skinless, to beat the skin off Ja III 281. niccamma-gāvī “a skinless cow,” used in a well-known simile at S II 99, referred to at Vism 341 and 463.

Niccala (adjective) [Sanskrit niścala, nis + cala] motionless Ja IV 2; Pv-a 95.

Niccittaka (adjective) [Sanskrit niścitta, nis + citta (ka)] thoughtless Ja II 298.

Niccola (adjective) [nis-cola] without dress, naked Pv-a 32 (= nagga).

Nicchanda (adjective) [nis + chanda] without desire or excitement Ja I 7.

Nicchaya [Sanskrit niścaya, nis + caya of cināti] discrimination, conviction, certainty; resolution, determination Ja I 441 (°mitta a firm friend); As 133 (adhimokkha = its paccupaṭṭhāna); Pj II 60 (daḷha° adjective of firm resolution). See vi°.

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 It 75 (devasadda); Vv 38^02; Ja I 53, 176; Dhp-a I 389; Vv-a 12, 37 (saddā). causative nicchāreti to make come out from, to let go forth, get rid of, emit, utter, give out D I 53 (anattamanavācam a° not utter a word of discontent); Ja III 127; V 416 (madhurassaraṁ); Pp 33; Miln 259 (garahaṁ); Dāṭh I 28 (vācaṁ).

Nicchāta [Sanskrit niḥpsāta, nis + chāta] having no hunger, being without cravings, stilled, satisfied. Epithet of an Arahant always in combination with nibbuta or parinibbuta: S III 26 (tanhaṁ abbuyha); IV 204 (vedanānaṁ khayā); M I 341; 412, A IV 410; V 65 (sītibhūta); Snp 707 (aniccha), 735, 758; It 48 (esanānaṁ khayā); Thig 132 (abbūḷhasalla). – Explained at Paṭis II 243 by nekkhammena kāmacchandato n.; Arahattamaggena sabbakilesehi na muccati.

Nicchādeti see nicchodeti.

Nicchāreti causative of niccharati, q.v.

Nicchita (adjective) [Sanskrit niścita, nis + cita, see nicchināti] determined, convinced Mhv 7, 19.

Nicchināti [Sanskrit niścinoti, nis + cināti] to discriminate, consider, investigate, ascertain; potential niccheyya Snp 785 (explained by nicchinitvā vinicchinitvā etc. Nidd I 76); Dhp 256 (gloss vinicchaye). – past participle nicchita.

Nicchuddha (adjective) [Sanskrit niḥkṣubdha, nis + chuddha, see nicchubhati] thrown out Ja III 99 (= nibbāpita, nikkhāmita); Miln 130.

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 Ja III 512 (= nīharati commentary; v.l. nicchurāti); Miln 187. – past participle nicchuddha q.v.

Nicchubhana (neuter) [see nicchubhati] throwing out, ejection, being an outcaste Miln 357.

Nicchodeti (and v.l. Nicchādeti)  [shows a confusion of two roots, which are both of Prākrit origin, viz. chaḍḍ and choṭ, the former = Pāli chaḍḍeti, the latter = Sanskrit kṣodayati or BHS chorayati, Apabhraṁśa chollai; with which cf. Pāli chuddha] to shake or throw about, only in phrase odhunāti nidhunāti nicchodeti at S III 155 = M I 229 = 374 = A III 365, where S has correct reading (v.l. °choṭeti); M has °chādeti (v.l. °chodeti); A has °chedeti (v.l. °choreti, °chāreti; gloss nippoṭeti). The commentary on A III 365 has: nicchedetī ti bāhāya vā rukkhe vā paharati. – nicchedeti (chid) is pardonable because of Prākrit chollai “to cut.” cf. also nicchubhati with v.l. nicchurāti. For sound change Pāli ch < Sanskrit kṣ cf. Pāli chamā.

Nija (adjective) [Sanskrit nija, with dialect j. for nitya = Pāli nicca] own Dāṭh II 68. Cf. niya.

Nijana (neuter) [from nij] washing, cleansing Vism 342 (v.l. nijj°).

Nijigiṁsati [Sanskrit nijigīṣati, ni + jigiṁsati] to desire ardently, to covet Sv I 92 (= maggeti pariyesati).

Nijigiṁsanatā (feminine) [from last] covetousness Vism 23f. (defined), 29 (the same = magganā), referring to Vibh 353, where Text has jigiṁsanatā, with v.l. nijigīsanatā.

Nijigiṁsitar (adjective/noun) [agent noun from preceding] one who desires ardently, covetous, rapacious D I 8 (lābhaṁ) A III 111 (the same).

Nijjaṭa (adjective) [Sanskrit nirjaṭa, nis + jaṭa, adjective to jaṭā] disentangled Ja I 187; Miln 3.

Nijjara (adjective) [Sanskrit nirjara in different meaning, Pāli nis functioning as emphatic prefix; nis + jara] causing to decay, destroying, anniḥlating; feminine °ā decay, destruction, death S IV 339; A I 221; II 198; V 215f. (dasa-n-vatthūni); Paṭis I 5 (the same).

Nijjareti [Sanskrit nir-jarayati; nis + jarati^01] to destroy, annihilate, cause to cease to exist M I 93; Thig 431 (nijjaressāmi = jīrāpessāmi vināsessāmi Thig-a 269).

Nijjāleti [nis + jāleti] to make an end to a blaze, to extinguish, to put out Ja VI 495 (aggiṁ).

Nijjiṇṇa (adjective) [Sanskrit nirjīrṇa, nis + jiṇṇa] destroyed, overcome, exhausted, finished, dead D I 96; M II 217 = A I 221 (vedanākkhayā sabbaṁ dukkhaṁ n. bhavissati); M I 93; A V 215f.; Nett 51.

Nijjita (adjective) [Sanskrit nirjita, nis + jita] unvanquished Miln 192 (°kammasūrā), 332 (°vijita-saṅgāma); Saddh 360.

Nijjīvata (adjective) [Sanskrit nirjīvita, nis + jīva^01] lifeless, soulless As 38; Miln 413.

Nijjhatta (adjective) [past participle of nijjhāpeti, Sanskrit nidhyapta or nidhyāpita] satisfied, pacified, appeased Ja VI 414 (= khamāpita commentary); Vv 63^19 (= nijjhāpita Vv-a 265); Miln 209. See also paṭi°

Nijjhatti (feminine) [abstract to nijjhatta, cf. BHS nidhyapti, formation like Pāli ñatti < Sanskrit jñapti] conviction, understanding, realization; favourable disposition, satisfaction M I 320; A IV 223; Paṭis II 171, 176; Miln 210.

Nijjhāna^01 (neuter) [Sanskrit nidhyāna, ni + jhāna^01] understanding, insight, perception, comprehension; favour, indulgence (= nijjhāpana), pleasure, delight Ja VI 207. Often as °ṁ khamati: to be pleased with, to find pleasure in: S III 225, 228; M I 133, 480; Vv 84^17. Thus also diṭṭhinijjhāna-kkhanti delighting in speculation A I 189f.; II 191. Cf. upa°.

Nijjhāna^02 (neuter) [nis + jhāna^02] conflagration, in anto° = nijjhāyana Pv-a 18 (citta-santāpa + in explanation of soka).

Nijjhāpana (neuter) [Sanskrit nidhyāpana, ni + jhāpana, causative to jhāpeti] favourable disposition, kindness, indulgence Ja 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 jhāyati^01; cf. Sanskrit nididhyāsate] to make favourably disposed, to win somebody’s affection, or favour, to gain over Vin II 96; M I 321; Ja IV 108; 414, 495; VI 516; Miln 264; Vv-a 265 (nijjhāpita = nijjhatta).

Nijjhāma (adjective/noun) [Sanskrit niḥkṣāma, cf. niḥkṣīṇa, nis + jhāma of jhāyati^02 = Sanskrit kṣāyati] burning away, wasting away, consuming or consumed A I 295; Nett 77, 95 paṭipadā.

-taṇha (adjective) of consuming thirst, very thirsty Ja I 44;

-taṇhika = °taṇha denoting a class of petas (q.v.) Miln 294, 303, 357.

Nijjhāyati^01 [Sanskrit nidhyāyati, ni + jhāyati^01] to meditate, reflect, think S III 140f. (+ passati, cf. jānāti), 157; M I 334 (jhāyati n. apajjhāyati); III 14 (the same). Cf. upa°.

Nijjhāyati^02 [ni + jhāyati^02] to be consumed (by sorrow), to fret Nidd I 433.

Nijjhāyana (neuter) [Sanskrit *niḥkṣāyana, nis + jhāyana of jhāyati^02] burning away, consumption; figurative remorse, mortification in anto° Ja I 168 (cf. nijjhāna^02).

Niṭṭha (adjective) [Sanskrit niṣṭha, ni + °tha; cf. niṭṭhā^01] dependent on, resting on, intent upon S III 13 (accanta°); Nidd I 263 (rūpa°).

Niṭṭhā^01 (feminine) [Sanskrit niṣṭhā; ni + ṭhā, abstract of adjective-suffix °ṭha] basis, foundation, familiarity with Snp 864 (explained Pj II 551 by samiddhi, but see Nidd I 263).

Niṭṭhā^02 (feminine) [Vedic niṣṭhā (niḥṣṭhā), nis + ṭhā from °ṭha] end, conclusion; perfection, height, summit; object, aim Vin I 255; S II 186; A I 279 (object); Paṭis I 161. niṭṭhaṁ gacchati to come to an end; figurative to reach perfection, be completed in the faith M I 176; Ja I 201; Miln 310; frequent in past participle niṭṭhaṁ gata (niṭṭhaṅgata) one who has attained perfection (= pabbajitānaṁ Arahattaṁ patta) Dhp-a IV 70; S III 99 (a°); A II 175; III 450; V 119f.; Dhp 351; Paṭis I 81, 161.

Niṭṭhāti [Sanskrit niṣṭiṣṭhati, nis + tiṭṭhati, the older *sthāti restored in compounds] to be at an end, to be finished Ja I 220; IV 391; Dhp-a I 393. – past participle niṭṭhita, causative niṭṭhāpeti (q.v.).

Niṭṭhāna (neuter) [abstract of niṭṭhāti] being finished, carrying out, execution, performance D I 141; Thig-a 19 (= avasāya). Cf. san°.

Niṭṭhāpita (and Niṭṭhapita) [past participle of niṭṭhāpeti] accomplished, performed, carried out Ja I 86, 172 (°ṭha°), 201.

Niṭṭhāpeti [causative to niṭṭhāti] to carry out, perform; prepare, make ready, accomplish Ja I 86, 290; VI 366; Dhp-a III 172. – past participle niṭṭhāpita cf. pari°.

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) Vin I 35; D I 109 (bhattaṁ: the meal is ready); II 127 (the same); Ja I 255 (the same); Ja II 48; III 537 (finished); Vv-a 188; Pv-a 81; and often at conclusion of books and chapters. aniṭṭhita not completed Dhp-a III 172. – su° well finished, nicely got up, accomplished Snp 48, 240. Cf. pari°.

Niṭṭhubhati (and Nuṭṭhubhati Vin I 271; Ja I 459; also Niṭṭhuhaṭi) [Sanskrit niṣṭhubhati, but in meaning = Sanskrit niṣṭhīvati, nis + *thīv, stubh taking the function of ṣṭhīv, since stubh itself is represented by thavati and thometi] to spit out, to expectorate Vin I 271 (nuṭṭhuhitvā); III 132 (the same); Ja II 105, 117 (nuṭṭh°); VI 367; Dhp-a II 36 (niṭṭhuhitvā). past participle nuṭṭhubhita Saddh 121. – Cf. oṭṭhubhati.

Niṭṭhubhana (neuter) [Sanskrit niṣṭhīvana, see niṭṭhubhati and cf. Prākrit niṭṭhuhana] spitting out, spittle Ja I 47; Pv-a 80 (= kheḷa, v.l. niṭṭhuvana, niṭhūna).

Niṭṭhurin (adjective) [Sanskrit niṣṭhura or niṣṭhūra, ni + thūra = thūla; cf. Prākrit niṭṭhura] rough, hard, cruel, merciless Snp 952 (a°; this reading is mentioned as v.l. by Buddhaghosa at Pj II 569, and the reading anuddharī given; vv.ll. anuṭṭhurī, anuṭṭharī, explained as anissukī. Nidd I 440 however has aniṭṭhurī with explanation of nitthuriya as under issā at Vibh 357).

Niṭṭhuriya (neuter) [cf. Sanskrit niṣṭhuratva] hardness, harshness, roughness Nidd I 440; Nidd II §484 (in exegesis of makkha) = Vibh 357.

Niḍḍāyati^01 and Niddāyati [Sanskrit nirdāti, nis + dāyati, cf. Sanskrit nirdātar weeder] to cut out, to weed D I 231 (niddāyit°); It 56 (as v.l. niddāta for niṇhāta, q.v.); Ja I 215. causative niḍḍāpeti to cause to weed, to have weeds dug up Vin II 180.

Niḍḍha (neuter) [Vedic nīḍa resting place ni + sad “sitting down”] nest, place, seat Dhp 148 (v.l. niḷa).

Niṇhāta (adjective) [Sanskrit niḥsnāta, nis + nahāta] cleansed, purified It 56 (°pāpaka = sinless; with several vv.ll. amongst which niddāta of niḍḍāyati = cleansed of weeds) = Nidd I 58 (ninhāta°) = Nidd II §514 (ninhāta, v.l. ninnahāta).

Nitamba [Sanskrit nitamba; etymology unknown] the ridge of a mountain or a glen, gully Sv I 209.

Nitammati [Sanskrit nitāmyati, ni + tam as in tama] to become dark, to be exhausted, faint; to be in misery or anxiety Ja IV 284 (commentary: atikilamati).

Nitāḷeti [Sanskrit nitāḍayati, ni + tāḷeti] to knock down, to strike Ja IV 347.

Nittaṇha (adjective) [BHS nistīraṇa (Divy 210 etc.), nis + taṇhā] free from thirst or desire, desireless Pv-a 230 (= nirāsa). feminine abstract nitthaṇhatā Nett 38.

Nittaddana (better: nitthaddhana) (neuter) [Sanskrit niṣṭambhana, abstract from ni + thaddha = making rigid] paralysing D I 11 (jīvhā° = mantena jivhāya thaddhakaraṇa Sv I 96; v.l. (gloss) nibandhana).

Nittāreti see nittharati.

Nittiṇa (adjective) [Sanskrit nistīrṇa, nis + tiṇa] free from grass Ja III 23.

Nittiṇṇa (past participle) [Sanskrit nistīrṇa, nis + tiṇṇa] got out of, having crossed or overcome D II 275 (-ogha; v.l. nitiṇṇa); Nidd I 159 (as v.l.; text has nitiṇṇa); Nidd II §278 (text). Cf. nittharati.

Nittudana (neuter) [nis + tudana, abstract from tudati; cf. Sanskrit nistodā] pricking, piercing A I 65 (text: nittuddana); III 403f.

Nitteja (adjective) [cf. Sanskrit 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 Ja II 94 (lajjāpeti + n.).

Nitthanati and Nitthunati [Sanskrit nisstanati “moan out,” nis + thaneti and thunati^01] to moan, groan:

(a) °thanati: Ja I 463; II 362; IV 446; V 296; Sv I 291.

(b) °thunati Vin II 222; Ja V 295, 389; Vism 311; Vv-a 224. Cf. nitthuna.

Nitthanana (neuter) [nis + thanana, abstract to thaneti] groaning, moaning Sv I 291 (v.l. °ṭhuna). As nitthunana Vism 504.

Nittharaṇa^01 (neuter) [Sanskrit nistaraṇa, nis + taraṇa, cf. nittharati] getting across, ferrying over, traversing overcoming S I 193 (oghassa); A II 200 (the same); It 111 (the same); M I 134; Ja I 48 (loka°); Dāṭh II 29 (the same); Vism 32; Saddh 334 (bhava°), 619 (tiloka°).

Nittharaṇa^02 (neuter) [Sanskrit nistaraṇa, ni + tharaṇa] “strewing or being strewn down,” putting down, carrying, bearing S IV 177 (bhārassa, of a load, cf. nikkhepa); Vv-a 131 (so read for niddharaṇa, in kuṭumba-bhārassa namatthā = able to carry the burden of a household).

Nittharati [Sanskrit nistarati, nis + tarati^01] to cross over, get out of, leave behind, get over D I 73 (kantāraṁ). past participle nittiṇṇa q.v. causative nitthāreti to bring through, help over Nidd II §630 (nittāreti).

Nitthāra [Sanskrit nistāra; nis + tāra of tarati^01] passing over, rescue, payment, acquittance, in °ṁ vattati to be acquitted, to get off scot-free M I 442 (v.l. netth°, which is the usual form). See netthāra.

Nitthuna [Sanskrit nis-stanana and nistava to thunati]

(a) (of thunati^01) moan, groan Sv I 291 (as v.l. for nitthanana)

(b) (of thunati^02) blame, censure, curse Pv-a 76 (°ṁ karoti to revile or curse).

Nitthunati etc., see nitthanati etc.

Nidassati v.l. at Snp 785 for nirassati (q.v.) Nidd I 76 has nid° in text, nir° as v.l. Pj II 522 reads nirassati.

Nidassana (neuter) [Sanskrit nidarśana, ni + dassana] “pointing at” evidence, example, comparison, apposition, attribute, characteristic; sign, term D I 223 (a° with no attribute); III 217 (the same); S IV 370 (the same); A IV 305f. (nīla°, pīta° etc.); Snp 137; Vibh 13, 64, 70f. (sa°, a°); Vv-a 12, 13; Pv-a 26, 121 (pucchanākāra°) 226 (paccakkhabhūtaṁ n. “sign, token”).

Nidassita (past participle) [see nidasseti] pointed out, defined as, termed Pv I 5^12; Pv-a 30.

Nidasseti [Sanskrit nidarśayati, ni + dasseti] to point out (“down”), explain, show, define Vv-a 12, 13 (°etabbavacana the word to be compared or defined, correlation to nidassana-vacana). – past participle nidassita (q.v.).

Nidahati [Sanskrit nidadhāti, ni + dahati^01] to lay down or aside, deposit; accumulate, hoard, bury (a treasure) Vin I 46 (cīvaraṁ); Miln 271; gerund nidahitvā Pv-a 97 (dhanadhaññaṁ) and nidhāya Dhp 142, 405; Snp 35 (daṇḍaṁ), 394, 629; Nidd II §348; present also nidheti Pj I 217, 219; future nidhessati Pv-a 132. passive nidhīyati Pj I 217. causative nidhāpeti Pv-a 130 (bhoge). See also niḍāhaka, nidhāna and nidhi; also upanidhāya.

Nidāgha [Sanskrit nidāgha, from nidahati, ni + dahati^02, see ḍahati] heat, summer-heat, summer, drought Ja I 221 (-samaya dry season); II 80; Vism 259 (°samaya, where Pj I 58 reads sarada-samaya); Pv-a 174 (-kāla summer). figurative Ja IV 285; V 404; Dāṭh 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”) M I 261; A I 134f.; 263f., 338; II 196; IV 128f.; Dhs 1059 (dukkha°, source of pain), 1136; Nett 3, 32; Miln 272 (of disease: pathology, ætiology), 344 (°paṭhanakusala, of lawyers); Pv-a 132, 253.

(b) (adjective –°) founded on, caused by, originating in, relating to S V 213f. (a° and sa°); A I 82 (the same); Snp 271 (ito°), 866 (kuto°), 1050 (upadhi° = hetuka, paccayā, kāraṇā Nidd II §346); 872 (icchā°) etc.; Vv-a 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 D I 52, 73; M I 112; Pv IV 1^61 (through whom = yaṁ nimittaṁ Pv-a 242); Pv-a 281; ito° by this Nidd II §291 2.

Niḍāhaka (adjective) [from nidahati] one who puts away, one who has the office of keeper or warder (of robes: cīvara°) Vin I 284.

Nidda (neuter) [nis + dara, see darī] a cave Nidd I 23 (epithet of kāya).

Niddanta [so read for niddanna, v.l. niddhā = niddā; cf. supinanta] = niddā Ja VI 294.

Niddaya (adjective) [Sanskrit nirdaya, nis + dayā (adjective)] merciless, pitiless, cruel Saddh 143, 159.

Niddara (adjective) [nis + dara] free from fear, pain or anguish Dhp 205 = Snp 257 (explained at Dhp-a III 269 by rāgadarathānaṁ abhāvena n.; at Pj II 299 by kilesapariḷāha-bhāvena n.).

Niddasa see niddesa.

[BD]: tenless. From bodhi, ND, 7.20: SED sv nirdaṣa gives “more than ten days old, happened more than ten days ago.” The expression itself, however, 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.” Mp 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.

Niddā (feminine) [Vedic nidrā, ni + drā in Sanskrit drāti, drāyate, Indo-Germanic °dore; cf. Greek ἕδραθον, Latin dormio] sleep A II 48, 50; III 251; Snp 926 (opposite jāgariyā), 942 (see explanation at Nidd I 423); Ja I 61, 192; II 128. – niddaṁ okkamati to fall asleep Vin I 15 (niddā?); Ja III 538; IV 1; Dhp-a I 9; Vv-a 65; Pv-a 47; °ṁ upagacchati the same Pv-a 43, 105, 128.

-ārāma fond of sleep, slothful, sluggish It 72 (+ kammarāma, bhassarata);

-ārāmatā fondness of sleep, laziness, sluggishness A 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 dayati^02, Sanskrit dāti, cf. dātta] cutting off, mowing, destroying Snp 78 (= chedana lunana uppāṭana Pj II 148) = S I 172; K.S. I 319, cf. niḍḍāyati.

Niddāyati [denominative from niddā] to sleep D I 231; Ja I 192, 266; II 103; V 68, 382; Dhp-a III 175; Pj II 169.

Niddāyitar [agent noun from niddāyati] a sleepy person Dhp 325.

Niddiṭṭha (past participle) [see niddisati] expressed, explained, designated Miln 3; As 57; Vism 528; Vv-a 13.

Niddisati and Niddissati [Sanskrit nir-diśati, cf. Latin distinguo] to distinguish, point out, explain, designate, define, express, to mean It 122 = Nidd II §276f; Miln 123, 345; As 57; Dhp-a II 59; Pv-a 87, 217 (°itvā); preterit niddisi As 57; Pj II 61. – gerundive niddisitabba As 56; Nett 96. passive niddissīyati Pv-a 163. – past participle niddiṭṭha (q.v.).

Niddukkha (adjective) [nis + dukkha] without fault or evil Ja III 443 (in explanation of anīgha); Pv-a 230 (the same); (in explanation of mārisa) K.S. I 1, 2, note 1 (Spk I 17).

Niddesa [Sanskrit nirdeśa, from niddisati, cf. desa, desaka etc.]

1. description, attribute, distinction Pv-a 7 (ukkaṭṭha°); °vatthu object of distinction or praise D III 253 = A IV 15 (where reading is niddasa, which also as v.l. at D III 253 and Paṭis I 5).

2. descriptive exposition, analytic explanation by way of question and answer, interpretation, exegesis Vin V 114 (sa°); Nett 4, 8 38f.; Vism 26; As 54; Vv-a 78; Pv-a 71, 147.

3. Name of an old commentary (ascribed 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.

Niddosa^01 (adjective) [Sanskrit nirdośa, nis + dosa^01] faultless, pure, undefiled Snp 476; As 2; Pv-a 189 (= viraja); Dhp-a I 41.

Niddosa^02 (adjective) [Sanskrit nirdveśa, nis + dosa^02] free from hatred Ja IV 10 (su°; commentary “adussanavasena,” following upon sunikkodha).

Niddhana (adjective) [nis + dhana] without property, poor Ja V 447.

Niddhanta (adjective) [past participle of niddhamati, nis + dhanta, q.v.] blown off, removed, cleaned, purified A I 254 (jātarūpa “loitered,” cf. niddhota); Snp 56 (°kasāva-moha; commentary vijahati); Dhp 236 (°mala, malānaṁ nīhaṭatāya Dhp-a III 336); Nidd II §347 (= vanta and pahīna); Ja VI 218 (of hair; commentary explains siniddharutā, v.l. siniddha-anta, thus meant for Sanskrit snigdhānta).

Niddhamati [in form = Sanskrit nirdhmāti, nis + dhamati, but in meaning the verb, as well as its derivations, are influenced by both meanings of niddhāvati (dhāvati 1 and 2): see niddhāpeti, niddhamana, 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 (Nidd I 478); Dhp 239 (the same); Miln 43. – past participle niddhanta).

Niddhamana (neuter) [of niddhamati or = *nirdhāvana = °dhovana to dhāvati 2] drainage, drain, canal Vin II 120 (udaka°; dhovituṁ immediately preceding); Ja I 175, 409, 425; III 415; IV 28; V 21 (udaka°); Dhp-a II 37.

Niddhamanā (feminine) [either to niddhamati or to niddhāpeti] throwing out, ejection, expulsion Ja V 233 (= nikkaḍḍhanā commentary).

Niddharaṇa (neuter) not with Hardy (Index Vv-a) = Sanskrit nirdhāraṇa (estimation), but to be read as nittharaṇa (see nittharaṇa^02).

Niddhāpita (adjective) [past participle of niddhāpeti, q.v.] thrown out Ja III 99 (v.l. for nibbāpita).

Niddhāpeti [Sanskrit nirdhāvayati, nis + dhāveti (dhāpeti), causative of dhāvati 1; may also stand for niddhamāpeti, causative from niddhamati, cf. contamination niddhāmase at Ja IV 48, unless misread for niddhāpaye, as v.l. bears out] to throw out, chase away, expel Ja IV 41 (niddhāpayiṁsu), 48 (? for niddhāmase). past participle niddhāpita.

Niddhāmase at Ja IV 48 should probably be read niddhāpaye (as v.l.), q.v.

Niddhunāti [Sanskrit nirdhunoti, nis + dhunāti] to shake off S III 155; A III 365 (odhunāti +; spelt nidhunāti); M I 229; Thag 416; Pv-a 256 (= odhunāti).

Niddhuniya (?) (neuter) [= Sanskrit nihnuvana from nihnute with different derivation] hypocrisy Pp 18 (= makkha); cf. JPTS 1884, 83.

Niddhūpana (adjective) [nir + dhūpana] unscented Ja VI 21 (udaka).

Niddhota (adjective) [nis + dhota; past participle of niddhovati] washed, cleansed, purified Dāṭh V 63 (°rūpiya; cf. niddhanta).

Niddhovati [Sanskrit nirdhāvati, nis + dhovati, cf. niddhamati] to wash off, clean, purify A I 253 (jātarūpaṁ, immediately followed by niddhanta). past participle niddhota.

Nidhāna (neuter) [Vedic nidhāna, see nidahati] laying down, depositing, keeping; receptacle; accumulation, (hidden) treasure Ja IV 280 (nidhi°); Pv-a 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 D I 4 (= hadaye nidhātabba-yuttavāca Sv I 76).

Nidhāpeti Nidhāya and Nidhīyati, see nidahati.

Nidhi [Vedic nidhi, ni + dhā, see nidahati]

1. “setting down,” receptacle; (hidden) treasure Snp 285 (brahma-n.); Dhp 76; Khp VIII 2 (see Pj I 217f.: nidhīyatī ti nidhi, definition of n.), 9 (acorāharaṇo nidhi cf. “treasures in heaven, where thieves do not ... steal” Matt 6:20); Saddh 528, 588.

2. “putting on,” a cloak Ja 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-a II 107; IV 208;

-nidhāna laying up treasures, burying a treasure Ja IV 280;

-mukha an excellent treasure A V 346.

Nidhura see nīdhura.

Nidheti see nidahati.

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 A II 3; V 171, 174; Snp 658; Ja VI 63; Dhp 227; infinitive nindituṁ Dhp 230; gerundive nindanīya Pj II 477. past participle nindita (q.v.); cf. also nindiya.

Nindana (neuter) [abstract from nindati] blaming, reviling, finding fault Dhp-a III 328.

Nindā (feminine) [cf. Sanskrit nindā, to nindati] blame, reproach, fault-finding, fault, disgrace S III 73; A II 188; IV 157f.; M I 362; Snp 213 (+ pasaṁsā blame and praise); Dhp 81 (the same); Snp 826, 895, 928; Dhp 143, 309; Nidd I 165, 306, 384; Dhp-a II 148. – In compounds nindi° see anindi°.

Nindita (adjective) [past participle of nindati] blamed, reproved, reviled; faulty, blameworthy Dhp 228; Pv II 3^34 (a° blameless = agarahita pasaṁsa Pv-a 89); Saddh 254, 361. – anindita Ja IV 106 (°aṅgin).

Nindiya (adjective) [Sanskrit nindya, original gerund of nindati] blameable, faulty, blameworthy Snp 658 (= nindanīya Pj II 477); Nett 132. pi nindiyā at Pv-a 23 is to be read as pīṇitindriyā.

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 Ja II 3 (magga); Pv-a 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°): Nidd II under tad; Ja II 15; Paṭis II 197; – Vin II 237 = A IV 198 (samuddo anupubba° etc.); A IV 224 (viveka°); V 175 (the same); M I 493 (Nibbāna°). Similarly: samudda° Gaṅgā M I 493; nekkhamma° Ja I 45 (V 258); samādhi° Miln 38.

2. (accusative as adverb) downward: ninnaṁ pavattati to flow downward M I 117; Pv I 5^07; ninnagata running down Miln 259 (udaka); ninnaga Dāṭh 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); Pj II 42 (= pallala); It 66 (megho °ṁ pūreti); Pv II 9^45 (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 A II 117 (°sadda); Ja VI 43; Vv-a 161; Miln 148; Dāṭh V 31.

Ninnādin (adjective) [from ninnāda] sounding (loud), resonant (of a beautiful voice) D II 211 (cf. aṭṭhaṅga brahmassara and bindu).

Ninnāmin (adjective) [from ni + nam] bending downwards, descending A IV 237.

Ninnāmeti [causative of ni + namati] to bend down, put out (the tongue) D I 106 (jivhaṁ = nīharati Sv I 276); Ja I 163, 164; cf. Divy 7, 71 (nirṇāmayati).

Ninnīta (adjective) [past participle of ninneti] lead down, lead away; drained, purified, free from (°–) A I 254 (ninnīta-kasāva of gold: free from dross).

Ninnetar [agent noun to ni-nayati = Sanskrit ninayitṛ, cf. netar] one who leads down to, one who disposes of (with genitive), bringer of, giver, usually in phrase atthassa n. (bringer of good: “Heilbringer”) of the Buddha S IV 94; M I 111; A V 226f., 256f.; Paṭis II 194.

Ninneti [Sanskrit ninayati, ni + nayati] to lead down, lead away; drain, (udakaṁ), desiccate Vin II 180. – past participle ninnīta, q.v.

Ninhāta see niṇhāta.

Nipa at Ja V 6 read as nīpa.

Nipaka (adjective) [cf. BHS nipaka chief, from Sanskrit nipa, chief, master] intelligent, clever, prudent, wise S I 13, 52, 187; M I 339; A I 165 (+ jhāyin); III 24, 138; Snp 45 ≈ Dhp 328 ≈ Dhp-a I 62; Snp 283, 962, 1038; Nidd II §349 (= jātimā) = Nidd I 478; Bv I 49; Vibh 426; Miln 34, 342, 411; Vism 3 (definition).

Nipakka at Vin I 200 read nippakka.

Nipacca-vādin (adjective) [nipacca, gerund of nipāteti + vādin] speaking hurtfully Snp 217 (= dāyakaṁ nipātetvā appiyavacanāni vattā Pj II 272).

Nipaccākāra [nipacca, gerund of nipatati + ākāra] obedience, humbleness, service S I 178; V 233; A V 66; Ja I 232; IV 133; Vv-a 22, 320; Pv-a 12.

Nipajjati [Sanskrit nipadyate, ni + pajjati] to lie down (to sleep) D I 246; A IV 332; Ja I 150; Dhp-a I 40; Pv-a 280; preterit nipajji Ja I 279; II 154; III 83; Vv-a 75, 76; Pv-a 74, 75, 93; gerund nipajja Ja I 7 (V 44: °ṭṭhānacaṅkama). – causative nipajjāpeti to lay down, deposit Ja I 50, 253, 267; III 26, 188; Dhp-a I 50; Vv-a 76 (°etvā rakkhāpetha). Cf. abhi°.

Nipatati [Sanskrit nipatati, ni + patati]

1. (intransitive) to fall down, fly down, descend, go out Vin II 192 (Bhagavato pādesu sirasā n. bending his head at the feet of Bh.); Pv-a 60 (the same); Ja I 278; V 467 (nippatissāmi = nikkhamissāmi commentary) Pv II 8^09 (v.l. parivisayitvā) = nikkhamitvā Pv-a 109 (cf. nippatati).

2. (transitive) to bring together, to convene, in nipatāmase (present subjunctive) “shall we convene?” Ja IV 361. See also nipadāmase. – Cf. abhi°, san°.

Nipadāmase at Ja III 120 is an old misreading and is to be corrected into nipatāmase (= let us gather, bring together = dedicate), unless it be read as nipphadāmase (= do, set forth, prepare, give), in spite of commentary’s explanation on page 121: nikārapakārā (= nipaccakārā?) upasaggā (upasajja?) dāmase (dā) ti attho; endorsed by Müller,P.Gram. page 97 and Kern, Toev. page 175. It cannot be ni + pa + dāmase, since ni is never used as secondary (modifying) verb-component (see ni° A 2), and Buddhaghosa’s explanation is popular etymology cf. nipatāmase at Ja IV 361 (see nipatati).

Nipanna (adjective) [past participle of nipajjati] lying down Ja I 151, 279; II 103; III 276 (°kāle while he was asleep), IV 167; Pv-a 43, 75, 265 (spelt nippanna, opposite nikujja).

Nipannaka (adjective) = nipanna Paṭis II 209; Ja I 151.

Nipalāvita (past participle) (commentary reading for vipalāvita text) [Sanskrit viplāvita, see plavati] made to swim, immersed, thrown into water Ja I 326.

Nipāka (adjective) [Sanskrit nipāka, ni + pāka (pacati)] full grown, fully developed, in full strength Ja VI 327 (of a tree).

Nipāta [Sanskrit nipāta, ni + pāta, of nipatati]

1. falling down Dhp 121 (udabindu°); Vv-a 279 (diṭṭhi°, a glance); Pv-a 45 (asa°).

2. descending M I 453.

3. a particle, the grammatical term for adverbs, conjunctions and interjections Ja V 243 (assu); Pv-a 11 (mā), 26 (vo), 40 (taṁ), 50 (ca).

4. a section of a book (see next). Cf. vi°, san°.

Nipātaka (adjective) [to nipāta] divided into sections or chapters Dīp IV 16.

Nipātana (neuter) [to nipatati]

1. falling upon Dhp-a I 295.

2. going to bed Vv-a 71 (pacchā° opposite pubbuṭṭhāna). Cf. nipātin.

Nipātin (adjective) [to nipatati]

1. falling or flying down, chancing upon Dhp 35, 36 (yatthakāma° cittaṁ = yattha yattha icchati tattha tatth’eva nipatati Dhp-a I 295). 2. going to bed D I 60 (pacchā° going to bed late). Cf. abhi°.

Nipāteti [ni + causative of patati] to let fall, throw down into (with locative); bring to fall, injure; figurative cast upon, charge with D I 91; M I 453 (ayokaṭāhe); Ja III 359; Pj II 272; Pv-a 152 (bhūmiyaṁ). past participle nipātita corrupt, evil, wicked Vin II 182 (caṇḍa +; text nippātita, v.l. nipphātita).

Nipuṇa (adjective) [Sanskrit nipuṇa, dialect for nipṛṇa, to pṛṇoti, pṛ] clever, skilful, accomplished; fine, subtle, abstractuse D I 26 (n. gambhīra dhamma), 162 (paṇḍita + n.); M I 487 (dhamma); S I 33; IV 369; A III 78; Snp 1126 (= gambhīra duddasa etc. Nidd II §350); Vibh 426; Miln 233, 276; Sv I 117; Vv-a 73 (ariyasaccesu kusala + n.), 232; Pv-a 1, 16. Cf. abhinipuṇa.

Nippakāra (adjective) [nis + pakāra 2] of no flavour, tasteless, useless Ja I 340.

Nippakka (adjective) [nis + pakka] boiled, infused Vin I 200.

Nippajjati and Nipphajjati [Sanskrit niṣpadyate, nis + pajjati] to be produced, be accomplished, spring forth, ripen, result, happen Dhp-a II 4 (pph); Pv-a 19 (= upakappati), 71 (phalaṁ ijjhati n.), 120 (the same). past participle nipphanna. See also nipphādeti and nipphatti etc.; cf. also abhi°.

Nippañña (adjective) [nis + pañña] unwise, foolish Pv-a 40, 41 (= dummati).

Nippatati and Nipphatati [nis + patati] to fall out; rush out, come forth, go out from (with ablative) Vin II 151 (nipphaṭati, v.l. nippaṭati); Ja V 467 (= nikkhamati commentary; or is it nipatati?). – gerund nippacca (cf. BHS nirpatya Avś I 209).

Nippatta (adjective) [nis + patta]

1. without wings, plucked (of a bird) Vin IV 259.

2. without leaves Ja III 496 (= patita-patta); Pj II 117 (°puppha). – Note nippatta at Dhs 1035 is to be read as nibbatta.

Nippatti see nipphatti.

Nippadā (?) at S I 225 read nipphādā (see nipphādar).

Nippadesa [Sanskrit niṣpradeśa, nis + padesa] only in instrumental and ablative = separately As 2, 30, 37, 297.

Nippanna see nipanna and nipphanna.

Nippapañca (adjective) [nis + papañca] free from diffuseness S IV 370; Dhp 254 (Tathāgata); °ārāma not fond of delay M I 65 (Neumann M.S. I 119: “dem keine Sonderheit behagt”); A III 431; IV 229f.; Miln 262.

Nippabha (adjective) [nis + pabhā] without splendour Ja II 415; Miln 102.

Nippariyāya [nis + pariyāya]

1. without distinction or difference, absence of explanation or demonstration As 317 (°ena not figuratively), 403 (°desanā); Vv-a 320.

2. unchangeable, not to be turned Miln 113, 123, 212.

Nippalāpa (adjective) [nis + palāpa] free from prattle or talk, not talking A II 183 (apalāpa +; v.l. °palāsa).

Nippalibodha (adjective) [nis + palibodha] without hindrances, unobstructed Miln 11.

Nippādeti see nipphādeti.

Nippāpa (adjective) [nis + pāpa] free from sin Snp 257 = Dhp 205.

Nippitika (adjective) [Sanskrit niṣpaitṛka = fatherless or *niṣprītika?] a bastard Ja I 133 (v.l. nippītika q.v.).

Nippipāsa (adjective) [nis + pipāsā] without thirst or desire Snp 56; Nidd II §351.

Nippītika (adjective) [nis + pīti + ka]

1. free from (feelings of) enjoyment (characteristic of 3rd jhāna, q.v.) D I 75; A I 81.

2. being unloved, a foster-child etc. (?) see nippitika.

Nippīḷana (neuter) [nis + pīḷana] squeezing, pressing a blow Ja III 160. Cf. abhinippīḷanā.

Nippīḷeti [nis + pīḷeti] to squeeze, press, clench, urge Ja I 63, 223. passive nippīḷiyati, only in present participle nippīḷiyamāna being urged Vin II 303; Vv-a 138; Pv-a 31, 192. Cf. abhi°.

Nippurisa (adjective) [nis + purisa]

1. without men Pv-a 177.

2. without men, executed by females (female devas) only (of turiyā = a female orchestra) Vin I 15; D II 21; Ja V 506. Cf. Mvu III 165 (niṣpuruṣena nāṭakena) and Avś I 321 (niṣpuruṣena tūryeṇa; see also note in Index page 229), whereas Divy 3 (see Index) has niṣparuṣa (soft), with v.l. niṣpuruṣa.

Nippesika [cf. Sanskrit niṣpeṣa clashing against, bounce, shock, niṣ + piṣ] one who performs jugglery, a juggler D I 8 (= nippeso sīlaṁ etesan ti Sv I 91); A III 111.

Nippesikatā (feminine) [abstract from preceding] jugglery, trickery (cf. Kern, Toev. page 176) Vibh 353 (explained at Vism 29); Miln 383.

Nippothana (neuter) [nis + pothana of puth to crush] crushing, beating, destroying Pj II 390.

Nipphajjati see nippajjati.

Nipphajjana (neuter) (or °nā feminine?) [noun abstract from nipp(h)ajjati] resulting, procedure, achievement, plot Ja IV 83.

Nipphatti (feminine) [cf. Sanskrit niṣpatti] result, accomplishment, effect, end, completion, perfection Ja I 56, 335 (of dreams), 343, 456; IV 137 (sippe); VI 36; Vv-a 138 (sippa°); Dhp-a II 6 (import, meaning, of a vision); As 354; Pv-a 122, 282 (sippe); Nett 54. Cf. abhi°.

Nipphattika (adjective) [from nipphatti] having a result Ja III 166 (evaṁ° of such consequence).

Nipphanna (adjective) [past participle of nippajjati] accomplished, perfected, trained S I 215 (°sobhin, spelt nippanna); Ja IV 39 (°sippa master of the art); Dhp-a III 285 (sasse); As 316; in philosophy determined, conditioned Kv XI 7; XXIII 5; Vism 450; PtsC., 395. Cf. abhi°, pari°. See also Cpd. 156, 157.

Nipphala (adjective) [nis + phala] without fruit, barren in a° not without fruit, i.e. amply rewarded (dāyaka, the giver of good gifts) Pv I 4^02; 5^05, Pv-a 194; Saddh 504.

Nipphalita (adjective) [Sanskrit niṣphārita, past participle of nipphaleti, nis + phaleti] broken out, split open Ja I 493 (lasī = nikkhantā commentary; v.l. nipphaḷita).

Nipphāṇitatta (neuter) [nis + phāṇita + tva] state of being free from sugar or molasses Ja III 409.

Nipphādaka (adjective) [from nipphādeti] producing, accomplishing As 47; Pv-a 147 (sukha-°ṁ puññaṁ).

Nipphādana (neuter) [Sanskrit niṣpādana, to nipphādeti] accomplishment Miln 356; Sv I 195.

Nipphādar [agent noun = Sanskrit niṣpādayitṛ cf. nipphāditar] one who produces or gains S I 225 (atthassa; read nipphādā, nominative for nippadā).

Nipphādita [past participle of nipphādeti] (having) produced, producing (perhaps = nipphāditar) Vv-a 113.

Nipphāditar [agent noun to nipphādeti, cf. nipphādar] one who produces or accomplishes Pv-a 8 (read “so nipphāditā” for sā nipphādikā). Cf. nipphādita and nipphādaka.

Nipphādeti [causative of nippajjati] to bring forth, produce; accomplish, perform Ja I 185 (lābhasakkāraṁ); V 81; Miln 299; Vv-a 32, 72 (gerundive nipphādetabba, noun of ablative case); Saddh 319, 426. – past participle nipphādita. Cf. abhinipphādeti.

Nipphoṭana (neuter) [nis + pothanā] beating S IV 300 (v.l. ṭh.). Cf. nippothana.

Nipphoṭeti [nis + potheti] to beat down, smother, crush S I 101, 102.

Nibaddha (adjective) [ni + baddha] bound down to, i.e.

(1) fixed, stable, sure Ja IV 134 (bhattavetana); Miln 398 (a°, unstable, °sayana). At Sv I 243 two kinds of cārikā (wanderings, pilgrimages) are distinguished, viz. nibaddha° definite, regular and anibaddha° indefinite, irregular pilgrimage.

(2) asked, pressed, urged Ja III 277.

(3) nibaddhaṁ (neuter as adverb) constantly, always, continually Ja I 100, 150; III 325; V 95, 459; VI 161; Pv-a 267 (°vasanaka); Dhp-a II 41, 52f.

Nibandha [Sanskrit nibandha, ni + bandha] binding, bond; attachment, continuance, continuity S II 17; Vv-a 259, 260 (perseverance). accusative nibandhaṁ (often misspelt for nibaddhaṁ) continually Vv-a 75. Cf. vi°.

Nibandhati [ni + bandhati]

1. to bind Miln 79.

2. to mix, apply, prepare Vin II 151 (anibandhanīya unable to be applied, not binding); Ja I 201 (yāgubhattaṁ).

3. to press, urge, importune Ja III 277.

Nibandhana (neuter) [ni + bandhana] tying, fastening; binding, bond; (adjective) tied to, fettered Snp 654 (kamma°); Miln 78, 80.

Nibodhati [ni + bodhati] to attend to, to look out for, to take Ja III 151 (= gaṇhati). – causative nibodheti to waken, at Thig 2 is probably to be read as vibodheti.

Nibbaṅka (adjective)[nis + vaṅka] not crooked, straight Dhp-a I 288.

Nibbajjeti [nis + vajjeti] to throw away, to do without, to avoid Thag 105

Nibbatta (past participle) [Sanskrit nirvṛtta, nis + vaṭṭa, past participle of nibbattati] existing, having existed, being reborn Vin I 215 (noun bījaṁ phalaṁ fruit with seed); Ja I 168; II 111; Pv-a 10 (Niraye), 35 (petayoniyaṁ), 100 (pubbe n.-ṭhānato paṭṭhāya); Miln 268 (kamma°, hetu° and utu°). – Cf. abhi°.

Nibbattaka (adjective) [cf. nibbatta] producing, yielding Pv-a 26 (phala °ṁ kusalakammaṁ), 126 (= sukha- = sukhāvaha).

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; Pv I 1^01 (nibbattate); Thig-a 259 (= jāyati); Dhp-a III 173; Pv-a 8 (= uppajjati) 71 (the same); gerund nibbattitvā Ja II 158 (kapiyoniyaṁ); Pv-a 68, 78; preterit nibbatti Ja I 221; Pv-a 14 (Avīcimhi), 67 (petesu), 73 (amaccakule). – past participle nibbatta (q.v.). causative nibbatteti (q.v.). Cf. abhi°.

Nibbattana (neuter) [abstract from nibbattati] growing, coming forth; (re)birth, existence, life Ja II 105; Pv-a 5 (devaloke n-araha deserving rebirth in the world of gods) 9, 67 etc.

Nibbattanaka (adjective) [from nibbattana]

1. arising coming out, growing Thig-a 259 (akkhidalesu n. pīḷikā).

2. one destined to be reborn, a candidate for rebirth Ja III 304 (sagge).

Nibbattāpana (neuter) [from nibbattāpeti, see nibbatteti] reproduction Miln 97.

Nibbatti (feminine) [Sanskrit nirvṛtti, nis + vatti] constitution, product; rebirth Ja I 47; Nett 28, 79; Vism 199, 649; Vv-a 10. Cf. abhi°.

Nibbattita (adjective) [past participle of nibbatteti] done, produced, brought forth Pv-a 150 (a°kusalakamma = akata).

Nibbattin (adjective) [from nibbatti] arising having rebirth, in negative anibbattin not to be born again Ja VI 573.

Nibbatteti [nis + vatteti, causative of nibbattati] to produce, bring forth; practise, perform; to bring to light, find something lost (at Miln 218) Nidd II = jāneti (sub voce); Ja I 66, 140; III 396 (jhānābhiññaṁ); Pv-a 76 (jhānāni); Miln 200; Saddh 470. – past participle nibbattita (q.v.); 2nd causative nibbattāpeti to cause rebirth Dhp-a III 484; see also nibbattāpana. – Cf. abhi°.

Nibbana (adjective)]

1. [Sanskrit nirvana] without forest, woodless Ja II 358.

2. [an abstract from Nibbāna, see Nibbāna I; cf. vana^02. Frequently Nibbāna as v.l. instead of nibbana] without cravings Snp 1131 (nikkāmo nibbano); Dhp 283 (nibbanā plural) Vv 50^14 (better reading Nibbāna, in phrase “vanā Nibbānaṁ āgataṁ,” as found at A III 346 = Thag 691, although the latter has nibbanaṁ in text), explained by “nittaṇhabhāvaṁ Nibbānam eva upagataṁ” Vv-a 213.

Nibbanatha (adjective) [nis + vanatha] free from lust or cravings S I 180, 186 (so’haṁ vane nibbanatho visallo); Thag 526; Dhp 344; Dāṭh I 18.

Nibbasana (adjective) [nis + vasana] no longer worn, cast off (of cloth) S II 202, 221.

Nibbahati [nis + bahati] to stretch out Ja III 185 (asiṁ); to pull out Ja V 269 (jivhaṁ = jivhaṁ balisena n. 275). See also nibbāheti and nibbāhāpeti.

Nibbāti [see nibbuta etymology; influenced in meaning by Sanskrit nirvāti, nis + vāti to blow, i.e. to make cool, see vāyati and nibbāpeti] (instrumental) to cool off (literal and figurative), to get cold, to become passionless Snp 235 (nibbanti dhīrā yathayaṁ padīpo = vijjhāyanti; yathayaṁ padīpo nibbuto evaṁ nibbanti Pj I 194, 195), 915 (kathaṁ disvā nibbāti bhikkhu = rāgaṁ etc. nibbāpeti Nidd I 344); Ja IV 391 (pāyāsaṁ). See also parinibbāti (e.g. Vibh 426).

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 Pāli 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 nibbana). For Buddhaghosa’s definition of Nibbāna see e.g. Vism 293. – The meanings of n. are:]

1. the going out of a lamp or fire (popular meaning).

2. health, the sense of bodily well-being (probably, at first, the passing away of feverishness, restlessness).

3. The dying out in the heart of the threefold fire of rāga, dosa and moha: lust, ill-will and stupidity (Buddhistic meaning).

4. the sense of spiritual well-being, of security, emancipation, victory and peace, salvation, bliss.

II. Import and Range of the Term.

A. Nibbāna is purely and solely an ethical state, to be reached in this birth by ethical practices, contemplation and insight. It is therefore not transcendental. The first and most important way to reach Nibbāna is by means of the eightfold Path, and all expressions which deal with the realization of emancipation from lust, hatred and illusion apply to practical habits and not to speculative thought. Nibbāna is realized in one’s heart; to measure it with a speculative measure is to apply a wrong standard. – A very apt and comprehensive discussion of Nibbāna is found in F. Heiler, “Die buddhistische Versenkung” pages 36-42, where also the main literature on the subject is given. – Nibbāna is the untranslatable expression of the unspeakable, of that for which in the Buddha’s own saying there is no word, which cannot be grasped in terms of reasoning and cool logic, the nameless, undefinable (cf. the simile of extinction of the flame which may be said to pass from a visible state into a state which cannot be defined. Thus the Saint (Arahant) passes into that same state, for which there is “no measure” (i.e. no dimension): “atthaṅgatassa na pamāṇam atthi ... yena naṁ vajju: taṁ tassa n’atthi” 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 (Rh.D, 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 Rh.D.’s words: “One might fill columns with the praises, many of them among the most beautiful passages in Pāli 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 (S 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 Ja I 212; Miln 346, 410; Pj II 28; Saddh 584. For the older view see M I 487 (aggi anāhāro nibbuto, a fire gone out through lack of fuel); Snp 1094 (akiñcanaṁ anādānaṁ etaṁ dīpaṁ anāparaṁ Nibbānaṁ iti); S I 236 (attadaṇḍesu nibbuto sādānesu anādāno); S 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 na additional supply is 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 S IV 102; pāragū sabbadhammānaṁ anupādāya nibbuto A I 162; pāragato jhāyī anup° nibbuto, a philosopher, freed, without any cause, source, of rebirth A IV 290 (etc., see nibbuta). dāvaggi-Nibbānaṁ the going out of the jungle fire Ja I 212; aggi nibbāyeyya, should the fire go out M 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 Vin I 8; Pv I 87; sītibhūto nirūpadhi, cooled, with no more fuel (to produce heat) Vin II 156; A I 138; nicchāto nibbuto sītibhūto (cf. nicchāta) A II 208; V 65. anupādānā dīpacci viya nibbutā gone out like the flame of a lamp without supply of fuel Thig-a 154 (Ap. 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 S II 86; Thig 116 (padīpass’eva Nibbānaṁ vimokkho ahu cetaso). The pulling out of the wick is expressed by vaṭṭiṁ okassayāmi (= dīpavaṭṭiṁ ākaḍḍhemi Thig-a 117) cf. on this passage Pischel, Leben and Lehre des Buddha 71; Mrs. Rh.D, Buddhism 176; Neumann, LMN 298). pajjotass’eva Nibbānaṁ like the going out of a lamp S 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 S V 29; sāvakā āsavānaṁ khayā viharanti A IV 83; kodhaṁ pahatvāna parinibbiṁsu anāsavā (are completely cooled) A 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 It 49; vimutti-kusuma-sañchanno parinibbissati anāsavo Thag 100. – kāmā (cravings) nikkāmo nibbano Nāgo Snp 1131. – kilesa-(Nibbāna) vice (only in certain commentaries). kilesa-Nibbānassāpi anupādā Parinibbānassāpi santike Dhp-a I 286; upādānaṁ abhāvena anupādiyitvā kilesa-Nibbānena nibbutā Dhp-a IV 194. – nibbidā (disenchantment). Nibbānaṁ ekanta-nibbidāya virāgāya etc. saṁvattati S II 223; nibbijjha sabbaso kāme sikkhe Nibbānaṁ attano Snp 940. – rāga

virāgo nirodho Nibbānaṁ S I 136; desento virajaṁ dhammaṁ Nibbānaṁ akutobhayan S I 192; yo rāgakkhayo (dosa° ... moha° ...): idaṁ vuccati Nibbānaṁ S IV 251, and same of amata S V 8; chandarāga-vinodanaṁ Nibbānapadaṁ accutaṁ Snp 1086; kusalo ca jahati pāpakaṁ rāga-dosa-moha-kkhayā parinibbuto Ud 85; ye’dha pajahanti kāmarāgaṁ bhavarāgānusayañ ca pahāya Parinibbānagatā Vv 53^24. – vana sabba-saṁyojanatītaṁ vanā Nibbānaṁ āgataṁ A III 346; nikkhantaṁ vānato ti Nibbānaṁ Pj I 151; taṇhā-saṅkhāta-vāna-bhāvato Nibbānaṁ Pj II 253.

2. Aims: khema (tranquillity). ātāpī bhikkhu Nibbānāya bhabbo anuttarassa yogakkhemassa adhigamāya It 27; ajaraṁ amaraṁ khemaṁ pariyessāmi nibbutiṁ Ja I 3; acala (immovable, not to be disturbed). patto acalaṭṭhānaṁ Vv 51^04; accuta (stable) patthayaṁ accutaṁ padaṁ S III 143; chandarāga-vinodanaṁ Nibbānapadaṁ accutaṁ Snp 1086. nekkhamma (renunciation, dispassionateness). vanā Nibbānaṁ āgataṁ kāmehi nekkhammarataṁ A III 346. – pāragū (victor). pāragū sabbadhammānaṁ anupādāya nibbuto A I 162 (cf. A IV 290 with tiṇṇo pāragato). – santipada (calm, composure). santī ti nibbutiṁ ñatvā Snp 933; santimaggaṁ eva brūhaya Nibbānaṁ sugatena desitaṁ Dhp 285; s. = acala Vv-a 219. – samatha (allayment, quietude). sabbasaṅkhārasamatho Nibbānaṁ S 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 Pj II 347 (for abhinibbutatto Snp 343).

(c) hadaya (heart) Nibbānaṁ hadayasmiṁ opiya S I 199; mātuhadayaṁ nibbāyate Ja I 61; nibbāpehi me hadaya-pariḷāhaṁ (quench the fever of my heart) Miln 318.

(d) mano (mind). mano nibbāyi tāvade Ja I 27; disvā mano me pasīdi Vv 50^14.

4. The Path: dhīra. lokapariyāyaṁ aññāya nibbutā dhīrā tiṇṇā etc. S I 24; nibbanti dhīrā ... Snp 235 sabbābhibhū dhīro sabbagantha-ppamocano It 122 Recognition of anicca (transitoriness, see nicca). aniccasaññī ... bhikkhu pāpuṇāti diṭṭh’eva dhamme Nibbānaṁ A IV 353. – paññā. Nibbānaṁ ev’ajjhagamuṁ sapaññā S I 22; n’abhirato paññā S I 38. paṇḍita and nipaka. anupubbena Nibbānaṁ adhigacchanti paṇḍitā A I 162; nipakā asesaṁ parinibbanti It 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 A I 8; idh’aññāya parinibbāti anāsavo A III 41; sabbāsave pariññāya parinibbanti anāsavā Vibh 426.

5. The Obstacles: – gantha (fetter). Nibbānaṁ adhigantabbaṁ sabba-g°-pamocanaṁ S I 210; It 104; similarly It 122 (see above). – gabbhaseyyā (rebirth). na te punam upenti gabbhaseyyaṁ, Parinibbānagatā hi sītibhūtā Vv 53^24 – nīvaraṇa (obstacles). pañca n°. anibbāna-saṁvattanikā S V 97. – punabbhava (rebirth). nibbāpehi mahārāgaṁ mā ḍayhittho punappunaṁ S I 188; vibhavañ ca bhavañ ca vippahāya vusitavā khīṇapunabbhavo sa bhikkhu Snp 514; bhava-nirodha Nibbānaṁ S II 117. – saṅkhārā (elements of life). sabbasaṅkhāra-samatho Nibbānaṁ S I 136; Nibbāna = sabbasaṅkhārā khayissanti A III 443. – saṁyojanāni (fetters). sabbasātītaṁ vanā Nibbānaṁ āgataṁ A III 346; s. pahāya Nibbānaṁ sacchikarissati A III 423; saṁyojanānaṁ parikkhayā antarā-parinibbāyī hoti S V 69.

III. Nibbāna: its ethical importance and general characterization.

1. Assurance of Nibbāna (Nibbānass’eva santike, near Nibbāna, sure of Nibbāna): S I 33 (yassa etādisaṁ yānaṁ ... sa etena yānena n. e. s.: with the chariot of the Dhamma sure of reaching Nibbāna); IV 75; A 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 = It 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) S III 189, cf. V 218; also called Nibbān’-ogadhā (with similar states of mind, as nibbidā, virāgo, vimutti) ibid.; A II 26 = It 28, cf. It 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) S 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 A V 194, cf. 141; pubbe dh.-ṭhiti-ñāṇaṁ pacchā Nibbāne ñāṇan ti S 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 S I 217; ekāyano ayaṁ maggo sattānaṁ visuddhiyā ... Nibbānassa sacchikiriyāya D II 290; S V 167, 185; bhāvayitvā sucimaggaṁ Nibbāna-ogadha-gāminaṁ ... Vibh 426; ādimhi sīlaṁ dasseyya, majjhe maggaṁ vibhāvaye, pariyosānamhi Nibbānaṁ ... Sv I 176. – Nibbāna-gamanaṁ maggaṁ: tattha me nirato mano “my heart rejoices in the path to Nibbāna” S I 186; Nibbāna-gāminī paṭipadā A 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” M I 508, cf. Dhp 204 (“the fullest gain is for health etc.; Nibbāna is the highest happiness” Dhp-a III 267). Similarly: khantī paramaṁ tapo titikkhā, Nibbānaṁ paramaṁ vadanti buddhā D II 49 = Dhp 184; Nibbānaṁ paramaṁ sukhaṁ: Dhp 204 = Snp 257 = Ja III 195; id.: Dhp 203; jhānaṁ upasampajja ... okkamanāya Nibbānassa A IV 111f.; cf. 230f.; kaṭuviyakato bhikkhu ... ārakā hoti Nibbānā A I 281; Nibbānaṁ ajjhagamuṁ sapaññā S I 22; devalokañ ca te yanti ... anupubbena Nibbānaṁ adhigacchanti paṇḍitā A I 162; Nibbānaṁ abhikaṅkhati S I 198; abhipassati A I 147; tiṇṇakathaṅkatho visallo Nibbānābhirato Snp 86; bhikkhu bhabbo anuttaraṁ sītibhāvaṁ sacchikātuṁ ... paṇītādhimutto hoti Nibbānābhirato ca A III 435; Nibbānābhirato ... sabbadukkhā pamuccati S I 38; Nibbān’ogadhaṁ brahmacariyaṁ vussati Nibbāna-parāyaṇaṁ Nibbāna-pariyosānaṁ S III 189 = V 218; Nibbānaṁ gavesanto carāmi (Bodhisatta, Ja 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. S V 75 = 134 = 137 = 190; V 244; A V 75, 134, 190, 244 = 291; Vv 84^42. Saddahāno arahataṁ dhammaṁ Nibbāna-pattiyā sussūsā labhate paññaṁ appamatto S I 214 = Snp 186, cf. S I 48; Gotamo Nibbāna-paṭisaṁyuttāya dhammiyā kathāya bhikkhū sandasseti S I 214 = 192 = 210; Ud 80; Nibbānaṁ pariyesati A II 247; Nibbāna-pariyosānā sabbe dhammā A V 107; Nibbāna-poṇaṁ me mānasaṁ bhavissati, saṁyojanā pahāṇaṁ gacchanti A III 443; odhunitvā malaṁ sabbaṁ patvā Nibbāna-sampadaṁ muccati sabba-dukkhehi: sā hoti sabbasampadā A IV 239; nibbijjha sabbaso kāme sikkhe Nibbānaṁ attano Snp 940, cf. 1061.

4. Some Epithets of Nibbāna: akutobhayaṁ A II 24 = It 122; accutaṁ padaṁ (careyya āditta-sīso va patthayaṁ a. p.) S III 143; Snp 1086; pattā te acalaṭṭhānaṁ yattha gantvā na socare Vv 51^04; amataṁ A II 247; M III 224 (Bhagavā atthassa ninnetā a°assa dātā); Miln 319; Vv 64^27 (apāpuranto a°assa dvāraṁ); Vv-a 85 (a-rasa); Vv 50^20 (amatogadha magga = nibb°-gāminī paṭipadā); amosadhammaṁ Snp 758; khemaṁ appaṭibhayaṁ S IV 175; S I 189 = Snp 454; Thig 350 (°ṭṭhāne vimuttā te patta te acalaṁ sukhaṁ); M I 508 (+ amatagāminaṁ); A II 247 (yogakkhemaṁ anuttaraṁ); same at A III 294; It 27; Dhp 23. – taṇhakkhaya Vv 73^05; ṭhānaṁ duddasaṁ S I 136 (= sabba-saṅkhāra-samatho); dhuvaṁ (q.v.); niccaṁ Kv 121; nekkhammaṁ A I 147 (°ṁ daṭṭhu khemato ... Nibbānaṁ abhipassanto); Vv 84^42. sabba-gantha-pamocanaṁ (deliverance from all ties) S I 210; II 278 (sabbadukkha°); It 222 = A II 24; yathā-bhūtaṁ vacanaṁ S IV 195; yathāsukhaṁ (the auspicious) A IV 415f.; (chanda-) rāga vinodanaṁ Snp 1086; rāgakkhayo (dosa°, moha°) S V 8; rāgavinayo (dosa°, moha°) ibid., santi (calm, peace) Vv 50^21 = Snp 204 (chandarāga-viratto bhikkhu paññāṇavā ajjhagā amataṁ santiṁ Nibbānapadaṁ accutaṁ); Vv-a 219 (= acala); santimaggaṁ eva brūhaya Nibbānaṁ Sugatena desitaṁ Dhp 285 = Nett 36; sandiṭṭhikaṁ akālikaṁ etc.; A I 158; samo bhūmibhāgo ramaṇīyo S III 109; sassataṁ Kv 34; suvatthi Snp 235.

5. Nibbāna is realisable in this world, i.e. in this life if it is mature (diṭṭhe va dhamme): S II 18 = 115 = III 163 = IV 141 (diṭṭha-dh-n.-patta); M II 228; A 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 S I 39 = Snp 1109; as sabba-saṅkhāra-samatho (calming down of all vital elements) Vin I 5; S I 136; A 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 S II 117; A V 9; rāga-kkhayo (dosa°, moha°) S IV 251 = 261; virāgo nirodho Nibbānaṁ in typical and very frequent exposition at Nidd II = S I 136 see also vana and cf. the following: taṇhā-saṅkhāta-vānābhāvato Nibbānaṁ Pj II 253; nikkhantaṁ vānato ti Nibbānaṁ Pj I 151; kilesa-Nibbānassāpi anupādā Parinibbānassāpi santike yeva Dhp-a 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 Vin I 10 = S IV 331 = V 421; of satta bojjhaṅgā at S V 80; and in a fuller form as “ekanta-nibbidāya virāgāya nirodhāya upasamāya etc. as above” at D I 189 (negative); II 251 (of brahmacariyaṁ), 285; III 130 (sukhallikānuyogā, negative) 136 (avyākataṁ, negative); S II 223 (brahmacariya); V 82 (satta bojjhaṅgā), 179 (satipaṭṭhānā), 255 (iddhipādā), 361 (ariyamagga), 438 A III 83, 326f.; etc. – Cf. Nibbāna-saṁvattanika S V 97 (upekhā-sambojjhaṅga); Nidd II §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 S II 18; Vin III 20 = 111; A II 118 = III 164 = IV 423 = V 8 = Nidd II under Nibbāna; A II 34 = It 88 (dhammānaṁ aggaṁ akkhāyati, madanimmadano pipāsa-vinayo ālaya-samugghāto vaṭṭūpacchedo taṇhakkhayo virāgo nirodha Nibbānaṁ), cf. Vin III 20. Similarly S 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 D III 251; A III 384f.; aniccā sabbe saṅkhārā dukkhā’nattā ca saṅkhātā: Nibbānañ c’eva paññatti anattā iti nicchayā Vin V 86. On anicca and anattā in relation to Nibbāna see also S IV 133f.; A IV 353; dukkhato and sukhato Nibbānaṁ samanupassati A III 442. On comparison with a lamp see e.g. S I 159 = D II 157 = Thag 906 (pajjotass’eva Nibbānaṁ vimokkho cetaso ahū), A IV 3 (pajjotass’eva Nibbāna vimokkho hoti cetaso); Snp 235 (... te khīṇabījā avirūḷhichandā nibbanti dhīrā yathāyaṁ padīpo).

-abhirata fond of Nibbāna (cf. III 3) S I 38; A III 435; Snp 86 (visalla + Nibbāna);

-ogadha merging into Nibbāna (of brahmacariya) S III 189; V 218; A II 26 = It 28; Vibh 426, cf. amatogadha A V 107;

-gamana (magga; Cp III 2) leading to Nibbāna D II 223; S I 186, 217; A IV 83; (dhamma:) S V 11; Snp 233;

-dhātu the sphere or realm of Nibbāna always in phrase anupādisesāsaya Nibbāna-dhātuyā parinibbāyate Vin II 239; D III 135; It 38, 121; Paṭis I 101; cf. rāgavinayo Nibbāna-dhātuyā adhivacanaṁ S V 8. See parinibbāyin;

-ninna (+ °poṇa, °pabbhāra; Cp III 3) converging into Nibbāna A III 443; Vv 84^42 and passim;

-paṭisaññuta (dhammikathā; Cp III 2) relating or referring to Nibbāna S I 114 = 192 = 210; Ud 80;

-patta having attained Nibbāna (diṭṭha-dhamma°, see above III 5) S II 18 = 114 = III 163;

-patti attainment of Nibbāna S I 48, 214 = Snp 186;

-pada = Nibbāna (see pada 3) Snp 204;

-pariyosāna ending in Nibbāna having its final goal in Nibbāna S III 189; V 218; A V 107;

-saṁvattanika conducive to Nibbāna; contributing toward the attainment of Nibbāna S V 97; Nidd II §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 D II 290; S V 167; A III 423; V 141;

-saññā perception of Nibbāna A III 443;

-sampatti successful attainment of Nibbāna Khp VIII 13;

-sampadā the blessings of the attainment of Nibbāna A IV 239.

Nibbāpana (neuter) [abstract from nibbāpeti] means of extinguishing, extinction, quenching S I 188 (cittaṁ pariḍayhati: nibbāpanaṁ brūhi = allayment of the glow); A IV 320 (celassa n°āya chandaṁ karoti: try to put out the burning cloth); Miln 302 (jhāyamāno n°ṁ alabhamāno), 318 (pariḷāha°).

Nibbāpita (adjective) [past participle of nibbāpeti] extinguished, put out, quenched Ja III 99 (= nicchuddha).

Nibbāpeti [Sanskrit ni(r)vārayati, causative of ni(r)varati, influenced in meaning by nirvāpayati. causative of nirvāti = make cool by blowing (e.g. ṚV X 16^13). See nibbuta on etymology]

1. to extinguish, put out, quench S I 188 (mahārāgaṁ); It 93 (rāg-aggiṁ; and nibbāpetvā aggiṁ nipakā parinibbanti); cf. aggiṁ nijjāleti Ja VI 495; Pv I 8^05 (vārinā viya osiñcaṁ sabbaṁ daraṁ nibbāpaye); Miln 304 (aggikhandhaṁ mahāmegho abhippavassitvā n.), 318 (nibbāpehi me hadaya-pariḷāhaṁ), 410 (megho uṇhaṁ n.); Dhp-a II 241 (fire); Saddh 552 (bhavadukkhaggiṁ).

2. to cleanse, purify (cittaṁ, one’s heart) Vism 305. – past participle nibbāpita. See also nibbāpana.

Nibkhāyati [Sanskrit ni-(or nir-)vriyate, passive of ni(r)varati, influenced by nirvāyati intransitive to cease to blow; see on etymology and Pāli 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 S II 85 (opposite jāleyya); the same of telaṁ and vaṭṭiṁ paṭicca telappadīpo n. S II 86 = III 126 = IV 213 = V 319; sace te purato so aggi nibbāyeyya jāneyyāsi tvaṁ: ayaṁ ... aggi nibbuto M I 487; A IV 70 (papaṭikā n.); aggi udake tiṇukkā viya n. Ja I 212; mātuhadayaṁ n. Ja I 61; aggi upādāna-saṅkhayā n. Miln 304. – preterit nibbāyi [Sanskrit niravāri] Ja 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); Thig-a 154 (dīpacci n. nirāsanā: went out). See also parinibāyati and cf. nibbuta, nibbāpeti, nibbāpana.

Nibbāyin see pari°.

Nibbāhati [nis + vahati] to lead out, carry out, save from, remove Miln 188. – 2nd causative nibbāhāpeti to have brought out, to unload (a waggon) Vin II 159 (hiraññaṁ); III 43. See also nibbāhana and nibbuyhati.

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!]

Nibbikappa [nis + vikappa] distinction, distinguishing Vism 193.

Nibbikāra (adjective) [nis + vikāra] steady, unchanged, steadfast; persevering Ja I 66; Pv-a 178, 253 (+ nicca); Pj II 189, 497; Vism 311.

Nibbicikicchā (feminine) [nis + vicikicchā] surety, reliance, trust S II 84; V 221 (= nikkaṅkhā); Vv-a 85 (= ekaṁsikā).

Nibbijjhati [nis + vijjhati, vyadh] to pierce, transfix, wound S V 88 (+ padāleti); Saddh 153 (patodehi). gerund nibbijjha Snp 940 (= paṭivijjhitvā Nidd I 420). – past participle nibbiddha. Cf. abhi°.

Nibbiṭṭha (past participle) [nis + viṭṭha, of nibbisati] gained, earned Vin IV 265; Snp 25; Pj II 38.

Nibbiṇṇa (adjective) [Sanskrit nirviṇṇa, past participle of nibbindati] tired of, disgusted with (with instrumental or locative), wearied of, dissatisfied with, “fed up” Ja I 347; VI 62; Thig 478 (= viratta Thig-a 286); Dhp-a I 85 (°hadaya); Vv-a 207 (°rūpa); Pv-a 159 (tattha-vāsena n.-mānaso tired of living there), 272 (°rūpa), 283 (°rūpa, tired of: purohite).

Nibbidā (feminine) [Sanskrit nirvid, feminine (also BHS e.g. Lal 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 D I 189; S V 82, 179, 255, 361; A III 83; IV 143; V 216. – In other connections: Vin I 15 (nibbidāya cittaṁ saṇṭhāsi); D III 130f.; S II 30; III 40; 179, 189; IV 86, 141 (read nibbidāya for nibbindāya?); A I 51, 64; III 19, 200, 325f.; IV 99, 336; V 2f., 311f.; Ja I 97; IV 471, 473; Snp 340; Paṭis I 195; II 43f.; Vibh 330; Nett 27, 29; Vism 650. Cf. abhi°.

Nibbiddha [past participle of nibbijjhati]

1. in phrase °piṅgala (with) disgustingly red (eyes) (perhaps = nibbiṇṇa?) Ja V 42 (of a giant).

2. with reference to a road: broken up, i.e. much frequented, busy street Ja VI 276 (of vīthi, bazaar, in contrast with a nibbiddha-raccha carriage-road, which is not a thoroughfare. The reading patatthiyo at Ja VI 276, for which nibbiddha-vīthiyo is the commentary’s explanation is to be corrected into pathaddhiyo).

Nibbindati [nis + vindati, vid^02] 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). Vin I 35; S II 94; IV 86, 140; A V 3; Dhp 277f.; It 33; Ja I 267; Miln 235, 244; Saddh 612. present participle nibbindaṁ S IV 86; Pv-a 36 (nibbinda-mānasa); gerund nibbindiya Ja V 121 (°kārin).

B. vid: potential nibbide (v.l. nibbije) Ja V 368 (= nibbindeyya commentary); gerund nibbijjitvā Ja I 82, and nibbijja Snp 448 = S I 124 (nibbijjāpema = nibbijja pakkameyya Pj II 393). – past participle nibbiṇṇa. See also nibbidā.

Nibbiriya (adjective) [nis + viriya] lacking in strength, indolent, slothful, weak Ja IV 131; Pv-a 175 (= alasa, kusīta).

Nibbivara (adjective) [nis + vivara] without holes or fissures, without omissions Ja V 429; Vv-a 275 (= atīva saṅgata).

Nibbisa [to nibbisati] earnings, wages Thag 606 = 1003 = Miln 45 (cf. Manu VI 45); Pj II 38.

Nibbisaṅka (adjective) [nis + visaṅka, Sanskrit viśankā] fearless, not hesitating, undaunted Pj II 61.

Nibbisati [nis + visati] to enter into; to earn, gain, find, enjoy, only in past participle anibbisaṁ not finding Thig 159 (= avindanto Thig-a 142); Ja I 76 = Dhp 153. – past participle nibbiṭṭha. See also nibbisa.

Nibbisaya (adjective) [nis + visaya] having no residence, banished, driven from (–°) Ja II 401.

Nibbisevana (adjective) [nis + visevana] not self-indulgent, self-denying, meek, tame, gentle Ja II 210 (dametvā nibbisevanaṁ katvā), 351; V 34, 381, 456; VI 255; Dhp-a I 288 (cittaṁ ujuṁ akuṭilaṁ n. karoti), 295; Vv-a 284 (°bhava = jitindriya).

Nibbisesa (adjective) [nis + visesa] showing no difference, without distinction, equal, similar Ja II 32; VI 355; Miln 249.

Nibbujjhati [ni + yujjhati, yudh. Pāli form difficult to explain: niy° = niyy° = nivv° = nibb°] to wrestle, to fight with fists Vin III 180. – past participle nibbuddha.

Nibbuta (adjective) [Nibbuta represents Sanskrit nirveṛta (e.g. Avś I 48) as well as niveṛta, both past participle of v̥, which in itself combines two meanings, as exhibited in cognate languages and in Sanskrit itself:

(a) Indo-Germanic ṷer to cover, cover up (Latin aperio = °apa-verīro to cover up, Sanskrit varutram upper garment, “cover”) and

(b) *ṷel to resolve, roll, move (Latin volvo = revolve; Greek ἕλιξ, ἑλὐω; Sanskrit vāṇa reed = Latin ulva; Sanskrit ūrmi wave; Pāli valli creeper, valita wrinkled). *ṷer is represented in Pāli 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 Pāli nibbuta. – In derivations we have besides the root form vṛ (= Pāli bbu°) that with guṇa vṛ (cf. Sanskrit vārayati, vrāyati) or vrā = Pāli *bbā° (with which also cf. paṭivāṇa = *prativāraṇa). The former is in nibbuti (ceasing extinction, with meaning partly influenced by nibbuṭṭhi = Sanskrit nirveṛṣṭi pouring of water), the latter in instrumental nibbāti and nibkhāyati (to cease or to go out) and transative nibbāpeti (causative: to make cease, to stop or cool) and further in Nibbāna (neuter instrumental abstract) (the dying out)] (literal) extinguished (of fire), cooled, quenched (figurative) desireless (often with nicchāta and sītibhūta), appeased, pleased, happy.

(a) (literal) aggi anāhāro n. M I 487; Snp 19 (ginī n. = magga-salila-sekena n. Pj II 28); Ja IV 391 (anibbute pāyāse); Miln 304 (aggikkhandha), 346 (mahāmeghena n°ṁ paṭhaviṁ); Thig-a 154 (anupādānā dīpaccī); Pj I 194 (padīpo n.).

(b) (figurative) combined with sītibhūta (and nicchāta): Vin I 8; M I 341; A II 208 = D III 233 = Pp 56, 61; A IV 410; V 65; Snp 593, 707; Pv I 8^07. – In phrase anupādāya nibbuta: S II 279; A I 162; IV 290 = Dhp 414 = Snp 638. – In other connections: attadaṇḍesu n. sādānesu anādāno S I 236 = Dhp 406 = Snp 630; aññāya nibbutā dhīrā S I 24; tadaṅga-n. S III 43; ejānugo anejassa nibbutassa anibbuto It 91; vītataṇho n. Snp 1041; tiṇṇa-sokapariddavo n. Dhp 196; rāgaggimhi n. and n. mātā, pitā, nārī Ja I 60; n. veyyākaraṇena Miln 347; upādānānaṁ abhāvena ... kilesanibbānena n. Dhp-a IV 194. – See also abhinibbuta and parinibbuta.

Nibbuti (feminine) [Sanskrit nirvṛti, abstract to nibbuta] allayment, refreshment, cooling, peace, happiness Ja I 3 (khemaṁ pariyessāmi n°ṁ); Snp 228 (nikkāmino n°ṁ bhuñjamānā), 917, 933 (santī ti n°ṁ ñatvā); Nidd I 399; Pv I 7^04 (n°ṁ nādhigacchāmi = quenching of hunger and thirst); Pj I 185 (= paṭippasseddha-kilesa-daratha).

Nibbuddha [Sanskrit niyuddha, past participle of nibbujjhati] wrestling, fist-fight D I 6 (= mallayuddhaṁ Sv I 85); As 403.

Nibbuyhati [Sanskrit niruhyate, nis + vuyhati, passive of vahati, cf. nibbāhati] to be led out to (with accusative): susānaṁ Thig 468 (= upanīyati Thig-a 284); to be led out of = to be saved S I 1, cf. ṚV I 117, 14; VI 62, 6.

Nibbusitattā (nibbusitattaṁ?) [Sanskrit nir-vasit-ātman or *nirvasitatvaṁ (neuter abstract), to nis-vasati, cf. nirvāsana = nibbisaya] a dislocated or disconcerted mind, unrest, uneasiness D I 17.

Nibbecikicchā = nibbicikicchā certainty, doubtlessness Nidd II §185 (opposite savicikicchā).

Nibbejaniya at S I 124 should probably be read as nibbeṭhaniya (rejecting, evading).

Nibbeṭhana (neuter) [Sanskrit nirveṣṭana, nis + veṭhana] unwinding, figurative explanation Miln 28.

Nibbeṭhita [past participle of nibbeṭheti] explained, unravelled, made clear Miln 123 (su°).

Nibbeṭheti [Sanskrit nirveṣṭate, nis + veṭheti, to twist round]

1. to unravel, untwist, unwind; to explain, make clear D I 54 (nibbeṭhiyamāna, v.l. nibbedh°); Pv IV 3^29 (°ento = niveṭhīyamāna Pv-a 253 v.l. nibbedh°); Miln 3; Saddh 153.

2. to deny, reject Vin II 79; D I 3 (= apanetabba commentary); S III 12 (v.l. °dh°).

3. to give an evasive answer Vin III 162. – See also nibbejaniya. – past participle nibbeṭhita, q.v.

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° Divy 50; but also nirbheda° Avś II 181, of kusala-mūlāni; explained as lobha-kkhandhassa (etc.) nibbijjhanāni at Nett 274] D III 251, 277; A III 427; Vibh 330; Nett 21, 48, 143f., 153f.; Vism 15, 88; As 162. – Also in nibbedha-gāminī (paññā) It 35; and dunnibbedha (hard to penetrate, difficult to solve Miln 155, 233 (pañha); spelt dunniveṭha at Miln 90).

Nibbedhaka (adjective) [nis + vedhaka, to vyadh] piercing, sharp, penetrating, discriminating; only in feminine nibbedhikā (cf. āvedhikā), applied to paññā (wisdom) D III 237, 268; S V 197, 199; M I 356; A I 45; II 167; III 152; 410f., 416; V 15; Paṭis II 201; Nidd II §235, 3a (+ tikkha-paññā), 415, 689; Ja II 9, 297; IV 267.

Nibbematika (adjective) [nis + vimati + ka] not disagreeing, of one accord, unanimous Vin II 65; Dhp-a I 34.

Nibbhacceti [Sanskrit nirbhartsayati, nis + bhaccheti] to threaten, revile, scorn Ja III 338.

Nibbhaya (adjective) [nis + bhaya] free from fear or danger, fearless, unafraid Ja I 274; III 80; V 287; Vism 512.

Nibbhujati [Sanskrit ni- or nirbhujati, nis + bhujati] to twist round, bend, wind, contort oneself Miln 253. Cf. vi°.

Nibbhoga^01 (adjective) [Sanskrit nirbhoga, nis + bhoga^01] deprived of enjoyment; deserted, being of no avail, useless Ja VI 556; Pv I 1^02. Cf. vi°.

Nibbhoga^02 [ni + bhoga^02] bending, contortion Ja II 264 (oṭṭha°).

Nibyaggha see nivyaggha.

Nibha (adjective) [Sanskrit nibha, to bhāti] shining; like, equal to, resembling (–°) Ja V 372; Vv 40^01; Pv IV 3^12; Vv-a 122 (vaṇṇa° = vaṇṇa); Nidd II §608.

Nibhatā (feminine) [abstract to nibha] likeness, appearance Vv-a 27.

Nibhā (feminine) [to nibha] shine, lustre, splendour Vv-a 179 (nibhāti dippatī ti nibhā).

Nibhāti [ni + bhāti] to shine Vv-a 179 (= dippati).

Nimajjhima (adjective) the middle one Ja V 371.

Nimantaka (adjective/noun) one who invites Miln 205.

Nimantana (neuter) [to nimanteti] invitation Vin I 58 = II 175; D I 166; M I 77; A I 295; Ja I 116 (ṇ), 412; Pp 55.

Nimantaṇika Nimantanika (adjective) inviting; (neuter) name of a suttanta M I 331; quoted at Vism 393.

Nimantita [past participle of nimanteti] invited Snp page 104; Pv-a 22 (bhattena to the meal), 86 (= āmantita), 141.

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); Ja VI 365; Nidd II §342; Dhp-a III 171 (°ayiṁsu); Sv I 169; Vv-a 47 (pānīyena invite to a drink); Pv-a 75, 95. past participle nimantita, q.v. – Cf. abhi°.

Nimitta (neuter) [cf. Sanskrit nimitta, to mā, although etymology uncertain]

1. sign, omen, portent, prognostication D I 9 (study of omens = n. satthaṁ Sv I 92, q.v. for detailed explanation); Ja I 11 (caturo nimitte nāddasaṁ); Miln 79, 178. Especially as pubba° signs preceding an event, portents, warnings, foreshadowings S V 154, 278, 442; It 76 (cf. Divy 193, of the waning of a god); Ja I 48, 50 (32 signs before birth, some at Sv I 61), 59; Miln 298; Vism 577.

2. outward appearance, mark, characteristic, attribute, phenomenon (opposite essence) D III 249; A I 256; III 319, 375f.; IV 33, 418f.; Ja I 420; Paṭis I 60, 91f., 164, 170; II 39, 64; Vibh 193f. – Mental reflex, image (with reference to jhāna) Vism 123, cf. As 167. – Specified e.g. as following: oḷārika S V 259; pasādaniya S V 156; paccavekkhana° D III 278; Vibh 334; bahiddhā-saṅkhārā° Paṭis I 66f.; bāla° (opposite paṇḍita°) M III 163; A I 102; mukha° (= face) D I 80; S III 103; V 121; A V 92, 97f., 103; rūpa°, sadda° etc. S III 10; M I 296; Paṭis I 92, 112; samatha° D III 213; samādhi° etc. A I 256f.; subha° (and asubha°) S V 64, 103f.; A 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 Vin I 183, cf. S V 150f. (°ṁ uggaṇhāti); M I 119 (= five sorts of mental images); Nidd II §659; As 53 (= ākāra). See below n-gāhin and animitta. nimittaṁ parivajjeti to discard the phenomenal S I 188; Snp 341.

3. mark, aim: in nimittaṁ karoti to pick out the aim, to mark out Ja V 436; Nidd II §235, the same; Miln 418.

4. sexual organ (cf. lakkhaṇa) Vin 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-a III 175 (instrumental) Pv-a 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 Pv-a 64 (maraṇa-nimittaṁ rodanaṁ). – animitta free from marks or attributes, not contaminated by outward signs or appearance, undefiled, unaffected, unconditioned (opposite sa°) S I 188; IV 225 (phassa), 268, 360 (samādhi); M I 296 (ceto-vimutti); A I 82; III 292; IV 78; Vin III 129; Thag 92; D III 219, 249; Dhp 92; Snp 342; Paṭis I 60, 91; II 36, 59f. (vimokha), 65f., 99; Dhs 530 (read a° for appa°); Vism 236; As 223 (absence of the 3 lakkhaṇas); Miln 333, 413; Dhp-a II 172; Thig-a 50. See also Cpd. 199, 2115. sanimitta S V 213f.; A I 82.

-ānusārin following outward signs (= °gāhin) A III 292; Nett 25;

-kamma prognostication, prophecy Vin V 172; Vibh 353;

-karaṇa = °gāhin S IV 297;

-gāhin “taking signs,” enticed or led away by outward signs, entranced with the general appearance, sensuously attracted D I 70 (cf. D.B. I 80); III 225; S IV 104, 168; A II 16; III 99; V 348; Pp 20, 24, 58; Dhs 1345; Miln 367, 403. Cf. Vism 151, 209.

Nimināti [Sanskrit niminoti in different meaning, the Pāli meaning being influenced by mā; ni + mināti, mi to fix, measure cf. Sanskrit nimaya barter, change] to turn round, change; to barter, exchange for (with instrumental): present imperative niminā Ja V 343 (= parivattehi commentary); present 1st plural nimimhase Ja II 369, potential nimineyya Ja III 63; future nimissati Ja V 271, 453 (devatāhi Nirayaṁ); preterit nimmini Ja III 63; gerund niminitvā Milo 279.

Nimisa [cf. Vedic nimiṣ feminine and nimiṣa neuter] winking, shutting the eyes; animisa not winking Dāṭh V 26. See also nimesa.

Nimisatā (feminine) [abstract to nimisati] winking Ja VI 336 (a°).

Nimisati [Sanskrit nimiṣati, ni + misati] to wink D II 20 (animisanto, not winking; v.l. animm°; Ja III 96 (ummisati + n.). Cf. nimisatā.

Nimīlati (and Nimmīlati) [ni + mīlati] to shut, close (the eyes) Ja I 279; Dhp-a II 6 (akkhīni nimmīlituṁ nāsakkhi). causative nim(m)īleti the same M I 120; Dhp-a II 28 (paralokaṁ; opposite ummīleti); Ja I 279; Vism 292 (akkhīni ni°).

Nimugga (adjective) [cf. Sanskrit nimagna, past participle of nimujjati] plunged, immersed in, sunk down or fallen into (–°) (with locative) Vin III 106 (gūthakūpe sasīsakaṁ n.); D I 75; Ja I 4; III 393 (gūthakalale), 415; Nidd I 26; Pp 71; Miln 262; Saddh 573.

Nimujjati [Sanskrit nimajjati, ni + mujjati] to sink down, plunge into (with locative), dive in, be immersed A IV 11; Pp 74; Ja I 66, 70; III 163, 393 (kāmakalale); IV 139; preterit nimujji Ja II 293; Pv-a 47 (udake). – causative nimujjeti (so read for nimujjati Ja 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) D I 78. See ummujjā.

Nimujjana (neuter) [Sanskrit nimajjana] diving, ducking; bathing Pv-a 47.

Nimesa [= nimisa, cf. Vedic nimesa] winking Miln 194.

Nimokkha = vimokkha S I 2 (v.l. vi°, preferable).

Nimba [Sanskrit nimba, non-Aryan] the Nimb tree (Azadirachta Indica), bearing a bitter leaf, and noted for its hard wood Vin I 152 (°kosa), 284 (the same), 201 (°kasāva); A I 32; V 212; Vv 33^36 (°muṭṭhi, a handful of n. leaves); Ja II 105, 106; Dhp-a I 52 (°kosa); As 320 (°paṇṇa, the leaf of the n. as example of tittaka, bitter taste); Vv-a 142 (°palāsa); Pv-a 220 (°rukkhassa daṇḍena katasūla).

Nimmaṁsa (adjective) [nis + maṁsa] fleshless M I 58, 364; Pv-a 68.

Nimmakkha (adjective) [nis + makkha, cf. Sanskrit nirmatsara] without egotism, not false, not slandering Snp 56 (cf. Nidd II §356 makkha = niṭṭhuriya; see also Pj II 108; paraguṇa-vināsana-lakkhaṇo makkho).

Nimmakkhika (adjective) [Sanskrit nirmakṣika] free from flies Ja I 262; Dhp-a I 59.

Nimmajjana (Nimmiñjana?) [*mṛd-yana? perhaps non-Aryan] a kind of (oil-)cake Vv 33^38 (nimmajjani = tilapiññāka Vv-a 147); Pv I 10^10 (°miñjana, v.l. °majjani); Pv-a 47 (doṇi°).

Nimmathana (neuter) [nis + mathana] crushing Ja III 252; Vism 234 (sattu°); Dhp-a III 404; Vv-a 284.

Nimmatheti [nis + matheti] to crush out, suppress, destroy Ja I 340. Cf. abhimatthati.

Nimmadana (neuter) [to nimmādeti] touching, touch, crushing, subduing A II 34 (mada-nimmadana, crushing out pride; may, however, be taken as nis + mada of mad = “de-priding,” literally disintoxication); Bv I 81; Vism 293.

Nimmadaya (adjective) [Sanskrit nirmṛdya, gerund of nimmadeti] suppressible D II 243.

Nimmaddana (neuter) [nis + mṛd] touching, crushing Miln 270 (na vāto hattha-gahaṇaṁ vā nimmaddanaṁ vā upeti: the wind cannot be grasped).

Nimmanussa (neuter) [nis + manussa + ya] void of men, absence of men Ja III 148.

Nimmala (adjective) [nis + mala] free from impurity, stainless, clean, pure A IV 340; Dhp 243; Nidd II §586; Vism 58; Saddh 250.

Nimmāta-pitika (adjective) [nis + māta-pitika] one who has neither mother nor father, an orphan Dhp-a II 72.

Nimmātar [Sanskrit nirmātṛ, agent noun of nimmināti] maker, builder, creator D I 18, 56 (in formula: Brahmā ... kattā nimmātā ...).

Nimmādeti [either = Sanskrit nirmṛdayati (mṛd) or *nirmādayati to nirmada. free from pride = nirmāṇa] to crush, subdue, humiliate; insult D I 92 (v.l. °maddeti; = Sv I 257 nimmadati nimmāne karoti), 93, 96.

Nimmāna^01 (neuter) [Sanskrit nirmāṇa, see nimmināti] measuring; production, creation, work; issara-n.-hetu caused by a god M II 122; A I 173; Vibh 367. N.-ratī devā a class of devas, e.g. at D I 218; It 94; Vism 225; Sv I 114; Thig-a 169; Vv-a 149. Cf. (para-)nimmita.

Nimmāna^02 (adjective) [Sanskrit nirmāṇa, nis + māna] free from pride, humble Sv I 257.

Nimmāniyati [passive to nimmāna, of nis + māna] to be abased, to be mocked Vin II 183.

Nimmita (adjective-past participle) [past participle of nimmināti] measured out, planned, laid out; created (by supernatural power, iddhi); measured, stately D I 18, 56 (iddhiyā pi Sv I 167), 219 (Su° devaputta. Personal name), ibid. (Paranimmitavasavattī devā a class of devas, literally “created by others,” but also possessed of great power: Vv-a 79, 80); also one of the 5, or the 3 spheres (kāmūpapattiyo) in the kāmaloka, viz. paccupaṭṭhita-kāmā, nimmānarati° (or nimmita°), paranimmita°. It 94; Dhs 1280 (cf. kāma); D III 218; Ja I 59, 146 (kāyo n’eva deva° na brahma°), 232, Nidd II §202 a, also under pucchā; P II 1^19 (su°, well constructed, i.e. symmetrical); Vism 228 (Mārena nimmitaṁ Buddharūpaṁ); Vv-a 36 (= mitaṁ gacchati vāraṇo), 79; Thig-a 69, 70; Miln 1, 242. See also abhinimmita.

Nimmināti [cf. Sanskrit nirmimīti and nirmāti, nis + mināti, mā; cf. nimināti] to measure out, fashion, build, construct, form; make by miracle, create, compose; produce, lay out, plan, preterit nimmini Ja I 232; Pv-a 245; Dhp-a IV 67; gerund nimminitvā Ja I 32; Vv-a 80, and nimmāya Vv 16^03. – past participle nimmita See also nimmātar and nimmāna. Cf. abhi°.

Nimmīleti see nimīlati.

Nimmūla (adjective) [nis + mūla] without root, rootless Ja VI 177.

Nimmoka [Sanskrit nirmoka from nis + moceti] the slough or castoff skin of a snake Pv-a 63.

Niya (adjective) [Sanskrit nija, q.v.] one’s own Snp 149 (°putta = orasaputta Pj I 248); niyassakamma at A I 99 and Pv IV 1^13 (v.l. Minayeff tiyassa) is to be read as nissayakamma (q.v.).

Niyaka (adjective) [= niya] one’s own Thig 469; Thig-a 284; As 169, 337; Sv I 183; Vibh 2; Vism 349.

Niyata (adjective) [past participle of ni + yam] restrained, bound to, constrained to, sure (as to the future), fixed (in its consequences), certain, assured, necessary D II 92 (sambodhiparāyanā), 155; III 107; Snp 70 (= ariyamaggena niyāmappatta Pj II 124, cf. Nidd II §357); Dhp 142 (= catumagga niyamena n. Dhp-a III 83); Ja I 44 (bodhiyā); Pp 13, 16, 63; Kv 609f.; Dhs 1028f. (micchatta°, etc.; cf. BMPE 245, note 2), 1414, 1595; Vibh 17, 24, 63, 319, 324; Miln 193; Tikap 168 (°micchādiṭṭhi); Dhp-a III 170; Pv-a 211. Discussed in PtsC. (see Index). aniyata see separately.

Niyati (feminine) [cf. Sanskrit niyati, ni + yam] necessity, fate, destiny D I 53; Sv I 161; Vv-a 341; Pv-a 254.

Niyama [cf. Sanskrit niyama, ni + yam; often confused with niyāma]

1. restraint, constraint, training, self-control Miln 116 (yama + n.); Pv-a 98 (yama + n.).

2. definiteness, certainty, limitation Dhp-a III 83 (catumagga°, v.l. niyāma); Pj II 124 (niyāma); As 154; Pv-a 166 (ayaṁ n. saṁsāren’atthi: law, necessity). – aniyama indefiniteness, choice, generality As 57; Vv-a 16 (yaṁ kiñci = aniyame, i.e. in a general sense), 17 (same of ye keci); Pv-a 175 (vā saddo aniyamattho = indefinite). – niyamena (instrumental) adverb by necessity, necessarily Pv-a 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-, Sv II 432 on D II 11; D.B. 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); Vv-a 22 (visesattha°); 231, Pv-a 255 (so read for nigamana?).

Niyameti [cf. Sanskrit niyamayati, ni + yamati] to tie down, to fix; explain in detail, exemplify Pv-a 265; Vism 666. past participle niyamita see a°.

Niyāteti see niyyādeti.

Niyaṅgama Niyaṅgama: ?personal dimensions/angles Hare: Limbṣ Bhk. Thanissaro: factorṣ AN 5.53 ]

Niyāma [Sanskrit niyama and niyāma] way, way to an end or aim, especially to salvation, right way (sammatta°); method, manner, practice S I 196; III 225 (sammatta°); A I 122; Snp 371 (°dassin = sammatta-niyāmabhūtassa maggassa dassāvin Pj II 365); Nidd I 314 (°avakkanti); Nidd II §358 (= cattāro maggā); Paṭis II 236f. (sammatta° okkamati); Pp 13, 15; Vibh 342. – niyāmena (instrumental) adverb in this way, by way of, according to Ja I 278; IV 139, 414 (suta° as he had heard); Dhp-a I 79; II 9, 21; Vv-a 4; Pv-a 260; Kv translation 383. – aniyāmena (see also aniyāmena) without order, aimlessly, at random Ja V 337.

Niyāmaka^01 (adjective) [either to niyama or niyāma] sure of or in, founded in, or leading to, completed in D I 190 (dhamma-n. paṭipadā, cf. niyamatā).

Niyāmaka^02 (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 (–°) S II 25 (dhamma° + dhammaṭṭhitatā); A I 286 (the same), Ja I 113 (saddhammassa n. assurance of ...); Kv 586 (accanta° final assurance).

Niyāmeti [denominative from niyāma or niyama] to restrain, control, govern, guide Miln 378 (nāvaṁ).

Niyujjati [passive of niyuñjati] to be fit for, to be adapted to, to succeed, result, ensue Pv-a 49 (= upakappati).

Niyuttaka, Niyutta (adjective) [past participle of niyuñjati] tied to, appointed to (with locative), commissioned, ordered As 47; Pv-a 20 (janapade), 124 (dānādhikāre), 127 (dāne).

Niyoga [ni + yoga] command, order; necessity. ablative niyogā “strictly speaking” Dhs 1417.

Niyojeti [causative of niyuñjati] to urge, incite to (with locative) Vin II 303; A IV 32; Pv II 1^04; Miln 229.

Niyyati = Nīyati (passive of nayati).

Niyyatta (neuter) [cf. Sanskrit niryaṇa] escape Ja I 215.

Niyyāta (past participle) = niyyādita M I 360.

Niyyātana (neuter) [from niyyāti] returning, return to (–°) Ja V 497 (saka-raṭṭha°); Vism 556; Sv I 234.

Niyyātar [agent noun to niyyāma] a guide, leader M I 523f.

Niyyāti [Sanskrit niryāti, nis + yāti] to go out, get out (especially of saṁsāra); S V 6 (niyyanti dhīrā lokamhā); Pj II 212; preterit niyyāsi D I 49, 108; Ja I 263; Snp 417; 3rd plural niyyiṁsu A V 195; future niyyassati A V 194. – See also niyyāna and niyyānika.

Niyyādita [past participle of niyyādeti] assigned, presented, given, dedicated Pv-a 196 (dhana nī°). As niyyātita at Vism 115.

Niyyādeti (niyyāteti, nīyādeti) [cf. Sanskrit ni- or nir-yātayati, causative of ni(r)yatati] to give (back), give into charge, give over, assign, dedicate, to present, denote S I 131 (niyyātayāmi); IV 181 (sāmikānaṁ gāvo), 194; Ja I 30, 66, 496; II 106, 133; Vv 46^08 niyyādesi = sampaṭicchāpesi, adāsi Vv-a 199); Pv III 2^11 (niyātayiṁsu = adaṁsu Pv-a 184); Vism 115 (t); Dhp-a I 70; II 87; Vv-a 33, 67; Pv-a 20 (vihāraṁ nīyādetvā), 25 (= uddissati dadāti), 42, 81, 276 (at all Pv-a passages as nī°). – past participle niyyādita. Cf. similarly paṭiyādeti and paṭiyādita.

Niyyāna (neuter) [nis + yāna, cf. niyyāti]

1. going out, departure D I 9 (= niggamana Sv I 94).

2. way out, release, deliverance Snp 170, 172 (“magga-saccaṁ bhāvento lokamhā niyyāti” Pj II 212); Paṭis I 163, 176; Nett 119. Cf. niyyānika. – aniyyāna Dhp-a II 209.

Niyyānika (adjective) [to niyyāna] leading out (of saṁsāra), leading to salvation, salutary, sanctifying, saving, profitable D I 235, 237; S I 220; V 82, 166, 255, 379f.; Ja I 48 (a°), 106; Dhs 277, 339, 505 (cf. BMPE 74, note 2, 311, note 2); Vibh 12, 19, 56, 319, 324; Nett 29, 31, 63, 83; Dhp-a IV 87. – Also found in spelling nīyānika e.g. A III 132 (ariyā diṭṭhi n. nīyāti takkarassa sammā-dukkha-khayāya); Sv I 89 (anīyānikattā tiracchanabhūtā kathā).

Niyyāmaka, Niyyāma [Sanskrit niyāmaka and niryāma(ka). Cf. also Pāli niyāmaka] a pilot, helmsman, master mariner, guide Ja I 107 (thala°); IV 137, 138; Miln 194, 378f.; Dāṭh IV 42.

Niyyāsa [cf. Sanskrit niryāsa, Abhidh-r-m 5, 75] any exudation (of plants or trees), as gum, resin, juice, etc. Vism 74 (°rukkha, one of the 8 kinds of trees), 360 (paggharitaniyyāsa-rukkha). Cf. nivāyāsa.

Niyyūha [Sanskrit niryūha (and nirvyūha°), perhaps to vah] a pinnacle, turret, gate M I 253; Sv I 284 (pāsāda + n.).

Niraṅkaroti and Nirākaroti [Sanskrit nirākaroti, nis + ā kṛ] to think little of, despise, neglect, disregard, repudiate; throw away, ruin, destroy Thag 478; It 83 (nirākare); Ja III 280 = V 498; IV 302; Pv III 9^06 (= chaḍḍeti pajahati Pv-a 211); Vv-a 109. – past participle (a)nirākata It 39.

Niraggala (niraggaḷa) (adjective) [nis + aggaḷa] unobstructed, free, rich in result S I 76 = It 21; A II 43; IV 151; M I 139; Snp 303; Nidd II §284 Ca; Vv 64^31 (= Vv-a 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) Ja VI 502, 503 (raṭṭhā); v.l. nirajhati; commentary ni(g)gacchati; Thig 93 (preterit nirajji’haṁ = na jānim ahaṁ Thig-a, 90. Kern (wrongly) proposes reading virajjhi).

Nirata (adjective) [past participle of niramati] fond of, attached to (–°) S I 133; Sv I 250; Pv-a 5 (duccarita°), 89, 161 (hitakaraṇa°).

Niratta^01 (adjective-neuter) [Sanskrit nirātman, nis + attan] soulless; view of soullessness or unsubstantiality; thus interpreted (in prefix to niratta^02) by commentary on Snp 787, 858, 919. See next.

Niratta^02 (adjective) [Sanskrit nirasta, past participle of nirasyati, see nirassati] rejected, thrown off, given up Snp 1098; Nidd II §359.

Note: At Snp 787, 858, 919 the interpretation of Nidd I 82 = 248 = 352 and also Buddhaghosa assume a compound of nis + attan (= nirātman): see niratta^01.

Nirattha (adjective) [nis + attha] useless, groundless, unproficient, vain (opposite sāttha profitable) Snp 582 (neuter as adverb), 585 (niratthā paridevanā); Dhp 41; Ja III 26; Pv-a 18 (°bhāva uselessness), 83.

Niratthaka (adjective) = nirattha; Vv-a 324; Pv-a 18, 40, 63, 102 etc. – feminine °ikā Thig-a 258; Miln 20; Saddh 68.

Nirantara (adjective) [nis + antara] having no interval, continuous, uninterrupted Pv-a 135. Usually in neuter as adverb nirantaraṁ always, incessantly, constantly; immediately, at once As 168; Pv-a 52, 80, 107, 110 (= satataṁ), 120; Dhp-a I 13.

Niraparādha (adjective) [nis + aparādha] without offence, guiltless, innocent Ja I 264.

Nirapekkha (adjective) [nis + apa + īkṣ] not heeding, unsuspecting, disregarding, indifferent, reckless Vv-a 27, 47 (jīvitaṁ); Pv-a 62; Sv I 177; Miln 343 (jīvitaṁ).

Nirabbuda^01 (masculine neuter) [cf. BHS nirarbuda and abbuda 3] a vast number; also name of a hell S I 149 = A II 3 = V 171 (explained at 173 as “seyyathā pi vīsati abbudā Nirayā evam eko nirabbudo Nirayo”); Ja III 360 (commentary: vīsati abbudāni ekaṁ nirabbudaṁ).

Nirabbuda^02 (adjective) [nis + abbuda^02] free from boils or tumours, healthy (also figurative) Vin III 18 (of the Saṅgha).

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 Pv-a 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 Nidd I 489; Nidd II §§517, 550; Pv IV 1^01; Thig-a 282; Pv-a 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: S I 152 (10 Nirayas); M III 183; A I 141; Snp page 126 = A V 173; Nidd I 404f. = Nidd II §304 III c; Ja IV 4 (Mitta-vindaka); Vv 52 (Revatī); Pv I 10; III 10; IV 1; 7; Dhp-a I 148. – See on the whole subject, especially Scherman, Materialen zur indischen Visionsliteratur, Leipzig 1792; and Stede, GPv, Leipzig 1914, pages 33-39. – References: Vin I 227 (apāya duggati vinipāta Niraya); D I 82, 107 (the same); Vin II 198 (yo kho saṅghaṁ bhindati kappaṁ Nirayamhi paccati), 204; II 203 = It 86; D I 228 (+ tiracchānayoni), 54 (read Nirayasate for niriyasate); III 111; S IV 126; V 356, 450; M I 73, 285, 308, 334; II 86, 149, 186; III 166, 203, 209; A IV 405; V 76, 182, 184; Snp 248 (patanti sattā Nirayaṁ avaṁsirā), 333, 660f., 677f.; Dhp 126, 140, 306, 311, 315; Thag 304 (adhammo Nirayaṁ neti dhammo pāpeti suggatiṁ) = As 38 = Sv I 99 = Dhp-a I 22; Thig 456; It 12; Ja IV 463; Pp 60; Paṭis I 83 (Avīci°); Vibh 86, 337; Vism 102; Miln 148; Dhp-a I 22; III 71; Saddh 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 A I 138, 141; M III 179; Nidd I 404; Vv-a 226. Names of guardians (after their complexion) e.g. Kāḷa (black) and Upakāḷa (blackish) Ja VI 248;

-bhaya the fear of Hell Ja I 168; Vism 392;

-saṁvattanika conducive to Hell Nidd I 489.

Niravasesa (adjective) [nis + avasesa] without remainder, complete, inclusive Nett 14, 15, cf. Miln 91, 182.

Nirasana (adjective) [nis + asana^02] without food or subsistence, poor Ja IV 128.

Nirassati [cf. Sanskrit nirasyati, nis + assati, as to throw] to throw off, despise, neglect Snp 785, 954; Nidd I 76 (so read for nidassati, v.l. nir°), 444; Pj II 522. – past participle niratta^02.

Nirassāda (adjective) [nis + assāda] without taste, insipid, dull Vism 135. Cf. nirāsāda.

Nirākaroti see niraṅkaroti.

Nirākula (adjective) [nis + ākula] unconfused, clear, calm, undisturbed Ja I 17 (verse 94).

Nirātaṅka (adjective) [nis + ātaṅka] healthy Miln 251 (of paddy).

Nirādīnava (adjective) [nis + ādīnava] not beset with dangers, not in danger, unimperilled Vin III 19.

Nirāma (adjective) [nis + āma, cf. nirāmaya] healthy, undepraved, without sin, virtuous Snp 251, 252 (°gandha = nikkilesayoga Pj II 293), 717 (the same = nikkilesa Pj II 499).

Nirāmaya (adjective) [nis + āmaya] not ill, healthy, good, without fault Pv-a 164.

Nirāmisa (adjective) [nis + āmisa] having no meat or prey; free from sensual desires, disinterested, not material S I 35, 60; IV 219, 235; V 68, 332; A III 412; D III 278; Vibh 195; Vism 71; Saddh 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) S I 76; A II 42f.

Nirālamba (adjective) [nis + ālamba] unsupported Miln 295 (ākāsa).

Nirālaya (adjective) [nis + ālaya] houseless, homeless Miln 244 (= aniketa). At Dhp-a IV 31 as explanation of appossukka. feminine abstract nirālayatā homelessness Miln 162, 276, 420.

Nirāsa (adjective) [nis + āsā] not hungry, not longing for anything, desireless S I 12, 23, 141; A I 107f.; Snp 1048 (anigha + n.), 1078 (the same); Nidd II §360; Pp 27; Pv IV 133 (= nittaṇha Pv-a 230). See also amama.

Nirāsaṁsa (adjective) [nis + āsaṁsa, śaṁs] without wishes, expectations or desires, desireless Snp 1090 (Nidd II reading for nirāsaya); Nidd II §361 (cf. Dhp-a IV 185 nirāsāsa = *nirāsaṁsa, v.l. for nirāsaya).

Nirāsaṅka (adjective) [nis + āsaṅkā] without apprehension, unsuspicious, not doubting Ja I 264; Vism 180.

Nirāsaṅkatā (feminine) [abstract from nirāsaṅka] the not hesitating Ja VI 337.

Nirāsattin (adjective) [adjective to past participle āsatta^01 with nis] not hanging onto, not clinging or attached to (with locative) Snp 851 (= nittaṇha Pj II 549); Nidd I 221.

Nirāsaya (adjective) [nis + āsaya, from śri] without (outward) support, not relying on (outward) things, without (sinful) inclinations Snp 56 (Nidd II §360 b reads nirāsasa), 369, 634, 1090 (Nidd II §361 reads nirāsaṁsa); Dhp 410; Dhp-a IV 185 (v.l. nirāsāsa; explained by nittaṇha).

Nirāsava (adjective) [nis + āsava] without intoxication, undefiled, sinless Thig-a 148.

Nirāsāda (adjective) [nis + assāda] tasteless, yielding no enjoyment Thag 710. Cf. nirassāda.

Nirāhāra (adjective) [nis + āhāra] without food, not eating, fasting Ja IV 225; Saddh 389.

Niriñjana (adjective) [nis + iñjanā, from iñjati] not moving, stable, unshaken Vism 377 (= acala, āneñja).

Nirindhana (adjective) [nis + indhana] without fuel (of fire), Thig-a 148 (aggi); Dhp-a I 44 (jātaveda).

Nirīhaka, Nirīha (adjective) [nis + īha] inactive, motionless, without impulse Thig-a 148 (°ka); Miln 413 (+ nijjīvata); Vism 484, 594f.

Nirujjhati [passive of nirundhati (nirodhati) ni + rundhati] to be broken up, to be dissolved, to be destroyed, to cease, die Vin I 1; D I 180f., 215; II 157; S III 93 (aparisesaṁ); IV 36f., 60, 98, 184f.; 294, 402; V 213f.; A III 165f. (aparisesaṁ); V 139f.; Ja I 180; Pp 64; Saddh 606. – past participle niruddha. Cf. nirodha.

Niruttara (adjective) [nis + uttara] making no reply Pv-a 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 Vin II 139 (pabbajitā ... sakāya niruttiyā Buddhavacanaṁ dūsenti); D I 202 (loka°, expression); M III 237 (janapada°); S III 71 (tayo n.-pathā); A II 160 (°paṭisambhidā); III 201; Dhp 352 (°padakovida = niruttiyañ ca sesapadesu cā ti catūsu pi paṭisambhidāsu cheko ti attho Dhp-a IV 70; i.e. skilled in the dialect or the original language of the holy scriptures); Paṭis I 88f.; II 150 (°paṭisambhidā); Nidd II §563; Dhs 1307; Nett 4, 8, 33, 105; Miln 22; Vism 441; Pj II 358; Pv-a 97.

Nirudaka (adjective) [nis + udaka] without water, waterless M I 543; Nidd II §630.

Niruddha (past participle) [past participle of nirundhati, cf. nirujjhati] expelled, destroyed; vanished, ceased S III 112; Dhs 1038.

Nirundhati see nirujjhati, niruddha, nirodha and nirodheti. Cf. parirundhati.

Nirupakāra (adjective) [nis + upakāra] useless Ja II 103.

Nirupaghāta (adjective) [nis + upaghāta] not hurt, not injured or set back Miln 130.

Nirupatāpa (adjective) [nis + upatāpa] not harassed (burnt) or afflicted (by pain or harm) Thig 512.

Nirupaddava (adjective) [nis + upaddava] without affliction or mishap, harmless, secure, happy Ja IV 139; Pv-a 262 (sotthi).

Nirupadhi (adjective) (in verse always nirūpadhi) [nis + upadhi, cf. upadhīka] free from passions or attachment, desireless, controlled Vin II 156; S I 194 (vippamutta + n.); IV 158; A I 80, 138 (sītibhūta + n.); Dhp 418 (the same); Thag 1250; Thig 320 (vippamutta +; explained by niddukkha Thig-a 233); It 46, 50, 58, 62; Snp 33, 34, 642 (sītibhūta + n.); Pv IV 1^34; Dhp-a IV 225 (= nirupakkilesa); Pv-a 230.

Nirupama (adjective) [nis + upama] without comparison, incomparable Pj II 455 (= atitula).

Nirumbhati [Sanskrit? Trenckner, “Notes” page 59 ni + rudh (?)] to suppress, hush, silence Ja I 62 (text nirumhitvā, v.l. nirumbhitvā, cf. san-nirumhitvā Vv-a 217).

Niruḷha (adjective) [cf. Sanskrit nirūḍha, past participle of niruhati] grown, risen; usual, customary, common Vv-a 108.

Nirussāsa (adjective) [cf. Sanskrit nirucchvāsa, nis + ussāsa] breathless Ja III 416; IV 121, cf. VI 197; VI 82.

Nirussukka (adjective) [nis + ussukka], careless, unconcerned, indifferent to (with locative) Thig-a 282.

Niroga see nīroga.

Niroja (adjective) [nis + oja] tasteless, insipid Ja II 304; III 94; VI 561.

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. S I 136; It 88. Nidd II sub voce Nibbāna (see Nibbāna III 6). Also in combination with nibbidā, e.g. S 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. Nidd II under saṅkhārā and passim.

(a) Vin I 1, 10; D II 33, 41, 57f., 112; III 130f.,

136f., 226f.; Ja I 133; II 9f., 223; III 59f., 163; V 438; M I 140, 263, 410; A I 299; IV 456 (= āsavānaṁ parikkhaya); Thig 6 (= kilesa-nirodha Thig-a 13), 158; It 46 = Snp 755 (nirodhe ye vimuccanti te janā maccuhāyino); It 62 = Snp 754; Snp 731, 1037; Paṭis I 192; II 44f., 221; Pp 68; Vibh 99f., 229; Nett 14, 16f.; Vism 372; Vv-a 63; Pv-a 220 (jīvitassa).

(b) (as –°): anupubba° D III 266; A IV 409, 456; abhisaññā° D I 180; asesavirāga° S II 4, 12; IV 86; V 421f.; A I 177; II 158, 161; upādāna° S III 14; kāma° A III 410f.; jāti° S IV 86; taṇhā° D III 216; dukkha° D III 136; S III 32, 60; IV 4f., 14, 384; A I 177; nandi° S III 14; IV 36; bhava° (= Nibbāna) S II 117; III 14; A V 9; Paṭis I 159; sakkāya° D III 240; S V 410; A II 165f.; III 246, 325f.; V 238f.; saññā-vedayita° D III 262, 266; S IV 217, 293f.; V 213f.; A 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) Vin I 11; D I 110; S IV 47, 107, 214; M III 280; A V 143f.;

-dhammatā liability to destruction S IV 217;

-dhātu the element or condition of annihilation, one of the 3 dhātus, viz. rūpa°, arūpa° n°. D III 215; It 45; Nett 97;

-saññā perception or consciousness of annihilation D III 251f., 283; A III 334;

-samāpatti attainment of annihilation Paṭis I 97, 100; Miln 300; Vism 702.

Nirodhika (adjective) [from nirodha] obstructing, destroying It 82 (paññā°), cf. M I 115.

Nirodheti [denominative from nirodha] to oppress, destroy Vism 288 (in explanation of passambheti).

Nilaya [from ni + lī] a dwelling, habitation, lair, nest Ja III 454.

Nilicchita see nillacchita.

Nilīna (adjective) [past participle of nilāyati] sitting on (with locative), perched; hidden, concealed, lying in wait Ja I 135, 293; III 26; Vv-a 230.

Nilīyati [ni + līyati] to sit down (especially for the purpose of hiding), to settle, alight; to keep oneself hidden, to lurk, hide Ja I 222, 292; Miln 257; Pv-a 178. preterit nilīyi Ja I 158; III 26; Dhp-a II 56; Pv-a 274. – past participle nilīna. causative II nilīyāpeti to conceal, hide (transitive) Ja I 292.

Nilīyana (neuter) [abstract from nilīyati, cf. Sanskrit nilayana] hiding Ja V 103 (°ṭṭhāna hiding-place).

Nilenaka (neuter) [cf. Sanskrit nilayana, from ni + lī] settling place, hiding-place, refuge Ja V 102 (so read for nillenaka; explained by nilīyanaṭṭhāna page 103).

Nillacchita (adjective) [Sanskrit nirlāñchita, nis + lacchita of nillaccheti] castrated Thig 440; written as nilicchita at Ja VI 238 (v.l. as gloss niluñcita) explained by “vacchakakāla ... nibbījako kato, uddhaṭabījo” (page 239).

Nillaccheti [nis + laccheti of lāñch, cf. lakkhaṇa] to deprive of the marks or characteristics (of virility), to castrate Thig 437 (= purisa-bhāvassa lacchana-bhūtāni bījakāni nillacchesi nīhari Thig-a 270). See also nillañchaka and nillacchita.

Nillajja (adjective) [nis + lajjā] shameless Saddh 382.

Nilañchaka, Nillañchaka (adjective/noun) [cf. Sanskrit nirlāñchana, of nirlāñchayati = nis + laccheti] one who marks cattle, i.e. one who castrates or deprives of virility Ja IV 364 (spelt tilañchaka in text, but right in v.l.), explained as “tisūlādi-aṅkakaraṇena lañchakā ca lakkhaṇakārakā ti attho” (p. 366). Cf. nillacchita.

Nillapa (adjective) [nis + lapa] without deceit, free from slander A II 26 = It 113.

Nillāḷeti and Nilloḷeti [nis + lul, cf. Sanskrit laḍayati and loḍayati] to move (the tongue) up and down S I 118; M I 109; Sv I 42 (past participle nillāḷita-jivhā); Dhp-a IV 197 (jivhaṁ nilloleti; v.l. nillāleti and lilāḷeti) = Ja V 434 (v.l. nillelati for °lo°).

Nillekha (adjective) [nis + lekha] without scratches, without edges (?) Vin II 123 (of jantāghara).

Nillokana (adjective/noun) [nis + lokana] watching out; watchful, careful Ja V 43, 86 (°sīla).

Nilloketi [nis + loketi] to watch out, keep guard, watch, observe Vin II 208.

Nillopa [cf. Sanskrit nirlopa, nis + lup] plundering, plunder D I 52; A I 154; Nidd I 144 (°ṁ harati); Nidd II §199 7 b; Tikap 167, 280; Sv I 159.

Nillobha (adjective) [nis + lobha] free from greed Ja IV 10.

Nilloluppa, Nillolupa (adjective) [nis + loluppā] free from greed or desires Snp 56 (= Nidd II §362 nittaṇha); Ja V 358.

Nivatta (past participle) [past participle of nivattati] returned, turning away from, giving up, being deprived of, being without (°–) Vin II 109 (°bīja); Ja I 203; Vv-a 72.

Nivattati [Vedic nivartati, ni + vattati] to turn back, to return (opposite gacchati), to turn away from, to flee, vanish, disappear Vin I 46; D I 118; Ja I 223; II 153; IV 142; Snp page 80; Pv II 9^34; IV 10^07; Pj II 374; Pv-a 74, 161. preterit nivatti Ja II 3; Pv-a 141. past participle nivatta (q.v.). – causative I nivatteti to lead back, to turn from, to make go back, to convert Ja I 203; Vv-a 110; Pv-a 204 (pāpato from sin). Cf. upa°, paṭi°, vi°. – causative II nivattāpeti to send back, to return Pv-a 154.

Nivattana (neuter) [from nivattati]

1. returning, turning, figurative turning away from, giving up, “conversion” Pv-a 120 (pāpato).

2. a bend, curve (of a river), nook Ja 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-a I 63.

Nivatti (feminine) [from ni + vṛt] returning, return Pv-a 189 (gati° going and coming).

Nivattha (past participle) [past participle of ni + vasati^01] clothed in or with (–° or accusative), dressed, covered S I 115; Ja I 59 (su°), 307 (sāṭakaṁ); Pv-a 47, 49 (dibbavattha°), 50.

Nivapati [ni + vapati] to heap up, sow, throw (food) M 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 + vasati^02] to live, dwell, inhabit, stay Vin II 11. – past participle nivuttha, cf. also nivāsana^02 and nivāsin.

Nivaha [from ni + vah] multitude, quantity, heap Dāṭh IV 53; V 14, 24, 62.

Nivāta^01 (adjective) [Sanskrit nivāta, ni + vāta “wind-down”] with the wind gone down, i.e. without wind, sheltered from the wind, protected, safe, secure Vin I 57, 72; M I 76 = A I 137 (kūṭāgāra); A I 101 (the same); It 92 (rahada); Thag 1 (kuṭikā); Thig 376 (pāsāda). – (neuter) a calm (opposite pavāta) Vin II 79.

Nivāta^02 [identical with nivāta^01, sheltered from the wind = low] lowliness, humbleness, obedience, gentleness M I 125; Snp 265 (= nīcavattana Pj I 144); Ja VI 252; Pv IV 7^12. Cf. Mvu II 423. Frequently in compound nivātavutti (the same) A III 43; Snp 326 (= nīcavutti Pj II 333); Ja III 262; Miln 90, 207; Vv-a 347.

Nivātaka [from nivāta^01] a sheltered place, a place of escape, opportunity (for hiding) Ja I 289 = V 435; cf. Miln 205 (where reading is nimantaka, with v.l. nivātaka, see note on page 426). See commentary on this stanza at Ja V 437.

Nivāpa [cf. Sanskrit nivāpa, ni + vap, cf. nivapati] food thrown (for feeding), fodder, bait; gift, portion, ration M I 151f. (Nivāpa-sutta); Ja I 150; III 271; Dhp-a I 233 (share); III 303; Vv-a 63 (diguṇaṁ °ṁ pacitvā cooking a double portion). Cf. nevāpika.

-tiṇa grass to eat Ja I 150;

-puṭṭha fed on grains Dhp 325 (= kuṇḍakādinā sūkara-bhattena puṭṭho Dhp-a IV 16 = Nett 129 = Thag 17;

-bhojana a meal on food given, a feeding M I 156).

Nivāyāsa (?) oozing of trees; Buddhaghosa’s explanation of ikkāsa at Vin II 321. See niyyāsa.

Nivāraṇa (neuter and adjective) [from nivāreti] warding off, keeping back, preventing; refusal Snp 1034, 1035, 1106 (= Nidd II §363 āvāraṇa rakkhaṇa gopana); As 259; Pv-a 102, 278; Saddh 396.

Nivāraya (adjective) [gerund of nivāreti] in dun° hard to check or keep back Miln 21 (+ durāvaraṇa).

Nivārita (adjective) [past participle of nivāreti] unobstructed, open Pv-a 202 (= anāvaṭa).

Nivāretar [agent noun to nivāreti] one who holds back or refuses (entrance) (opposite pavesetar) D II 83 = S IV 194 = A 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 Vin I 46; II 220; S I 7 (cittaṁ nivāreyya), 14 (yato mano nivāraye); IV 195 (cittaṁ); Dhp 77, 116 (pāpā cittaṁ nivāraye); Ja I 263; Pv III 7^04; Vv-a 69; Pv-a 79, 102; Dhp-a I 4^01.

Nivāsa [from nivasati^02] stopping, dwelling, resting-place, abode; living, sheltering Ja I 115 (°ṁ kappeti to put up); II 110; Pv-a 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 D I 13, 15, 16, 81; S I 167, 175, 196; II 122, 213; V 265, 305; A I 25, 164; II 183; III 323, 418f.; IV 141f.; V 211, 339. Also in pubbe-nivāsaṁ vedi It 100; Snp 647 = Dhp 423; p-n.-paṭisaṁyuttā dhammikathā D II 1; p-n.-anussatiñāṇa D III 110, 220, 275; A IV 177. Cf. nevāsika.

Nivāsana^01 (adjective-neuter) [from nivāseti] dressed, clothed; dressing clothing, undergarment (opposite pārupana) Vin I 46; II 228; Ja I 182 (manāpa°), 421; III 82; Pv-a 50, 74, 76, 173 (pilotikakkhaṇḍa° dressed in rags).

Nivāsana^02 (neuter) [from nivasati^02] dwelling, abode Pv-a 44 (°ṭṭhāna place of abode), 76 (the same).

Nivāsika (adjective) [from nivāsa] staying, living, dwelling Ja II 435 (= nibaddha-vasanaka commentary).

Nivāsin (adjective/noun) [to nivasati] dwelling, staying; (noun) an inhabitant Dāṭh V 45.

Nivāseti [causative of nivasati^01] 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. D I 109, 178, 205, 226. Vin I 46; II 137, 194; D II 127; Ja I 265; Pp 56; Pv I 10^03; Pv-a 49, 61, 75, 127 (nivāsessati + pārupissati), 147 (= pārupāmi). – causative II nivāsāpeti to cause or order to be dressed (with 2 accusative) Ja I 50; IV 142; Dhp-a I 223.

Nivicikicchā see nibbicikicchā; M I 260.

Nivijjha see vi°.

Niviṭṭha (adjective) [past participle of nivisati] settled, established (in); confirmed, sure; fixed on, bent on, devoted to (locative) Snp 57 (= satta allīna etc. Nidd II §364), 756, 774, 781 (ruciyā), 824 (saccesu), 892; Nidd I 38, 65, 162; It 35, 77; Ja I 89, 259 (adhammasmiṁ); Miln 361; Vv-a 97 (°gāma, built, situated); Sv I 90 (su° and dun° of a street = well and badly built or situate). Cf. abhi°.

Nivisati [ni + visati] to enter, stop, settle down on (locative), to resort to, establish oneself Vin I 207; Ja I 309 = IV 217 (yasmiṁ mano nivisati). – past participle niviṭṭha gerund nivissa (see next). 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 Nidd I 326 as “sassato loko idam eva saccaṁ, mogham aññan ti”; at Pj II 560 as “jānāmi passāmi tath’eva etan ti.”

Nivuta (adjective) [past participle of nivarati (nivāreti) cf. nivārita] surrounded, hemmed in, obstructed, enveloped D I 246; S II 24; IV 127; Snp 348 (tamo°), 1032, 1082; It 8; Nidd II §365 (= ophuṭa, paṭicchanna, paṭikujjita); Miln 161; Pj II 596 (= pariyonaddha).

Nivutta^01 (past participle) [past participle of ni + vac] called, termed, designated Pv-a 73 (dasavassa-satāni, vassa-sahassaṁ n. hoti).

Nivutta^02 (past participle) [Sanskrit nyupta, past participle of vapati^01 to shear] shorn, shaved, trimmed Snp 456 (°kesa = apagatakesa, ohāritakesamassu Pj II 403).

Nivutta^03 (past participle) [Sanskrit nyupta, past participle of vapati^02 to sow] sown, thrown (of food), offered, given M I 152; Ja III 272.

Nivuttha (past participle of nivasati) inhabited; dwelling, living; see san°.

Niveṭha in pañhe dunniveṭha at Miln 90 see nibbedha.

Niveṭhana see vi°.

Niveṭheti see nibbeṭheti.

Nivedaka (adjective) [to nivedeti] relating, admonishing Ja VI 21.

Nivedeti [ni + vedeti, causative of vid] to communicate, make known, tell, report, announce Ja I 60, 307; Pv-a 53, 66 (attānaṁ reveal oneself); Dāṭh V 42.

Nivesa [Vedic niveśa, from ni + viś]

1. entering, stopping, settling down; house, abode Vv 8^02 (= nivesanāni kacchantarāni Vv-a 50).

2. = nivesana 2, in diṭṭhi° Snp 785 (= idaṁ-sacchābhinivesa-saṅkhātāni diṭṭhi-nivesanāni Pj II 522).

Nivesana (neuter) [Vedic niveśana, from nivesati, cf. niviṭṭha]

1. entering, entrance, settling; settlement, abode, house, home D I 205, 226; II 127; Ja I 294; II 160 (°ṭṭhāna); Pv-a 22, 81, 112.

2. (figurative) (also nivesanā feminine: Nidd II §366) settling on, attachment, clinging to (in diṭṭhi° clinging to a view = dogmatism cf. nivissa-vādin) Snp 1055 (nandi +; = taṇhā Nidd II §366); Dhp 40 (diṭṭhi°); Nidd I 76, 110. See also nivesa.

Nivesita (adjective) [past participle of nivesati] settled, arranged, designed, built Vv-a 82 (= sumāpita).

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 D I 206; S V 189; Dhp 158, 282 (attānaṁ); It 78 (brahmacariye); Thig 391 (manaṁ); Ja V 99; Pv III 7^07 (saṁyame nivesayi); Sv I 273 (gāmaṁ); Pv-a 206.

Nivyaggha (adjective) [nis + vyaggha] free from tigers Ja II 358 (v.l. nibbyaggha).

Nisagga (and Nissagga) [ni or nis + ṣṛj] giving forth, bestowing; natural state, nature S I 54 (°ss°). Cf. nisaṭṭha.

Nisaṅkhiti (feminine) [Sanskrit ni-saṁskṛti, ni + saṁ + kṛ] deposit (of merit or demerit), accumulation, effect (of kamma) Snp 953 (= Nidd I 442 abhisaṅkhārā).

Nisajjā (feminine) [Sanskrit niṣadyā of ni sad] sitting down, opportunity for sitting, seat Pv IV 1^02 (seyyā + n.); Ja I 217; Pv-a 24 (°ādipaṭikkhepa-ṭṭhāna), 219 (pallaṅka-bhujanādi-lakkhaṇā nisajjā). Cf. nesajjika.

Nisajjeti [sic mss for niss°; Sanskrit niḥsarjayati, nis + sajjeti, causative of sṛj] to spend, bestow, give, give up Pv-a 105 (dānūpakaraṇā nisajjesi read better as °karaṇāni sajjesi). See also nissajjati.

Nisaṭṭha (past participle) [nis + saṭṭha of sṛj] given up, spent, lost Thig 484 (v.l. °ss°); Thig-a 286 (= pariccatta). Cf. nisajjeti and nisagga.

Nisada and Nisadā (feminine) [Sanskrit dṛṣad feminine; for n.: d cf. Pāli nijjuha = Sanskrit dātyūha etc.] a grindstone, especially the understone of a millstone Vin I 201; (°pota the same); Miln 149; Vism 252 (°pota, where Pj I at the same passage reads °putta). Cf. ā°.

Nisanti (feminine) [Sanskrit niśānti, ni + śam] careful attention or observation A II 97; III 201; IV 15 (dhamma°), 36 (the same), 296; V 166 (dhamma°); Dīp I 53 (°kāra). Cf. nisamma and nisāmeti.

Nisabha [Sanskrit nṛ + ṛṣabha, cf. usabha. On relation of usabha: vasabha: nisabha see Pj II 40] “bull among men,” i.e. prince, leader; “princeps,” best of men; epithet of the Buddha S I 28, 48, 91; M I 386; Ja V 70; VI 526; Vv 16^07 (isi°), cf. Vv-a 83 for explanation; Vv 63^07 (isi° = ājānīya Vv-a 262).

Nisamma (adverb) [original gerund of nisāmeti, Sanskrit niśamya, śam] carefully, considerately, observing Snp 54; Nidd II §367 = 481 b (= sutvā). Especially in phrase n.-kārin acting considerately Dhp 24 (= Dhp-a I 238); Ja III 106; VI 375; Miln 3; cf. n. kiriyāya Miln 59. Cf. nisanti.

Nisaṁsa see Ānisaṁsa. Mahānisaṁsa, of great advantage

Nisā (feminine) [Sanskrit niś and niśā, probably with niśītha (midnight) to ni + śi = lying down] night Vv 35^02 (locative nise); Vv-a 161 (locative nisati, v.l. nisi = rattiyaṁ); Miln 388 (locative nisāya); Dāṭh II 6; V 2 (nisāyaṁ). See also nisītha.

Nisātaka in koka° Ja VI 538, a certain wild animal; the meaning is not clear, etymologically it is to be derived from Sanskrit niśātayati to strike, to fell. See Kern, Toev. 1. page 152, sub voce koka. The v.l. is °nisādaka, evidently influenced by nisāda.

Nisāda [cf. Sanskrit niṣāda, a Non-Aryan or barbarian] a robber Ja IV 364. Cf. nesāda.

Nisādana [= ni + śātana] grinding Dhp-a I 308.

Nisādika (adjective) [cf. Sanskrit niṣādin, ni + sad] fit for lying down, suitable for resting Vin I 239 (go°).

Nisādin (adjective) [from ni + sad] lying down D III 44, 47.

Nisāna [ni + śā to sharpen, to whet, cf. nisita] a hone on which to sharpen a knife Miln 282.

Nisāmaka (adjective) [cf. Sanskrit niśāmana] observant, listening to, attending to, careful of A V 166, 168 (dhammānaṁ).

Nisāmeti [ni + sāmeti] to attend to, listen to, observe, be careful of, mind Ja IV 29 (anisāmetvā by not being careful); V 486; Dhp-a I 239 (+ upadhāneti); Pv-a 1 (imperative nisāmayatha). Cf. nisanti, nisamma.

Nisāra (adjective/noun) [ni + sāra] full of sap, excellent, strong (of a tree) Vv 63^01 (= niratisaya sārassa nisiṭṭhasārassa rukkhassa Vv-a 261).

Nisiñcati [ni + siñcati] to besprinkle Mhv 7, 8.

Nisita (adjective) [Sanskrit niśita, ni + past participle of śā to whet] sharp M I 281 (āvudhajāta pīta°?); Ja IV 118 (su°); Vv-a 233; Pv-a 155, 192, 213.

Nisinna (adjective) [Sanskrit niṣaṇṇa, past participle of nisīdati] sitting down, seated Ja I 50, 255; III 126; Pj I 250; Pv-a 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; It 82.

Nisinnaka (adjective) = nisinna; M I 333; Ja I 163; Dhp-a III 175.

Nisītha [Sanskrit niśītha, see nisā] midnight, night Thag 3 (aggi yathā pajjalito nisīthe; v.l. nisive), 524 (v.l. nisive); Ja IV 432; V 330, 331 (v.l. nisive), 506 (= rattibhāga commentary).

Nisīdati [Sanskrit niṣīdati, ni + sīdati] to sit down, to be seated, to sit, to dwell Nidd II §433; Ja III 392; VI 367; Pv II 9^03 (nisīdeyya potential); Pv-a 74. preterit nisīdi Vin I 1; Ja II 153; Pv-a 5, 23, 44; 3rd plural nisīdiṁsu (Ja I 307) and nisīdisuṁ (Mhvs 7, 40); gerund nisīditvā (Ja II 160; Pv-a 5, 74), nisajja D II 127) and nisīditvāna (Snp 1031); gerundive nisīditabba Vin I 47. past participle nisinna (q.v.). – causative II nisīdāpeti [cf. Sanskrit niṣādayati] to cause to sit down, to make one be seated, to invite to a seat Ja III 392; VI 367; Pv-a 17, 35 (there āsane); Miln 20. Cf. abhi°, san°.

Nisīdana (neuter) [Sanskrit niṣadana, from nisīdati] sitting down, occasion or opportunity to sit, a mat to sit on Vin I 295; II 123 (°ena vippavasati); S V 259 (°ṁ gaṇhāti). °paccattharaṇa a mat for sitting on Vin I 47, 295; II 209, 218.

Nisumbhati [ni + sumbh (subhnāti)] to knock down Thig 302 (= pāteti Thig-a 227).

Nisūdana (neuter) [ni + sūd] destroying, slaughtering Miln 242.

Nisedha (adjective/noun) [from ni + sedh] holding back, restraining; prevention, prohibition Dhp 389; Dhp-a IV 148; hirī° restrained by shame S I 168 = Snp 462; Dhp 143.

Nisedhaka (adjective) [from nisedha] prohibiting, restraining; one who prohibits, an obstructer Ja II 220.

Nisedhanatā (feminine) [abstract to nisedheti] refusing, refusal, prohibition Miln 180 (a°).

Nisedheti [causative of ni + sedh] to keep off, restrain, prohibit, prevent S I 121 (nisedha, imperative); Ja III 83, 442; Thig-a 250; Vv-a 105 (nirayūpapattiṁ). – Cf. nisedha.

Nisevati [ni + sev] to resort to, practise, pursue, follow, indulge in Ja II 106; Snp 821 (= Nidd I 157); Pv II 3^19 (= karoti Pv-a 87); Miln 359. – past participle nisevita.

Nisevana (neuter also °ā feminine) [Sanskrit niṣevana, cf. nisevati] practising enjoying; pursuit Pp 20, 24; Saddh 406.

Nisevita (adjective) [past participle of nisevati] frequented, practised, enjoyed, indulged in M I 178; Saddh 373.

Nissaṁsaya (adjective) [nis + saṁsaya] having no doubt, free from doubt Miln 237. – accusative as adverb without doubt, undoubtedly Pv IV 8^01; Dhp-a I 106; Pv-a 95.

Nissakka [from nis + sakkati = sakk] “going out from,” technical term in grammar a name of the ablative case Ja V 498; Vv-a 152, 154, 180, 311; Pv-a 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 D II 83 (v.l. as gloss nikkhamana) + S IV 194 = A V 195.

Nissaggiya (adjective) [Sanskrit niḥsārgya gerund of nis + sajjeti, not = Sanskrit naisargika] to be given up, what ought to be rejected or abandoned Vin I 196, 254; III 195f.

Nissaṅga (adjective) [nis + saṅga] unattached, unobstructed, disinterested, unselfish Saddh 371, 398, 411 etc.; Tikap 10; feminine abstract °tā disinterestedness Ja I 46.

Nissajjati [nis + sajjati, sṛj. See also nisajjeti] to let loose, give up, hand over, give, pour out Vin II 188; gerund nissajja [Sanskrit niḥsṛjya] Snp 839 (v.l. nisajja); Nidd I 189 (the same); Pj II 545. past participle nisaṭṭha and nissaṭṭha (q.v.). Cf. nissaggiya and paṭi°.

Nissaṭa (adjective) [past participle of nis + sarati, sṛ] flown or come out from, appeared; let loose, free, escaped from S III 31; IV 11f.; A I 260; IV 430 (a°); V 151f.; Ja III 530; VI 269; Nidd II under nissita; Paṭis 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 Vin III 197 (°cīvara); M I 295; II 203; Vv-a 341. See also nisaṭṭha and paṭi°.

Nissatta (adjective) [Sanskrit niḥsattva, nis + satta] powerless, unsubstantial; feminine abstract °tā absence of essence, unsubstantiality (see dhamma A) As 38, 139, 263; cf. BMPE xl and 24, note 1.

Nissadda (adjective) [nis + sadda] noiseless, soundless, silent Ja I 17 (V 94); Dhp-a III 173.

Nissantāpa (adjective) [nis + santāpa] without grief or self-mortification Pv-a 62.

Nissanda [Sanskrit nisyanda and niṣyanda, ni + syand (syad), see sandati] flowing or trickling down; discharge, dropping, issue; result, outcome, especially effect of Kamma A III 32; Ja I 31, 205, 426 (sarīra°); Dhp-a I 395; II 36, 86; Vv-a 14 (puñña-kammassa n-phala); Pv-a 47 (puññakammassa), 58 (the same); Miln 20. 117; Pañca-g 102.

Nissama [ni + sama] exertion, endeavour Ja V 243.

Nissaya [Sanskrit niśraya, of ni + śri, corresponds in meaning to Sanskrit āśraya] that on which anything depends, support, help, protection; endowment, resource, requisite, supply; foundation, reliance on (accusative or –°) Vin I 58 (the four resources of a bhikkhu, viz. piṇḍiyālopa-bhojanaṁ, paṁsukūla-cīvaraṁ, rukkhamūla-senāsanaṁ, pūtimuttabhesajjaṁ); II 274, 278; D III 137, 141; A I 117; III 271; IV 353; V 73; Snp 753, 877; Nidd I 108 (two n.: taṇhā° and diṭṭhi°), 190, cf. Nidd II sub voce; Nidd II §397 A (the requisites of a bhikkhu in different enumeration); Paṭis II 49f., 58f., 73f.; II 220; Nett 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 Vin I 49, 143, 325; II 226; A I 99; Pv IV 1^01 (so to be read at the 2 latter passages for niyassa°);

-sampanna finding one’s strength in A IV 353.

Nissayatā (feminine) [abstract to nissaya] dependence, requirement, resource Snp 856; Nidd I 245.

Nissayati[Sanskrit niśrayati, but in meaning = āśrayati, ni + śri] to lean on, make a foundation on, rely on, trust, pursue, Snp 798 (sīlabbataṁ; Pj II 530 = abhinivisati); Vv-a 83 (katapuññaṁ). passive nissīyati Vv-a 83. past participle nissita; gerund nissāya (q.v.).

Nissaraṇa (neuter) [Sanskrit niḥsaraṇa, to nis + sarati, cf. BHS nissaraṇa giving up (?) Avś II 193] going out, departure; issue, outcome, result; giving up, leaving behind, being freed, escape (from saṁsāra), salvation Vin I 104; D III 240, 248f.; S I 128, 142; II 5; III 170 (catunnaṁ dhātūnaṁ); IV 7f. (the same); V 121f.; A I 258, 260; II 10 (kāmānaṁ etc.); III 245f.; IV 76 (uttariṁ); V 188; M I 87 (kāmānaṁ), 326 (uttariṁ); III 25; It 37, 61; Paṭis II 180, 244; Vibh 247; Vism 116; Thig-a 233; As 164; Saddh 579. Cf. nissaṭa and nissaraṇīya.

-dassin wise in knowing results, prescient, able to find a way to salvation S IV 205;

-pañña (adjective) = °dassin D I 245 (a°); III 46; S II 194; IV 332; A 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 It 61 (kāmānaṁ n. nekkhammaṁ, rūpānaṁ n. āruppaṁ, yaṁ kiñci bhūtaṁ saṅkhataṁ n. nirodho). The 5 n-dh. are escape from kāma, vyāpāda, vihesā, rūpa, sakkāya: A III 245; cf. A I 99; III 290.

Note: The spelling is often nissāraṇīya, thus at Vin IV 225; D III 239 (the five n.-dhātuyo), 247, 275.

Nissarati [nis + sarati] to depart, escape from, be freed from (with ablative) A I 260 (yasmā atthi loke nissaraṇaṁ tasmā sattā lokamhā nissaranti). – past participle nissaṭa, gerundive nissaraṇīya (q.v.); cf. also nissaraṇa and paṭi°.

Nissāya (preposition with accusative) [gerund of nissayati, Sanskrit niśrāya, BHS niśritya, ni + śri] leaning on (in all figurative meanings) Nidd II §368 (= upanissāya, ārammaṇaṁ ālambanaṁ karitvā).

1. near, near by, on, at Ja I 167 (pāsāṇapiṭṭhaṁ), 221 (padumasaraṁ); Pv-a 24 (bāhā), 134 (taṁ = with him).

2. by means of, through, by one’s support, by way of Ja I 140 (rājānaṁ: under the patronage of the king); IV 137 (the same); II 154 (tumhe); Miln 40 (kāyaṁ), 253 (the same); Pv-a 27 (ye = yesaṁ hetu), 154 (nadī° alongside of).

3. because of, on account of, by reason of, for the sake of Ja I 203 (amhe), 255 (dhanaṁ), 263 (maṁ); Pv-a 17 (kiṁ), 67 (namaṁ), 130 (taṁ). – Cf. nissaya, nissita.

Nissāra (adjective) [nis + sāra] sapless, worthless, unsubstantial Ja I 393; Saddh 51, 608, 612.

Nissārajja (adjective) [Sanskrit niḥ + śārada + ya] without diffidence, not diffident, confident Ja I 274 (+ nibbhaya).

Nissāraṇa (neuter) [from nissarati] going or driving out, expulsion Miln 344 (osāraṇa-n.-paṭisāraṇa), 357.

Nissita (adjective) [Sanskrit niśrita, past participle of nissayati, corresponds in meaning to Sanskrit āśrita] hanging on, dependent on, inhabiting; attached to, supported by, living by means of, relying on, being founded or rooted in, bent on. As –° often in sense of a preposition = by means of, on account of, through, especially with pronoun kiṁ° (= why, through what) Snp 458; taṁ° (therefore, on account of this) S IV 102. For combination with various synonyms see Nidd II sub voce and cf. Nidd I 75, 106. – S II 17 (dvayaṁ; Cp III 134); IV 59, 365; V 2f., 63f.; A III 128; Dhp 339 (rāga°); Snp 752, 798, 910; Ja I 145; Nidd I 283; Pv I 8^06 (sokaṁ hadaya° lying in); II 66 (paṭhavi° supported by); Vibh 229; Nett 39 (°citta); Miln 314 (inhabiting); Pv-a 86 (māna°). – anissita unsupported, not attached, free, emancipated Snp 66, 363, 753, 849, 1069 (unaided); Ja I 158; Miln 320, 351. – Cf. apassita.

Nissitaka (adjective/noun) [from preceding] adherent, supporter (originally one who is supported by), pupil Ja I 142, 186; Dhp-a I 54.

Nissitatta (neuter) [from nissita] dependence on, i.e. interference by, being too near, nearness Vism 118 (pantha°). Cf. san°.

Nissirīka (adjective) [nis + sirī] having lost his (or its) splendour or prosperity Ja VI 225 (ājīvika), 456 (rājabhavana).

Nissīma (adjective) [cf. Sanskrit niḥsīman with different meanings (“boundless”), nis + sīma] outside the boundary Vin I 255 (°ṭṭha), 298 (°ṁ gantuṁ); II 167 (°e ṭhito).

Nissuta (adjective) [from nis + sru, see savati] flown out or away, vanished, disappeared M I 280.

Nisseṇi (feminine) [from nis + śri, original that which leans against, or leads to something, cf. Sanskrit śreṇī a row] a ladder, a flight of stairs D I 194, 198; Ja I 53; II 315; III 505; Miln 263; Vism 244, 340 (in simile); Dhp-a I 259.

Nissesa (adjective) [nis + sesa] whole, entire; neuter accusative as adverb nissesaṁ entirely, completely Nidd II §533.

Nissoka (adjective) [nis + soka] free from sorrow, without grief, not mourning Pv-a 62; Pj I 153.

Nihata (adjective) [past participle of nihanti, ni + han] “slain”; put down, settled; destroyed; dejected, humiliated; humble Vin II 307 (settled); Ja V 435 (°bhoga one whose fortunes are destroyed).

-māna “with slain pride,” humiliated, humble S IV 203; Thig 413 (= apanīta-māna Thig-a 267); Ja II 300; VI 367.

Niharati see nīharati.

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 ...) D I 70 (°paccāmitta); Pv IV 3^26 (su° well applied); Pv-a 252 (bhasma-nihita thrown into the ashes); Saddh 311.

Nihīna (adjective) [Sanskrit nihīna, past participle of nihīyati or nihāyati] lost; degraded, low, vile, base; inferior, little, insignificant S I 12; Snp 890; Nidd I 105, 194; Pv-a 198 (jāti° low-born); Saddh 86. Opposed to seyya Ja VI 356f.

-attha one who has lost his fortune, poor Pv IV 1^05;

-kamma of low action Snp 661 = It 43; Dhp 306; Ja II 417;

-citta low-minded Pv-a 107 (= dīna);

-jātika of inferior birth or caste Pv-a 175;

-pañña of inferior wisdom Snp 890 (= paritta-pañña Nidd I 299);

-sevin of vile pursuit A I 126.

Nihīnatā (feminine) [abstract to nihīna] lowness, inferiority; vileness, baseness D I 98, 99.

Nihīyati [ni + hīyati, passive of hā, see jahāti] to be left, to come to ruin, to be destroyed A I 126 = Ja III 324 (= vināsaṁ pāpuṇāti). past participle nihīna (q.v.).

Nihuhuṅka (adjective) [from nī° = nis + huhuṅka] one who does not confide in the sound huṁ Vin I 3 (cf. JPTS 1901, 42).

Nīka [Sanskrit nyaṅku? Doubtful reading] a kind of deer (or pig) Ja V 406 (Vv.ll. nika, niṅga).

Nīgha (in anīgha) see nigha^01.

Nīca (adjective) [Vedic nīca, adjective-formation from adverb ni°, cf. Sanskrit nyañc downward] low, inferior, humble (opposite ucca high, from adverb ud°) Vin I 46, 47; II 194; D I 109, 179, 194; A V 82; Pj II 424 (nīcaṁ karoti to degrade); and passim.

-kula of low clan Ja I 106; Snp 411; °(°ā)kulīna belonging to low caste Snp 462;

-cittatā being humble-hearted Dhs 1340; As 395;

-pīṭhaka a low stool Dhp-a IV 177;

-mano humble Snp 252 (= nīcacitto Pj II 293);

-seyyā a low bed A 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 M I 329; Snp 855, 918; Nidd I 244, 351.

Nīta (past participle) [past participle of neti] led, guided; ascertained, inferred A I 60 (°attha); Ja I 262; II 215 (kāma°); Nett 21 (°attha, natural meaning, i.e. the primarily inferred sense, opposite neyyattha); Saddh 366 (dun°). Cf. vi°.

Nīti (feminine) [Sanskrit nīti, from nīta] guidance, practice, conduct, especially right conduct, propriety; statesmanship, polity Pv-a 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).

Nīdha = noun idha, see nu.

Nīdhura (?) [Sanskrit? cf. keyura] bracelet, bangle Ja VI 64, (= valaya; v.l. nivara). Also given as nīyura (cf. Prākrit ṇeura and Pāli nūpura).

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 Ja I 13 (verse 61) = Bv II 51; Ja V 6 (so read for nipa).

Nībhata [cf. Sanskrit nirbhṛta, past participle of nis + bhṛ] bought out Ja III 471.

Nīyati [Sanskrit nīyati, passive of neti] to be led or guided, to go, to be moved S I 39 (cittena nīyati loko); Dhp 175; Pv I 11^01 (= vahīyati Pv-a 56); Ja I 264 (present participle nīyamāna); Pv-a 4 (the same); Dhp-a III 177; Saddh 292, 302. Also found in spelling niyyati at Snp 851; Nidd I 223 (= yāyati, vuyhati), 395. – In the sense of a medium in imperative nīyāmase (let us take) Pv II 9^01 (= nayissāma Pv-a 113).

Nīyāti see niyyāti.

Nīyādita Nīyādeti see niyy°.

Nīyānika see niyy°.

Nīraja (adjective) [Sanskrit nīraja, nis + raja] free from passion Saddh 370.

Nīrava (adjective) [Sanskrit nīrava, nis + rava] soundless, noiseless, silent Sv I 153 (tuṇhī + n.).

Nīrasa (adjective) [Sanskrit nīrasa, nis + rasa] sapless, dried up, withered, tasteless, insipid Ja III 111.

Nīruja (adjective) [Sanskrit nīruja, nis + rujā] = nīroga Saddh 496.

Nīroga (adjective) [Sanskrit nīroga, nis + roga] free from disease, healthy, well, unhurt Ja I 421; III 26; IV 31; Pv-a 198 (ni°). Cf. nīruja.

Nīla (adjective) [Vedic nīla, perhaps connection with Latin nites to shine, see Walde, Latin Wtb. 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 a fluctuating connotation (cf. Mrs. Rh.D. Buddhist Psychology page 49 and BMPE 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 5 colours of the Buddha’s eye: nīla pītaka lohitaka kaṇha odāta (Nidd 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. Vv-a 320. Applied to hair (lomāni) D II 144; M II 136. See further enumeration at Vv-a 111 and under kaṇha. – A III 239; IV 263f., 305, 349; V 61; Vism 110, 156, 173; Thig-a 42 (mahā° great blue lotus); Dhs 617; Pv II 2^05; Pv-a 32, 46, 158; Saddh 246, 270, 360.

-abbha a black cloud Pv IV 3^09;

-abhijāti a dark (unfortunate) birth (cf. kaṇh°) A III 383;

-uppala blue lotus Ja III 394; Vv 45^04 (= kuvalaya); Dhp-a I 384;

-kasiṇa the “blue” kasiṇa (q.v.) D III 248; Dhs 203; (Vam 172 etc.;

-gīva “blue neck,” a peacock Snp 221 = maṇi-daṇḍa-sadisāya gīvāya n. ti Pj II 277);

-pupphī name of plant (“blue-blossom”) Ja VI 53;

-bījaka a waterplant (“blue-seed”) Buddhaghosa at Vin III 276;

-maṇi a sapphire (“blue-stone”) Ja II 112; IV 140; Dhp-a III 254;

-vaṇṇa blue colour, coloured blue or green Ja IV 140 (of the ocean); Dhs 246.

Nīlaka (adjective) for nīla M II 201; see vi°.

Nīliya [from nīlī] an (indigo) hair dye Ja III 138 (commentary nīliyaka).

Nīlī (feminine) [Sanskrit nīlī] the indigo plant, indigo colour A III 230, 233.

Nīḷa [Vedic nīḍa] a nest (Ja V 92): see niḍḍha: cf. °pacchi bird cage Ja II 361; roga° It 37; vadharoga° Thag 1093.

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 5 (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. BMPE 287): D I 73 (°e, accusative plural), 246; II 83, 300; III 49f., 101, 234, 278; S II 23; III 149; V 60, 84f., 93f., 145, 160, 226, 327, 439; M I 60, 144, 276; III 4, 295; A I 3, 161; III 16, 63, 230f.; 386; IV 457; V 16, 195, 322; Snp 17; Nidd I 13; Nidd II §379; Paṭis I 31, 129, 163; Pp 68; Dhs 1059, 1136, 1495; Vibh 199, 244, 378; Nett 11, 13, 94; Vism 146, 189; Sv I 213; Saddh 459, 493 and passim. Other enumerations are occasionally found e.g. 10 at S V 110; 8 at M I 360f.; 6 at Dhs 1152.

Nīvaraṇiya (adjective) [from nīvaraṇa] belonging to an obstacle, forming a hindrance, obstructing Dhs 584, 1164, 1488; Vibh 12, 30, 66, 130 etc.

Nīvāra [Sanskrit nīvāra, unexplained] raw rice, paddy D I 166; A I 241, 295; II 206; Pp 55; Ja III 144 (°yāgu).

Nīhaṭa [past participle of nīharati = Sanskrit nirhṛta] thrown out, removed; in feminine abstract °tā ejection, removal [cf. Sanskrit nirhṛti] Dhp-a III 336 (malānaṁ n. the extirpation of impurity or removal of stain).

Nīharaṇa (neuter) [from nīharati] taking out, carrying away, removing Sv I 296; Pv-a 7.

Nīharati [nis + hṛ] to take out, to throw out, drive out Ja I 150, 157; III 52; VI 336; Nidd II §1997 (ni°); Vv-a 222, 256; Pv-a 73, 254; Miln 8, 219. preterit nīhari D I 92; Ja I 293; II 154; Pv-a 41, 178 (gehato taṁ n.). gerundive nīharitabba Dhp-a I 397 (opposite pavesetabba). – past participle nīhaṭa. – causative nīharāpeti to have thrown out, to order to be ejected Vv-a 141.

Nīhāra [cf. Sanskrit nirhāra] way, manner Vin I 13; Ja I 127; Dhp-a IV 7. At Vin I 13 also in nīhāra-bhatta (= nīhāraka).

Nīhāraka (adjective/noun) [from nīhāra, cf. nīharaṇa] one who carries away Vin I 13 (nīhāra-bhatta); S V 12, 320, 325 (piṇḍapāta).

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 Ja II 159; kacci Ja I 279; kaccin nu (for kaccid nu) Ja II 133; kathan nu (kho) Vin I 83; kattha Pv-a 22; etc.

2. as interrogative particle (= Latin ne, num) in enclitic position Vin I 17; Ja III 52; Snp 866, 871, 1071; etc. As such also combined with na = nanu (Latin nonne), which begins the sentence: Vin II 303. (nanu tvaṁ vuḍḍho vīsativasso’sī ti?); Pv I 8^04; Pv-a 39, 1 36 etc. – Often combined with other emphatic or dubitative particles, like api nu Vin II 303; D I 97; nu idha, contraction to nīdha Vv 83^06 or with sandhi as nu-v-idha D I 108 (v.l. nu khv idha). Cf. na^01, nūna, no.

Nuṭṭhubhati see niṭṭhubhati. (preterit nuṭṭhubhi, e.g. Ja II 105).

Nuda (–°) (adjective) [Sanskrit °nud and °nuda, to nudati] expelling, casting out, dispelling; in tamo° dispelling darkness Snp 1133; Vv 35^02 (= viddhaṁsana Vv-a 161).

Nūdaka or Nu¯˘daka (–°) = nuda Ja V 401 (āsa-nūdaka).

Nudati [Vedic nudati; Indo-Germanic °(s)neu to push, cf. Sanskrit navate, Greek νεύω and νύσσω, Latin nuo; Anglo-Saxon neosian, Low German nucken] to push, impel; expel, drive away, reject Dhp 28; Ja IV 443; Dhp-a I 259. preterit nudi Nidd II §281. Cf. apa°, pa°, vi°. – past participle nunna (nuṇṇa).

[BD]: nudge

Nunna and Nuṇṇa [past participle of nudati] thrust, pushed, driven away, removed Nidd II §220 (ṇṇ) = khitta, cf. panuṇṇa A II 41.

Nūtana (adjective) [Vedic nūtana, adjective-formation from adverb nū, cf. nūna. In formation cf. Sanskrit śvastana (of to-morrow), Latin crastinus etc.] “of now,” i.e. recent, fresh, new Dāṭh IV 47.

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) D I 155 (= Latin numeral, cf. nu). Especially frequent with relative pronoun yaṁ = yaṁ nūna what if, shall I, let me (Latin age) Snp page 80 (yaṁ nūnāhaṁ puccheyyaṁ let me ask, I will ask); Ja I 150, 255; III 393; Pv-a 5 (y. n. ahaṁ imassa avassayo bhaveyyaṁ = let me help him).

2. (affirmative) surely, certainly, indeed Snp 1058 (api nūna pajaheyyuṁ); A V 194; Ja I 60; V 90; Pv II 9^24 (nuna); Miln 20; As 164; Pv-a 95 (nuna as v.l.; text reads nanda).

Nūpura [Sanskrit nūpura; Non-Aryan. Cf. Prākrit ṇeura and nīdhura (nīyura)] an ornament for the feet, an anklet Thig 268; Sv I 50.

Ne Nesaṁ see na^03.

Neka (adjective) [Sanskrit naika = na eka, cf. aneka] not one, several, many Snp 308; Vv 53^06 (°citta variegated = nānāvidha-citta Vv-a 236), 64^01 (the same = aneka-citta Vv-a 275); Tikap 366.

Nekatika (adjective) [from nikati] deceitful, fraudulent; a cheat D III 183; Thag 940; Miln 290; Pv-a 209; Ja IV 184.

Nekada = anekadā (frequently).

Nekāyika (adjective) [from nikāya] versed in the 4 (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 S I 65; A I 181; II 8, 29; Dhp 230 (= Dhp-a III 329 jambonada nikkha); Vism 48; v.l. at Vv 20^08, 43^08.

Nekkhamma (neuter) [formally a derivation from nikkhamma (gerund of nikkhamati) = Sanskrit naiṣkramya, as shown also by its semantic affinity to nikkhanta, in which the metaphorical sense has entirely superseded the literal one. On the other hand, it may be a bastard derivation from nikkāma = Sanskrit naiṣkāmya, although the adjective nikkāma does not show the prevailing meaning and the wide range of nikkhanta, moreover formally we should expect nekkamma. In any case the connection with kāma is pre-eminently felt in the connotation of n., as shown by various passages where a play of words exists between n. and kāma (cf. kāmānaṁ nissaraṇaṁ yad idaṁ nekkhammaṁ It 61, cf. Vin I 104; A III 245; also M I 115). The use of the similar term abhinikkhamana 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 Vin I 18 (°e ānisaṁsa); D I 110 (the same), III 239, 275, 283; M III 129; A I 147 (= khema, i.e. Nibbāna); III 245; IV 186 (ānisaṁsa), 439f.; Snp 424 (°ṁ daṭṭhu khemato); Dhp 181; Paṭis I 107f.; II 169f.; Nidd II §370; Vism 116, 325; Ja I 19; 137; Vv 84^42 (= Nibbāna Vv-a 348); Nett 53, 87, 106f.; Miln 285 (°ṁ abhinikkhanta); Dhp-a III 227; Thig-a 266.

-ādhimutta bent on self-abnegation (enumerated with 5 other ideals of Arahantship: paviveka, avyāpajjha, upādānakkhaya, taṇhakkhaya, asammoha) Vin I 183; A III 376;

-ābhirata fond of renunciation A IV 224; V 175; Paṭis II 173;

-dhātu the sphere or element of dispassionateness S II 152; Vibh 86; Nett 97; Vism 487;

-ninna merging into or bent on a holy life S III 233;

-vitakka a thought of self-abnegation S II 152; A I 275; II 252; It 82;

-saṅkappa = preceding S II 152; A III 146; Vibh 104, 235;

-sita based or bent on a holy life (opposite geha° q.v.) S IV 232;

-sukha the joy or happiness of Arahantship M III 110; A I 80; Dhp 267, 272; Dhp-a III 400.

Negama (adjective/noun) [from nigama] the inhabitant of a (small) town; citizen; also collective = jana, people Vin I 268, 273; D I 136, 139; Ja IV 121; VI 493; Dāṭh III 3; Sv I 297. Often combined with °jānapadā (plural) “townsmen and countryfolk” S I 89; D III 148, 172; Ja 149.

Necayika (adjective) [from nicaya] rich, wealthy D I 136, 142 (read nevāsika cf. naivasika Mvu III 38); A V 149 (v.l. nerayika, commentary nevāsiko ti nivāsakaro).

Netar [Vedic netṛ, agent noun of neti] a leader, guide, forerunner Snp 86, 213; Nidd I 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; Ja I 228; IV 241 (nayaṁ n. to draw a proper conclusion); Vv-a 42 (narati = nayati); imperative naya Pv II 11^03, and nehi Ja II 160; Pv-a 147; poetic imperative nayāhi see in paṭi°; potential naye Dhp 256 (to lead a cause = vinicchineyya Dhp-a III 381). future nessāmi Ja II 159; Pv II 4^05; preterit nayi Ja IV 137. gerund netvā Pv-a 5, 6, etc. infinitive netuṁ Pv-a 123, 145 (°kāma), and netave Ja 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°.

Netta^01 [Sanskrit netra, from neti] a guide Ja III 111; Nett 130.

Netta^02 (neuter) [Sanskrit netra] guidance, anything that guides, a conductor, figurative the eye. S I 26 (sārathī nettāni gahetvā = the reins); Vin I 204 (dhūma° for smoke); Ja IV 363 (the same); D I 12 (°tappana, see t. and cf. Sv I 98); Snp 550 (pasanna°), 110; Nidd II §371 (= cakkhu), 669; Ja VI 290 (tamba° with red eyes); Pv I 8^03 (eyes = nayanāni commentary); Dhs 597; Vibh 71f.

Netti (feminine) [Vedic netrī, feminine to netṛ] a guide, conductor; support (= nettika 2) It 37 (āhāra°-pabhava), 38 (bhava°), 94 (netticchinna bhikkhu = Arahant). Cf. nettika 2 and dhamma°, bhava°.

Nettiṁsa [cf. Sanskrit nistriṁśa, Abhidh-r-m 2, 317; very doubtful, whether nis + triṁśa (thirty), probably a dialect distortion] a sword Ja II 77 (°vara-dhārin; commentary nettiṁsā vuccanti khaggā); IV 118 (commentary gives it as adjective = nikkaruṇa, merciless; and says “khaggassa nāmaṁ”); VI 188 (°varadhārin).

Nettika (adjective/noun) [netta + ika]

1. having as guide or forerunner, in Bhagavaṁ°’dhamma M I 310; A 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”) D I 46 (ucchinna° with the roots of existence cut); sanettika clinging to existence, a bad man A II 54. Cf. netti.

Netthar [see nittharati; does any connection exist with Vedic neṣṭṛ?] only in phrase netthāraṁ vattati to behave in such a way as to get rid of blame or fault Vin II 5; III 183; M I 442. – Sp 1157 on Vin II 5 explains: nittharantānaṁ etan ti netthāraṁ yena sakkā nissāraṇā nittharituṁ taṁ aṭṭhārasa-vidhaṁ sammāvattuṁ vattantī ti attho.

Nepakka (neuter) [from nipaka] prudence, discrimination, carefullness; usually as sati° S V 197f.; M I 356; A III 11; IV 15; Nidd II §629 B; Vibh 244, 249; Vism 3 (= paññā); Dhp-a IV 29.

Nepuñña (neuter) [from nipuṇa] experience, skill, cleverness Pp 25, 35; Dhs 16, 292; As 147.

Nema [cf. nemi] edge, point; root S V 445; A IV 404; gambhīra° (adjective) with deeply rooted point, firmly established S V 444; A IV 106.

Nemantaṇika (adjective) [from nimantana] one who lives by invitations M I 31.

Nemi (feminine) [Vedic nemi, perhaps to namati] the circumference of a wheel, circumference, rim, edge (cf. nema) A I 112; Vv 64^05; 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-a II 124 (°vaṭṭi); Vv-a 277.

Nemitta [Sanskrit naimitta, from nimitti] a fortune-teller, astrologer D II 16, 19; A III 243.

Nemittaka and Nemittika [Sanskrit naimittika, from nimitta] an astrologer, fortune-teller, soothsayer D I 8 (i) = Sv I 91; A III 111; Ja IV 124; Miln 19 (i), 229; Vism 210 (i); Dhp-a II 241 (a).

Nemittikatā (feminine) [abstract from nemittika] = nimitta-kammaṁ, i.e. prognostication; inquisitiveness, insinuation Vibh 352 = Vism 23; explained at Vism 28.

Nemiya (adjective) [= nemika] (–°) having a circumference etc. Ja VI 252.

Neyya (adjective) [gerund of neti; Sanskrit neya] to be led, carried etc.; figurative to be instructed; to be inferred, guessed or understood Snp 55, 803, 846, 1113; Nidd I 114, 206; Nidd II §372; Pp 41; Nett 9f., 125;

-attha the meaning which is to be inferred (opposite nītattha) A I 60; Nett 21.

Nerayika (adjective) [from Niraya, cf. BHS nairayika Divy 165] belonging to Niraya or Hell, hellish; one doomed to suffering in Hell (n. satta = inhabitant of n.) Vin II 205 (āpāyiko n. kappaṭṭho); IV 7; D III 6, 9, 12; A I 265; II 231 (vedanaṁ vediyati ... seyyathā pi sattā nerayikā); III 402f.; Snp 664; Nidd I 97 (gati); Vv 52^01, Ja IV 3 (sattā); Pp 51; Vibh 412f.; Vism 415 (°sattā), 424; Miln 148 (sattā); Pv-a 27 (the same), 52 (°bhāva), 255; Vv-a 23; Saddh 193, 198.

Nerutta (adjective/noun) [from nirutti] based on etymology; an etymologist or philologist Thig-a 153; Nett 8, 9, 32, 33.

Neḷa (and Nela) (adjective) [na + eḷa = Sanskrit anenas, of enas fault, sin. The other negated form, also in meaning “pure, clean,” is aneḷa (and aneḷaka), q.v. On ḷ : n. Cf. lāṅgala; naṅgala; tulā: tūṇa etc.]

1. without fault or sin, blameless, faultless; not hurting, humane, gentle, merciful, innocuous D I 4 (Buddhaghosa explains: elaṁ vuccati doso; n’assā (i.e. vācāya) elan ti nelā; niddosā ti attho. “Nelaṅgo setapacchādo” ti ettha vuttanelaṁ viya; Sv I 75); A II 209; V 205; Ja V 156; Vv 50^18, 63^06 (= niddosa Vv-a 262); Pp 29, 57; Dhs 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) Ja V 418.

-aṅga of faultless limbs or parts, of a chariot (ratha) = running perfectly S IV 291 = Ud 76 (nelagga text, nelaṅga v.l.) = Sv I 75 = As 397;

-patī (feminine) = neḷavatī (of vācā) humane, gentle Ja VI 558 (na elapatī elapāta-rahitā madhurā commentary).

Neva (indeclinable) [na + eva] see na^02. – 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 M I 150f.

Nevāsika (adjective) [from nivāsa, cf. BHS naivāsika Avś I 286, 287] one who inhabits, an inmate; living in a place, local Ja I 236f.; Dhp-a II 53f. cf. necayika.

Nesajjika (adjective) [from nisajjā] being and remaining in a sitting position (as an ascetic practice) A III 220; Thag 904, 1120; Nidd II §587; Ja IV 8; Pp 69; Vism 79; Miln 20, 342. The n.-°aṅga is one of the dhūtaṅga-precepts, enjoining the sitting posture also for sleeping, see Vin V 193, Vism 61, and dhūtaṅga.

Nesāda [from nisāda; cf. Sanskrit niṣāda and naiṣāda = one who lies in wait] a hunter; also a low caste Vin IV 7 (+ veṇa and rathakāra); S I 93 (°kula); A I 107; II 85; Ja II 36; III 330; IV 397, 413; V 110, 337; VI 71; Pp 51 (°kula); Miln 311; Dhp-a III 24; Pv-a 176.

No^01 (indeclinable) affirmative and emphatic particle = nu (cf. na^01): indeed, then, now Snp 457, 875, 1077; Ja V 343 (api no = api nu), 435 (= nipātamattaṁ page 437).

No^02 (indeclinable) [Sanskrit no = na + u, a stronger na; cf. na^02] negative and adversative particle = neither, nor, but not, surely not, indeed not.

(a) in negative sentences: Snp 852, 855, 1040; It 103 (but not); Pv II 3^13 (but not). As answer: no hi etaṁ “indeed not, no indeed” Vin I 17; D I 3; no hi idaṁ D I 105. – no ca kho “but surely not” D I 34, 36; A V 195. – Often emphasized by na, as no na not at all Ja I 64; na no Snp 224 (= “avadhāraṇe” Pj 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) D I 61, 227; kacci ... na (is it so-or not; Latin ne-annon) D I 107; nu kho ... no udāhu (is it that ... or not; or rather) D I 152.

(c) noce (no ce = Sanskrit no ced) if not (opposite sace) Snp 348, 691, 840; Ja I 222; VI 365; Vv-a 69. Also in sense of “I hope not” Ja V 378.

No^03 [Sanskrit naḥ] enclitic form, genitive dative accusative plural of pronoun 1st (we) = amhākaṁ, see vayaṁ; cf. na^03.

Nodeti [from nud] see vi°.

Nonīta see navanīta.

Nhāru see nahāru. Found e.g. at Vin I 25.

Pa-Pā.

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, cp 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 M I 79; Snp 26 (= dhenuṁ pivanto Pj II 39); – pāda° a tree (literally drinking with its feet, cf. explained at Pv-a 251 “pādasadisehi mūlāvayavehi udakassa pivanato pādapo ti”) Pv IV 3^09; – majja° drinking intoxicants Snp 400; Pv IV 1^77 (a°).

Paṁsu [cf. Vedic pāṁsu] dust, dirt, soil S V 459; A I 253; Pv II 3^07. – paṁsvāgārakā playmates S III 190; saha-paṁsukīḷitā the same (literally playing together with mud, making mud pies) A II 186; Ja I 364; Pv-a 30. Cf. BHS sahapāṁśukrīḍita Mvu III 450.

-kūla rags from a dust heap (cf. Vinaya Texts II 156) Vin I 58; M I 78; S II 202; A I 240, 295; II 206; IV 230; It 102 = A II 26; Dhp 395; Pp 69; Pv-a 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 M I 30; S II 187; A III 187, 219, 371f.; Vin III 15; IV 360; Ud 42; Pp 55; Dhp-a IV 157; °atta (neuter abstract) the habit of wearing rags M I 214; III 41; A I 38; III 108;

-guṇṭhita (vv.ll. °kuṇḍita, °kuṇṭhita) covered with dust or dirt S I 197; Ja VI 559; Pv II 3^05.

-pisācaka a mud sprite (some sort of demon) Ja III 147; IV 380; Dhp-a II 26;

-muṭṭhi a handful of soil Ja VI 405;

-vappa sowing on light soil (opposite kalalavappa sowing on heavy soil or mud) Pj II 137.

Paṁsuka (adjective) [Epic Sanskrit pāṁśuka; Vedic pāṁsura] dusty; (masculine) a dusty robe Pj I 171 (v.l. paṁsukūla).

Pakaṭṭhaka [pa + kaṭṭha + ka; kaṭṭha past participle of kṛṣ, cf. Sanskrit prakarśaka of same root in same meaning, but cf. also kaṭṭha^02] (adjective) troublesome, annoying; (masculine) a troubler, worrier S I 174 (v.l. pagaṇḍaka; commentary rasagiddha; translated “pertinacious”).

Pakaṭṭhita see pakkaṭhita.

Pakata [past participle of pa + kṛ] done, made; as –° by nature (cf. pakati) Snp 286; Ja IV 38; Pv I 6^08; II 316; III 105 (pāpaṁ = samācaritaṁ Pv-a 214); Miln 218; Dhp-a II 11 (pāpaṁ); Pv-a 31, 35, 103 (ṭ), 124. – icchāpakata covetous by nature A III 119, 219f.; Pp 69; Vism 24 (here however taken by Buddhaghosa as “icchāya apakata” or “upadduta”); issāpakata envious by nature S II 260; Pv-a 46, cf. macchariyā pakata afflicted with selfishness Pv-a 124. On pakata at It 89 see apakata.

-pakatatta (pakata + attan) natural, of a natural self, of good behaviour, incorrupt, “integer” Vin II 6, 33, 204; Ja I 236 (bhikkhu, + sīlavā, etc.). At Vin 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 Vin. I 189; II 113; Ja I 146 (°vesena in her usual dress); Pj I 173 (°kammakara, °jeṭṭhaputta); Vv-a 12 (°pabhassara), 109 (°bhaddatā). – instrumental pakatiyā by nature, ordinarily, as usual Paṭis II 208; Vv-a 78; Pv-a 215, 263.

2. occasion, happening, opportunity, (common) occurrence D I 168 (translation “common saying”); Pv II 8^09 (= °pavutti Pv-a 110). – derived pakatika and pākatika.

-upanissaya sufficing condition in nature: see Cpd. 194 note 3;

-gamana natural or usual walk Dhp-a I 389;

-citta ordinary or normal consciousness Kv 615 (cf. PtsC. 359 note 5, and BHS prakṛti-nirvāṇatva bodhicary. at Poussin 256);

-yānaka ordinary vehicle Dhp-a I 391;

-sīla natural or proper virtue Sv I 290.

Pakatika (adjective) [from pakati] being by nature, of a certain nature Ja II 30; Miln 220; Sv I 198; Pv-a 242 (= rūpa); As 404.

Pakattheti [pa + kattheti] talk out against, denounce Ja V 7 (mā °katthāsi; commentary akkosi garahi nindi; gloss paccakkhāsi). Should it be ‘pakaḍḍhāsi?

Pakappanā (feminine) [from pakappeti] fixing one’s attention on, planning, designing, scheme, arrangement Snp 945 (cf. Nidd I 72 186, where two pakappanās, viz. taṇhā° and diṭṭhi°; at Nidd I 429 it is synonymous with taṇhā; Buddhaghosa has reading pakampana for °kapp° and explains by kampa-karaṇa Pj II 568).

Pakappita [past participle of pakappeti] arranged, planned, attended to, designed, made Snp 648 (= kata Pj II 471). 784, 786 (diṭṭhi “prejudiced view” Fausbøll; cf. Nidd I 72 and pakappanā), 802, 838 (= kappita abhisaṅkhata saṇṭhapita Nidd I 186), 902, 910.

Pakappeṭi [pra + causative of kḷp, cf. Vedic prakalpayitar] to arrange, fix, settle, prepare, determine, plan S II 65 (ceteti p. anuseti); Snp 886 (pakappayitvā = takkayitvā vitakkayitvā saṅkappayitvā Nidd I 295). – past participle pakappita (q.v.).

Pakampati [pa + kampati. Cf. BHS prakampati Jm 220; Mvy 151 = kampati] to shake, quake, tremble Ja I 47 (verse 269); Pv-a 199. – causative pakampeti S I 107.

Pakampana see pakappanā.

Pakampita [past participle of pa + kamp] shaken, trembling S I 133 = Thig 200.

Pakaraṇa (neuter) [from pa + kṛ]

1. performance, undertaking paragraph (of the law) D I 98 (“offence”? see D.B. I 120); S III 91; Miln 189.

2. occasion Vin I 44; II 75; III 20.

3. exposition, arrangement, literary work, composition, book; usually in titles only, viz. Abhidhamma° Ja I 312; Dīp 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 S I 24 (pakubbati); Snp 254 (the same), 781, 790 (present participle medium pakubbamāna; cf. Nidd I 65); It 21 (puññaṁ); Pj II 169 (pakurute, corresponding with sevati). – past participle pakata (q.v.).

Pakāra [pa + kṛ, cf. last; but Sanskrit prakāra “similarity”]

1. make-up, getting up, fixing, arrangement, preparation, mode, way, manner Ja II 222; Sv I 132; Pv-a 26, 109, 123, 135, 178, 199; Saddh 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 Ja I 52 (sakuṇā), 278 (phalāni); Pv-a 50; vutta° as said, the said Vism 42, 44; Pv-a 136.

Pakāraka (–°) (adjective) [from pakāra] of that kind S II 81; Ja VI 259.

Pakāreti [denominative from pakāra] to direct one’s thought towards (dative) Ja VI 307.

Pakāsati [pa + kāś] to shine forth, to be visible, to become known Snp 445, 1032 (= bhāsati tapati virocati Nidd II §373). – causative pakāseti to show up, illustrate, explain, make known, give information about Vin II 189; S I 105; It 111 (brahmacariyaṁ); Dhp 304; Snp 578, 1021; Pp 57; Ja VI 281 (atthaṁ to explain the meaning or matter); Dhp-a II 11 (the same); Pv-a 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 Vin II 189 (cf. Vinaya Texts III 239). – past participle pakāsita (q.v.).

Pakāsana (neuter) [pa + kāś, cf. pakāsati] explaining, making known; information, evidence, explanation, publicity Paṭis I 104 (dhamma°); Miln 95; Pj II 445; Pv-a 2, 50, 103 (explanation of āvi).

Pakāsita [past participle of pakāseti] explained, manifested, made known S I 161, 171f.; II 107 (su°); Pv-a 53, 63.

Pakiṇāti [pa + kiṇāti] to deal in Vin II 267 (gerundive °kiṇitabba).

Pakiṇṇaka (adjective) [pa + kiṇṇa (past participle of kirati) + ka] scattered about; figurative miscellaneous, particular, opposed to sādhāraṇa Pj I 74; cf. Cpd. 13, 952; Vism 175 (°kathā); 317f. (the same). – as proper name name of the fourteenth book of the Jātakas.

Pakitteti [pa + kitteti] to proclaim Ja I 17 (verse 85).

Pakirati [pa + kirati]

1. to let down (the hair), scatter, let fall D II 139 = 148 (gerund pakiriya); Ja V 203 (so read for parikati); VI 207 (preterit °kiriṁsu). – gerund pakira (= pakiritvā) Ja VI 100 (read pakira-cārī, cf. commentary on page 102), 198 (read p. °parī). – causative pakireti]

1. to throw down, upset Vin IV 308 (thūpaṁ); S I 100; It 90 (v.l. kīrati).

2. to scatter S I 100 = It 66; Pp 23. – past participle pakiṇṇa (see °ka).

Pakiledeti [Causative of pa + klid] to make wet, moisten (with hot water) Ja VI 109 (= temetvā khipati commentary).

Pakujjhati [pa + krudh] to be angry S I 221, 223 (°eyyaṁ).

Pakuṭa (?) [v.l. pakuṭṭa] an inner verandah Vin II 153; cf. Vinaya Texts III 175. – Kern. Toev. sub voce explained it as miswriting for pakuṭṭha (= Sanskrit prakoṣṭha an inner court in a building, Prākrit paoṭṭha, cf. Pāli koṭṭha^01 and koṭṭhaka^01). Spelling pakulla at Nidd II §485 B (for magga, v.l. makula).

Pakuppati [pa + kup] to be angry Ja IV 241.

Pakubb° see pakaroti.

Pakūjin (adjective) [pa + kūj] to sing out to (each other) (aññamaññaṁ) Ja VI 538.

Pakopa [pa + kopa] agitation, effervescence, anger, fury Dhs 1060; Vism 235, 236.

Pakopana (adjective) [pa + kopana, of kup] shaking, upsetting, making turbulent It 84 (moho citta-pakopano).

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 pacati pakta = Greek πεπτός, Latin coctus]

1. ripe (as opposed to āma raw, as Vedic,; and apakka) and also “cooked, boiled, baked” S I 97 (opposite āmaka); IV 324 (°bhikkhā); Snp 576; Ja V 286. – neuter pakkaṁ that which is ripe, i.e. a fruit, ripe fruit Pp 44, 45; often in connection with amba° i.e. a (ripe) mango fruit Ja II 104, 394; Pv IV 12^03; Dhp-a III 207; Pv-a 187. – apakka unripe Pp-a 225; Saddh 102.

2. ripe for destruction, overripe, decaying, in phrase °gatta (adjective) having a decaying body, with putrid body [BHS pakvagātra Divy 82], combined with arugatta at M I 506; S IV 198; Miln 357 (cf. Q.K.M. II 262), 395.

3. heated, glowing Dīp I 62.

-āsaya receptacle for digested food, i.e. the abdomen (opposite āmāsaya) Vism 260, 358; Pj I 59;

-odana (adjective) having cooked one’s rice Snp 18 (= siddhabhatta Pj II 27), cf. Ja 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 D I 9, explained at Sv I 94 as “paripāka-gata-cintā.”

-pakka ripe fruit Pj I 59;

-pūva baked cake Ja III 10;

-vaṇṇin of ripe appearance Pp 44, 45, cf. Pp-a 225;

-sadisa ripe-like, appearing ripe Pp-a 225.

Pakkaṭṭhī (feminine) [from pa + kvat, evidently as abstract to pakkaṭṭhita; reading uncertain] a boiling (°hot) mixture (of oil?) M I 87, explained by commentary as katita- (= kaṭh°) gomaya, boiling cow dung, v.l. chakaṇakā see page 537. The the same passage at Nidd II §199 reads chakaṇaṭī, evidently a bona fide reading. The interpretation as “cow-dung” is more likely than “boiling oil.”

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 Ja I 472 (v.l. pakkuṭṭh°, cf. JPTS 1884, 84). – past participle pakkaṭhita (q.v.).

Pakkaṭhita (pakkuthita) [also spelt with ṭṭh instead of ṭh or th, perhaps through popular etymology pakka + ṭṭhita for pa + kaṭhita. To kvath, Pāli kuthati and kaṭhati, appearing in past participle as kaṭhita, kuthita, kaṭṭhita and kuṭṭhita, cf. Geiger, Pāli Grammar §42.2] cooked up, boiled, boiling hot, hot Thūpavaṁsa 48^33; Ja V 268 (pakaṭṭh° vv.ll. pakkudh° and jakaṅkaṭhi); VI 112 (°kaṭṭh°), 114 (the same.; v.l. °kuṭhita); Dhp-a I 126 (kaṭṭh°, v.l. pakkanta), 179 (kaṭṭh°, v.l. pakuṭṭh°); II 5 (kaṭṭh°, vv.ll. pakuṭṭh° and pakkuth°); III 310 (1st passage kaṭṭh°, v.l. pakuṭṭh°, pakkuṭṭh°, pakkuthita; = pakkuṭṭhita at the same passage Vv-a 67; in 2nd passage kaṭṭh°, v.l. pakuṭṭh° and pakkuthita, left out at the same passage Vv-a 68); Thig-a 292 (pakkuthita).

Pakkanta [past participle of pakkamati] gone, gone away, departed S I 153; Snp page 124; Ja I 202 (spelt kkh); Pv-a 78.

Pakkandati [Vedic prakrandati, pra + krand] to cry out, shout out, wail Snp 310 (3rd preterit pakkanduṁ) Ja VI 55 (the same), 188 (the same), 301 (the same).

Pakkama [from pa + kram] going to, undertaking, beginning D 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 M I 105; Pp 58; Sv I 94; Pv-a 13. – preterit 3 singular pakkāmi S I 92, 120; Snp pages 93, 124; Pv-a 5 (uṭṭhāyāsanā), 19 (the same); 3rd plural pakkamuṁ Snp 1010, and pakkamiṁsu S I 199. – past participle pakkanta (q.v.).

2. to go beyond (in archery), to overshoot the mark, miss the aim Miln 250.

Pakkava [etymology?] a kind of medicinal plant Vin I 201 (cf. paggava).

Pakkula see pākula.

Pakkosati [pa + kosati, kruś] to call, summon Ja I 50; II 69, 252 (= avheti); V 297; VI 420; Dhp-a I 50; Pv-a 81 (v.l. °āpeti). – causative II pakkosāpeti to call, send for, order to come Ja I 207; Pv-a 141, 153; Dhp-a I 185.

Pakkha^01 [Vedic pakṣa in meanings 1 and 3; to Latin pectus, see Walde, Latin Wtb. 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 Vin I 186 (cf. Vinaya Texts II 16 where read ulūka° for lūka°); Ja VI 538; and °hata one who is struck on (one) side, i.e. paralysed on one side, a cripple (cf. Sanskrit pakṣāghāta) Vin II 90; M III 169; A III 385; Pp 51 (= hatapakkho pīṭhasappi Pp-a 227); Miln 245, 276 (cf. Q.K.M. II 62, 117) – also as wing of a house at As 107; and wing of a bird at S II 231; Pj II 465 (in explanation of pakkhin).

2. side, party, faction; adj (–°) associated with, a partisan, adherent Vin II 299; Snp 347 (aññāṇa°), 967 (kaṇhassa p, = Māra° etc., see Nidd I 489; Nett 53 (taṇhā° and diṭṭhi°) 88 (the same), 160 (the same); Sv I 281; Dhp-a I 54; Pv-a 114 (paṭiloma°). pakkhasaṅkanta gone over to a (schismatic) faction Vin I 60; IV 230, 313. – pakkhaṁ dāpeti to give a side, to adhere to (locative) Ja 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°) M I 20 (cātuddasī pañcadasī aṭṭhamī ca pakkhassa 14th, 15th and 8th days of the fortnight) Sn 402; A I 142 (aṭṭhamī pakkhassa), 144 = Vv 15^06 (cātuddasī etc.; cf. Vv-a 71): A V 123f. (kāḷa°, juṇha°); Thig 423 (= aḍḍhamāsa-mattaṁ Thig-a 269); Pv II 95^05 (bahumāse ca pakkhe ca = kaṇha-sukka-bheda p. Pv-a 135); Vism 101 (dasāhaṁ vā pakkhaṁ vā); Vv-a 314 (sukka°); Pv-a 55 (kāḷa°).

4. alternative, statement, locative pakkhe (–°) with regard or reference to Pj I 80 (tassa pañhassa vyākaraṇapakkhe); Pj II 168 (the same).

Pakkha^02 (adjective) [cf. Vedic prakhya clear, and Sanskrit (–°) prakhya like, of pra + khyā] visible, clear; –° resembling, like Miln 75 (mātu° and pitu°).

Pakkha^03 [cf. Sanskrit phakka (?)] a cripple. Cp III 6, 10; Ja VI 12 (= pīṭha-sappī commentary).

Note BHS phakka is enumerated at Mvy 271^120 with jātyaṇḍa, kuṇḍa and paṅgu, reminding of the combination kāṇo vā kuṇi vā khañjo vā pakkhahato vā Vin II 90 = S I 94 = A II 85; III 385. = Pp 51.

Pakkhaka (and Pakkhika) (neuter?) [from pakkha^01] a dress made of wings or feathers, in compound ulūka° of owl’s wings (see ulūka°) Vin III 34 (°ṁ nivāsetvā); A II 206 (°ika).

Pakkhatta (neuter) [from pakkha^01] being a partner of, siding in with Vism 129, 130.

Pakkhanta at Sv I 38 read as pakkanta.

Pakkhandaka (adjective) = pakkhandin Pj II 164. – feminine pakkhandikā [Vedic (?) praskandikā, BR without references.] diarrhœa, dysentery D II 127 (lohita°); Ja III 143; V 441 (lohita°); Miln 134.

Pakkhandati [pa + khandati, of skand] to spring forward, to jump onto M I 86; Ja I 461; Vv 84^12 (gerund pakkhandiyāna = pakkhanditvā anupavisitvā Vv-a 338); to be after someone in pursuit Dhp-a I 198; usually figurative to rejoice in, find pleasure or satisfaction in (locative), to take to, in phrases cittaṁ pakkhandati pasīdati santiṭṭhati M I 186; S III 133; cf. Miln 326 (Nibbāne); A II 165; III 245 (avyāpāde); IV 442 (adukkha-m-asukhe); It 43 (dhamme); and na me tattha mānasaṁ p. Miln 135. past participle pakkhanna (q.v.).

Pakkhandana (neuter) [from pakkhandati]

1. leaping, springing Ja II 32; Paṭis 1. 194 (pariccāga- and pakkh°- nissagga).

2. attack, assault, chasing Dhp-a I 198.

Pakkhandin (adjective/noun) [from pakkhandati]

1. (adjective) bold, braggart, literally jumping on or forth Dhp 244; Snp 89 (= pakkhandaka Pj II 164).

2. a military scout, literally an onrusher, a bravo D I 51 (cf. D.B. I 68); Sv I 157; Ja II 32, 281.

Pakkhanna [past participle of pakkhandati; often wrongly spelt pakkhanta] jumped on, fallen onto or into, chanced upon, acquired M I 39; Thag 342 (diṭṭhigahanā°); Ja V 471; Miln 144 (saṁsaya°), 156, 390 (kupatha°).

Pakkhara [cf. Sanskrit prakṣara and prakhara “ein Panzer fur Pferde” BR] bordering, trimming Ja VI 223 (of a carriage).

Pakkhalati^01 [pa + kṣal] to wash, cleanse Ja V 71 (gerund pakkhalya = dhovitvā commentary page 74). causative pakkhāleti (q.v.).

Pakkhalati^02 [pa + khalati, of skhal] to stumble, trip, stagger Ja III 433; VI 332; Sv I 37; As 334.

Pakkhāyati [pa + khyā, Vedic prakhyāyate; cf. khāyati and pakkha^02] to appear, shine forth, to be clearly visible D II 99 (cf. Thag 1034, where pakkhanti for pakkhāyanti metri causā); M II 32; S IV 144; V 153, 162; A III 69f.

Pakkhāleti [causative of pa + kṣal, cf. khaleti] to wash, cleanse Vin I 9 (pāde); D II 85 (the same); M I 205; S I 107; Ja VI 24 (pāde); Vv-a 261.

Pakkhika (adjective) [for pakkhiya = Vedic pakṣya of pakkha^01 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, Vin I 58 = II 175; IV 75; Ja II 210; Vism 66.

2. (cf. pakkha^01 2 and pakkhin 2) contributing to, leading to, associated with, siding with (–°) Vism 130, in phrase vighāta° anibbāna-saṁvattanika associated with destruction, etc. M I 115; As 382. Also in mūga° leading to deafness Ja I 45 (V 254). Dhp-a I 82 (paramattha-sacca°).

Pakkhitta [past participle of pakkhipati] put down into, thrown into (locative) Snp page 15 (pāyāso udake p.); Pv-a 58 (ātave p. naḷo is perhaps better read ātāpe paditto), 153 (pokkharaṇiyaṁ p.).

Pakkhin (adjective/noun) [from pakkha^01 = pakkhānaṁ atthitāya pakkhī ti vuccati Pj II 465; Vedic pakṣin bird]

1. winged, the winged one, a bird D I 71 (+ sakuṇa = pakkhayutto sakuṇo Sv I 208) = A II 209 = V 206 = Pp 58, S II 231; Snp 606 (= sakuṇo Pj II 465); Pv III 5^03 (°gaṇā = sakuṇagaṇā Pv-a 198).

2. (cf. pakkha^01 2) participating in, contributing to S 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 Divy 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) D II 162 (tela-doṇiyā Bhagavato sarīraṁ p.); S II 85; Ja II 210 (mukhe); Miln 247 (Amat’osadhaṁ); Pv-a 41 (atthikāni thūpe p.); Dhp-a I 71 (the corpse into the fire).

2. to throw into, hurl into, in Niraya-passage at M III 183 = A I 141 = Nidd II §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 Ja I 467; Sv I 136. – past participle pakkhitta (q.v.).

Pakkhima [= pakkhin] a bird Thag 139 (read °me for °maṁ); Ja V 339.

Pakkhiya (adjective/noun) [from pakkha^01 2; cf. pakkhikā] siding with, associating with; masculine part, side; only in phrase (satta-tiṁsa°) bodhi-pakkhiya-dhammā the 37 parts of enlightenment It 75 (satta only); Ja I 275; Vism 678f.; Pj II 164; Vv-a 95; see Cpd. 179 and note 1. pakkhiya at Thig 425 is not clear (explained at Thig-a 269 by vaccha, v.l. sacca).

Pakkhepa (masculine) and °na (neuter) [from pa + kṣip] throwing, hurling; being thrown into (locative) Pv-a 221 (lohakumbhi° in passage of ordeals in Niraya); Dhp-a I 357 (nadiyaṁ visa-pakkhepana).

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 (–°) D II 18 (go°); S I 132 (°antarikāyaṁ between the lashes); Ja V 216 (visāla° for alārapamha Text); Thig-a 255 (dīgha° for āyatapamha Thig 383); Vv-a 162, 279.

Pagaṇḍaka see pakaṭṭhaka.

Pagabbha (adjective) [cf. Epic Sanskrit pragalbha] bold, daring, forward, reckless M I 236; S I 201 (sup°); A III 433; Snp 89, 852 (ap° = na pagabbha Pj I 242, cf. also Nidd I 228); Dhp 244 (= kāyapāgabbhiyādīhi samannāgata Dhp-a III 354); Ja II 32, 281, 359; V 448; Miln 389; Dāṭh III 26. – apagabbha at Vin. III 3 is used in quite a different sense, viz. “one who has no more connection with a womb” (a + pa + *garbha)

Pagabbhatā (feminine) [abstract from pagabbha, cf. Sanskrit pragalbhatā] resoluteness, boldness, decision Ja VI 273. See also pāgabbhiya.

Pagabbhin (adjective) [= pagabbha] bold Ja VI 238.

Pagama [from pra + gam] going forth from (–°) As 329.

Pagāḷha [past participle of pagāhati] sunk into, immersed in (locative) Snp 441, 772 (= ogāḷha ajjhogāḷha nimugga Nidd I 26).

Pagāhati [pa + gāhati] to dive into, sink into Snp 819 (≈ ajjhogāha Pj II 537; = ogāhati ajjhogāhati pavisati Nidd I 152). – past participle pagāḷha.

Pagiddha (adjective) [pa + giddha] greedy after, clinging to, finding delight in (locative) Ja V 269 (= gadhita mucchita commentary on page 274).

Paguṇa (adjective) [pa + guṇa cf. Sanskrit praguṇa straight, derived “kind”] learned, full of knowledge, clever, well-acquainted, familiar D III 170; Vv 53^02 (= nipuṇa Vv-a 232); Ja II 243; IV 130; V 399; Vism 95 (Majjhimo me paguṇo: I am well versed in the M.), 242 (dve tayo nikāyā paguṇā); Sv I 95; Pj II 195; Pj I 73. – paguṇaṁ karoti, to make oneself familiar with, to learn by heart, to master thoroughly Ja II 166; III 537 (tayo vede); Miln 12 (Abhidhamma-piṭakaṁ).

-bhāva familiarity with, acquaintance, efficient state, cleverness in, experience. knowledge (cf. pāguññatā) Ja III 537; Dhs 48, 49.

Paguṇatā (feminine) and Paguṇatta (neuter) (doubtful) abstract to paguṇa in explanation of pāguññatā at Dhs 48 and 49 (translation fitness, competence).

Pagumba [pa + gumba] a thicket, bush, clump of trees Snp 233.

Pageva (adverb) [page = Sanskrit prage + eva, but BHS prāgeva] (how) much more or much less, a fortiori, literally “right at the earliest” Ja I 354; V 242; Miln 91; Vism 93, 259, 322; Vv-a 258, Pv-a 115, 116, 117. – Cf. pagevataraṁ M III 145; atippage too early Ja III 48; atippago the same M I 84; S II 32; A V 48.

Paggaṇhāti [pa + gaṇhāti]

1. to stretch forth, hold out or up, take up D I 123 (sujaṁ the sacrificial ladle), 125 (añjaliṁ stretch out the hollow hands as a token of respectful greeting); S I 141; II 280; Ja I 89 (paveṇiṁ); Pv-a 74 (turiyāni). gerund paggayha taking up, raising up, stretching forth Snp 350 (= uttāretvā Pj II 349); Dhp 268 (tulaṁ); Pv II 9^17 (bāhuṁ); IV 7^04 (uccaṁ p.); Vv-a 7 (añjaliṁ). Often in phrase bāhā paggayha kandati to wail or lament with outstretched arms (a special pose of mourning) Ja V 267; VI 188; Pv-a 92 (= pasāreti).

2. to take up, take care of, favour, support, befriend (opposite niggaṇhāti) Ja I 511; II 21; V 116, 369; Miln 185, 186; Pv-a 114 (sappurisa-dhammaṁ).

3. to put to, exert, strain, apply vigorously (cittaṁ one’s mind) S V 9; Paṭis 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); Ja V 248; Pv-a 74 (turiyāni).

Paggalita [past participle of pa + gal] dripping Pv-a 56 (v.l. for Text vigalita).

Paggava [etym?] a medicinal plant with bitter fruit Ja II 105 (v.l. pakkava).

Paggaha and Paggāha [from paggaṇhāti]

1. exertion, energy;

(a) paggaha: D III 213 (v.l. paggāha, also °nimitta); Paṭis II 8 (°cariyā), 20 (°ṭṭha); Sv I 63 (viriy-indriyassa °lakkhaṇa);

(b) paggāha: A I 83, 256 (°nimitta); Dhs 277 (translation “grasp”), 336, 1359 (°nimitta); As 406.

2. (paggaha) favour, kindness, patronage [same meaning in Epic Sanskrit] Vin III 145 = A III 66; Ja 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) Ja III 82. – Abstract °tā = paggaha 1. Vism 134.

Paggahita [past participle of paggaṇhāti, cf. BHS pragṛhīta lofty Divy 7, 102] holding up, or (being) held up Vin II 131 (chatta° holding up a parasol,) 207 (the same); Ja VI 235; Pj II 175 (= Snp page 21).

Paggāha see paggaha.

Paggāhika (adjective) [paggāha + ika] belonging to, receiving (or trading?) in compound °sālā a shop Vin 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 Ja I 146; VI 187 (a°); feminine °ī D I 74 (= bindubinduṁ udakaṁ paggharati Sv I 218); the “mark” of liquid As 332.

Paggharaṇaka (adjective) [from paggharati] flowing, trickling, oozing out Ja VI 187 (app°-velā), 531; Dhp-a I 126 (lohitaṁ); Vism 262.

Paggharati [pa + gharati, which stands for kṣarati, also appearing as jharati, cf. Sanskrit nirjhara, Prākrit pajjharati Mālatī-M. page 51. BHS pragharati Divy 57, 409; Avś I 282] to flow forth or out, to ooze, trickle, drip S I 150; Snp page 125 (pubbañ ca lohitañ ca. p.); Ja VI 328; Pv I 6^07 (gabbho pagghari = vissandi Pv-a 34); II 9^11 (= vissandati Pv-a 119); II 9^26 (akkhīni p. = vissandanti Pv-a 123, so read!); Miln 180; Vv-a 76 (navahi dvārehi puḷuvakā pagghariṁsu). – past participle paggharita (q.v.).

Paggharita [past participle of paggharati] flowing, trickling S II 179; Thig 466; Pv-a 198 (khīra).

Paghaṇa (neuter) [cf. Sanskrit praghaṇa] a covered terrace before a house Vin II 153 (Sp 1219-20 palighanan (v.l. paghanan) nāma yaṁ nikkhamantā ca pavisantā ca pādehi hananti, tassa vihāra-dvāre ubhato kuḍḍaṁ (v.l. kuṭṭaṁ) niharitvā katapadesass’etaṁ adhivacanaṁ. paghanan ti pi vuccati.

Paṅka [cf. Epic Sanskrit paṅka, with k suffix to root °pene for °pele, as in Latin palus; cf. Gothic fani mire, excrements, Ohg, fenna “fen,” bog; also Ital. fango mud, Old High German fūht wet. See Walde Latin Wtb. under palus. BHS paṅka, e.g. Jm 215 paṅka-nimagna] mud, mire; defilement, impurity S I 35, 60; III 118; A 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 (Nidd II §374: kāma-paṅko kāma-kaddamo etc.); Dhp 141, 327; Nidd I 203; Pv III 3^03; IV 3^02; Miln 346; Dhs 1059, 1136.

Paṅga [?] only in compound paṅgacīra (neuter) at D I 6 “blowing through toy pipes made of leaves” (D.B. 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 dhamantā kīḷanti” Sv I 86.

Paṅgu (adjective) [Sanskrit paṅgu; etymology?] lame, crippled, see pakkha^03 and next.

Paṅgula (adjective) [from paṅgu] lame Ja VI 12; Vism 280.

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 Vin IV 264; figurative torment in Hell (transitive and intransitive): Niraye pacitvā after roasting in N. S II 225, Pv-a 10, 14. – present participle pacanto tormenting, genitive pacato (+ causative pācayato) D I 52 (explained at Sv I 159, where read pacato 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.).

Pacana (neuter) [from pac, see pacati] cooking Ja III 425 (°thālikā); V 385 (°bhājana); Thig-a 29 (bhatta°); Sv I 270; Pv-a 135.

Pacarati [pa + carati] to go after, walk in; figurative practise, perform, observe Vv 32^09 (v.l. pavarati, cf. Vv-a 136).

Pacala [from pa + cal] shaking, trembling, wavering As 378.

Pacalati [pa + calati] to dangle Vv-a 36 (v.l. 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 A III 343 = IV 344; IV 85 (quoted at As 236); Ja I 384 (°āyituṁ ārabbhi); Vism 300.

Pacalāyikā (feminine) [abstract from pacalāyati] nodding, wavering (of the eyelids), blinking, being sleepy Dhs 1157 (= akkhidalādīnaṁ pacalabhāvaṁ karoti As 378).

Pacalita [past participle of pacalati] shaken, wavering, unstable Thag 260.

Pacāpeti [causative of pacati] to cause to be cooked, to cook Vin IV 264; Ja I 126 (āhāraṁ); II 15 (bhattaṁ), 122.

Pacāreti [pa + cāreti, causative of car] to go about in (accusative), to frequent, to visit A I 182, 183 (pacārayāmi, gloss sañcarissāmi).

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) Vin II 213.

Pacāleti [pa + causative of cal] to swing, sway, move about Thag 200 (mā pacālesi “sway and nod” translation).

Pacinati [or °cināti) [pa + cināti, cp, ācināti]

1. to pick, pluck, gather, take up, collect accumulate S III 89; IV 74 (dukkhaṁ = ācināti page 73); Dhp 47, 48 (pupphāni = ocinati Dhp-a I 366); Ja III 22; future pacinissati Dhp-a I 361.

2. to pick out (mentally), to discern, distinguish, realize, know Snp 837 (present participle pacinaṁ = pacinanto vicinanto tulayanto tīrayanto Nidd I 185; = pavicinati Pj II 545); future pacessati Dhp 44, 45 explained at Dhp-a I 334 by vicinissati upaparikkhissati paṭivijjhissati sacchikarissati). – passive pacīyati to be heaped up, to increase, accumulate S IV 74 (opposite khīyati).

Pacuṭa is doubtful reading at Sv I 164 (with vv.ll. pamuṭa, pamuca, papuṭa) for D 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.

Pacura (adjective) [cf. late Sanskrit pracura] general, various, any; abundant, many Ja V 40 (= bahu salabha commentary); Miln 408 (°jana) Dāṭh IV 11, 50; Vv-a 213 (°jano for yādisakīdiso Vv 50^11). See also pasura.

Pacessati see pacinati.

Pacc° is contracted form of paṭi before a°, like paccakampittha preterit from paṭikampati.

Paccakkosati [paṭi + ā + kruś] to curse in return S I 162; A II 215.

Paccakkosana (neuter) [from paṭi + ā + kruś] cursing in return Dhp-a IV 148 (a°).

Paccakkha (adjective) [paṭi + akkha^03, cf. Vedic pratyakṣa] “before the eye,” perceptible to the senses, evident, clear, present As 254; Pv-a 125; Saddh 416. Often in oblique cases, viz. instrumental °ena personally Ja I 377; ablative °ato from personal experience Ja 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 Ja I 262; III 168.

-kamma making clear, i.e. demonstration, realization, only negative a° not realising, etc. S III 262; Dhs 390 (translation “inability to demonstrate”; cf. As 254).

Paccakkhāta [past participle of paccakkhāti] rejected, given up, abandoned, repudiated Vin II 244, 245 (sikkhā); III 25 (the same); Ja IV 108; Dhp-a 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 Vin III 25; S II 231, 271; A IV 372. – gerund paccakkhāya, in following connections: ācariyaṁ Ja IV 200; sikkhaṁ Vin III 23, 34 (a°); S II 231; IV 190; Pp 66, 67; sabbaṁ S IV 15; ariyasaccaṁ S V 428. paccakkhāsi at Ja V 8 is gloss for pakatthāsi. – past participle paccakkhāta (q.v.). Intensive paccācikkhati (q.v.).

Paccakkhāna (neuter) [from paṭi + ā + khyā] rejection, refusal Ja VI 422.

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 S I 104 (Mārassa); vv.ll. baddhabhū, paṭṭhagū. Windisch, Māra and Buddha translation “unter M’s Herrschaft,” and refers paṭṭhagu to Sanskrit pātyagāh. Spk I 171 reads baddhagū and explains by paddhacarā (vv.ll. bandhacarā, bandhavarā sissa antevāsika).

Paccaggaḷa (adjective) [pratyak + gaḷa] in phrase paccaggaḷe aṭṭhāsi “stuck in his throat” M I 333.

Paccaggha (adjective) [paṭi + aggha, cf. Sanskrit pratyagra of different derivation] recent, new, beautiful, quite costly Vin I 4; Ja I 80; II 435; Pv II 3^16 (= abhinava mahaggha vā Pv-a 87); III 10^05 (= abhinava Pv-a 214); Dāṭh V 25; Pv-a 44.

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 D I 12 = M I 511; Sv I 98 (= bhavanīya-sītalabhessajjañjanaṁ).

Paccati [passive of pacati, cf. BHS pacyate Divy 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. – S I 92; V 344 (kālena paccanti read for kāle na p.); A I 141 (phenuddehakaṁ p. Niraye); Snp 670, 671; Dhp 69, 119, 120 (pāpaṁ suffer for sin, cf. Dhp-a III 14); Ja V 268; Pv IV 1^29 (= dukkhaṁ pāpuṇanti Pv-a 228); IV 3^39 (Niraye paccare janā = paccanti Pv-a 255); Dhp-a III 64 (explanation for tappati).

Paccatta (adjective) [paṭi + attan] separate, individual; usually accusative °ṁ adverb separately, individually, singly, by himself, in his own heart D I 24 (yeva nibbuti viditā); Sv on D II 77 = attano attano abbhantare; M I 251, 337 (°vedaniya name of a Hell), 422; S II 199; III 54f., IV 23, 41f., 168, 539; Snp 611, 906; Dhp 165; Pv III 10^06 (°vedanā separate sufferings, = visuṁ visuṁ attanā anubhūyamānā mahādukkhavedanā Pv-a 214); Dhs 1044 (ajjhatta + ; translation “self referable”); Miln 96 (°purisa-kāra); As 169; Vv-a 9, 13; Pv-a 232.

-vacana expression of separate relation, i.e. case of reference, or of the direct object, reflexive case, name of the accusative case Pj II 303; Vv-a 281; Pv-a 30, 35; Pj I 213, 236; in lieu of karaṇa Pj I 213, of sāmin Pj II 594.

Paccatthata [past participle of paṭi + ā + stṛ] spread out D II 211.

Paccattharaṇa (neuter) [pati + ā + stṛ, cf. BHS pratyāstaraṇa Divy 19] something spread against, i.e. under or over, a cover, spread, rug, cushion or carpet to sit on, bedding of a couch (nisīdana°) Vin I 47, 295, 296; II 208, 218; D I 7 (kadali-miga-pavara°, cf. Sv I 87); A I 137 (the same); III 50 (the same); Ja I 126; IV 353 (uṇṇāmaya); Pv-a 141, 137.

Paccatthika (adjective/noun) [paṭi + attha + ka, literally as opposite to useful, cf. Sanskrit pratyanīka and pratyarthin] an opponent, adversary, enemy Vin II 94f. (atta° personal enemy); A V 71 (the same; Text attha°); D I 50, 70, 137; It 83; Pv-a 62. Cf. paccāmitta.

Paccana (neuter) [from paccati, cf. pacana] being boiled, boiling, torture, torment Ja V 270; Pj II 476 (°okāsa).

Paccanika Paccanīya (adjective/noun) [cf. Sanskrit pratyanīka and see paccatthika]

1. contrary, adverse, opposed; masculine enemy, adversary, opponent M I 378; S I 179; IV 127 = Snp 761; Paṭis II 67f.; Pj II 288. Cf. vi°

2. (in method) reverse, negative, opposed to anuloma. Tikap 71 passim; cf. paṭiloma.

-gāthā response, responding verse (cf. paṭigāthā) Pj II 39.

Paccanubhāsati [paṭi + anubhāsati, cf. BHS pratyavabhāṣate to call to Divy 9] to speak out or mention correspondingly, to enumerate Pj I 78, 79f.

Paccanubhoti [paṭi + anu + bhū, BHS pratyanubhavati Divy 54, 262 etc.] to experience, undergo, realize M I 295; S V 218, 264f., 286f. 353; A III 425f.; It 38; Pv-a 26, 44, 107 (dukkhaṁ). – future paccanubhossati D II 213; S I 133, 227; Pv III 5^06. – passive paccanubhavīyati Pv-a 146 (for upalabbhati). – past participle paccanubhūta M II 32; S II 178; It 15.

Paccanusiṭṭha [paṭi + anusiṭṭha] advised, admonished D II 209 = 225.

Paccanta (adjective/noun) [paṭi + anta, cf. Sanskrit pratyanta] adjective adjoining, bordering on, neighbouring, adjacent Dhp 315; Ja I 11 (V 47, °desa), 377 (°vāsika); Pv-a 201 (°nagara); Dhp-a III 488 (the same); Saddh 11 (°visaya). (masculine) the border, outskirts, neighbourhood Vin I 73; Ja I 126 (vihāra°); II 37; Miln 314 (°e kupite in a border disturbance); Dhp-a I 101 (the same); Pv-a 20 (the same). °ṁ vūpasāmeti to appease the border Pv-a 20. – Pāli in sense of “heathen” at Vism 121.

Paccantima (adjective) [from paccanta, cf. BHS pratyantima frontier Divy 21, 426] bordering, adjoining, next to Vin. II 166; Saddh 5.

Paccabhiññāṇa (neuter) [paṭi + abhi + ñāṇa] recognition As 110.

Paccaya [from paṭi + i, cf. Vedic pratyaya and Pāli 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.; Cpd. 42f. and especially 259f.

1. (literal) support, requisite, means, stay. Usually with reference to the 4 necessaries of the bhikkhu’s daily life, viz. cīvara, piṇḍapāta, senāsana, (gilānapaccaya-) bhesajja, i.e. clothing, food as alms, a dwelling-place, medicine: see under cīvara. Snp 339 (paccaya = gilāna-paccaya Pj II 342); Miln 336; Mhv 3, 15.

2. (applied) reason, cause, ground, motive, means, condition M I 259 (yaṁ yad eva paccayaṁ paṭicca by whatever cause or by whichever means); S II 65; Nett 78f.; Sv I 125; Pv-a 104. The fourfold cause (catubbidho paccayo) of rūpa (material form) consists of kamma, citta, utu, āhāra: Vism 600. Various paccayas discussed at Vibh-a 166f. (twofold, with reference to paṭisandhi), 183 (eightfold), 202, 205f. 254 (4). sappaccaya founded, having a reason or cause S V 213f.; A I 82; Nidd II mūla; Dhs 1084, 1437. – yathā paccayaṁ karoti do as he likes Nidd II page 280 = S III 34. Often coupled with hetu, e.g. at S IV 68f.; A. I 66; IV 151f.; D III 284; Nidd II under mūla; Paṭis 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 4 Tikap 1f. (and foreword); Cpd. 197. Cf. Paṭṭhāna. – Ablative paccayā as adverb by means of, through, by reason of, caused by D I 45 (vedanā °taṇhā etc., see paṭicca-samuppāda); M I 261 (jātippaccayā jarā-maraṇaṁ); Pv I 5^02 (kamma°); IV 150 (tap°); Pv-a 147 (kamma°).

3. ground for, belief, confidence, trust, reliance Ja I 118, 169; apara° without relying on anyone else S III 83, 135; A IV 186, 210; Pv-a 226.

-ākāra the mode of causes, i.e. the paṭicca-samuppāda As 2, 3; Vibh-a 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 Vin I 5; D I 185; S I 136; II 25.

Paccayika (adjective) [from paccaya] trustworthy D I 4; S I 150; A II 209; Ja VI 384 (paccāyika); Pp 57; Sv I 73; Pj II 475.

Paccaladdhaṁsu see paṭilabhati.

Paccavidhuṁ and Paccavyādhiṁ see paṭivijjhati.

Paccavekkhati [paṭi + avekkhati] to look upon, consider, review, realize, contemplate, see M I 415; S III 103; 151f., IV 111, 236f.; Ja V 302; Vibh 193, 194 (cf. A III 323); Miln 16; Pv-a 62, 277; Vv-a 6, 48.

Paccavekkhana (neuter) and °nā (feminine) [paṭi + avekkhana, cf. late Sanskrit pratyavekṣana and °nā] looking at, consideration, regard, attention, reflection, contemplation, reviewing (cf. Cpd. 58) M I 415; D III 278; A III 27; Pp 21 (a°); Dhs 390 (a° = dhammānaṁ sabhāvaṁ pati na apekkhati As 254, translated “inability to consider”); Miln 388; Nett 85; Vibh-a 140; Vism 43 (twofold); Saddh 413.

Paccavekkhā (feminine) [cf. late Sanskrit pratyavekṣā] imagination Mbhv 27.

Paccasāri see paṭisarati.

Paccassosi see patissuṇāṭi.

Paccākata [past participle of paṭi + a + kṛ] rejected, disappointed Vin IV 237, 238.

Paccākoṭita [past participle of paṭi + ākoṭeti] flattened or smoothed out, pressed, ironed (ākoṭita + of the robes) M I 385; S II 281; Dhp-a I 37.

Paccāgacchati [paṭi + āgacchati] to fall back on, return again, to go back to (accusative), withdraw, slide back from (° to) Vin I 184; M I 265; III 114; Nidd I 108, 312; Kv 624 (spelt wrongly pacchā°); Pv-a 14, 109, 250. Cf. pacceti.

Paccāgata [past participle of paccāgacchati] gone back, withdrawn Ja V 120; Miln 125.

Paccāgamana (neuter) [from paṭi + ā + gam] return, going back, backsliding Miln 246.

Paccācamati [paṭi + ā + camati; often spelt °vamati, but see Trenckner, Miln 425] to swallow up, resorb S V 48 = A V 337; Ja I 311; Miln 150; causative °camāpeti Miln 150.

Paccācikkhati [Intensive of paccakkhāti, paṭi + ā + cikkhati of khyā] to reject, repudiate, disallow D III 3; M I 245, 428; Vin IV 235.

Paccājāta [past participle of paccājāyati] reborn, come to a new existence D I 62; III 264; M I 93; Pp 51.

Paccājāyati [paṭi + ā + jāyati] to be reborn in a new existence M III 169; S II 263; V 466, 474. – past participle paccājāta (q.v.).

Paccāneti [paṭi + ā + neti] to lead back to (accusative) Pv II 11^06 (= punar āneti commentary).

Paccābhaṭṭha [past participle of paccābhāsati] recited, explained Ja II 48.

Paccābhāsati [paṭi + ābhāsati] to retort, recite, explain, relate Pv-a 57 (so read for pacchā°). – past participle paccābhaṭṭha.

Paccāmitta [paccā = Sanskrit pratyak, adverb; + mitta, cf. Epic Sanskrit pratyamitra] literally “back-friend,” adversary, enemy D I 70; A IV 106; Ja I 488: Sv I 182; Pv-a 155.

Paccāropeti [paṭi + āropeti] to show in return, retort, explain M I 96; A IV 193. Cf. paccabhāsati.

Paccāsati [from paṭi + āśā or = paccāsaṁsati or °siṁsati?] to ask, beg, pray Pv IV 5^06 (°anto for °āsaṁsanto? commentary explains by āsiṁsanto).

Paccāsanne (adverb) [paṭi + āsanne] near by Pv-a 216 = 280

Paccāsā feminine [paṭi + āśā, cf. Sanskrit pratyāśā] expectation Vin IV 286.

Paccāsāreti [paṭi + ā + sāreti, causative of sṛ] to make go (or turn) backward M I 124 = A III 28 (= paṭinivatteti commentary); Vism 308 (sāreti pi p. pi).

Paccāsiṁsati [paṭi + āsiṁsati] to expect, wait for, desire, hope for, ask D II 100; A III 124; Ja I 346, 483; III 176; V 214; Dhp-a I 14; II 84; Sv I 318; Vv-a 336, 346; Pv-a 22, 25, 63, 260.

Paccāharati [paṭi + āharati] to bring back, take back Vin II 265; III 140; Ja IV 304.

Paccukkaḍḍhati [paṭi + ukkaḍḍhati] to draw out again Vin II 99.

Paccukkaḍḍhana (neuter) [from preceding] drawing out again Vin V 222.

Paccuggacchati [paṭi + ud + gam] to go out, set out, go out to meet Vin II 210; M I 206; Snp 442 (= abhimukho upari gacchati Pj II 392).

Paccuggata [past participle of paccuggacchati] illustrious Ja VI 280.

Paccuggamana (neuter) [from preceding] going out to, meeting, receiving Ja IV 321; Pv-a 61, 141 (°ṁ karoti).

Paccuṭṭhapanā (feminine) [paṭi + ud + causative of sthā] putting against, resistance, opposition Snp 245 (= paccanīkaṭṭhapanā Pj II 228).

Paccuṭṭhāti [paṭi + ud + sthā] to rise, reappear, to rise from one’s seat as a token of respect; always combined with abhivadati D I 61 (potential °uṭṭheyya), 110 (future °uṭṭhassati).

Paccuṭṭhāna (neuter) [from preceding] rising from one’s seat, reverence D I 125.

Paccuttarati [paṭi + uttarati, but cf. BHS pratyavatarati to disembark Divy 229] to go out again, to withdraw S I 8; A III 190. Cf. paccupadissati.

Paccudāvattati [paṭi + ud + ā + vattati] to return again to (accusative) S I 224; II 104; A V 337.

Paccudāvattana (neuter) [from preceding] coming back, return As 389.

Paccudāharati [paṭi + ud + ā + hṛ] recite in reply Thig 40.

Paccudeti [paṭi + ud + i] go out towards Ja VI 559.

Paccuddharati [paṭi + uddharati] to wipe off or down (with a cloth, colakena) Vin 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 Vin IV 121.

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. Cpd. 13 and lakkhaṇa]

1. (re)appearance, happening, coming on, phenomenon Ja III 524; Nett 28; Pj II 509; As 332; Thig-a 288.

2. tending D III 191.

3. v.l. gilānupaṭṭhāna.

Paccupaṭṭhāpeti [causative of paccupaṭṭhahati]

1. to bring before or about, to arrange, provide, install, fix S IV 121; Ja III 45; IV 105; V 211.

2. to minister to, wait upon D III 189f.

Paccupaṭṭhita [past participle of paccupaṭṭhahati; cf. BHS pratyupasthita, Divy Index] (re)presented, offered, at one’s disposal, imminent, ready, present D III 218 (°kāmā); It 95 (the same); Snp page 105; It 111; Kv 157, 280; Miln 123.

Paccupadissati [reading uncertain; either paṭi + upadissati, or future of paṭi + upadisati, cf. upadaṁseti. It is not to be derived from °upadadāti] to accept, receive; or to show, point out Ja V 221 (v.l. paccuttarissati to go through, perhaps preferable; commentary on page 225 explains by sampaṭicchissati).

Paccupalakkhaṇā (feminine) [paṭi + upalakkhaṇā] differentiation S III 261 (a°) Dhs 16 = Pp 25; Dhs 292, 555, 1057.

Paccupekkhaṇā (feminine) = paccavekkhaṇā S III 262 (a°).

Paccupeti [pati + upeti] to go up or near to, to approach, serve, beset Ja III 214. future °upessati Ja IV 362 (gloss upasevati).

Paccuppanna [past participle of paṭi + uppajjati, cf. Sanskrit pratyutpanna] what has arisen (just now), existing, present (as opposed to atīta past and anāgata future) M I 307, 310; III 188; 190, 196; S I 5; IV 97; A I 264; III 151, 400; D III 100, 220, 275; It 53; Nidd I 340; Pv IV 6^02; Dhs 1040, 1043; Vibh-a 157f.; Pv-a 100. See also atīta.

Paccuyyāti [paṭi + ud + yā] to go out against, to go to meet somebody S I 82, 216.

Paccūsa° [paṭi + Vedic uṣas feminine later Sanskrit pratyūṣa neuter] “the time towards dawn,” morning, dawn; always. in combination with °kāle (locative) at morning Dhp-a IV 61; Sv I 168; or °velāyaṁ (locative) the same Vv-a 105, 118, 165; Pv-a 61; or °samaye (locative) the same S I 107; Ja I 81, 217; Pj II 80; Pv-a 38.

Paccūha [cf. late Sanskrit pratyūha, prati + vah] an impediment, obstacle S I 201 (bahū hi saddā paccūhā, translated “Ay there is busy to-and-fro of words.” commentary explains by paṭiloma-saddā); Ja VI 571.

Pacceka (adjective) [paṭi + eka, cf. BHS pratyeka Divy 335, 336] each one, single, by oneself, separate, various, several D I 49 (itthi); II 261 (°vasavattin, of the 10 issaras); S I 26 (°gāthā a stanza each), 146 (°brahma an independent Brahma); A II 41 (°sacca); V 29 (the same); Snp 824 (the same), 1009 (°gaṇino each one having followers = visuṁ visuṁ gaṇavanto Pj II 583); Ja IV 114 (°bodhiñāṇa); Nidd I 58 (°muni); Sv I 148 (paccekā itthiyo); Pj II 52 (°Bodhisatta one destined to become a paccekabuddha), 67 (the same), 73 (°sambodhi), 476 (Niraya a separate or special Hell); Pv-a 251 (the same), Saddh 589 (°bodhi). – paccekaṁ (adverb) singly, individually, to each one Vv-a 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 M III 68; S I 92 (“Silent Buddha” translation); Ja III 470; IV 114; Ud 50 (P. Tagarasikhi); Nett 190; Pj I 178, 199; Pj II 47, 58, 63; Dhp-a I 80, 171, 224, 230; IV 201; Pv-a 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 D I 186 (“take for granted,” cf. note D.B. I 252); M I 309 (kaṁ hetuṁ), 445 (the same); S I 182 (“believe in,” commentary icchati pattheti); Snp 662, 788, 800, 803, 840 = 908; Dhp 125 (= paṭieti Dhp-a III 34); Nidd I 85, 108 (= paccāgacchati), 114; Pv II 3^20 (= avagacchati Pv-a 87); Nett 93; Miln 125, 313; Pv-a 116 (bālaṁ), 241 (agree to = paṭijānāti). gerund paṭicca (q.v.). Cf. paccāgacchati – past participle paṭīta (q.v.).

Paccoḍḍita [paṭi + oḍḍita] laid in return (of a snare) Ja II 183 (v.l. paccoṭṭita).

Paccora (adjective) [paṭi + avara, cf. Sanskrit pratyavara] lower, neuter lower part, hindquarter, bottom (?) A IV 130; Dhp-a I 189.

Paccorohaṇī (feminine) [from paccorohati] the ceremony of coming down again (?), approaching or descending to (accusative), especially the holy fire A V 234f., 249f., V 251. Cf. orohaṇa and Sanskrit pratyavarohaṇa “descent,” name of a certain Gṛhya celebration (BR).

Paccorohati [paṭi + orohati] to come down again, descend D I 50; II 73; A V 65, 234.

Paccosakkati [paṭi + osakkati which is either ava + sakkati (of ṣvaṣk Geiger, Pāli Grammar §28.2 or sṛp Trenckner “Notes” 60), or apa + sakkati] to withdraw, retreat, go away again D I 230; Ja I 383; Mhv 25, 84.

Paccosakkanā (feminine) [abstract from paccosakkati] withdrawal, retreat, going back, shrinking from As 151.

Pacchaḍḍana (neuter) [pa + chaḍḍana] vomiting, throwing out Saddh 137.

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-a IV 63; opposite pure); Pv-a 56, 74; Dhp-a III 197 (°vatti). Often doubled pacchato pacchato, i.e. always or close behind, Ja II 123 (opposite purato purato). – Cf. pacchā and pacchima.

Pacchada [from pa + chad, cf. Sanskrit pracchada] a cover, wrapper; girdle Thig 378 (= uracchada Thig-a 253); As 397 (v.l. for °cchāda).

Pacchanna [pa + channa, of chad] covered, wrapped, hidden Thag 299; Ja III 129.

Pacchā (adverb) [Vedic paścā and paścāt see pacchato] behind, aft, after, afterwards, back; westward D I 205; Snp 645, 773, 949; Nidd I 33 (=pacchā vuccati anāgataṁ, pure vuccati atītaṁ); Nidd II §395; Dhp 172, 314, 421; Pv I 11^01, 11^05 (opposite purato); II 9^09 (= aparabhāge Pv-a 116); Pv-a 4, 50, 88; Vv-a 71.

-ānutappati [from ānutāpa] to feel remorse Pv II 7^12; Ja V 117;

-ānutāpa [cf. Sanskrit paścattāpa] remorse, repentance Saddh 288;

-āsa (neuter) [āsa^02] “eating afterwards, S I 74

-gacchati at Kv 624 see paccā°;

-gataka going or coming behind Ja VI 30;

-jāta (-paccaya), 11th of the 24 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) D I 60; III 191; A III 37; IV 265, 267f.; Sv I 168;

-bāhaṁ “arm behind,” i.e. with arms (tied) behind one’s back D I 245; Ja I 264; Dhp-a II 39;

-bhatta “after-meal,” i.e. after the midday meal, either as °ṁ (accusative-adverb) in the afternoon, after the main meal, usually combined with piṇḍapāta-paṭikkanta “returning from the alms-round after dinner” A III 320; Pv-a 11, 16, 38 and passim (cf. BHS paścādbhakta-piṇḍapāta-pratikrānta, see Indexes to Avś and Divy), or as °kicca the duties after the midday meal (opposite purebhatta°) Sv I 47 (in detail); Pj II 133, 134;

-bhattika one who eats afterwards, i.e. after noon, when it is improper to eat A III 220 (khalu°, q.v.);

-bhāga hind or after part Ja II 91; Pv-a 114;

-bhāsati see paccā°;

-bhūma belonging to the western country S III 5;

-bhūmaka the same S IV 312 = A V 263;

-mukha looking westward M III 5; D II 207; Thag 529; Dhp-a III 155 (opposite pācīna eastern);

-vāmanaka dwarfed in his hind part Ja IV 137;

-samaṇa [BHS paścācchramaṇa and opposite puraḥśramaṇa Avś II 67, 150; Divy 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 Vin I 46; III 10 (Ānanda); IV 78 (the same); Ud 90 (Nāgasamāla); Ja IV 123; Miln 15 (Nāgasena); Pv-a 38, 93 (Ānanda).

Pacchāda [pa + chāda] cover, covering, wrapper, in phrase nelaṅgo setappacchādo S IV 291 = Ud 76 = Sv I 75 = As 397.

Pacchānutappati see under pacchā.

Pacchāyā (feminine) [pa + chāyā] a place in the shade, shaded part Vin I 180; II 193; D I 152 (= chāyā Sv I 310); II 205; A III 320.

Pacchāḷiyaṁ at A 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).

Pacchāsa [cf. pacchāli? perhaps from pacchā + aś] aftermath S I 74.

Pacchi (feminine) [etymology doubtful] a basket Ja I 9, 243; II 68; III 21; VI 369 (paṇṇa°), 560 (phala°); Dhp-a II 3; IV 205 (°pasibbaka).

Pacchijjati [pa + chijjati, passive of chid] to be cut short, to be interrupted Ja I 503 (lohitaṁ p.).

Pacchijjana (neuter) [from last] stopping, interruption Ja III 214 (read assu-pacchijjana-divaso? passage corrupt).

Pacchita [pa + chita, Sanskrit pracchita, past participle of chā, only in combination with prefixes] cut off, skinned Ja VI 249.

Pacchindati [pa + chindati]

1. to break up, cut short, put an end to Vin IV 272; Ja I 119 (kathaṁ °itvā), 148 (kathaṁ °ituṁ); IV 59; Pv-a 78 (dānavidhiṁ °i).

2. to bring up (food), to vomit Dhp-a I 183 (āhāraṁ).

Pacchima (adjective) [Sanskrit paścima, superlative formation from *paśca, cf. pacchato and pacchā]

1. hindmost, hind-, back-, last (opposite purima), latest D I 239; M I 23 (°yāma the last night watch); Sv I 45f. (the same °kicca duties or performances in the 3rd watch, corresponds to purima° and majjhima°); Snp 352; Ja IV 137 (°pāda); VI 364 (°dvāra); Pv-a 5, 75.

2. Western (opposite purima or puratthima) D I 153 (disā); S I 145.

3. lowest, meanest Vin II 108; M I 23; S II 203.

Pacchimaka (adjective) [from pacchima]

1. last, latest (opposite purimaka) Vin II 9; Nidd II §284 D. = Thag 202; As 262; Ja VI 151.

2. lowest, meanest Ja I 285 (pacchimakā itthiyo).

Pacchedana (neuter) [from pa + chid] breaking, cutting Sv I 141.

Pajagghati [pa + jagghati] to laugh out loud Ja VI 475.

Pajappati [pa + jappeti] to yearn for, crave, to be greedy after S I 5 = Ja VI 25 (anāgataṁ = pattheti commentary).

Pajappā (feminine) [pa + jappā] desire, greed for, longing Ja VI 25 (anāgata°); Snp 592; Dhs 1059, 1136.

Pajappita [past participle of pajappeti] desired, longed for S I 181; Ja VI 359.

Pajaha (adjective) [pa + jaha, present base of jahati] only negative a° not giving anything up, greedy A 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 Nidd II under jahati with all forms). Its wide range of application with reference to all evils of Buddhist ethics is seen from exhaustive index at S VI 57 (index vol.). – Present pajahati S I 187; III 33 = Nidd II §680, Q 3 (yaṁ na tumhākaṁ taṁ pajahatha); It 32 (kiṁ appahīnaṁ kiṁ pajahāma); 117; A IV 109f. (akusalaṁ, sāvajjaṁ); Snp 789 (dukkhaṁ), 1056, 1058; Paṭis I 63; II 244. present participle pajahaṁ S III 27; future pahāssaṁ (cf. Geiger, Pāli Grammar §151.1) M II 100. – preterit pajahi and pahāsi Vin I 36; S I 12 = 23 (saṅkhaṁ); Snp 1057. – gerund pahāya S I 12 (kāme), 23 (vicikicchaṁ), 188 (nīvaraṇāni), Snp 17, 209, 520 and passim; Nidd II §430; Pv-a 16, 122 (= hitvā), 211; pahatvāna Snp 639, and pajahitvā. future pajahissati S II 226. – gerundive pahātabba M I 7; Snp 558; Vv-a 73, and pajahitabba – past participle pahīna (q.v.). – passive pahīyati (q.v.).

Pajā (feminine) [Vedic prajā, pra + jan] progeny, offspring, generation, beings, men, world (of men), mankind (cf. use of Biblical Greek γέννημα in same meaning) D II 55; S V 346, 362f.; A II 75f.; IV 290; V 232f., 253f.; Snp 298, 545, 654, 684, 776, 936, 1104 (= sattā Nidd II §377); Dhp 28, 85, 254, 343 (= sattā Dhp-a IV 49); Nidd I 47, 292; Pv II 11^07; IV 3^34; Pp 57; Vism 223 (= pajāyana-vasena sattā); Dhp-a I 174; Pv-a 150, 161. – Very frequent in formula sassamana-brāhmaṇī pajā “this world with its samaṇas and brāhmans” D I 250; S I 160, 168, 207; II 170; III 28, 59; IV 158; V 204, 352; A II 130; V 204; Snp page 15; It 121 etc.

Pajānanā (feminine) [from pajānāti] knowledge, understanding, discernment; used in exegetical literature as synonym of paññā Nidd II §380 = Dhs 16, 20, 555; Pp 25; Nett 28, 54. As neuter °a at Vism 436.

Pajānāti [pa + jānāti] to know, find out, come to know, understand, distinguish D I 45 (yathā-bhūtaṁ really, truly), 79 (ceto paricca), 162, 249; Snp 626, 726f., 987; It 12 (ceto paricca); Dhp 402; Pv I 11^12 (= jānāti Pv-a 60); Ja V 445; Pp 64. – present participle pajānaṁ Snp 884, 1050, 1104 (see explained at Nidd I 292 = Nidd II §378); It 98; Pv IV 1^64; and pajānanto Snp 1051. – gerund paññāya (q.v.) – causative paññāpeti; past participle paññatta; passive paññāyati and past participle paññāta (qq.v.). 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 D II 274 (without sa-brahmakā); S III 900 = A V 325. Otherwise sa-pajāpatika in sense of the following. Also at Vibh-a 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” 62^16] “one who has offspring,” a chief wife of a man of the higher class (like a king, in which case = “chief queen”) or a gahapati, in which case simply “wife”; cf. BHS prajāpatī “lady” Divy 2, 98. – Vin I 23; III 25; IV 18, 258; S II 243; A I 137 (catasso °iyo); IV 210, 214; Vv 41^06 (= one of the 16,000 chief queens of Sakka Vv-a 183); Dhp-a I 73; Pv-a 21, 31. sa-pajāpatika (adjective) together with his wife Vin I 23, 342; IV 62; Ja I 345; Pv-a 20.

Pajāyati [pa + jāyati] to be born or produced Ja V 386; VI 14.

Pajāyana (neuter) [from pa + jan] being born Vism 223.

Pajja^01 [cf. Sanskrit padya] a path, road Snp 514; Sv I 262.

Pajja^02 (neuter) [cf. Sanskrit padya and pādya belonging to the feet, Latin acupedius swift-footed; Greek πεζός foot-soldier, see also pattika^01] foot-oil, foot-salve Vin I 205; D II 240; Ja III 120; IV 396; V 376 (= pādabbhañjana commentary).

Pajjati [pad, Vedic padyate only in meaning “to come to fall,” later Sanskrit also “to go to”] to go, go to; usually not in simplex, but only in compounds with prefixes; as āpajjati, uppajjati, nipajjati etc. – Alone only in one doubtful passage, viz. A IV 362 (vv.ll. paccati, pabbati, gacchati.). – past participle panna (q.v.).

Pajjalati [pa + jalati of jval] to burn (forth), blaze up, go into flame Vin I 180; Snp 687 (sikhi pajjalanto); Ja I 215; Thig-a 62; Pv-a 38. – past participle pajjalita (q.v.).

Pajjalita [past participle of pajjalati] in flames, burning, blazing S I 133; Snp page 21 (aggi); Dhp 146; Pv-a 43 (sāṭakā).

Pajjunna [Vedic parjanya, for etymology see Walde, Latin Wtb. under quercus and spargo] rain cloud Ja I 332 (p. vuccati megho); IV 253. Otherwise only as proper name of the Rain God D II 260; S I 29; Ja I 331.

Pajjota [cf. Vedic pradyota, pra + dyut] light, lustre, splendour, a lamp S I 15, 47; A II 140; Snp 349; Pp 25; Saddh 590. – telapajjota an oil lamp Vin I 16 = D I 85 = A I 56; Sn page 15. – dhamma-pajjota the lamp of the Dhamma Miln 21. paññā-pajjota the torch of knowledge Dhs 16, 20, 292, 555; Vibh-a 115. pajjotassa Nibbānaṁ the extinguishing of the lamp D II 157; S I 159; A IV 3.

Pajjhāyati [pa + jhāyati^02] to be in flames, to waste, decay, dry up; figurative to be consumed or overcome with grief, disappointment or remorse Vin III 19; IV 5; A II 214, 216; III 57; Ja III 534 (pajjhāti metri causa; commentary = anusocati) = Miln 5. – present participle pajjhāyanto downcast, in formula tuṇhī-bhūto maṅku-bhūto pattakkhandho adhomukho p. M I 132, 258 and passim.

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 5 spokes I 164^13; Greek πεμπώβολος, Latin quinqu-ennis etc.). °

1. Characteristics of No. 5 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 5 fingers of the hand, which latter lies at the bottom of all primitive expressions of No. 5 (see also below pañcaṅgulika. The word for 5 itself in its original form is identical with the word for hand *préq.

A. No. 5, applied

(a) with reference to time: catupañcāhaṁ 4 or 5 days Ja II 114 (cf. quinque diebus Horace Sat I 316); maraṇaṁ tuyhaṁ oraṁ māsehi pañcahi after 5 months Vv 63^10, p. māse vasitvā Sv I 319 (cf. qu. menses Horace Sat. II 3289).

(b) of space: °yojanaṭṭhāna Ja III 504; °yojan-ubbedho gajavaro Vv-a 33; °bhūmako pāsādo Ja I 58 (cf. the house of Death as 5 stories high in Grimm, Mārchen No. 42 editor Reclam).

(c) of a group, set, company, etc. (cf. 5 peoples ṚV III 37^09; VI 11^04; VIII 9^02 etc.; gods X 55^03; priests II 34^14; III 7^07; leaders of the Greek ships Hom. Iliad 16, 171; ambassadors Genesis 472; quinque viri Horace Sat. II 555; Epist. II 124): p. janā Ja V 230; p. amaccā Ja V 231; p. hatthino Dhp-a I 164; pañca nāriyo agamiṁsu Vv 32^02; p. puttāni khādāmi Pv I 6^03. – Note: No. 5 in this application is not so frequent in Pāli as in older literature (Vedas e.g.); instead of the simple 5 we find more frequent the higher decimals 50 and 500. See also below §§3, 4.

B. No. 15 in two forms: pañcadasa (feminine °ī the 15th day of the month Vv 15^06 = A I 144; Snp 402) Vv-a 67 (°kahāpaṇa-sahassāni dāpesi), and paṇṇarasa (also as feminine ī of the 15th or full-moon day Pv III 3^01; Dhp-a I 198; III 92; IV 202; Vv-a 314; Pj II 78) Snp 153 (pannaraso uposatho); Vv 64^02 (paṇṇarase va cando; explained as paṇṇarasiyaṁ Vv-a 276); Dhp-a I 388 (of age, 15 or 16 years); Sv I 17 (°bhedo khuddaka-nikāyo); Pj II 357 (pannarasahi bhikkhu-satehi = 1500, instead of the usual 500); Pv-a 154 (°yojana). The application is much the same as 5 and 50 (see below), although more rare, e.g. as measure of space: °yojana Dhp-a I 17 (next in sequence to paṇṇāsa-yojana); Ja I 315; Pv-a 154 (cf. 15 furlongs from Jerusalem to Bethany John 11:18; 15 cubits above the mountains rose the flood Genative 7:20).

C. No. 25 in two forms: pañcavīsati (the usual) e.g. As 185f.; Miln 289 (citta-dubbalī-karaṇā dhammā); paṇṇa-vīsati, e.g. Ja IV 352 (nāriyo); Thig 67, and paṇṇuvīsaṁ (only at Ja III 138). Similarly to 15 and 25 the number 45 (pañca-cattāḷīsa) is favoured in giving distances with °yojana, e.g. at Ja I 147, 348; Dhp-a I 367.-Application: of 25:

(1) time: years Ja III 138; Dhp-a I 4;

(2) space: miles high and wide Dhp-a II 64 (ahipeto); Vv-a 236 (yojanāni pharitvā pabhā).

2. Remarks on the use of 50 and 500 (5000). Both 50 and 500 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 600, also similarly many other high numerals in Pāli literature, as mentioned under respective units (4, 6, 8 e.g. in 14, 16, 18, etc.). Psychologically 500 is to be explained as “a great hand,” i.e. the 5 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 50 (and 500) 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. – A. No. 50 (paññāsa; the by-form paṇṇāsa only at Dhp-a III 207), in following applications:

(a) of time: does not occur, but see below under 55.

(b) of space (cf. 50 cubits the breadth of Noah’s ark Genesis 6:15; the height of the gallows (Esther 5:14; 7:9) Ja I 359 (yojanāni); Dhp-a III 207 (°hattho ubbedhena rukkho); Vism 417 (paripuṇṇa °yojana suriyamaṇḍala); Dhp-a I 17 (°yojana).

(c) of a company or group (cf. 50 horses ṚV II 185; V 185; wives VIII 1936; men at the oars Homer Iliad 2. 719; 16. 170, servants Homer Odyssey 7, 103, 22, 421) Ja III 220 (corā); V 161 (pallaṅkā), 421 (dijakaññāyo); Snp page 87; Pj II 57 (bhikkhū).

Note: 55 (pañcapaññāsa) is used instead of 50 in time expressions (years), e.g. at Dhp-a I 125; II 57; Pv-a 99, 142; also in groups: Dhp-a I 99 (janā).

B. No. 500 (pañcasata°, pañcasatā, pañcasatāni).

(a) of time: years (as peta or petī) Vv 84^34; Pv II 1^05; Pv-a 152 (with additional 50).

(b) of space: miles high Pv IV 3^28; Ja I 204 (°yojana-satikā); Vism 72 (°dhanu-satika, 500 bows in distance).

C. of groups of men, servants, or a herd, etc. (cf. 500 horses ṚV X 93^14; witnesses of the rising of Christ 1 Cor. 15-6; men armed Vergil Æneid 10. 204; men as representatives Homer Odyssey 3. 7; 500 knights or warriors very frequently in Nibelungenlied, where it is only meant to denote a “goodly company, 500 or more”) Arahants Pj I 98; bhikkhus very frequent, e.g. D I 1; Vin II 199; Ja I 116, 227; Dhp-a II 109, 153; III 262, 295; IV 184, 186; sāvakas Ja I 95; upāsakas Ja II 95; Pv-a 151; paccekabuddhas Dhp-a IV 201; Pv-a 76; vighāsadā Ja II 95; Dhp-a II 154; sons Pv-a 75; thieves Dhp-a II 204; Pv-a 54; relatives Pv-a 179; women-servants (parivārikā itthiyo) Pv II 12^06; Vv-a 69, 78, 187; Pv-a 152; oxen A IV 41; monkeys Ja III 355; horses Vin 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; Pv-a 273; blows with stick as fine Vin I 247. – Various: a caravan usually consists of 500 loaded wagons, e.g. Ja I 101; Dhp-a II 79; Pv-a 100, 112; chariots Vv-a 78; ploughs Snp page 13. Cf. S I 148 (vyagghī-nisā); Vin II 285 (ūna-pañcasatāni); Ja II 93 (accharā); V 75 (vāṇijā); Dhp-a I 89 (suvaṇṇasivikā), 352 (rāja-satāni); IV 182 (jāti°) Pj I 176 (paritta-dīpā). Also BHS pañcopasthāyikā-śatāni Divy 529; pañca-mātrāṇi strī-śatāni Divy 533.

Note: When Gotama said that his “religion” would last 500 years he meant that it would last a very long time, practically forever. The later change of 500 to 5,000 is immaterial to the meaning of the expression, it only indicates a later period (cf. 5,000 in Nibelungeniled for 500, also 5,000 men in ambush Joshua 8:12; converted by Peter Acts 4:4; fed by Christ with 5 loaves Matthew 14:21). Still more impressive than 500 is the expression 5 koṭis (5 times 100,000 or 10 million), which belongs to a comparatively later period, e.g. at Dhp-a I 62 (ariya-sāvaka-koṭiyo), 256 (°mattā-ariyasāvakā); IV 190 (p. koti-mattā ariya-sāvakā).

3. Typical sets of 5 in the Pāli Canon.

°aggaṁ first fruits of 5 (kinds), viz. khett°, rās°, koṭṭh°, kumbhi°, bhojan° i.e. of the standing crop, the threshing floor, the granary, the pottery, the larder Pj II 270.

°aṅgā 5 gentlemanly qualities (of king or brahmin): sujāta, ajjhāyaka, abhirūpa, sīlavā, paṇḍita (see aṅga; on another combination with aṅga see below). The phrase pañcaṅga-samannāgata and °vippahīna (S I 99; A V 16) refers to the 5 nīvaraṇāni: see explained at Vism 146;

°aṅgikaturiya 5 kinds of music: ātata, vitata, ātata-vitata, ghana, susira;

°abhiññā 5 psychic powers (see Cpd. 209);

°ānantarika-kammāni 5 acts that have immediate retribution (Miln 25), either 5 of the 6 abhiṭhānas (q.v.) or (usually) murder, theft, impurity, lying, intemperance (the 5 sīlas) cf. BMPE 245, note 2;

°indriyāni 5 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 5 senses (= taggocarāni pañcāyatanāni gahitāni honti Pj II 211);

°gorasā 5 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 4 sets of 5 each: see Nidd II §271 V.;

°nikāyā 5 collections (of Suttantas) in the Buddhist Canon, viz. Dīgha° Majjhima° Saṁyutta°, Aṅguttara° Khuddaka°, e.g. Vin 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. Pj II 78, 267) Ja V 502; Pj II 267, 271, 293, 328, 436; Vv-a 6; Dhp-a I 197; IV 178, etc.

°bandhana either 5 ways of binding or pinioning or 5 fold bondage Ja IV 3 (as “ure pañcaṅgika-bandhanaṁ” cf. kaṇṭhe pañcamehi bandhanehi bandhitvā S IV 201); Nidd II §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 5 fold ordeal (obligation: pañca-vidhabandhana-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. M III 182; A I 141; Kv 597; Pj II 479.

°balāni 5 forces: saddhā° viriya° sati° samādhi° paññā° D II 120; M II 12; S III 96; A III 12 (see also bala);

°bhojanāni 5 kinds of food: odāna, kummāsa, sattu, maccha, maṁsa Vin IV 176;

°macchariyāni 5 kinds of selfishness: āvāsa° kula° lābha° vaṇṇa° Dhamma°;

°rajāni defilements: rūpa°, sadda° etc. (of the 5 senses) Nidd I 505; Pj II 574;

°vaṇṇā 5 colours (see reference for colours under pīta and others), viz. nīla, pītaka, lohitaka, kaṇha, odāta (of B.’s eye) Nidd II §235; others with reference to paduma-puṇḍarīka Vv-a 41; to paduma Dhp-a III 443; to kusumāni Sv I 140; Dhp-a 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-a IV 109;

°sīla the 5 moral precepts, as sub-division of the 10 (see dasasīla and Nidd II under sīla on page 277);

4. Other (not detailed) passages with 5: Snp 660 (abbudāni), 677 (nahutāni koṭiyo pañca); Thig 503 (°kaṭuka = pañcakāmaguṇa-rasa Thig-a 291); Dhp-a II 25 (°mahānidhi); Pj II 39 (°pakāra-gomaṇḍala-puṇṇabhāva). Cf. further: guṇā Miln 249; paṇṇāni Vin I 201 (nimba°, kuṭaja°, paṭola°, sulasi°, kappāsika°); Paṇḍu-rāja-puttā Ja V 426; pabbagaṇṭhiyo Miln 103; pucchā As 55; mahā-pariccāgā Dhp-a III 441; mahā-vilokanāni Dhp-a I 84; vatthūni Vin II 196f.; vāhanāni (of King Pajjota) Dhp-a I 196; suddhāvāsā As 14. In general see Vin V 128-133 (various sets of 5).

-aṅga five (bad) qualities (see aṅga 3 and above 3), in phrase vippahīna free from the 5 sins D III 269; Nidd II §284 C; cf. BHS pañcānga-viprahīna. Especially of the Buddha Divy 95, 264 and °samannāgata endowed with the 5 good qualities A V 15 (of senāsana, explained at Vism 122): see also above;

-aṅgika consisting of 5 parts, fivefold, in following combinations: °jhāna (viz. vitakka, vicāra, pīti, sukha, cittass’ekaggatā) Dhs 83; °turiya orchestra S I 131; Thag 398; Thig 139; Vv 36^04; Dhp-a I 274, 394; °bandhana bond Ja IV 3;

-aṅgula = °aṅgulika Ja IV 153 (gandha°); Pj II 39 (usabhaṁ nahāpetvā bhojetvā °ṁ datvā mālaṁ bandhitvā);

-aṅgulika (also °aka) the 5 finger-mark, palm-mark, the magic mark of the spread hand with the fingers extended (made after the hand and 5 fingers have been immersed in some liquid, preferably a solution of sandal wood, gandha; but also blood). See Vogel, The 5-finger-token in Pāli 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). Vin II 123 (cf. Vinaya Texts II 116); Ja I 166, 192; II 104 (gandha°ṁ deti), 256 (gandha°ā, applied to a cetiya); III 23, 160 (lohita°); Vv 33^18 (gandha°ṁ adāsiṁ Kassapassa thūpasmiṁ); Mhv 32, 4 (see translation page 220); Dhp-a III 374 (goṇānaṁ gandha-°āni datvā); Pj II 137 (setamālāhi sabba-gandha-sugandhehi p°akehi ca alaṁkatā paripuṇṇa-aṅgapaccaṅgā, of oxen). Cf. Mvu 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 5 weapons (sword, spear, bow, battle-axe, shield, after Childers) Miln 339 (see Q.K.M. II 227), cf. p° sannaddha Ja III 436, 467; IV 283, 437; V 431; VI 75; sannaddha-p° Ja IV 160 (of sailors). They seem to be different ones at different passages;

-āhaṁ 5 days Vin IV 281; Ja II 114;

-cūḷaka with 5 topknots Ja V 250 (of a boy);

-nakha with 5 claws, name of a five-toed animal Ja V 489 (so read for pañca na khā, misunderstood by commentary);

-paṭṭhika at Vin II 117, 121, 152; is not clear (v.l. paṭika). Vinaya Texts III 97 translated “cupboards” and connect it with Sanskrit paṭṭikā, as celapattikaṁ Vin II 128 undoubtedly is (“strip of cloth laid down for ceremonial purposes,” Vinaya Texts III 128). It also occurs at Vin IV 47;

-patikā (feminine) having had 5 husbands Ja V 424, 427;

-mālin of a wild animal Ja VI 497 (= pancaṅgika-turiya-saddo viya commentary, not clear);

-māsakamattaṁ a sum of 5 māsakas Dhp-a II 29;

-vaggiya (or °ika Pj II 198) belonging to a group of five. The 5 brahmins who accompanied Gotama when he became an ascetic are called p. bhikkhū. Their names are Aññākondañña, Bhaddiya, Vappa, Assaji, Mahānāma. M I 170; II 94; S III 66; Pv-a 21 (°e ādiṁ katvā); Pj II 351; cf. chabbaggiya;

-vidha fivefold Ja I 204 (°ā abhirakkhā); VI 341 (°paduma), °bandhana: see this;

-sādhāraṇabhāva fivefold connection Ja 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 Pj II 351);

-hattha having 5 hands Ja V 431.

Pañcaka (adjective) [from pañca] fivefold, consisting of five Ja I 116 (°kammaṭṭhāna); Dhs. chapters 167-175 (°naya fivefold system of jhāna, cf. BMPE 47); Pj II 318 (°nipāta of Aṅguttara). – neuter pañcakaṁ a pentad, five Vin I 255 (the 5 parts of the kaṭhina robe, see Vinaya Texts II 155), cf. page 287; plural pañcakā sets of five, Vism 242. The 32 ākāras or constituents of the human body are divided into 4 pañcaka’s (i.e. sets of 5 more closely related parts), viz. taca° “skin-pentad,” the 5 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 6), viz. meda° and mutta°. See e.g. Vibh-a 249, 258.

Pañcakkhattuṁ (adverb) five times.

Pañcadhā (adverb) in five ways, fivefold As 351.

Pañcama (adjective) [comparative-superlative formation from pañca, with °ma as in Latin supremus, for the usual °to as in Greek πέμπτος, Latin quintus, also Sanskrit pañcathaḥ] ordinal number the fifth D I 88; Snp 84, 99, 101; Vv-a 102; Pv-a 52 (°e māse in the 5th month the Petī has to die); Dhp-a III 195 (°e sattāhe in the 5th week). – feminine pañcamā Pv-a 78 (ito °āya jātiyā) and pañcamī Snp 437 (senā); Pv-a 79 (jāti).

Pañcamaka (adjective) = pañcama Ja I 55.

Pañcaso (adverb) by fives.

Pañja [is it to be puñja?] heap, pile A II 75 (meaning different?); Cp I 10, 16.

Pañjara (masculine and neuter) [cf. Epic Sanskrit pañjara, which probably belongs to Latin pango, q.v. Walde, Latin Wtb. sub voce] a cage, Ja I 436; II 141; III 305 (sīha°); IV 213; V 232 (sīha), 365; VI 385 (sīha°), 391; Miln 23 (°antaragata gone into the commentary); 27; Dhp-a I 164 (nakha°), where meaning is “frame”; Vibh-a 238; + sīha° meaning window.

Pañjali (adjective) [pa + añjali. Cf. Epic Sanskrit prāñjali] with outstretched hands, as token of reverence Snp 1031; in compound pañjalī-kata (cf. añjalīkata; añjali + pp of kṛ) raising one’s folded hands Snp 566, 573; Thag 460; Ja VI 501. Cf. BHS prāñjalīkṛta Mvu II 257, 287, 301.

Pañjalika (adjective) [from pañjali] holding up the clasped hands as token of respectful salutation S I 226; Snp 485, 598.

Pañjasa (adjective) [pa + añjasa] in the right order, straight A 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° D I 245; S II 194; IV 332; anoma° Snp 343; appa° S I 198; Ja II 166; III 223, 263; avakujja° A I 130; gambhīra° S I 190; javana° S I 63; Nidd II §235; tikkha° D III 158; AI 45; dup° D III 252, 282; S I 78, 191; II 159f.; M III 25; A II 187f.; Dhp 111, 140; Pp 13; Dhp-a II 255; nibbedhika° S I 63; A II 178; Nidd II §235; puṭhu° ibid.; bhāvita° S IV 111; A V 42f.; bhūri° S III 143; IV 205; manda° Vibh-a 239; mahā° S I 63, 121; II 155; A I 23, 25; II 178f.; Nidd II §235; Pj II 347; sap° S I 13, 22, 212; IV 210; A IV 245; Pv I 8^08; 11^05; Pv-a 60 (= paṇḍita), 131 (+ buddhimant); suvimutta° A V 29f.; hāsa° S I 63, 191; V 376; Nidd II §235. By itself (i.e. not in compound) only at Dhp 208 (= lokiyalokuttara-paññāya sampanna Dhp-a III 172) and 375 (= paṇḍita Dhp-a IV 111).

Paññatā (feminine) [secondary abstract formation from paññā, in meaning equal to paññāṇa] having sense, wisdom A III 421 (dup° = foolishness) V 159 (the same); mahā°, puthu°, vipula° A I 45. See also paññatta^02.

Paññatta^01 [past participle of paññāpeti, cf. BHS prajñapta] pointed out, made known, ordered, designed, appointed, ordained S II 218; A I 98, 151; IV 16, 19; V 74f.; Pv IV 1^35; Dhp-a I 274; Vv-a 9 (su° mañca-pītha), 92 (niccabhatta); Pv-a 78. Especially frequent in stereotype formula paññatte āsane nisīdi he sat down on the appointed (i.e. special) chair (seat) D I 109, 125, 148; S I 212; Dhp 148; Pj II 267; Pv-a 16, 23, 61.

Paññatta^02 (neuter) [abstract from paññā] wisdom, sense etc. S V 412 (v.l. paññatā). See also paññatā.

Paññatti (feminine) [from paññāpeti, cf. paññatta^01] making known, manifestation, description, designation, name, idea, notion, concept. On term see Cpd. 3f., 198, 199; PtsC. I; BMPE 3416, note 1. – M III 68; S III 71; IV 38 (māra°), 39 (satta°, dukkha°, loka°); A II 17; V 190; Paṭis II 171, 176; Pp 1; Dhs I 309; Nett 1f., 38, 188; Pj I 102, 107; Sv I 139; Pj II 445, 470; Pv-a 200. The spelling also occurs as paṇṇatti, e.g. at Ja II 65 (°vahāra); Miln 173 (loka°); Pj I 28; adjective paṇṇattika (q.v.).

Paññavant (adjective) [paññā + vant, with reduction of ā to a see Geiger, Pāli Grammar §23] possessed of insight, wise, intelligent, sensible Vin I 60; D III 237, 252, 265, 282, 287; M I 292; III 23; S I 53, 79; II 159f., 207, 279 (daharo ce pi p.); IV 243; V 100, 199, 392, 401; A II 76, 187, 230; III 2f., 127, 183; IV 85, 217, 271, 357; V 25, 124f.; Snp 174; Nidd II §259; Dhp 84; Ja I 116; Pp 13; Dhp-a II 255; Pj I 54; Vibh-a 239, 278; Pv-a 40. Cf. paññāṇavant.

Paññā (feminine) [cf. Vedic prajñā, pa + jñā] intelligence, comprising all the higher faculties of cognition, “intellect as conversant with general truths” (D.B. II 68), reason, wisdom, insight, knowledge, recognition. See on term Mrs. Rh.D. Buddhism (1914) past participle 94, 130, 201; also Cpd. 40, 41, 102 and discussion of term at BMPE 15, note 1; 314, note 5, cf. scholastic definition with all the synonyms of intellectual attainment at Nidd II §380 = Dhs 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-kkhandha (or °sampadā) code of intellectual duties or practice of the attainment of highest knowledge.

(See also jhāna^01.) They are referred to in almost every suttanta of Dīgha I (given in detail at D I 62-85) and frequently mentioned elsewhere, cf. D II 81, 84, 91 (see khandha, citta and sīla). – D I 26 = 162 (°gatena caranti diṭṭhi-gatāni), 174 (°vāda), 195 (°pāripūrin); II 122 (ariyā); III 101, 158, 164, 183, 230, 237, 242, 284f.; S I 13 = 165 (sīla, citta, paññā), 17, 34, 55; II 185 (sammā°), 277; V 222 (ariyā); M I 144 (the same); III 99 (the same), 245 (paramā), 272 (sammā°); A I 61, 216; II 1 (ariyā); IV 105 (the same); III 106 (sīla, citta, p.), 352 (kosalesu dhammesu); IV 11 (the same); V 123f.; It 35, 40 (°uttara), 51 (sīlaṁ samādhi p. ca), 112 (ariyā°); Snp 77, 329, 432, 881, 1036 and passim; Dhp 38, 152, 372; Nidd I 77; Nidd II §380; Paṭis I 53, 64f., 71f., 102f., 119; II 150f., 162, 185f.; Pp 25, 35, 54 (°sampadā); Dhs 16, 20, 555; Nett 8, 15, 17, 28, 54, 191; Vibh-a 140, 396; Pv-a 40 (paññāya abhāvato for lack of reason); Saddh 343. On paññāya see seperate article. See also adhipanna (adhisīla, adhicitta + p.).

-ādhipateyya the supremacy of wisdom A II 137;

-indriya the faculty of reason (with sati° and samādhi°) D III 239, 278; Dhs 16, 20 etc.; Nett 7, 15 sq; 191;

-obhāsa the lustre of wisdom Paṭis I 119; Dhs 16, 20 etc.;

-kkhandha the code of cognition (see above) Vin I 62; D III 229, 279; It 51; Nidd I 21; Nett 70, 90, 128. It is always combined with sīla° and samādhi-kkhandha;

-cakkhu the eye of wisdom (one of the 5 kinds of extraordinary sight of a Buddha: see under cakkhumant) D III 219; S V 467; It 52; Nidd I 354; Nidd II §235;

-dada giving or bestowing wisdom S I 33; Snp 177;

-dhana the treasure of perfect knowledge (one of the 7 treasures, see dhana) D III 163, 251; A III 53; Vv-a 113;

-nirodhika tending to the destruction of reason S V 97; It 82;

-paṭilābha acquisition of wisdom S V 411; A I 45; Paṭis II 189;

-pāsāda the stronghold of supreme knowledge Dhp 28 (= dibba-cakkhuṁ saṅkhātaṁ °ṁ);

-bala the power of reason or insight, one of the 5 powers D III 229, 253; M III 72; A IV 363; Snp 212; Dhs 16, 20 etc.; Nett 54, 191; Vv-a 7;

-bāhulla wealth or plenty of wisdom S V 411; A 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 Dhs 16, 20 etc;

-vimutta freed by reason D II 70; III 105, 254; M I 35, 477; A I 61; II 6; IV 452; Snp 847; Nidd I 207; Kv 58; Nett 199;

-vimutti emancipation through insight or knowledge (always paired with ceto-vimutti) D I 156, 167; III 78, 102, 108, 132, 281; It 75, 91; Snp 725, 727; Nett 7, 40, 81, 127; Sv I 313; Vibh-a 464;

-visuddhi purity of insight D III 288;

-vuddhi increase of knowledge S V 97, 411; A I 15, 45; II 245;

-sampadā the blessing of higher knowledge (see above) A 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-a III 329); Vv 34^23 the same = ariyāya diṭṭhiyā ariyena sīlena ca sāmannāgata Vv-a 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 D I 124 (sīla + p.); S I 41; A IV 342; Snp 96, 1136; Sv I 171, 290.

2. mark, sign, token Ja V 195.

Paññāṇavant (adjective) [paññāṇa + vant] reasonable, sensible, wise Snp 202, 1090; Ja V 222; VI 361; Nidd II §382.

Paññāta [past participle of pajānāti] known, renowned Sv I 143; ap° unknown, defamed Vin IV 231; S IV 46; A III 134 (where also derived appaññātika).

Paññāpaka (adjective/noun) [from paññāpeti] one who advises, assigns or appoints Vin II 305 (āsana°).

Paññāpana (neuter) [from paññāpeti] disclosure, discovering M III 17; S III 59; declaration As 11.

Paññāpetar [agent noun of paññāpeti] one who imparts knowledge, discloser of truths, discoverer D II 223.

Paññāpeti [causative of pajānāti]

1. to make known, declare, point out, appoint, assign, recognise, define D I 119 (brāhmaṇā brāhmaṇaṁ), 180, 185, 237; It 98 (tevijjaṁ brāhmaṇaṁ), Pp 37, 38; Pv-a 61 (āsanaṁ).

2. to lay down, fold out, spread Pv-a 43 (saṅghāṭiṁ). – past participle paññatta (q.v.). – causative II paññāpāpeti Ja III 371.

Paññāya (indeclinable) [gerund of pajānāti, in relation °ñāya: ñatvā as uṭṭhāya: ṭhatvā; so explained by Pāli 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.) S I 13 (bhāveti), 44 (lokasmiṁ pajjoto), 214 (parisujjhati); II 7f. (uppajjati), 68 (suppaṭividdho); III 6 (the same); V 324 (ajjhupekkhati); A I 125 (anuggahissati); III 44 (vaḍḍhati); IV 13f. (pariyogāhamāna); V 39 (disvā) Snp 1035 (see Nidd II §380 II); It 93 (mohaggiṁ, v.l. saññāya); Pv-a 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 It 89; Dhp-a I 14, 95 (future paññāyissatha you will be well known); II 75; Pv-a 83 (pālito eva), 166 (dissati + p.); present participle paññāyamāna Dhp-a I 29; Pv-a 96 (= perceivable). – preterit paññāyi Pv-a 172 (paccakkhato).

Paññāsa see pañca 2.A.

Pañha [Vedic praśna, for details of etymology see pucchati] mode of asking, inquiry, investigation, question D I 11 (deva°) M I 83; III 30; A I 103, 288; III 81, 191f., 419f.; V 50f.; Snp 512, 957, 1005, 1024, 1148 etc., Nidd I 464; Miln 28, 340; Sv I 97. pañhaṁ pucchati to ask a question Nidd II under pucchā (q.v.).

-paṭibhāna an answer to a question M I 83; Miln 28;

-vīmaṁsaka one who tests a question Snp 827; Nidd I 166; Pj 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 D III 229; A I 197f.; II 46; Miln 339.

[BD]: paṭipucchā: counter-question, questioned in return

Paṭa [cf. Epic Sanskrit paṭa, etymology unknown, probably dialectical] cloth; cloak, garment S II 219 (°pilotika); Thag 1092 (bhinna-paṭan-dhara “wearing the patchwork cloak” translation); Ja IV 494; Pj I 45, 58 (°tantu); Sv I 198; Dhp-a II 45 (puppha°); III 295 °kañcuka, v.l. kaṭak°); Vism 16 (bhinna-paṭa-dhara in definition of bhikkhu); Vibh-a 327 (the same); As 81 (paṭa-paṭa sadda); Vv-a 73, 201; Pv-a 185. Cf. paṭikā and paṭalikā; also kappaṭa.

Paṭaggi [paṭi + aggi] counter-fire Vin II 138; Ja I 212; Kaccāyana 31.

Paṭaṅga [cf. Sanskrit phaḍiṅgā, but influenced by Sanskrit pataga a winged animal, bird] a grasshopper Snp 602; Ja VI 234, 506; Miln 272, 407; Dhp-a IV 58; Pv-a 67; Pañca-g 59.

Paṭaccarin (adjective) [paṭa + carin but cf. Sanskrit pāṭaccara a shoplifter Abhidh-r-m 2, 185] poor (literal dressed in old clothes): so read perhaps at Ja VI 227 (vv.ll. paḷaccari and paṭiccari).

Paṭala (neuter) [connected with paṭa, cf. Sanskrit paṭala in meaning “section” Vedic, in all other meanings later Sanskrit]

1. a covering, membrane, lining, envelope, skin, film Vism 257 (maṁsa° of the liver, where Pj I 54 reads maṁsa-piṇḍa), 359 (phaṇa°); As 307 (7 akkhi° membranes of the eye); Pj I 21 (samuppaṭana), 55 (udara° mucous membrane of the stomach), 61 (the same); As 330 (the same); Pj II 248 (the same); Pv-a 186 (eka° upāhanā, single-lined, cf. paṭalika and palāsika and see Morris JPTS 1887, 165); Vism 446 (kappāsa° film of cotton seed); Abhidh-av 66 (the same).

2. roof, ceiling Pv-a 52 (ayo° of iron).

3. a heap, mass (especially of clouds) Ja I 73 (megha°); As 239 (abbha°). – madhu° honeycomb Ja I 262; Dhp-a I 59; III 323.

4. cataract of the eye Dāṭh 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) Ja II 277 (v.l. for ekatalika); III 80, 81 (the same). – as noun feminine paṭalikā a woven cloth, a woollen coverlet (embroidered with flowers), usually combined with paṭikā Vin I 192; II 162; D I 7 (= ghana-puppho uṇṇāmayo attharako. So āmilākapaṭṭo ti pi vuccati Sv I 87); A I 137, 181; III 50, IV 94, 231, 394.

Paṭaha [cf. Epic Sanskrit paṭaha, dialect] a kettle-drum, war drum, one of the 2 kinds of drums (bheri) mentioned at As 319, viz. mahā-bheri and p.-bheri; Ja I 355; Dīp XVI 14; Pv-a 4.

Paṭāka (neuter) [cf. Sanskrit paṭāka, connected with paṭa] a flag M I 379; Miln 87; Vism 469; Thig-a 70.

Paṭāṇi at Vin IV 46 (paṭāṇi dinnā hoti) is not clear, it is explained by Buddhaghosa as “mañcapidhānaṁ (for °pīṭhānaṁ) pādasikhāsu āṇi dinno hoti.” At Sv I 77 we find the following... “visūkaṁ paṭānibhūtaṁ dassanan ti visūkadassanaṁ”, and at As 393: “paṭāni-gahaṇaṁ gahetvā ekapaden’eva taṁ nissaddaṁ akāsiṁ.”

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 spelt pati (cf. sampati and sampaṭika) Snp 291 (?), 425 (Nerañjaram (pati); Thag 628 (suriyass’uggamanam p.); Thig 258 (abhiyobbanam p.), 306 (Nerañjaram p.); Ja I 457 (paṭi suriyaṁ thatvā standing facing the sun); IV 93; VI 491; Pv II 9^41 (suriy’uggamanam p.); Miln 116 (dānam p.); Pv-a 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, °kūṭa^01, °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, apart (“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 ā^04).

III. The opposite of pati in directional meaning is anu, with which it is frequent 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°

Paṭi-āneti [paṭi + ā + nī] to lead or bring back, in duppaṭi-ānaya difficult to bring back Ja IV 43.

Paṭi-orohati [paṭi + ava + ruh] to descend from Sv I 251 (°itvā).

Paṭikaṅkhati [paṭi + kāṅkṣ] to wish for, long for S I 227. adjective °kaṅkhin M I 21. See also pāṭikaṅkhin.

Paṭikacca (indeclinable) [so read for °gacca as given at all passages mentioned, see Trenckner Miln page 421, and Geiger Pāli Grammar §38.1. – gerund from paṭikaroti (q.v.), cf. Sanskrit pratikāra in same meaning “caution, remedy”]

1. previously (literal as cautioned) Vin IV 44; Miln 48 (v.l. °kacca) usually as paṭigacc’eva, e.g. Vin I 342; D II 118.

2. providing for (the future), preparing for, with caution, cautiously Vin II 256; S I 57; V 162; A II 25; D II 144; Thag 547; Ja III 208; IV 166 (in explanation of paṭikata and paṭikaroti); V 235.

Paṭikaṇṭaka [paṭi + kaṇṭaka 4] an enemy, adversary, robber, highwayman Ja I 186; II 239; Dhp-a III 456 (v.l. °kaṇḍaka).

Paṭikata [past participle of paṭikaroti] “done against,” i.e. provided or guarded against Ja IV 166.

Paṭikatheti [paṭi + katheti] to answer, reply Ja VI 224; Sv I 263.

Paṭikampati [paṭi + kampati] to shake; preterit paccakampittha Ja V 340.

Paṭikamma (neuter) [paṭi + kamma, cf. paṭikaroti] redress, atonement A I 21 (sa° and a° āpatti) Miln 29; Sv I 96.

Paṭikara [from paṭi + kṛ] counteracting; requital, compensation Vin IV 218 (a°); D I 137 (ovāda° giving advice or providing for? v.l. pari°); III 154.

Paṭikaroti [paṭi + karoti)]

1. to redress, repair, make amends for a sin, expiate (āpattiṁ) Vin I 98, 164; II 259; IV 19; S II 128 = 205; A V 324; Dhp-a I 54.

2. to act against, provide for, beware, be cautious Ja IV 166.

3. to imitate Ja II 406.

– gerund paṭikacca (q.v.).

– past participle paṭikata (q.v.).

Paṭikassati [paṭi + kassati] to draw back, remove, throw back Vin I 320 (mūlāya); II 7 (the same).

Paṭikassana (neuter) [paṭi + kṛṣ] drawing back, in phrase mūlāya p. “throwing back to the beginning, causing to begin over and over again” Vin II 7, 162; A I 99.

Paṭikā (feminine) [Sanskrit paṭikā dialect from paṭa cloth] a (white) woollen cloth (uṇṇāmayo setattharako Sv I 86) D I 7; A I 137, 181; III 50; IV 94, 231, 394; Dāṭh V 36. See also paṭiya.

Paṭikāra [paṭi + kṛ] counteraction, remedy, requital Saddh 201, 498; usually negative app° adjective not making good or which cannot be made good, which cannot be helped Vin IV 218 (= anosārita p. 219); Pv-a 274 (maraṇa) cf. next.

Paṭikārika (adjective) [from preceding] of the nature of an amendment; app° not making amends, not making good Ja V 418.

Paṭikiṭṭha inferior, low, vile A I 286 = Sv I 144; in meaning “miserable” at Dhp-a II 3 is perhaps better to be read with v.l. as pakkiliṭṭha, or should it be paṭikuṭṭha?

Paṭikibbisa (neuter) [paṭi + kibbisa] wrong doing in return, retaliation Ja III 135.

Paṭikirati [paṭi + kirati] to strew about, to sprawl Pv IV 10^08 (uttānā paṭikirāma = vikirīyamānaṅgā viya vattāma Pv-a 271).

Paṭikiliṭṭha (adjective) [paṭi + kiliṭṭha] very miserable Pv-a 268 (v.l.); and perhaps at Dhp-a II 3 for paṭikiṭṭha (q.v.).

Paṭikujjati [paṭi + kubj, see kujja and cf. patikuṭati] to bend over, in or against, to cover over, to enclose D II 162; M I 30; A III 58. causative °eti Ja I 50, 69. – past participle paṭikujjita (q.v.).

Paṭikujjana (neuter) [from paṭi + kubj] covering, in °phalaka covering board, seat Pj I 62 (vacca-kuṭiyā).

Paṭikujjita [past participle of paṭikujjeti] covered over, enclosed A I 141; Thag 681; Ja I 50, 69; V 266; Pv I 10^13 (= upari pidahita Pv-a 52); As 349.

Paṭikujjhati [paṭi + krudh] to be angry in return S I 162 = Thag 442.

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 A IV 47f. (v.l. °kujjati); Miln 297 (pati°; cf. Q.K.M. II 156); Vism 347 (v.l.; Text °kuṭṭati); Dhp-a 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 (?) Vin II 195 (reading uncertain, vv.ll. paṭikuṭṭiya and paṭikuṭiya).

Paṭikuṭṭha [past participle of paṭi + kruś, see paṭikkosati and cf. BHS pratikruṣṭa poor Divy 500] scolded, scorned, defamed, blameworthy, miserable, vile Vin I 317; Pv-a 268 (v.l. paṭikiliṭṭha); as negative app° blameless, faultless S III 71-73; A IV 246; Kv 141, 341. See also paṭikiṭṭha.

Paṭikuṇika (adjective) [for °kuṭita?] bent, crooked Pv-a 123 (v.l. kuṇita and kuṇḍita).

Paṭikuṇṭhita [cf. kuṇṭhita] = pariguṇṭhita (q.v.); covered, surrounded Ja VI 89.

Paṭikuttaka [of uncertain etymology; paṭi + kuttaka?] a sort of bird Ja VI 538.

Paṭikubbara [paṭi + kubbara] the part of the carriage-pole nearest to the horse(?) A IV 191.

Paṭikulyatā (feminine) [from paṭikūla, perhaps better to write patikkulyatā] reluctance, loathsomeness M I 30; A V 64. Other forms are paṭikūlatā, pāṭikkūlyatā, and pāṭikulyā (qq.v.).

Paṭikūṭa (neuter) [paṭi + kūṭa^01] cheating in return Ja II 183.

Paṭikūla and Paṭikkūla (adjective) [paṭi + kūla] literally against the slope; averse, objectionable, contrary, disagreeable Vin I 58 (paṭikūla); D III 112, 113; M I 341 (dukkha°); S IV 172 (the same); Ja I 393 (-kk-); Vv-a 92 (-K-); Pv-a 77; Vibh-a 250f. (-kk-)

– app° without objection, pleasant, agreeable Vv 53^02 (-k-); Vism 70 (-k-). – neuter °ṁ loathsomeness, impurity Vv-a 232. See also abstract pāṭikkūlyatā (paṭi°).

-gāhitā as negative a° “refraining from contradiction” (BMPE 320) Pp 24 (-k-); Dhs 1327 (-k-);

-manasikāra realization of the impurity of the body Dhp-a II 87 (°kkula); Vibh-a 251;

-saññā (āhāre) the consciousness of the impurity of material food D III 289, 291; S V 132; A IV 49; adjective °saññin S I 227; V 119, 317; A III 169.

Paṭikūlatā (feminine) [from paṭikkūla] disgusfullness Vism 343f.

Paṭikeḷanā see parikeḷanā; i.e. counter-playing Sv I 286.

Paṭikoṭṭeti [paṭi + koṭṭeti as causative of kuṭati] to bend away, to make refrain from M I 115; S II 265 (cf. the same passage A IV 47 with transative °kuṭati and v.l. °kujjati which may be a legitimate variant). The Text prints pati°.

Paṭikopeti [paṭi + kopeti] to shake, disturb, break (figurative) Ja V 173 (uposathaṁ).

Paṭikkanta [past participle of paṭikkamati] gone back from (–°), returned (opposite abhi°) D I 70 (abhikkanta + p.); A II 104, 106f., 210; Pv IV 1^43 (cf. Pv-a 240); Sv I 183 (= nivattana); Vv-a 6 (opposite abhi°) Pv-a 11 (piṇḍapāta°), 16 (the same). For opposite of paṭikkanta in connection with piṇḍāya see paviṭṭha.

Paṭikkaṇṭaka [from last] one who has come or is coming back Dhp-a I 307.

Paṭikkama [from paṭi + kram] going back Pv IV 1^02 (abhikkama + “going forward and backward”; cf. Pv-a 219).

Paṭikkamati [paṭi + kram] to step backwards, to return (opposite abhi°) Vin II 110, 208; M I 78; S I 200, 226; II 282; Snp 388 (gerund °kkamma = nivattitvā Pj II 374); Pj II 53. – causative paṭikkamāpeti to cause to retreat Ja I 214; Miln 121. – past participle paṭikkanta (q.v.).

Paṭikkamana (neuter) [from paṭikkamati] returning, retiring, going back Dhp I 95; in °sālā meaning “a hall with seats of distinction” Pj II 53.

Paṭikkosati [paṭi + kruś] to blame, reject, revile, scorn Vin I 115; II 93; M III 29; D I 53 (= paṭibāhati Sv I 160); S IV 118 (+ apavadati); Snp 878; Dhp 164; Ja IV 163; Miln 131, 256; Dhp-a III 194 (opposite abhinandati). – past participle paṭikuṭṭha (q.v.).

Paṭikkosana (neuter) and °ā (feminine) [from paṭikkāsati] protest Vin I 321; II 102 (a°).

Paṭikkhati [paṭi + īkṣ] to look forward to, to expect Snp 697 (paṭikkhaṁ sic present participle = āgamayanā Pj II 490).

Paṭikkhitta [past participle of paṭikkhipati] refused, rejected D I 142; M I 78, 93; A I 296; II 206; Ja II 436; Nett 161, 185f.; Dhp-a II 71.

Paṭikkhipati [paṭi + khipati] to reject, refuse, object to, oppose Ja I 67; IV 105; Miln 195; Sv I 290; Dhp-a I 45; II 75; Pv-a 73, 114, 151, 214 (preterit °khipi = vāresi).

– appaṭikkhippa (gerundive) not to be rejected Ja II 370. Contrasted to samādiyati Vism 62, 64 and passim.

Paṭikkhepa [from paṭi + kṣip] opposition, negation, contrary Pj II 228 for “na”), 502; Pv-a 189 (°vacana the opposite expression). °to (ablative) in opposition or contrast to Pv-a 24.

Paṭikhamāpita [past participle of paṭi + khamāpeti, causative of khamati] forgiven Dhp-a II 78.

Paṭigacca see paṭikacca.

Paṭigacchati to give up, leave behind Ja IV 482 (gehaṁ); cf. paccagū.

Paṭigandhiya only as negative appaṭi° (q.v.).

Paṭigāthā (feminine) [paṭi + gāthā] counter-stanza, response Pj II 340. Cf. paccanīka-gāthā.

Paṭigādha [paṭi + gādha^02] a firm stand or foothold A III 297f.; Pp 72 = Kv 389.

Paṭigāyati (°gāti) [paṭi + gāyati] to sing in response, to reply by a song Ja IV 395 (imperative °gāhi).

Paṭigijjha (adjective) [paṭi + gijjha, a doublet of giddha, see gijjha 2] greedy; hankering after Snp 675 (Pj II 482 reads °giddha and explains by mahāgijjha).

Paṭigīta (neuter) [paṭi + gīta] a song in response, counter song Ja IV 393.

Paṭiguhati (°gūhati) [paṭi + gūhati] to conceal, keep back Cp I 9, 18.

Paṭiggaṇhanaka (adjective/noun) [paṭiggaṇhana (= paṭiggahaṇa) + ka] receiving, receiver Pv-a 175.

Paṭiggaṇhāti (paṭigaṇhāti) [paṭi + gaṇhāti] to receive, accept, take (up) D I 110 (vatthaṁ), 142; Vin I 200; II 109, 116 (a sewing-needle); S IV 326 (jātarūpa-rajataṁ); Snp 479, 689, 690; Dhp 220; Ja I 56, 65; Sv I 236; Pv-a 47. In special phrase accayaṁ paṭiggaṇhāti to accept (the confession of) a sin, to pardon a sin Vin II 192; D I 85; M I 438; Ja V 379. – past participle paṭiggahita (q.v.). – causative °ggaheti Vin II 213; M I 32.

Paṭiggaha [from paṭiggaṇhāti]

1. receiving, acceptance; one who receives, recipient Ja I 146; II 9; VI 474; Pv III 1^11.

2. friendly reception Ja VI 526.

3. receptacle (for water etc.) Vin II 115, 213 (udaka°).

4. a thimble Vin II 116.

Paṭiggahaṇa (neuter) [from paṭigganhāti] acceptance, receiving, taking M III 34; S V 472; Pj II 341. – accaya° acceptance of a sin, i.e. pardon, absolution Ja V 380.

Paṭiggahita [past participle of paṭigganhāti] received, got, accepted, appropriated, taken Vin I 206, 214; Ja VI 231. – As appaṭiggahitaka (neuter) “that which is not received” at Vin IV 90.

Paṭiggahītar [agent noun of paṭiggaṇhāti] one who receives, recipient D I 89.

Paṭiggāha see patiṭṭhāha.

Paṭiggāhaka (adjective/noun) [from paṭiggaṇhāti] receiving, accepting; one who receives, recipient Vin II 213; D I 138; A I 161; II 80f.; III 42, 336; Ja I 56; Pv-a 7, 128, 175 (opposite dāyaka); Vv-a 195; Saddh 268.

Paṭiggāhaṇa (neuter) [from paṭiggaṇhāti] reception, taking in Ja VI 527.

Paṭigha (masculine and neuter) [paṭi + gha, adjective suffix of ghan = han, literally striking against]

1. (ethically) repulsion, repugnance, anger D I 25, 34; III 254, 282; S I 13; IV 71, 195, 205, 208f.; V 315; A I 3, 87, 200; Snp 371, 536; Dhs 1060; Miln 44; Sv I 22.

2. (psychologically) sensory reaction D III 224, 253, 262; S I 165, 186; A I 41, 267; II 184; Dhs 265, 501, 513, 579; Vibh-a 19. See on term BMPE 65, note 2, 187, 254, note 4 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 S IV 208, 209.

Paṭighāta [paṭi + ghāta, of same root as paṭigha]

1. (literal) warding off, staying, repulsion, beating off D III 130; M I 10; A I 98; IV 106f.; Ja I 344; Vism 31 (= paṭihanana); Miln 121; Dhp-a II 8; Pv-a 33.

2. (psychology) resentment Dhs 1060, cf. BMPE 260.

Paṭighosa [paṭi + ghosa] echo Vism 554.

Paṭicamma in °gataṁ sallaṁ at Ja 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, Toev. 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 pavisitvā dakkhiṇapassena viniggatan ti.”

Paṭicaya (and Paṭiccaya) [paṭi + caya] adding to, heaping up, accumulation, increase Vin II 74; III 158 (pati°); S III 169; A III 376f. (v.l. pati°); IV 355; V 336f.; Thag 642; Ud 35 (pati°); Miln 138.

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 D I 94; Vin IV 35; M I 96, 250, 442; A IV 168 (v.l. paṭivadati); explained at Sv I 264 by ajjhottharati paṭicchādeti “to cover over,” i.e. to conceal (a question). See on expression D.B. I 116.

Paṭicaleti [causative of paṭicalati] to nudge Ja V 434.

Paṭicāra [from paṭi + car] intercourse, visit, dealing with Miln 94.

Paṭicodana (neuter) [abstract from paṭicodeti] rebuking, scolding (back) As 393.

Paṭicodeti [paṭi + codeti] to blame, reprove M I 72; Vin IV 217; Ud 45.

Paṭicca [gerund of pacceti, paṭi + i; cf. BHS pratītya] grounded on, on account of, concerning, because (with accusative) M I 265 (etaṁ on these grounds); S III 93 = It 89 (atthavasaṁ); Ja II 386 (= abhisandhāya); Snp 680, 784, 872, 1046; Pj II 357; Dhp-a I 4; Pv-a 64 (maraṇaṁ), 164, 181 (kammaṁ), 207 (anuddayaṁ). See also next.

-vinīta trained to look for causality M III 19.

Paṭiccasamuppanna [p. + samuppana] evolved by reason of the law of causation D III 275; M I 500; S II 26; A V 187; Paṭis I 51f., 76f.; Vibh 340, 362. Cf. BHS pratitya samutpanna Mvu III 61.

Paṭiccasamuppāda [p. + samuppāda, BHS prātītyasamutpāda, e.g. Divy 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. Rh.D. in Buddhism 90f., Ency. Rel. and Ethics, sub voce and K.S. II, preface. Cpd. page 260f. with diagram of the “Wheel of Life”; PtsC., 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 M II 32; S 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 Vin I 1) is indispensable for the student, are as follows: The root of all, primary cause of all existence, is avijjā ignorance; this produces saṅkhārā: karma, dimly conscious elements, capacity of impression or predisposition (will, action, Cpd.; synergies Mrs. Rh.D.), which in their turn give rise to viññāṇa thinking substance (consciousness, Cpd.; cognition Mrs. Rh.D.), then follow in succession the following stages: nāmarūpa individuality (mind and body, animated organism Cpd.; name and form Mrs. Rh.D.), saḷāyatana the senses (6 organs of sense Cpd.; the sixfold sphere Mrs. Rh.D.), phassa contact, vedanā feeling, taṇhā thirst for life (craving), upādāna clinging to existence or attachment (dominant idea Cpd.; grasping Mrs. Rh.D.), bhava (action or character Cpd.; renewed existence Mrs. Rh.D.), jāti birth (rebirth conception Cpd.), jarāmaraṇa (+ soka-parideva-dukkha-domanassūpayāsā) old age and death (+ tribulation, grief, sorrow, distress and despair). The BHS form is pratītya-samutpāda, e.g. at Divy 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 (D II 30f.; cf. D.B. II 24f.), where 10 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 S II 104f. – A later development shows 12 links, viz. avijjā and saṅkhārā added to precede viññāṇa (as above). Thus at S II 5f. – A detailed exposition of the Pāli-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 Vibh-a 130-213 under the title of Paccayākāra-vibhaṅga. Some passages selected for reference: Vin I 1f.; M I 190, 257; S I 136; II 1f., 26f., 42f., 70, 92f., 113f.; A I 177; V 184; Sn. 653; Ud 1f.; Paṭis I 50f.; 144; Nett 22, 24, 32, 64f.; Sv I 125, 126.

-kusala skilled in the (knowledge of the) chain of causation M III 63; Nidd I 171; feminine abstract °kusalatā D III 212.

Paṭicchaka (adjective) [from paṭicchati] receiving Ja VI 287.

Paṭicchati [paṭi + icchati of iṣ^02; cf. BHS pratīcchati Divy 238 and sampaṭicchati] to accept, receive, take A III 243 (udakaṁ); Vin IV 18; Thig 421; Ja I 233; II 432; III 171; IV 137; V 197; Dhp-a III 271. – past participle paṭicchita (q.v.). causative II paṭicchāpeti to entrust, dedicate, give Ja I 64, 143, 159, 383, 506; II 133; Pv-a 81.

Paṭicchanna [past participle of paṭicchādeti] covered, concealed, hidden Vin II 40; A I 282; Snp 126, 194; Pv I 10^02 (kesehi = paṭicchādita Pv-a 48); II 10^02 (kesehi); Sv I 276, 228; Pj II 155; Pj I 53; Vibh-a 94 (°dukkha); Pv-a 43, 103.

– appaṭicchanna unconcealed, open, unrestrained Vin II 38; Ja I 207.

-kammanta of secret doing, one who acts underhand or conceals his actions A II 239; Snp 127.

Paṭicchavi in appaṭicchavi at Pv II 1^13 read with v.l. as sampatitacchavi.

Paṭicchāda [from paṭi + chad]

1. covering, clothes, clothing Pv II 1^16 (= vattha Pv-a 76).

2. deceiving, hiding; concealment, deception Snp 232.

Paṭicchādaka = preceding As 51.

Paṭicchādana (neuter) [from paṭicchādeti] covering, hiding, concealment M I 10; A III 352; Vibh 357 = Pj II 180.

Paṭicchādaniya (neuter) [from paṭicchādeti] the flavour of meat, flavouring, meat broth or gravy Vin I 206, 217; Miln 291.

Paṭicchādita [past participle of paṭicchādeti, cf. paṭicchanna] covered, concealed, hidden Ja VI 23 (= paṭisanthata) Pv-a 48.

Paṭicchādī (feminine) [from paṭicchādeti]

1. covering, protection Vin II 122.

2. antidote, remedy, medicine (or a cloth to protect the itch) Vin I 296; IV 171.

Paṭicchādeti [paṭi + chādeti, causative of chad]

1. to cover over, conceal, hide S I 70, 161; Sv I 264; Vv-a 65 (dhanaṁ); Pj I 191; Pv-a 76, 88, 142 (kesehi), 194 (= parigūhati).

2. to clothe oneself Vin I 46.

3. to dress (surgically), to treat (a wound) M I 220.

4. to conceal or evade (a question) Sv I 264. – past participle paṭicchādita and paṭicchanna (q.v.).

Paṭicchita [past participle of paṭicchati] accepted, taken up Snp 803 (plural °tāse, cf. Nidd I 113 and Pj II 531).

Paṭijaggaka (adjective) [from paṭijaggati] fostering, nursing taking care of Ja V 111.

Paṭijaggati [paṭi + jaggati, cf. BHS pratijāgarti Divy 124, 306] literally to watch over, i.e. to nourish, tend, feed, look after, take care of, nurse Dhp 157; Ja I 235, 375; II 132, 200, 436; Vism 119; Dhp-a I 8, 45, 99, 392; IV 154; Pv-a 10, 43. – past participle paṭijaggita (q.v.). – causative °jaggāpeti.

Paṭijaggana (neuter) [from paṭijaggati] rearing, fostering, tending; attention, care Ja I 148; Miln 366; Dhp-a I 27; II 96.

Paṭijagganaka (adjective) [from paṭijaggana] to be reared or brought up Ja VI 73 (putta).

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 Ja V 274, 331.

Paṭijaggiya (adjective) [gerund of paṭijaggati] to be nursed Dhp-a I 319.

Paṭijānāti [paṭi + jānāti] to acknowledge, agree to, approve, promise, consent D I 3, 192; S I 68, 172; II 170; III 28; V 204, 423; Snp 76, 135, 555, 601, 1148; Ja I 169; Dhp-a I 21; Pv-a 223 (potential paṭiññeyya), 226 (the same), 241; gerund paṭiññāya Vin II 83 (a°). – past participle paṭiññāta (q.v.).

Patijīvan (–°) in phrase jīva-paṭijīvaṁ at Ja 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”

Paṭiñña (adjective) [= paṭiññā] acknowledged; making belief, quasi-; in phrase samaṇa° a quasi-samaṇa, pretending to be a samaṇa A I 126; II 239; cf. Sakyaputtiya° S II 272; sacca° Ja IV 384, 463; V 499.

Paṭiññā (feminine) [from paṭi + jñā; cf. later Sanskrit pratijñā] acknowledgment, agreement, promise, vow, consent, permission D III 254; Ja I 153; Pv IV 1^12, 1^44; Miln 7; Dhp-a II 93: Pv-a 76, 123; Pj II 397, 539. – patiññaṁ moceti to keep one’s promise Dhp-a I 93.

Paṭiññāta [past participle of paṭijānāti] agreed, acknowledged, promised Vin II 83, 102; D I 88; A I 99; IV 144; Pv-a 55.

Paṭita (adjective) satisfied, happy Dhp-a II 269 (°ācāra)

Paṭitiṭṭhati (paṭiṭṭhahati) etc. see pati°.

Paṭitittha (neuter) [paṭi + tittha] opposite bank (of a river) Ja V 443.

Paṭitthambhati [paṭi + thambhati] to stand firm (against) Miln 372.

Paṭidaṇḍa [paṭi + daṇḍa] retribution Dhp 133, cf. Dhp-a III 57, 58.

Paṭidadāti [paṭi + dadāti] to give back, to restore Ja I 177; IV 411 (°diyyare); Pv-a 276 (gerund °datvā).

Paṭidasseti [paṭi + dasseti] to show oneself or to appear again, to reappear Pv III 2^27.

Paṭidāna (neuter) [paṭi + dāna] reward, restitution, gift Pv-a 80.

Paṭidisā (feminine) [paṭi + disā] an opposite (counter-) point of the compass opposite quarter D III 176 (disā ca p. ca vidisā ca).

Paṭidissati [paṭi + dissati; usually spelt pati°] to be seen, to appear Ja III 47 = Pv-a 281; Snp 123; Ja IV 139; Pj II 172.

Paṭidukkhāpanatā (feminine) [paṭi + abstract of dukkhāpeti, causative °denominative from dukkha] the fact of being afflicted again with sūffering Miln 180.

Paṭideseti [paṭi + deseti] to confess Vin II 102. See also pāṭidesaniya.

Paṭidhāvati [paṭi + dhāvati] to run back to (accusative) M I 265 ≈ S II 26 (pubbanṭaṁ; past participle aparantaṁ ādhāvati M, upadhāvati S); Saddh 167.

Paṭinandati [paṭi + nandati] to accept gladly, to greet in return S I 189.

Paṭinandita [past participle of paṭi + nand] rejoicing or rejoiced; greeted, welcomed Snp 452 (pati°); Ja VI 14, 412.

Paṭināsikā (feminine) [paṭi + nāsikā] a false nose Ja I 455, 457.

Paṭinijjhatta (adjective) [paṭi + nijjhatta] appeased again Ja VI 414.

Paṭiniddesa [paṭi + niddesa] coming back upon a subject Nett 5.

Paṭinivattati [paṭi + nivattati] to turn back again Vin I 216; Ja I 225; Miln 120, 152 (of disease), 246; Pv-a 100, 126. – causative °nivatteti to make turn back Pv-a 141; commentary on A III 28 (see paccāsāreti).

Paṭinivāsana (neuter) [paṭi + nivāsana^01] a dress given in return Vin I 46 = II 223.

Paṭinissagga [paṭi + nissagga of nissajjati, nis + sṛj, cf. BHS pratinisarga Avś II 118, pratiniḥsarga ibid. II 194; Mvu II 549; pratinissagga Mvu III 314, 322] giving up, forsaking; rejection, renunciation Vin III 173; M III 31; S V 421f.; A I 100, 299; IV 148, 350; Paṭis I 194 (two p., viz. pariccāga° and pakkhandana°); Pp 19, 21, 22. – ādāna° S V 24; A V 233, 253f.; upadhi° It 46, 62; sabbūpadhi° S I 136; III 133; V 226; A I 49; V 8, 110, 320f.; °ānupassanā Paṭis II 44f.; °ānupassin M III 83; S IV 211; V 329; A 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 D III 45; M I 96; A III 335; V 150.

Paṭinissajjati [paṭi + nissajjati, cf. BHS pratinisṛjati Avś II 190] to give up, renounce, forsake Vin III 173f.; IV 294; S II 110; A V 191f. – gerund paṭinissajja S I 179; A IV 374f.; Snp 745, 946 (cf. Nidd I 430). – past participle paṭinissaṭṭha (q.v.).

Paṭinissaṭṭha [past participle of paṭinissajjati, BHS pratiniḥsṛṣṭa Divy 44 and °nisṛṣṭa Divy 275] given up, forsaken (active and passive), renouncing or having renounced Vin III 95; IV 27, 137; M I 37; S II 283; A II 41; It 49; Nidd I 430, 431 (vanta pahīna p.); Pv-a 256.

Paṭinissarati [paṭi + nissarati] to depart, escape from, to be freed from Nett 113 (= niyyāti vimuccati commentary).

Paṭineti [paṭi + neti] to lead back to (accusative) Vv 52^17; Thig 419; Pv II 12^21 (imperative °nayāhi); Pv-a 145, 160.

Paṭipakkha (adjective/noun) [paṭi + pakkha] opposed, opposite; (masculine) an enemy, opponent (cf. pratipakṣa obstacle Divy 352) Nidd I 397; Ja I 4, 224; Nett 3, 112, 124; Vism 4; Dhp-a I 92; Pj II 12, 21, 65, 168, 234, 257, 545; Pv-a 98; As 164; Saddh 211, 452.

Paṭipakkhika (adjective) [from paṭipakkha] opposed, inimical Saddh 216.

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 D I 70 (saṁvarāya). 175 (tathattāya); S II 98 (kantāramaggaṁ); IV 63 (dhammass’anudhammaṁ); V 346 (the same); IV 194 (maggaṁ); A I 36 (Dhammānudhammaṁ); II 4; Snp 317, 323, 706, 815, 1129 (cf. Nidd II §384); Dhp 274 (maggaṁ); Pp 20 (saṁvarāya); Pv-a 43 (maggaṁ), 44 (ummaggaṁ), 196 (dhanaṁ); Saddh 30. – 3rd singular preterit paccāpādi Ja IV 314. – gerund pajjitabba to be followed Pv-a 126 (vidhi), 131 (the same), 281. – past participle paṭipanna (q.v.). – causative paṭipādeti (q.v.).

Paṭipajjana (neuter) [from paṭipajjati] a way or plan to be followed, procedure, in °vidhi method, line of action Pv-a 131 (v.l.), 133.

Paṭipaṇāmeti [paṭi + pa + causative of nam] to make turn back, to send back, ward off, chase away M I 327 (siriṁ); S IV 152 (ābādhaṁ); Miln 17 (sakaṭāni).

Paṭipaṇṇa (neuter) [paṭi + paṇṇa] a letter in return, a written reply Ja I 409.

Paṭipatti (feminine) [from paṭi + pad] “way,” method, conduct, practice, performance, behaviour, example A I 69; V 126 (Dhammānudhamma°), 136; Paṭis II 15; Nidd I 143; Nidd II sub voce; Miln 131, 242; Dhp-a II 30; Dhp-a IV 34 (sammā° good or proper behaviour); Pv-a 16 (parahita°), 54, 67; Sv I 270; Saddh 28, 29, 37, 40, 213, 521.

Paṭipatha [paṭi + patha] a confronting road, opposite way Vin II 193 (°ṁ gacchati to go to meet); III 131; IV 268; Miln 9; Vism 92; Dhp-a II 88.

Paṭipadā (feminine) [from paṭi + pad] means of reaching a goal or destination, path, way, means, method, mode of progress (cf. BMPE 49, 74, 83, note 1, 133), course, practice (cf. BHS pratipad in meaning of pratipatti “line of conduct” Avś II 140 with note) D I 54 (dvatti p.), 249 (way to); S II 81 (nirodhasāruppa-gāminī p.); IV 251 (bhaddikā), 330 (majjhimā) V 304 (sabbattha-gāminī), 361 (udaya-gāminī Sotāpatti°), 421; D III 288 (ñāṇa-dassana-visuddhi°); A I 113, 168 (puñña°) II 76, 79, 152 (akkhamā); Vibh 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 frequent combined (e.g. D I 156) Vin I 10; D I 157; III 219 (anuttariya); M II 11; III 251, 284; S I 24 (daḷhā yāya dhīrā pamuccanti); A I 295f. (āgāḷhā nijjhāmā majjhimā); Snp 714 (cf. Pj II 497), 921; Paṭis II 147 (majjhimā); Nett 95f.; Pp 15, 68; Vv-a 84 (°saṅkhāta ariyamagga). Specified in various ways as follows: āsava-nirodha-gāminī p. D I 84; dukkha-nirodha-g°. D I 84, 189; III 136; S V 426f.; A I 177; Paṭis I 86, 119; Dhs 1057; lokanirodha-g° A II 23; It 121; with the epithets sammā° anuloma° apaccanīka° anvattha° Dhammānudhamma° Nidd I 32, 143, 365; Nidd II §384 etc. (see detail under sammā°). – There are several groups of 4 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 D III 106; A II 149f., 154; V 63; Pj II 497;

(b) akkhamā, khamā, damā and samā p. i.e. want of endurance, endurance, self-control, equanimity.

Paṭipanna [past participle of paṭipajjati] (having) followed or following up, reaching, going along or by (i.e. practising , entering on, obtaining S II 69; IV 252; A I 120 (arahattāya); IV 292f. (the same), 372f.; It 81 (Dhammānudhamma°); Snp 736; Dhp 275 (maggaṁ); Vv 34^23 (=maggaṭṭha one who has entered the path Vv-a 154) = Pv IV 3^49; Pp 63; Miln 17; Sv I 26; Pv-a 78, 112 (maggaṁ), 130, 174 (sammā°), 242; (dhammiyaṁ paṭipadaṁ); Dhp-a I 233 (magga° on the road, wandering).

Paṭipannaka (adjective/noun) [from paṭipanna] one who has entered upon the Path (ariyamagga) Pp 13 (= maggaṭṭhaka, phalatthāya paṭipannattā p. nāma Pp-a 186); Miln 342, 344; Nett 50; As 164. See also Q.K.M. II 231, 237.

Paṭiparivatteti [paṭi + p.] to turn back or round once more M I 133.

Paṭipaviṭṭha [past participle of paṭipavisati] gone inside again Snp 979.

Paṭipavisati [paṭi + pavisati] to go in(to) again; causative °paveseti to make go in again, to put back (inside) again Vin I 276. – past participle paṭipaviṭṭha (q.v.).

Paṭipasaṁsati [paṭi + pasaṁsati] to praise back or in return Ja II 439.

Paṭipaharati [paṭi + paharati] to strike in return Dhp-a I 51.

Paṭipahiṇati [paṭi + pahinati] to send back (in return) Dhp-a I 216.

Paṭipākatika (adjective) [paṭi + pākatika] restored, set right again, safe and sound Ja III 167 (= pākatika at Pv-a 66); IV 407; VI 372; Pv-a 123, 284.

Paṭipāṭi (feminine) [paṭi + pāṭi] order, succession Vin I 248 (bhatta°); Vism 411 (khandha°); usually in ablative paṭipāṭiyā adverb successively, in succession, alongside of, in order Vism 343 = Ja V 253 (ghara° from house to house); Thig-a 80 (magga°); Dhp-a I 156; II 89; III 361; Pj II 23, 506; Pv-a 54; Vv-a 76, 137.

Paṭipāṭika (adjective) [from last] being in conformity with the (right) order Thig-a 41.

Paṭipādaka [from paṭi + pad] the supporter (of a bed) Vin I 48; II 208.

Paṭipādeti [causative of paṭipajjati, cf. BHS pratipādayati in same meaning Avś I 262, 315] to impart, bring into, give to, offer, present M I 339; Ja V 453, 497; Pv II 8^01 (vittaṁ).

Paṭipiṁsati [paṭi + piṁsati] to beat against S II 98 (ure); Ja VI 87; Vism 504 (urāni).

Paṭipiṇḍa [paṭi + piṇḍa] alms in return Ja II 307; V 390 (piṇḍa° giving and taking of alms); Miln 370.

Paṭipīta in asuci° at A III 226 is not clear (v.l. °pīḷita perhaps to be preferred).

Paṭipīḷana (neuter) [from paṭipīḷeti] oppression Miln 313, 352.

Paṭipīḷita (adjective) [paṭi + past participle of pīḍ] pressed against, oppressed, hard pressed Miln 262, 354.

Paṭipuggala [paṭi + puggala] a person equal to another, compeer, match, rival M I 171 = Miln 235; S I 158; Snp 544; It 123 (n’atthi te paṭipuggalo).

– appaṭipuggala without a rival, unrivalled, without compare S I 158; III 86; Thig 185; Ja I 40; Miln 239 (cf. Q.K.M. II 43).

Paṭipuggalika (adjective) [from paṭipuggala] belonging to one’s equal, individual Dhs 1044. Perhaps read pāṭi° (q.v.).

Paṭipucchati [paṭi + pucchati] to ask (in return), to put a question to, to inquire D I 60; M I 27; S III 2; Snp 92; Ja I 170; IV 194; Pv-a 32, 56, 81; A I 197; II 46; also negative appaṭipucchā (ablative adverb) without inquiry Vin 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 Vin I 325; °vinīta A I 72; °vyākaraṇīya (pañha) D III 229.

Paṭipurisa [paṭi + purisa] a rival, opponent Nidd I 172.

Paṭipūjana (neuter) or °ā (feminine) [from paṭi + pūj] worship, reverence, honour Miln 241.

Paṭipūjeti [paṭi + pūjeti] to honour, worship, revere Snp 128; Pv I 1^03; Miln 241.

Paṭipeseti [paṭi + peseti] to send out to Pv-a 20.

Paṭippaṇāmeti [paṭi + paṇāmeti] to bend (back), stretch out As 324.

Paṭippasseddha [past participle of paṭippassambhati] allayed, calmed, quieted, subsided S IV 217, 294; V 272; A I 254; II 41; Ja III 37, 148; IV 430; Paṭis II 2; Pp 27; Pj I 185; Pv-a 23, 245, 274.

Note: The BHS form is pratiprasrabdha Divy 265.

Paṭippassaddhi (feminine) [from paṭippasseddha] subsidence, calming, allaying, quieting down, repose, complete ease Vin I 331 (kammassa suppression of an act); Paṭis II 3, 71, 180; Nett 89; Dhs 40, 41, 320; Pj 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. Nidd II §429.

Paṭippassambhati [paṭi + ppa + sambhati of śrambḥ. Note however that the BHS is °praśrambhyati as well as °srambhyati, e.g. Mvu I 253, 254; Divy 68, 138, 494, 549, 568] to subside, to be eased, calmed, or abated, to pass away, to be allayed S I 211; V 51; preterit °ssambhi Dhp-a 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 Vin I 49 (kammaṁ), 144 (the same), 331 (the same); II 5 (the same), 226 (the same); M I 76; Ja III 28 (dohaḷaṁ).

Paṭipassambhanā (feminine) and Paṭippassambhitatta (neuter) are exegetical (philosophical) synonyms of paṭippassaddhi at Dhs 40, 41, 320.

Paṭippharati [paṭi + pharati] to effulge, shine forth, stream out, emit, figurative splurt out, bring against, object M I 95f.; A IV 193 (codakaṁ); Ja I 123, 163; Nidd I 196 (vādaṁ start a word-fight); Miln 372; Dhp-a IV 4 (vacanaṁ).

Paṭibaddha (adjective) [paṭi + baddha, past participle of bandh] bound to, in fetters or bonds, attracted to or by, dependent on D I 76; Vin IV 302 (kāya°); A V 87 (para°); Dhp 284; Miln 102 (āvajjana°); Pv-a 134 (°jīvika dependent on him for a living). – Frequently in compound °citta affected, enamoured, one’s heart bound in love Vin III 128; IV 18; Snp 37 (see Nidd II §385), 65; Pv-a 46, 145 (°tā feminine abstract), 151, 159 (rañño with the king).

Paṭibandha (adjective) [paṭi + bandha] bound to, connected with, referring to Paṭis I 172, 184.

Paṭibandhati [paṭi + bandhati] to hold back, refuse Ja IV 134 (vetanaṁ na p. = aparihāpetvā dadāti).

Paṭibandhu [paṭi + bandhu] a connection, a relation, relative Dhs 1059, 1136, 1230; As 365.

Paṭibala (adjective) [paṭi + bala] able, adequate, competent Vin I 56, 342; II 103, 300; III 158; A V 71; Miln 6.

Paṭibāḷha [past participle of paṭibāhati, though more likely to paṭi + vah^02] (op)pressed, forced, urged Vibh 338 = Miln 301.

Paṭibāhaka [of paṭi + bādh] antidote Miln 335; repelling, preventing Ja VI 571.

Paṭibāhati [paṭi + *bāh of bahis adverb outside] to ward off, keep off, shut out, hold back, refuse, withhold, keep out, evade Vin I 356; II 162, 166f., 274; IV 288; Ja I 64, 217; Dhp-a II 2 (rañño āṇaṁ), 89 (sītaṁ); Vv-a 68; Pv-a 96 (maraṇaṁ), 252, 286 (gerundive appaṭibāhanīya). causative °bāheti in same meaning Ja IV 194; Dhp-a II 71; Pv-a 54. – past participle paṭibāḷha (q.v.).

Paṭibāhana exclusion, warding off, prevention Miln 81; Vism 244.

Paṭibāhiya (adjective) [gerund of paṭibāhati] to be kept off or averted, negative ap° Ja IV 152.

Paṭibāhira (adjective) [paṭi + bāhira] outside, excluded Vin II 168.

Paṭibimba (neuter) [paṭi + bimba] counterpart, image, reflection Vism 190; Vv-a 50; Vibh-a 164.

Paṭibujjhati [paṭi + bujjhati] to wake up, to understand, know, A III 105f.; Thig-a 74; Pv-a 43, 128. – past participle paṭibuddha (q.v.).

Paṭibuddha [past participle of paṭibujjhati] awakened, awake Snp 807.

Paṭibodha [from paṭi + budh, cf. paṭibujjhati] awaking, waking up Vv 50^24.

Paṭibhajati [paṭi + bhaj] to divide M III 91.

Paṭibhaṇḍa [paṭi + bhaṇḍa, cf. BHS pratipanya Divy 173, 271, 564] merchandise in exchange, barter Ja I 377; Pv-a 277.

Paṭibhaṇḍati [paṭi + bhaṇḍati] to abuse in return S I 162 (bhaṇḍantaṁ p.); A II 215 (the same); Nidd I 397 (the same).

Paṭibhaya [paṭi + bhaya] fear, terror, fright S IV 195; Pv-a 90; Dāṭh IV 35. Frequently in compound ap° and sap°, e.g. Vin IV 63; M I 134; III 61.

Paṭibhāga [paṭi + bhāga]

1. counterpart, likeness, resemblance Nidd II sub voce; Vism 125 (°nimitta, imitative mental reflex, memory-image); Pj II 65, 76, 83, 114, 265; Pv-a 46, 178, 279.

2. rejoinder Ja VI 341 (pañha°).

3. counterpart, opposite, contrary M I 304.

– appaṭibhāga (adjective) unequalled, incomparable, matchless Miln 357 (+ appaṭiseṭṭha); Dhp-a I 423 (= anuttara).

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) S I 155 (°tu taṁ dhammikathā); V 153 (Text reads patibbāti); Snp 450 (p. maṁ = mama bhāgo pakāsati Pj II 399); Nidd I 234 = Nidd II §386 (also future °bhāyissati); Ja V 410; Vv-a 78 = 159 (maṁ p. ekaṁ pañhaṁ pucchituṁ “I should like to ask a question”).

Paṭibhāna (neuter) [paṭi + bhāna. Cf. late Sanskrit pratibhāna, from Pāli] understanding, illumination, intelligence; readiness or confidence of speech, promptitude, wit (see on term Vinaya Texts III 13, 172; PtsC., 378f.) D I 16, 21, 23; S I 187; A II 135, 177, 230; III 42; IV 163; V 96; Paṭis II 150, 157; Ja VI 150; Pp 42; Vibh 293f.; Vibh-a 338, 394, 467; Miln 21; Sv I 106.

– appaṭibhāna (adjective) bewildered, not confident, cowed down Vin II 78 = III 162; M I 258; A III 57; Ja V 238, 369; VI 362.

Paṭibhānavant (adjective) [from paṭibhāna] possessed of intelligence or ready wit A I 24; Snp 58, 853, 1147; Nidd I 234 = Nidd II §386; Pj II 111 (pariyatti° and paṭivedha°).

Paṭibhāneyyaka (adjective) [gerund formation + ka from paṭibhāna] = paṭibhānavant Vin I 249 (cf. Vinaya Texts II 140); A I 25.

Paṭibhāsati [paṭi + bhās] to address in return or in reply S I 134; Snp 1024.

Paṭimaṁsa (adjective) [for paṭimassa = Sanskrit pratimṛśya, gerund of prati + mṛś, cf. in consonants haṁsa for harṣa etc.] as negative app° not to be touched, untouched; faultless Vin II 248 (acchidda + p.); A V 79.

Paṭimagga [paṭi + magga, cf. similarly paṭipatha] the way against, a confronting road; °ṁ gacchati to go to meet somebody Ja IV 133; VI 127.

Paṭimaṇḍita [past participle of paṭi + maṇḍ] decorated, adorned with Ja I 8, 41, 509; Pv-a 3, 66, 211.

Paṭimantaka [from paṭi + mant] one who speaks to or who is spoken to, i.e.

(1) an interlocutor Ja IV 18 (= paṭivacana-dāyaka commentary);

(2) an amiable person (cf. Latin affabilis = affable) M I 386.

Paṭimanteti [paṭi + manteti] to discuss in argument, to reply to, answer, refute; as pati° at Vin II 1; D I 93 (vacane), 94; Dhp I 263; Ja VI 82, 294.

Paṭimalla [paṭi + malla] a rival wrestler S I 110; Nidd I 172.

Paṭimasati [paṭi + masati of mṛś, cf. paṭimaṁsa] to touch (at) D I 106; Snp page 108 (anumasati + p.). – causative paṭimāseti (q.v.).

Paṭimā (feminine) [from paṭi + mā] counterpart, image, figure Ja VI 125; Dāṭh V 27; Vv-a 168 (= bimba); As 334. °appaṭima (adjective) without a counterpart, matchless, incomparable Thag 614; Miln 239.

Paṭimānita [past participle of paṭimāneti] honoured, revered, served Pv-a 18.

Paṭimāneti [paṭi + causative of man] to wait on, or wait for, look after, honour, serve Vin II 169; IV 112; D I 106; Ja IV 2, 203; V 314; Miln 8; Pv-a 12; Sv I 280. – past participle paṭimānita (q.v.).

Paṭimāreti [paṭi + causative of mṛ] to kill in revenge Ja 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-a IV 117).

Paṭimukka (adjective) [past participle of paṭimuñcati; cf. also paṭimutta and ummukka, see Geiger, Pāli Grammar §197] fastened on, tied to, wound round, clothed in S IV 91; M I 383; It 56; Thig 500 (? v.l. paripuṇṇa, cf. Thig-a 290); Ja I 384; VI 64; Miln 390; Dhp-a I 394 (sīse); Vv-a 167 (so read for °mukkha), 296.

Paṭimukha (adjective) [paṭi + mukha] facing, opposite; neuter °ṁ adverb opposite Pj II 399 (gacchati).

Paṭimuñcati [paṭi + muc]

1. to fasten, to bind (in literal as well as applied sense), to tie, put on Vin I 46; S I 24 (veraṁ °muñcati for °muccati!); Ja I 384; II 22, 88, 197; IV 380 (gerund °mucca, v.l. °muñca), 395; V 25 (attain), 49; VI 525; Dhp-a III 295. – passive paṭimuccati to be fastened, preterit °mucci Ja III 239; VI 176.

2. to attain, obtain, find Ja IV 285 = VI 148.

Paṭimutta (and Paṭimuttaka) (adjective) [past participle of paṭimuñcati, cf. paṭimukka] in sup° well purified, cleansed, pure Ja IV 18 (°kambu = paṭimutta-suvaṇṇālaṅkāra commentary); V 400; Pv IV 1^33 (°ka-suṭṭhu paṭimuttabhāṇin Pv-a 230).

Paṭimokkha [from paṭi + muc]

1. a sort of remedy, purgative D I 12 osadhīnaṁ p. explained at Sv I 98 as “khāradīni datvā tad-anurūpo khaṇe gate tesaṁ apanayanaṁ.” cf. D.B. 26.

2. binding, obligatory Ja V 25 (saṅgāraṁ p. a binding promise). Cf. pāṭimokkha.

Paṭiya (neuter) [= paṭikā] a white woollen counterpane Ja IV 352 (= uṇṇāmaya-paccattharaṇāni setakambalāni pi vadanti yeva commentary).

Paṭiyatta [past participle of paṭi + yat] prepared, got ready, made, dressed Vin IV 18 (alaṅkata°); Ja IV 380 (commentary for pakata), Pv-a 25 (commentary for upaṭṭhita), 75 (alaṅkata°), 135 (the same), 232 (the same), 279 (the same); Pj I 118 (alaṅkata°).

Paṭiyāti [paṭi + yā, cf. pacceti] to go back to, reach Ja VI 149 (commentary for paṭimuñcati).

Paṭiyādita [past participle of paṭiyādeti] given, prepared, arranged, dedicated Miln 9; Dhp-a II 75.

Paṭiyādeti [for *paṭiyāteti = Sanskrit pratiyātayati, causative of paṭi + yat, like Pāli niyyādeti = Sanskrit niryātayati] to prepare, arrange, give, dedicate Pj II 447. – past participle paṭiyādita (q.v.). – causative II paṭiyādāpeti to cause to be presented or got ready, to assign, advise, give over Vin I 249 (yāguṁ); Snp page 110 (bhojaniyaṁ); Pv-a 22, 141. Paṭi-y-ālokaṁ gacchati “to go to the South” Vin IV 131, 161.

Paṭiyodha [paṭi + yodha] counter-fight Ja III 3.

Paṭiyoloketi (Text paṭi-oloketi) [paṭi + oloketi] to look at, to keep an eye on, observe Ja II 406.

Paṭirava [paṭi + rava] shouting out, roar Dāṭh IV 52.

Paṭirājā [paṭi + rājā] hostile king, royal adversary Ja VI 472; Dhp-a I 193.

Paṭiruddha [past participle paṭi + rudh] obstructed, hindered, held back, caged Ja IV 4 (oruddha-paṭiruddha sic).

Paṭirūpa (adjective) [paṭi + rūpa] fit, proper, suitable, befitting, seeming D I 91; Vin II 166 (seyyā); M I 123; S I 214; II 194 (ap°); Thig 341; Pv II 12^15; Ja V 99; Pp 27; Dhp-a III 142; Pv-a 26, 122 (= yutta), 124. –°desavāsa living in a suitable region D III 276 = A II 32; Nett 29, 50. – Spelt pati° at Dhp 158; Snp 89, 187, 667; Pj II 390. Cf. pāṭirūpika.

Paṭirūpaka (adjective) (–°) [from paṭirūpa] like, resembling, disguised as, in the appearance of, having the form of S I 230; Dhp-a I 29 (putta°); Pv-a 15 (samaṇa°). As pati° at Pj II 302, 348, 390. – neuter an optical illusion Dhp-a III 56.

Paṭirūpatā (feminine) [abstract from paṭirūpa] likeness, semblance, appearance, pretence Pv-a 268 (= vaṇṇa).

Paṭirodati [paṭi + rodati of rud] to cry in return, to reply by crying Ja III 80; past participle paṭirodita = paṭirodana.

Paṭirodana (neuter) [paṭi + rodana] replying through crying Ja III 80.

Paṭirodeti [paṭi + causative of rud] to scold back S I 162.

Paṭirosati [paṭi + rosati] to annoy in return, to tease back S I 162; A II 215; Nidd I 397.

Paṭiladdha [past participle of paṭilabhati] received, got, obtained Pv-a 15 (= laddha), 88.

Paṭilabhati [paṭi + labhati] to obtain, receive, get It 77; Ja I 91; Nidd II §427 (pariyesati p. paribhuñjati); Pp 57; Vv-a 115; Pv-a 6, 7, 16, 50, 60, 67 etc. – preterit 3rd plural paccaladdhaṁsu S I 48 (so; v.l. and commentary Text °latthaṁsu), explained by paṭilabhiṁsu cf. K.S. 319. – preterit 1st singular paṭilacchiṁ Ja V 71. – causative paṭilābheti to cause to take or get, to rob Ja V 96 (paṭilābhayanti naṁ “rob me of him”).

Paṭilābha [from paṭi + labh] obtaining, receiving, taking up, acquisition, assumption, attainment D I 195; M I 50; A II 93, 143; Paṭis II 182, 189; Nidd I 262; Dhp 333; Pp 57; Vv-a 113; Pv-a 50, 73, 74. – attabhāva° obtaining a reincarnation, coming into existence S II 256; III 144; A II 159, 188; III 122f. – See also paribhoga.

Paṭilika v.l. together with paṭalika for talika at Ja III 80 (cf. A III 36?).

Paṭilīna [past participle of paṭilīyati] having withdrawn, keeping away S I 48 (°nisabha “expert to eliminate”; reading pati°); with reading pati also; A II 41; IV 449; Snp 810, 852; Nidd I 130, 224 (rāgassa etc. pahīnattā patilīno).

Paṭilīyati [paṭi + līyati of lī] to withdraw, draw back, keep away from, not to stick to A IV 47 = Miln 297 (+ paṭikuṭati paṭivaṭṭati; Miln and the same passage at S II 265 print pati°); Vism 347 (+ paṭikuṭṭati pativaṭṭati). – past participle paṭilīna; causative paṭileṇeti (q.v.).

Paṭileṇeti [Secondary derivation from past participle paṭilīna in sense of causative; cf. Sanskrit °lāpayati of lī] to withdraw, to make keep away, not to touch S II 265 (pati°, as at Miln 297 patilīyati).

Paṭilobheti [paṭi + causative of lubh] to fill with desire, to entice Ja V 96.

Paṭiloma (adjective) [paṭi + loma] “against the hair,” in reverse order, opposite, contrary, backward; usually combined with anuloma i.e. forward and backward Vin I 1; A IV 448; etc (see paṭicca-samuppāda); Ja II 307.

-pakkha opposition Pv-a 114 (cf. paṭipakkha).

Paṭivacana (neuter) [paṭi + vacana] answer, reply, rejoinder Ja IV 18; Miln 120; Pv-a 83 (opposite vacana); Thig-a 285.

Paṭivaṭṭati (and Paṭivattati) [paṭi + vṛt] (intransitive) to roll or move back, to turn away from A IV 47 = Miln 297 (paṭilīyati paṭikutati p.); causative paṭivaṭṭeti in same meaning transative (but cf. Childers sub voce “to knock, strike”) S II 265 (Text spells pati°, as also at Miln 297). – gerundive paṭivattiya only in negative ap° (q.v.). – past participle paṭivatta (q.v.).

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-a I 157.

Paṭivattar [paṭi + vattar, agent noun of vac] one who contradicts S I 222.

Paṭivadati [paṭi + vadati] to answer, reply A IV 168 (v.l. for paṭicarati); Snp 932; Dhp 133; Nidd I 397; Pv-a 39.

Paṭivasati [paṭi + vasati] to live, dwell (at) D I 129; Vin II 299; S I 177; Ja I 202; Pj II 462; Pv-a 42, 67.

Paṭivāṇa Paṭivāṇitā, Paṭivāṇī etc. occur only in negative form app°, qq.v.

Paṭivātaṁ (adverb) [paṭi + vātaṁ, accusative cf. Sanskrit prativāta and prativātaṁ] against the wind (opposite anuvātaṁ) Vin II 218; S I 13; Snp 622; Dhp 54, 125; Pv-a 116; Saddh 425.

Paṭivāda [paṭi + vāda] retort, recrimination Miln 18 (vāda° talk and counter-talk).

Paṭivāpeti [causative of paṭi + vap] to turn away from, to free from, cleanse M I 435 = A IV 423; As 407.

Paṭivāmeti [paṭi + causative vam] to throw out again Sv I 39. Cf. JPTS 1886, page 160, suggesting paṭivādh°, or paṭibādhayamāno, and referring to Thag 744.

Paṭiviṁsa [paṭi-aṁsa with euphonic consonant v instead of y (paṭi-y-aṁsa) and assimilation of a to i (paṭiyiṁsa > paṭiviṁsa)] literally “divided part,” sub-part, share, bit, portion, part Vin I 28; III 60 (Text reads paṭivisa); Ja II 286; As 135; Dhp-a I 189; III 304; Vv-a 61 (°vīsa), 64 (v.l. °vīsa), 120 (the same).

Paṭiviṁsaka [preceding + ka] part, share, portion Dhp-a II 85.

Paṭivigacchati [paṭi + vi + gacchati] to go apart again, to go away or asunder A III 243; Miln 51.

Paṭivijānāti [paṭi + vi + jānāti] to recognise Vin III 130; Nidd II §378 (ājānāti vijānāti p. paṭivijjhati); Miln 299.

Paṭivijjha (adjective) [gerund of paṭivijjhati] in compound dup° hard to penetrate (literal and figurative) S V 454.

Paṭivijjhati [paṭi + vijjhati of vyadh] to pierce through, penetrate (literal and figurative), intuit, to acquire, master, comprehend Vin I 183; S II 56; V 119, 278, 387, 454; A IV 228, 469; Nidd II §378; Ja I 67, 75; Paṭis I 180f.; Miln 344; Dhp-a I 334. – preterit paṭivijjha Snp 90 (= aññāsi sacchākāsi Pj II 166), and paccavyādhi Thag 26 = 1161 (°byādhi); also 3rd plural paccavidhuṁ A IV 228. – past participle paṭividdha (q.v.). On phrase uttariṁ appaṭivijjhanto see uttari.

Paṭivijjhanaka (adjective) [paṭi + vijjhana + ka, of vyadh] only in negative ap° impenetrable Dhp-a IV 194.

Paṭividita [past participle of paṭi + vid] known, ascertained D I 2; Paṭis I 188.

Paṭividdha [past participle of paṭivijjhati] being or having penetrated or pierced; having acquired, mastering, knowing M I 438; S II 56 (sup°); Paṭis II 19, 20; Ja I 214; Vv-a 73 (°catusacca = saccānaṁ kovida).

– appaṭividdha not pierced, not hurt Ja VI 446.

Paṭivinaya [paṭi + vi + nī] repression, subjection, only in compound āghāta° D III 262, 289; A III 185f. See āghāta.

Paṭivinicchinati [paṭi + vinicchinati] to try or judge a case again, to reconsider Ja II 187.

Paṭivinīta [past participle of paṭivineti] removed, dispelled, subdued S II 283; V 76, 315.

Paṭivineti [paṭi + vi + nī] to drive out, keep away, repress, subdue S I 228; M I 13; A III 185f.; Ja VI 551; Pv-a 104 (pipāsaṁ). Cf. BHS prativineti Mvu II 121. – past participle paṭivinīta (q.v.).

Paṭivinodana (neuter) [from paṭivinodeti] removal, driving out, explusion A II 48, 50; Miln 320.

Paṭivinodaya (adjective/noun) [from paṭivinodeti] dispelling, subduing, riddance, removal; dup° hard to dispel A III 184f.

Paṭivinodeti [paṭi + vi + causative of nud, cf. BHS prativinudati Divy 34, 371 etc.] to remove, dispel, drive out, get rid of D I 138; M I 48; Pv III 5^08; Pp 64; Vv-a 305; Pv-a 60.

Paṭivibhajati [paṭi + vibhajati] to divide off, to divide into (equal) parts M I 58 (cf. III 91; paṭibhaj° and v.l. vibhaj°).

Paṭivibhatta (adjective) [paṭi + vibhatta] (equally) divided M I 372; A IV 211; Vv-a 50. On negative ap° in compound °bhogin see appaṭivibhatta.

Paṭivirata (adjective) [past participle of paṭiviramati, cf. BHS prativiramati Divy II, 302, 585] abstaining from, shrinking from (with ablative) D I 5; M III 23; S V 468; It 63; Pp 39, 58; Sv I 70; Pv-a 28, 260. – app° not abstaining from Vin II 296; S V 468; It 64.

Paṭivirati (feminine) [from paṭivirata] abstinence from Dhs 299; M III 74; Pv-a 206.

Paṭiviramati [paṭi + viramati] to absṭain from M I 152.

Paṭivirujjhati [paṭi + vi + rudh] to act hostile, to fall out with somebody, to quarrel (saddhiṁ) Ja IV 104. – past participle paṭiviruddha (q.v.).

Paṭiviruddha [past participle of paṭivirujjhati, cf. BHS prativiruddha rebellious Divy 445] obstructed or obstructing, an adversary, opponent Ja VI 12; Sv I 51 (°ā satta = pare); Miln 203, 403.

Paṭivirūhati [paṭi + virūhati] to grow again Vism 419.

Paṭivirodha [paṭi + virodha] hostility, enmity, opposition Dhs 418, 1060; Pp 18; Miln 203.

Paṭivisiṭṭha [paṭi + visiṭṭha] peculiar M I 372.

Paṭivisesa [paṭi + visesa] sub-discrimination Ja II 9.

Paṭivissaka (adjective) [from paṭi + *veśman or *veśya] dwelling near, neighbouring M I 126; Ja I 114, 483; III 163; IV 49; V 434; Dhp-a I 47 (°itthi), 155, 235 (°dārakā).

Paṭivutta (paṭi + vutta, past participle of vac) said against, replied Vin III 131, 274.

Paṭivekkhiya see ap°.

Paṭivedeti [paṭi + vedeti, causative of vid] to make known, declare, announce Vin I 180; S I 101, 234; Snp 415 (preterit °vedayi); Sv I 227; Pv-a 6 (pītisomanassaṁ).

Paṭivedha [from paṭi + vyadhī cf. paṭivijjhati and BHS prativedha Mvu I 86] literally piercing, i.e. penetration, comprehension, attainment, insight, knowledge A I 22, 44; D III 253; Paṭis I 105; II 50, 57, 105, 112, 148, 182; Vibh 330; Miln 18; Pj II 110, 111; Saddh 65.

– appaṭivedha non-intelligence, ignorance Vin I 230; S II 92; III 261; V 431; A II 1; Dhs 390, 1061, 1162; Pp 21.

– duppaṭivedha (adjective) hard to pierce or penetrate; flg. difficult to master Miln 250. – maggaphala° realization of the fruit of the Path Dhp-a I 110.

Paṭivera [paṭi + vera] revenge Dhp-a I 50.

Paṭivellati [paṭi + vellati] to embrace, cling to Ja V 449.

Paṭivyāharati [paṭi + vyāharati] to desist from, preterit paccavyāhāsi D II 232.

Paṭivyūhati (pati°) [paṭi + vyūhati] to heap up against (?) Pj II 554.

Paṭisaṁyamati [paṭi + saṁyamati] to restrain, to exercise self-control Ja IV 396.

Paṭisaṁyujati [paṭi + saṁ + yuj] to connect with, figurative to start, begin (vādaṁ a discussion or argument) S I 221 (bālena paṭisaṁyuje = paṭipphareyya commentary; “engage himself to bandy with a fool” K.S. 284); Snp 843 (vādaṁ p. = paṭipphareyya kalahaṁ kareyya Nidd I 196). – past participle paṭisaṁyutta (q.v.).

Paṭisaṁyutta [past participle of paṭisaṁyujati] connected with, coupled, belonging to Vin IV 6; S I 210 (Nibbāna °dhammikathā); Thag 598; It 73; Vv-a 6, 87; Pv-a 12.

Paṭisaṁvidita [past participle of paṭi + saṁ + vid; same (prati) at Mvu III 256] apperceived, known, recognised, in phrase “pubbe appaṭisaṁviditaṁ ... pañhaṁ” S II 54.

Paṭisaṁvedin (adjective) [from paṭisaṁvedeti; BHS pratisaṁvedin Divy 567] experiencing, feeling, enjoying or suffering M I 56; S I 196; II 122; IV 41; V 310f.; A I 164 (sukhadukkha°); IV 303 (the same); V 35 (the same); It 99; Paṭis I 95, 114 (evaṁ-sukha-dukkha°), 184, 186f.; Pp 57, 58.

Paṭisaṁvedeti [paṭi + saṅ + vedeti, causative of vid] to feel, experience, undergo, perceive D I 43, 45; A I 157 (domanassaṁ); IV 406 (the same); Pp 59; Pv-a 192 (mahādukkhaṁ). There is also a by-form, viz. paṭisaṁvediyati S II 18, 75, 256 (attabhāva-paṭilābhaṁ); It 38 (sukkha-dukkhaṁ; v.l. °vedeti).

Paṭisaṁharaṇa (neuter) [from paṭisaṁharati] removing Nett 27, 41.

Paṭisaṁharati [paṭi + saṁ + hṛ, cf. BHS pratisaṁharati Mvu I 82] to draw back, withdraw, remove, take away, give up Vin II 185 (sakavaṇṇaṁ); D I 96; S V 156; Pv-a 92 (devarūpaṁ).

Paṭisakkati [paṭi + sakkati] to run back Vin II 195; A IV 190.

Paṭisaṅkhayanto is present participle of paṭi + saṁ + kṣi, to be pacified Thag 371.

Paṭisaṅkharoti [paṭi + saṁ + kṛ] to restore, repair, mend Vin II 160; A II 249; Ja III 159 (nagaraṁ). causative II paṭisaṅkhārāpeti to cause to repair or build up again M III 7; Ja VI 390 (gehāni).

Paṭisaṅkhā (feminine) [paṭi + saṅkhā of khyā] reflection, judgment, consideration Vin I 213; S IV 104 (°yoniso); Paṭis I 33, 45, 57, 60, 64; Pp 25, 57; Dhs 1349. appaṭisaṅkhā (see also °saṅkhāti) want of judgment, inconsideration Paṭis I 33, 45; Dhs 1346 = Pp 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. S IV 104; A II 40; Nidd I 496; Nidd II §540.

Paṭisaṅkhāti [paṭi + saṁ + khyā] to be careful, to think over, reflect, discriminate, consider; only in gerund paṭisaṅkhā (as adverb) carefully, intently, with discrimination Vin I 213; M I 273; III 2; Ja I 304; Nidd II §540; Pp 25; cf. paṭisaṅkhā (+ yoniso); also gerund paṭisaṅkhāya Sddp 394. – Opposite appaṭisaṅkhā inconsiderately, in phrase sahasā app° rashly and without a thought M I 94; S II 110, 219. – Cf. paṭisañcikkhati.

Paṭisaṅkhāna (neuter) [from paṭisaṅkhāti] carefullness, mindfullness, consideration Ja I 502; Vv-a 327; As 402 (°paññā); Saddh 397. –°bala power of computation A I 52, 94; II 142; D III 213, 244; Paṭis II 169, 176; Dhs 1354 (cf. BMPE 329, note 2); Nett 15, 16, 38.

Paṭisaṅkhārika and Paṭisaṅkhāriya (adjective) [from paṭisaṅkharoti] serving for repair Vin III 43 (dārūni); Pv-a 141 (the same; °ya).

Paṭisañcikkhati [paṭi + saṁ + cikkhati of khyā; cf. paṭisaṅkhāti and BHS pratisañcikṣati Mvu II 314] to think over, to discriminate, consider, reflect Vin I 5; D I 63; M I 267, 499; III 33; S I 137; A I 205; Pp 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 M I 333.

Paṭisatena (adverb) [paṭi + instrumental of sataṁ] by the hundred, i.e. in front of a hundred (people) Vin I 269.

Paṭisattu [paṭi + sattu] an enemy (in retaliation) Ja II 406; Nidd I 172, 173; Miln 293.

Paṭisanthata [past participle of paṭisantharati] kindly received (covered, concealed? commentary) Ja VI 23 (= paṭicchāditaṁ guttaṁ paripuṇṇaṁ vā commentary).

Paṭisantharati [paṭi + saṁ + tharati of stṛ] to receive kindly, to welcome, Miln 409; As 397. – gerund °santhāya Ja VI 351. – past participle paṭisanthata (q.v.).

Paṭisanthāra [from paṭi + saṁ + stṛ] literally spreading before, i.e. friendly welcome, kind reception, honour, goodwill, favour, friendship D III 213, 244; A I 93; III 303f.; IV 28, 120; V 166, 168 (°aka adjective one who welcomes); Ja II 57; Dhp 376 (explained as āmisa° and dhamma° at Dhp-a IV 111, see also As 397f. and BMPE 325, note 5); Dhs 1344; Vibh 360; Miln 409. paṭisanthāraṁ karoti to make friends, to receive in a friendly way Pv-a 12, 44, 141, 187.

Paṭisandahati [paṭi + sandahati] to undergo reunion (see next) Miln 32.

Paṭisandhi [from paṭi + saṁ + dhā] reunion (of vital principle with a body), reincarnation, metempsychosis Paṭis I 11f., 52, 59f.; II 72f.; Nett 79, 80; Miln 140; Dhp-a II 85; Vv-a 53; Pv-a 8, 79, 136, 168. A detailed discussion of p. is to be found at Vibh-a 155-160. – appaṭisandhika see seperate.

Paṭisama (adjective) [paṭi + sama] equal, forming a counterpart Miln 205 (rāja°); negative appaṭisama not having one’s equal, incomparable Ja 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 Pāli paṭisaṁvidita. In BHS we find pratisaṁvid in same application as in Pāli, viz. as fourfold artha° dharma° nirukti° pratibhāna° (?). Mvu III 321] literally “resolving continuous breaking up,” i.e. analysis, analytic insight, discriminating knowledge. See full discussion and explanation of term at PtsC. 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 PtsC.. In detail at A II 160; III 113. 120; Paṭis I 88, 119; II 150, 157, 185, 193; Vibh 293-305; Vibh-a 386f. (cf. Vism 440f.), 391f. – See further A I 22; IV 31; Nidd II §386 under paṭibhānavant; Paṭis I 84. 132, 134; II 32, 56, 116, 189; Miln 22 (attha-dh°nirutti-paṭibhāna-pāramippatta), 359; Vv-a 2; Dhp-a IV 70 (catūsu p.-āsu cheka). p.-patta one who has attained mastership in analysis A I 24; III 120; Paṭis II 202. – Often included in the attainment of Arahantship in formula “saha paṭisambhidāhi Arahattaṁ pāpuṇāti,” viz. Miln 18; Dhp-a 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 Ja VI 224 (= sammodanīya-kathāya paṭikatheti commentary).

Paṭisaraṇa (neuter) [paṭi + saraṇa^01] refuge in (–°), shelter, help, protection M I 295 (mano as p. of the other 5 senses); III 9; S IV 221; V 218; A I 199 (Bhagavaṁ°); II 148 (sa° able to be restored); III 186 (kamma°); IV 158, 351; V 355; Ja I 213; VI 398.

– appaṭisaraṇa (adjective) without shelter, unprotected Vin 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.

Paṭisarati^01 [paṭi + sṛ] to run back, stay back, lag behind Snp 8f. (opposite atisarati; preterit paccasāri explained by ohiyyi Pj II 21).

Paṭisarati^02 [paṭi + smṛ] to think back upon, to mention Sv I 267.

Paṭisallāna (and Paṭisallāṇa, e.g. S V 320) (neuter) [for *paṭisallayana, from paṭi + saṁ + lī, cf. paṭilīna and paṭilīyati, also BHS pratisaṁlayana Divy 156, 194, 494] retirement for the purpose of meditation, solitude, privacy, seclusion D III 252; M I 526; S I 77; III 15; IV 80, 144; V 12, 398, 414; A II 51, 176; III 86f., 116f., 195; IV 15, 36, 88; V 166, 168; Snp 69 (cf. Nidd II sub voce); Ja II 77 (pati°); Vibh 244, 252; Miln 138, 412.

-ārāma fond(ness) of solitude or seclusion (also °rata) A III 261f.; It 39; Nidd II §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) Vin III 39 (infinitive °salliyituṁ); D II 237; S V 12 (the same), 320, 325; Miln 139. – past participle paṭisallīna (q.v.).

Paṭisallīna [past participle of paṭisalliyati; cf. BHS pratisaṁlīna Divy 196, 291.] secluded, retired, gone into solitude, abstracted, plunged in meditation, separated Vin I 101 (rahogata + p.); D I 134, 151; S I 71, 146f. (divāvihāragata + p.), 225; II 74 (rahogata + p.); IV 80, 90, 144; V 415; A II 20; Pj II 346 (pati°); Ja I 349; Miln 10, 138f.; Vv-a 3; Sv I 309 (pati°).

Paṭisāṭheyya (neuter) [paṭi + sāṭheyya] a deceit in return (cf. paṭikūṭa) Ja II 183.

Paṭisāmita [past participle of paṭisāmeti] arranged, got ready Vism 91.

Paṭisāmeti [paṭi + causative of śam, samati to make ready; cf. BHS pratiśāmayati Divy passim] to set in order, arrange, get ready Vin II 113, 211, 216; M I 456; Ja III 72; Miln 15 (pattacīvaraṁ); Vv-a 118 (v.l. °yāpeti), 157 (v.l. °nameti).

Paṭisāyati [paṭi + sāyati] to taste, eat, partake of food Vin II 177.

Paṭisāra [paṭi + smṛ] see vi.

Paṭisārana (neuter) [from paṭi + sāreti] act of protection, expiation, atonement Miln 344 (in law); applied figuratively in psychology S 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) Vin I 49 (one of the 5 saṅgha-kammas, viz. tajjaniya°, nissaya°, pabbājaniya°, p.°, ukkhepaniya°), 143 (the same), 326; II 15-20, 295; A I 99; IV 346; Dhp-a II 75.

Paṭisārin (adjective) [from paṭi + sṛ, cf. paṭisāraniya and paṭisaraṇa note] falling back upon, going back to, trusting in, leaning on (–°) D I 99 (gotta°); S I 153 (the same); II 284 (the same).

Paṭisāsana (neuter) [paṭi + sāsana] counter-message, reply Dhp-a I 392.

Paṭisibbita [past participle of paṭi + sibbati] sewn, embroidered Vv-a 167 (pati°).

Paṭisīsaka [paṭi + sīsaka] a false top-knot, “chignon” (?) Ja II 197 (°ṁ paṭimuñcitvā); V 49 (the same); Miln 90 (muṇḍaka°).

Paṭisutta [past participle of paṭi + svap] sunk into sleep Thag 203.

Paṭisumbhita [past participle of paṭi + śumbh] fallen down Pv III 1^08 (= patita Pv-a 174).

Paṭisūra [paṭi + sūra] a rival hero or fighter, an opponent in fight Snp 831 (= paṭipurisa paṭisattu paṭimalla Nidd I 172); Nidd I 173 (the same).

Paṭiseṭṭha (adjective) [paṭi + seṭṭha] having a superior; negative app° incomparable, unsurpassed Miln 357 (appaṭibhāga + p.).

Paṭisedha [from paṭi + sidh^01, sedhati drive off] warding off, prohibition Miln 314 (“resubjugation”); Pj II 402 (with reference to part “na”); Pj I 170 (the same); Pv-a 11 (°nipāta = “mā”); Vv-a 224.

Paṭisedhaka (adjective/noun) [from paṭisedha] warding off, one who prevents or puts a stop to S I 221; Miln 344.

Paṭisedhati and (causative) Paṭisedheti [paṭi + sedhati] to ward off, prohibit, prevent, refuse S IV 341; Pv-a 11.

Paṭisedhana (neuter) [cf. paṭisedha] warding off, refusal, prohibition, stopping S I 221, 223; Pv-a 11, 25; Saddh 397.

Paṭisedhitar [agent noun from paṭisedhati] one who prohibits or refuses Ja 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. Nidd I 397; –°senikattar (agent noun), one who repulses, fighter, retaliator, arguer Snp 832, cf. Nidd I 173.

Paṭiseneti [paṭi + seneti, see usseneti] to repel, push away, be inimical towards, retaliate (opposite usseneti) A II 215 (paṭisseneti); Snp 390 (°seniyati).

Paṭisevati [paṭi + sevati, cf. BHS pratisevate Divy 258 in same meaning] to follow, pursue, indulge in (accusative), practise Vin II 296 (methunaṁ dhammaṁ); M I 10; A II 54 (methunaṁ); Ja I 437; VI 73, 505; Dhp 67; Nidd I 496; Pp 62; Miln 224; Dhp-a II 40; Pv-a 130; Saddh 396.

Note: paṭisevati is spelt pati° at Dhp 67, 68; Ja III 275, 278.

Paṭisevana (neuter) [from paṭisevati] going after, indulging in, practice M I 10.

Paṭisevitar [agent noun of paṭisevati] one who practises, pursues or indulges in (accusative) A III 143f. (bhesajjaṁ).

Paṭisotaṁ (adverb) [paṭi + sotaṁ, accusative of sota] against the stream (opposite anusotaṁ) It 114; Ja I 70; Pv-a 154. paṭisotagāmin going against the stream, toiling, doing hard work S I 136; A II 6 (opposite anu°), 214f.

Paṭissata [paṭi + sata, past participle of smṛ] recollecting, thoughtful, mindful, minding Snp 283 = Miln 411; Dhp 144 (pati-); Vv 21^10; and with spelling pati° at S III 143; IV 74, 322, 351; A III 24; It 10, 21, 81; Snp 283, 413.

Paṭissati (feminine) [paṭi + sati of smṛ] mindfullness, remembrance, memory M I 36f.; Dhs 23; Pp 25. app° lapse of memory Dhs 1349.

Paṭissatika (adjective) [from paṭissati] mindful, thoughtful Thag 42.

Paṭissava [from paṭi + śru] assent, promise, obedience Ja VI 220; Vv-a 351 (cf. paṭissaya Vv-a 347).

Paṭissavatā (feminine) [abstract from paṭissava] obedience; negative appaṭissavatā want of deference Dhs 1325 = Pp 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 Mvu I 516; II 258; besides as sapratisa Mvu III 345] deference, obedience, only in compound sappaṭissa (q.v.) obedient, deferential It 10 (sappatissa); Vv 84^41 (cf. Vv-a 347), and appaṭissa disobedient, not attached to S I 139; II 224f.; A II 20; III 7, 247, 439; Ja II 352 (°vāsa anarchy; reading t); Pv-a 89.

Paṭissāvin (adjective) [from paṭi + śru] assenting, ready, obedient, willing D I 60; S III 113 (kiṅkāra-paṭi°).

Paṭissuṇāti [paṭi + śru] to assent, promise, agree preterit paccassosi Vin I 73; D I 236; S I 147, 155; Snp 50, and paṭisuṇi Pj II 314; gerund °suṇitvā frequent in formula “sādhū ti patissuṇitvā” asserting his agreement, saying yes S I 119; Pv-a 13, 54, 55; and passim; also paṭissutvā S I 155. – feminine abstract paṭissutavatā Pj II 314.

Paṭisseneti see paṭiseneti.

Paṭihaṁsati [for ghaṁsati?] to beat, knock against Pv-a 271 (for ghaṭṭeti Pv IV 10^08; v.l. paṭipisati).

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” S IV 104 = A II 40 = III 388 = IV 167 = Nidd I 496 = Nidd II §540 C 2; Vism 32, 33.

Paṭihata [past participle of paṭihanti] stricken, smitten, corrupted Pv III 7^09; Pv-a 20 (°citta), 207 (the same). – app° unobstructed Dhp-a II 8; Vv-a 14.

Paṭihanati [paṭi + han] to strike against, ward off, keep away, destroy M I 273; Miln 367; present participle paṭihanamāna meeting, impinging on, striking against Vism 343. gerund paṭihacca S V 69, 237, 285; future paṭihaṅkhati; past participle paṭihata (q.v.). – passive paṭihaññati It 103; Ja I 7; As 72.

Paṭihanana (neuter) [from paṭi + han] repulsion, warding off Vism 31.

Paṭihananaka (adjective) [from paṭi + han] one who offers resistance Dhp-a I 217.

Paṭiharati [paṭi + hṛ] to strike in return Vin II 265; D I 142; S IV 299. – causative paṭihāreti to repel, avoid Ja VI 266, 295. – Cf. pāṭihāriya etc.

Paṭu (adjective) [cf. Epic Sanskrit paṭu] sharp, pungent; figurative keen, wise, clever, skilful Vism 337 (°saññākicca), 338. Cf. paddha^01 and pāṭava.

Paṭuppādana (neuter) [paṭa (?) + upp°] subtraction (opposite saṅkalana) Sv I 95. The word is not clear (cf. D.B. I 22).

Paṭuva at D I 54 is read as pacuṭa by Buddhaghosa and translation (see D.B. I 72). See under pavuṭā.

Paṭola [dialect?] a kind of cucumber, Trichosanthes Dioeca Vin I 201 (°paṇṇa).

Paṭṭa [cf. late Sanskrit paṭṭa, doubtful etymology]

1. slab, tablet, plate, in compounds ayo° iron plate A IV 130, 131; Ja IV 7 (suvaṇṇa°); Pv-a 43 (ayomaya°); loha° brass plate Pv-a 44; silā° stone slab Ja I 59 etc. When written on, it is placed into a casket (mañjūsā) Ja II 36; IV 335.

2. a bandage, strip (of cloth) Vv 33^41 (āyoga°) = Vv-a 142.

3. fine cloth, woven silk, cotton cloth, turban (-cloth) Vin II 266 (dussa° = setavattha-paṭṭa Sp 1293, see Vinaya Texts III 341); S II 102 (the same) Ja I 62 (sumana° cloth with a jasmine pattern); VI 191 (°sāṭaka), 370 (nāḷi°); Pj I 51 (°bandhana); Sv I 87 (āmilāka); Dhp-a 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 Vin II 136 (paṭṭikā); A I 254 (= paṭṭikā commentary); Ja V 359 (aya° an iron girdle), Vibh-a 230 (paṭṭikā).

Paṭṭana (neuter) [Sanskrit paṭṭana] a place, city, port Ja I 121; IV 16, 137, V 75; Pv-a 53. – °ka a sort of village Ja VI 456.

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 v.l.), which is a regular variant for mutoli. The translation would be “provision bag for a carriage.” See further discussed under mutoḷi.

Paṭṭha (adjective) [from pa + sthā, see patthahati] “standing out,” setting out or forth, undertaking, able (clever?) Vin III 210 (dhammiṁ kathaṁ kātuṁ); IV 60 (cīvarakammaṁ kātuṁ), 254 (dhammiṁ kathaṁ kātuṁ) 285, 290; Nidd II page 46 (for Snp past participle puṭṭha; v.l. seṭṭha); Nidd II §388 (in explanation of paṭṭhagū Snp 1095; here it clearly means “being near, attending on, a pupil or follower of”). See also paddha^01 and paddhagu.

Paṭṭhapita [past participle of paṭṭhahati; cf. BHS prasthapita Divy 514] established, or given Pv-a 119 (cf. patiṭṭhāpeti).

Paṭṭhahati [pa + sthā = Pāli tiṭṭhati, with short base *ṭṭha for *tiṭṭha in transative meaning, see patiṭṭhahati] to put down, set down, provide; present participle paṭṭhayamāna Pv-a 128 (varamāna +; v.l. paṭṭhap°); preterit paṭṭhayi Pv II 9^34 (dānaṁ; v.l. paṭṭhapayi, explained by paṭṭhapesi Pv-a 126). gerund paṭṭhāya see seperate – causative II paṭṭhapeti to put out or up, to furnish, establish, give S II 25; Pv II 9^24 (future °ayissati dānaṁ, v.l. paṭṭhayissati; explained by pavattessati Pv-a 123); Ja I 117; Pv-a 54 (bhattaṁ), 126 (dānaṁ). – past participle paṭṭhapita (q.v.).

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 D.B. II 324). Besides in later literal meaning “origin,” starting point, cause, in title of the 7th book of the Abhidhamma, also called Mahāpakaraṇa. See Ledi, JPTS 1915-16, page 26; Mrs. Rh.D., Tika page 1, VI. – At Saddh 321 it has the Sanskrit meaning of “setting out” (?).

Paṭṭhāya (indeclinable) [gerund from paṭṭhahati] putting down, starting out from, used as preposition (with ablative) from ... onward, beginning with, henceforth, from the time of, e.g. ajjato p. from today Vv-a 246; ito p. from here, henceforth Ja I 60, 63, 150; cf. Ja I 52 (mūlato); VI 336 (sīsato); Pv-a 11 (galato), 13 (gihīkālato). paṭṭhāya yāva (with accusative) from ... up to Vism 374.

Paṭṭhika in pañca° see under pañca.

Paṭhati [paṭh to read, Sanskrit paṭhati] to read (of a text) Vv-a 72; Pv-a 58, 59, 70 etc.; see also pāṭha.

Paṭhana (neuter) [from paṭhati] reading (textual) Miln 344.

Paṭhama (adjective) [Vedic prathama, cf. Avesta fratəma; also Vedic prataraṁ further, Greek πρότερος superlative formation from preposition °pro, Sanskrit pra etc. see pa-] ordinal number “the first,” in following meanings:

(1) the first, foremost, former Sn 93, 436, 1031; Ja II 110; Pj I I 192; Dhp-a III 5, 196 (°vaya, contrasted with majjhima and pacchima); Pv-a 5, 13, 56. neuter accusative paṭhamaṁ at first, for the first time Vin I 16; D II 14; Dhp 158; Ja I 222; II 103, 153; often as first part of compound °– , meaning either “first” or “recently, newly, just” Vin I 1 (°ābhisambuddha having just attained Buddhaship); D III 253 (°ābhinibbatta), Snp 420 (°uppattika “in his first youth”); Ja 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 Vin I 30; Ja VI 510; Dhp-a I 138; Vv-a 230; Pv-a 93.

Paṭhavatta (neuter) [abstract from paṭhavī] earthliness M I 329.

Paṭhavant (adjective/noun) [from paṭhavī] a wayfarer S I 37.

Paṭhavī (feminine) [Vedic pṛthivī, doublets in Pāli pathavī, puthavī, puthuvī, puṭhuvī, see Geiger, Pāli 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. Cpd. 155 even modern linguists!) to be derived from pattharati] the earth. According to Nidd II §389 synonymous with jagati. It figures as the first element in enumeration of the 4 elements (see dhātu 1), viz. p., āpo, tejo, vāyo (earth, water, fire, wind or the elements of extension, cohesion, heat and motion: Cpd. 155). At D 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 D II 14, 16; M I 327f.; S I 113 (p. udrīyati), 119 (the same), 186; II 133, 169f.; V 45, 78, 246, 456f.; A II 50; IV 89, 374, V 263f.; Snp 307, 1097; It 21; Dhp 41, 44, 178 (pathavyā); Pv II 6^06; Miln 418; Pv-a 57, 75, 174. – mahā° M I 127; S II 179, 263; III 150; Ja I 25, 74; III 42; Miln 187; aya° iron soil (of Avīci) Dhp-a I 148. In compounds both paṭhavī° and pathavi°.

-ojā (paṭhavojā) sap or essence of the earth Dhp-a II 154;

-kampa shaking the earth, an earthquake Sv I 130;

-kampana = kampa Ja I 47;

-kasiṇa the earth artifice (see BMPE 40) D III 286;

-dhātu the earth element (see above) D I 215; II 294; III 228, 247; M I 185; 421; S II 170; Dhs 588, 648, 962 (cf. BMPE 222); Nett 73, 74; Vibh-a 55;

-maṇḍala the circle of the Earth D I 134; S I 101; A IV 90;

-rasa taste of earth S I 134; Pj II 5;

-lekha writing on (or in) carth A I 283; Pp 32;

-saññā earth consciousness M. II 105; A IV 312; V 7f., 318f. 353f.

-sama like the earth M I 127, 423; Dhp 95.

[BD]: earth, water, firelight and wind; or solidity or resistance; liquidity or pull (e.g. gravity or cohesion); heat and light; motion.

Paḍayhati v.l. at Pv-a 60 for Text pariḍayhati.

Paṇa [in this meaning unknown in Sanskrit only in one faulty v.l. as “house”; see BR sub voce paṇa. Usual meaning “wager”] a shop Ja IV 488 [v.l. pana].

Paṇaka see paṇṇaka; – paṇaka (combination) see phaṇaka.

Paṇati [cf. Sanskrit paṇati] to sell, barter, bargain, risk, bet Ja V 24 (= voharati attānaṁ vikkiṇati commentary). – See also paṇitaka and paṇiya.

Paṇamati [pa + nam] to bend, to be bent or inclined Paṭis I 165, 167; – past participle paṇata ibid. – causative paṇāmeti (q.v.).

Paṇaya [Classical Sanskrit praṇaya, fr pra + nī] affection Ja VI 102.

Paṇava [cf. Epic Sanskrit paṇava, dialectic; according to BR a corruption of praṇava] a small drum or cymbal D I 79; S II 128; IV 344; A II 117, 241; Ja III 59 (of an executioner; Pv-a 4 in the same passage has paṭaha); Thag 467; Bv I 32; Vv 81^10; Dhs 621 (°sadda); Dhp-a I 18.

Paṇāma [from pa + nam, see paṇamati] bending, salutation, obeisance (cf. paṇāmeti 1) Thig 407 (°ṁ karoti) Vv-a 321 (°ṁ karoti = añjaliṁ karoti). – As paṇāmana neuter at Ja IV 307.

Paṇāmita [past participle of paṇāmeti]

1. (= paṇāmeti 1) raised, bent or stretched out Snp 352 (añjalī sup°).

2. (= paṇāmeti 3) dismissed, given leave Vin I 54; M I 457 (bhikkhu-saṅgho); Miln 209 (the same), 187.

Paṇāmeti [causative of paṇamati]

1. to bend forth or over, stretch out, raise, in phrase añjaliṁ p. to raise the hands in respectful salutation Vin II 188; D I 118; Snp page 79.

2. to bend to or over, to shut, in kavāṭaṁ p. to shut the door Vin I 87; II 114, 207; pattaṁ Vin II 216.

3. to make go away, to turn someone away, give leave, dismiss Vin I 54; II 303; S I 7; Thag 511, 557; Ja V 314; Miln 187 (parisaṁ); passive paṇāmīyati (ibid) – past participle paṇāmita (q.v.).

Paṇitaka (adjective neuter) [from paṇita – past participle of paṇati] staked, wagered, bet, wager, stake at play Ja VI 192 (so read for paṇīta°).

Paṇidahati [pa + ni + dhā] to put forth, put down to, apply, direct, intend; aspire to, long for, pray for S V 156 (atthāya cittaṁ paṇidahiṁ). gerund paṇidhāya S I 42 = Snp 660 (vācaṁ manañ ca pāpakaṁ); S I 170 (ujuṁ kāyaṁ p.); A III 249 (deva-nikāyaṁ p.); IV 461f. (the same); Vibh 244 (ujuṁ kāyaṁ p.) = Sv I 210. Also literal (as prep with accusative) “in the direction of, towards” M I 74 (aṅgārā-kāsuṁ). – past participle paṇihita (q.v.).

Paṇidhāna (neuter) [from paṇidahati; cf. philosophical literature and BHS praṇidhāna] aspiration, longing, prayer Vv-a 270; Saddh 344.

Paṇidhi (feminine) [from paṇidahati; cf. BHS praṇidhi Divy 102, 134, in same meaning. The usual Sanskrit meaning is “spy”] aspiration, request, prayer, resolve D III 29, 276; S II 99, 154; III 256 (ceto°); IV 303; A II 32; IV 239f. (ceto°); V 212f.; Snp 801; Vv 47^12; Nidd I 109; Dhs 1059, 1126; Pj II 132 (= paṇidhāna); Dhp-a II 172; As 222 (rāga-dosa-moha°).

-kamma (in deva cult) payment of a vow D I 12, cf. Sv I 97 (which Kern, however, Toev. sub voce, interprets as “application of an enema,” comparing Sanskrit pranidheya to be injected as a clyster).

Paṇipatati [pa + ni + pat] to fall down before Thag 375.

Paṇipāta [from pa + ni + pat] prostration, adoration Dāṭh V 53.

Paṇipātika (adjective) [from paṇipāta] humbling or humble, devotional Pj II 157.

Paṇiya (adjective) [gerund formation from paṇ, see paṇati and cf. BHS paṇya in tara-paṇya fare Avś I 148] to be sold or bought, vendible, neuter article of trade, ware A II 199; Vv 84^07 (= bhaṇḍa Vv-a 337); Ja IV 363 (= bhaṇḍa commentary 366).

Paṇihita [past participle of paṇidahati] applied, directed, intent, bent on, well directed, controlled S IV 309 (dup°); A I 8; V 87; Dhp 43; (sammā °ṁ cittaṁ); Snp 154 (su° mano = suṭṭhu ṭhapito acalo Pj II 200); Paṭis II 41 (vimokkha); Miln 204, 333; 413. – appaṇihita in connection with samādhi and vimokkha seems to mean “free from all longings,” see Vin III 93 = IV 25; S IV 295, 309, 360; Paṭis II 43f., 100; Miln 337.

[Rh.D., Horner, Bhk. Thanissaro in DN22/MN10: ‘disposed’]

Paṇīta (adjective) [past participle of pa + neti in same application BHS; cf. Divy 385]

1. (literal) brought out or to, applied, executed; used with reference to punishment (see paṇeti daṇḍaṁ) Pv IV 1^66 (°daṇḍa receiving punishment = ṭhapita-sarīra-daṇḍa Pv-a 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 (Sv I 109, 171), uḷāra (Pv-a 25, 228), atuḷa (Pv-a 110); opposite hīna (D III 215; A III 349; V 140; Vism 11), lūkha (S II 153; Vv-a 64). – D I 12 (dhammā gambhīrā ... paṇītā ...), 109 (khādaniya); II 127 (the same) III 215 (with hīna and majjhima-dhātu); S I 136 (dhammo gambhīro etc.); II 153 (dhātu), 154 (paṇidhi); III 47; IV 360; V 66 (dhammā), 226 (etaṁ padaṁ), 266 (sattā); A I 284; II 171, 190; IV 10, 332, 423; V 8, 36 and passim; Snp 240, 389; It 44; Pv I 5^03; IV 127; Pp 28 (°ādhimutta having high aspirations), 30, 60; Dhs 269, 1027, 1411; Pv-a 12, 35 (āhāra), 42 (the same); Dhp-a II 154 (bhojana). Cf. paṇītatara, often combined with abhikkantatara, e.g. D I 62, 74, 216; S I 80; A I 119, 171; V 37, 140, 203f.

Paṇītaka [perhaps = Sanskrit paṇita, or paṇ (see paṇa), as Pāli formation it may be taken as pa + nīta + ka, viz. that which has been produced] a gambler’s stake Ja VI 192. See paṇitaka.

Paṇudati Paṇunna see panudati etc.

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 D II 339 = Miln 110; M II 88; Dhp 310; Ja II 207; III 441; IV 192; Miln 29; Dhp-a III 482. – past participle paṇīta (q.v.).

Paṇḍa see bhaṇḍati.

Paṇḍaka [cp late (dialect) Sanskrit paṇḍa and paṇḍaka; for etymology see Walde, Latin Wtb. under pello] a eunuch, weakling Vin I 86, 135, 168, 320; IV 20, 269; A III 128; V 71; Saddh 79. – With reference to the female sex as paṇḍikā at Vin II 271 (itthi°).

Paṇḍara (adjective) [Vedic pāṇḍara; cf. paṇḍu, q.v. for etymology] white, pale, yellowish Ja II 365; V 340; Nidd I 3; Dhs 6 = Vibh 88 (BMPE 8 “that which is clear”° in definition of citta and mano) Dhs 17, 293, 597; Miln 226; Dhp-a IV 8; Vv-a 40; Pv-a 56 (= seta); Saddh 430.

Paṇḍicca (neuter) [from paṇḍita] erudition, cleverness, skill, wisdom Ja I 383; Paṭis II 185; Pp 25; Dhs 16 (= paṇḍitassa bhāvo As 147), 292, 555. As pandicciya Ja VI 4.

Paṇḍita (adjective) [cf. Vedic paṇḍita] wise, clever, skilled, circumspect, intelligent Vin II 190 (+ buddhimanto); D I 12 (°vedaniya comprehensible only by the wise), 120 (opposite duppañña); III 192; M I 342; III 61, 163, 178; S IV 375 (+ viyatta medhāvin); V 151 (+ vyatta kusala); A I 59, 68, 84, 101f., 162 (paṇḍitā Nibbānaṁ adhigacchanti); II 3f., 118, 178, 228; III 48 = It 16; Snp 115, 254, 335, 523, 721, 820, 1007, 1125 (epithet of Jatukaṇṇī); It 86; Dhp 22, 28, 63 (°mānin), 79, 88, 157, 186, 238, 289; Ja III 52 (sasa°); Nidd I 124; Pv IV 3^32 (opposite bāla; = sappañña Pv-a 254); Dhs 1302; Miln 3, 22; Sv I 117; Dhp-a IV 111; Vv-a 257; Pv-a 39, 41, 60 (= pañña), 93, 99.

Paṇḍitaka (adjective) [paṇḍita + ka] a pedant D 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 Thig 79 (kisā paṇḍu vivaṇṇā), where paṇḍu represents the usual up-paṇḍ’-uppaṇḍuka-jātā: “thin, pale and colourless” see Thig-a 80). Otherwise only in compounds, e.g.

-kambala a light red blanket, orange-coloured cloth S I 64 (= ratta-kambala commentary); A I 181; Snp 689 (= ratta Pj II 487); also a kind of ornamental stone, Sakka’s throne (p.-k.-silā) is made of it Ja I 330; II 93; II 53, (°silāsana); V 92 (the same); Pv II 9^60 (°silā = p.-k.-nāmaka sīlāsana Pv-a 138); Vv-a 110 (the same); Pj I 122 (°varāsana); Dhp-a I 17 (°silāsana);

-palāsa a withered leaf Vin I 96 = III 47; IV 217; Dhp 233, Vibh-a 244; Pj I 62; on °palāsika (Sv I 270) see JPTS 1893, 37;

-mattikā yellow loam, clay soil Pj I. 59;

-roga jaundice Vin I 206 (°ābādha) 276 (the same); Ja I 431; II 102; Dhp-a I 25;

-rogin suffering from jaundice Ja II 285; III 401;

-vīṇā yellow flute (of Pañcasikha): see beluva;

-sīha yellow lion, one of the 4 kinds Pj II 125 (cf. Mp III 65 on A II 33);

-sutta orange-coloured string D I 76

Paṇḍuka (°roga) perhaps to be read with v.l. at M II 121 for bandhuka°.

Paṇṇa (neuter) [Vedic parṇa cf. Anglo-Saxon fearn. English fern]

1. a leaf (especially betel leaf) Vin I 201 (5 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) A I 183 (tiṇa + p.) Snp 811 (p. vuccati paduma-pattaṁ Nidd I 135): Ja I 167; II 105 (nimba)°; Pj I 46 (khitta-p.-kosa-saṇṭhāna): Pv-a 115 (= patta) tālapaṇṇa a fan of palm leaves Vv 33^43 (= tālapattehi kata-maṇḍala-vījanī Vv-a 147); haritapaṇṇa greens, vegetable Pj II 283; sūpeyyapaṇṇa curry leaf Ja I 98.

2. a leaf for writing upon, written leaf, letter; donation, bequest (see below paṇṇākāra) Ja I 409 (cf. paṭipaṇṇa); II 104; IV 151 (ucchaṅgato p. °ṁ niḥrati); Dhp-a I 180; Pv-a 20 (likhā° written message). paṇṇaṁ āropeti to send a letter Ja I 227; pahiṇati the same Ja IV 145; V 458; peseti the same Ja I 178; IV 169. paṇṇaṁ likhati to write a letter Ja II 174; VI 369 (paṇṇe wrote on a leaf), 385 iṇa° a promissory note Ja 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 Ja I 377; II 166; III 10; IV 316; 368; VI 68, 390; Pj II 78; Dhp-a I 184, 326, 392, 339; II 80; III 292 (dasavidha dibba°, viz. āyu etc.: see ṭhāna); IV 11;

-kuṭi a hut of leaves D III 94; S I 226; Ja II 44; Pv III 2^20; Sv I 318;

-chatta a fan of leaves Ja II 277;

-chattaka a leaf-awning S I 90, 92;

-dhāra a holder made of leaves Ja V 205;

-pacchi leaf-basket, a b. for greens Ja VI 369;

-puṭa a palm-leaf basket Pv-a 168;

-saññā a mark of leaves (tied up to mark the boundary of a field) Ja I 153;

-santhāra a spreading leaf, leaf cover, adjective spread with leaves A I 136; Ja VI 24;

-sālā a hut of leaves, a hermitage Ja 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) Pj I 15.

Paṇṇaka [paṇṇa + ka]

1. green leaves (collectively), vegetables, greens Ja VI 24 (kāra° vegetable as homage or oblation); Pv III 3^03 (paṅko paṇṇako ca, explained as “kaddamo vā udakacchikkhalo vā” Pv-a 189, but evidently misunderstood for “withered leaves”); Pv-a 256 (tiṇakaṭṭha-paṇṇaka-sala, is reading correct?).

2. Name of a water plant, most likely a kind of fern (see Kern, Toev. II 16 q.v.) Often combined with sevāla (Blyxa Octandra), e.g. at Ja II 324; V 37. The spelling is also paṇaka, even more frequent than paṇṇaka and also combined with sevāla, e.g. Vin III 177 (in combination saṅkha-sevāla°, where Sp 612 explains “saṅkho ti sīghamūlako paṇṇasevālo vuccati, sevālo ti nīlasevālo, avaseso udaka-pappaṭaka-tīla-bījakādi sabbo ti paṇako ti saṅkhyaṁ gacchati”); S V 122; A III 187, 232, 235; Ja IV 71 (sevāla°); Miln 35 (saṅkha-sevāla-p. which Mp III 295 explains by udaka-pappaṭaka, and also at Mp III 311 as “nīla-maṇḍūkapiṭṭhivaṇṇena udakapiṭṭhim chādetvā nibattapaṇakaṁ” see Trenckner, Miln 421 and cf. Q.K.M. I 302), 210 (suvaṇṇa°), 401 (cakkavāko sevāla paṇaka-bhakkho); Pj I 61 (sevāla°; cf. Schubring’s Kalpasūtra page 46f.).

3. (see paṇṇa 2) a written leaf, a ticket As 110.

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-a I 89; II 163.

Paṇṇarasa and Paṇṇavīsati see pañca 1. B, and commentary

Paṇṇāsa see pañca 2. A.

Paṇṇi (feminine) [= paṇṇa] a leaf Vin I 202 (taka°).

Paṇṇika [paṇṇa + ika] one who deals with greens, a florist or greengrocer Ja I 411; II 180; III 21 (°dhītā); Miln 331.

Paṇṇikā (feminine) [to paṇṇaka; cf. Sanskrit parṇikā; meaning uncertain, cf. Kern, Toev. page 17 sub voce] greens, green leaves, vegetable Vin 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); Ja I 445 (paṇṇikāya saññaṁ adāsi is faulty; reading should be saṇṇikāya “with the goad,” of saṇ(ṇ)ikā = Sanskrit sṛṇi elephant-driver’s hook).

Paṇhi (masculine and feminine) [Vedic pārṣṇi, Avesta pašṇā, Latin perna, Greek πτέρνα, Gothic fairzna, Old High German fersana = German ferse] the heel Vin II 280 (°samphassa); Ja II 240; V 145; Saddh 147, 153. See next.

Paṇhikā (feminine) [from paṇhi] the heel Ja I 491; Pj I 49 (°aṭṭhi); Vism 253 (the same); Pv-a 185.

Paṇhin (adjective) [from paṇhi] having heels D II 17 (āyata° having projecting heels, the 3rd of the 32 characteristics of a Mahāpurisa).

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 Ja I 278 (dīpake); Snp 248 (Nirayaṁ); Pv IV 10^08 (1st plural patāmase); Miln 187; Pv-a 45, present participle patanto Ja I 263 (asaniyā); III 188 (nāvāya); future patissati Ja III 277; preterit pati Snp 1027 (sirasā); Ja III 55; Pv I 7^08; gerund patitvā Ja I 291; III 26; Pv-a 16; Dhp-a III 196 (vv.ll. papāta and papatā the latter preterit of papatati, q.v.); gerund patitvā Ja I 291; III 26; Pv-a 16. past participle patita (q.v.). – causative pāteti (q.v.). passive (causative) patīyati is brought to fall also intransitive rush away Ja IV 415 (= palāyati commentary); Miln 187.

Patatthi at Ja VI 276 is misprint for pathaddhi (see patha).

Patana (neuter adjective) [from patati] falling, falling out, ruin, destruction Ja 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 Ja VI 358.

Patanu (adjective) [pa + tanu] very thin Ja VI 578 (°kesa); Dhs 362 (°bhāva) = As 238; Kv 299 (the same).

Patara [Vedic pradara, pa + dṛ, with t for d; see Trenckner, “Notes” 62^16; Geiger, Pāli Grammar §39.4] a split, a slit Ja IV 32.

Patarati [pa + tarati]

1. to go through or forth, to run out, to cross over D I 248; Ja III 91 (preterit patari).

2. to overflow, boil over (of water) Miln 260. – causative patāreti (q.v.).

Patākā (feminine) [cf. later Sanskrit patākā] a flag, banner (cf. dhaja) Ja I 52; Vv-a 31, 173.

Patāpa [from pa + tap] splendour, majesty Vv 40^08 (= tejas, ānubhāvo Vv-a 180).

Patāpavant (adjective) [from patāpa] splendid, majestic Snp 550 (= jutimantatāya p. Pj II 453); Thag 820.

Patāpeti [pa + tāpeti, causative of tap] scorch, burn fiercely Vv 79^05 (= ativiya dīpeti Vv-a 307). Saddh 573.

Patāyati [in form = pa + tāyati, different in meaning; not sufficiently explained, see Kern, Toev. page 29 sub voce It is probably a distorted *sphāṭayati: see under pharati, phalaka and phāteti] to be spread out, intransitive to spread (?) A IV 97 (kodho p., as if from pat); Ja III 283 (commentary nikkhamati, as if from tṛ., Kern. translates “to be for sale”).

Patāreti [causative of patarati] to make go forth, to bring over or through M I 225; A III 432 (v.l. M. pakaroti). – preterit patārayi in meaning “strive” at Ja III 210 (= patarati vāyamati commentary but Rh.D. “to get away from”); as “assert” at Ja V 117.

Pati^01 [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 D III 93 (khettānaṁ p. gloss adhipati). Mostly –°; see under gavam°, gaha°, dāna°, yūtha°, senā°.

2. husband S I 210; Snp 314; Ja III 138; Pv-a 161. See also sapatika (with her husband), patibbatā and patika.

-kula her husband’s clan Thig-a 283; Vv-a 206;

-devatā a devoted wife Ja III 406; Vv-a 128.

Pati^02 (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.

Patika (adjective) [only feminine patikā and only as –° ] having a husband in mata° “with husband dead,” a widow Thig 221 (= vidhuva Thig-a 179); Ja V 103 (ap° without husband, v.l. for appatīta, commentary explains by assāmika). pavuttha° (a woman) whose husband lives abroad Vin II 268; III 83; Miln 205 (pavuttha°). See also pañcapatika and sapatika.

Patika at Vism 28 is to be read pātika (vessel, bowl, dish).

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-a III 175 (Sotāpattiphale), Pv-a 42 (the same), 66 (the same); Vv-a 69 (sakadāgāmiphale); and patiṭṭhāsi Miln 16. – future °ṭṭhahissati Ja V 458 (°hessati); Dhp-a III 171. – gerund patiṭṭhāya Snp 506; Ja II 2 (rajje); III 52; V 458 (rajje); Miln 33; Pv-a 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 S I 1 (ap°); II 65; III 53; Snp 173; Dhp 332; Ja I 149; IV 20; Miln 302; As 261; Vv-a 138; Pv-a 53, 60 (= dīpa), 87 (= dīpa), 141 (su°), 174 (su° = dīpa).

Patiṭṭhāna (neuter) [from paṭi + sthā cf. late Sanskrit pratiṣṭhāna] fixing, setting up, support, help, ground (for salvation) Snp 1011: Pv-a 123.

Patiṭṭhāpita [past participle of patiṭṭhāpeti] put down, set down, established Pv-a 139.

Patiṭṭhāpitar [agent noun of patiṭṭhāpeti] one who establishes A V 66.

Patiṭṭhāpeti [causative of patiṭṭhahati, cf. BHS pratiṣṭhāpayati Jm 224] to establish, set up, fix, put into, instal D I 206; S I 90; Ja I 152; 168, 349 (Sotāpatti-phale); Pv-a 22 (the same), 38 (the same) 50 (saraṇesu ca sīlesu ca), 223 (the same), 76 (ceṭiyaṁ), 78 (upāsakabhāve), 131, 132 (hatthe). – preterit patiṭṭhāpesi Ja I 138. – past participle patiṭṭhāpita (q.v.).

Patiṭṭhāha [from patiṭṭhahati] having one’s footing in, hold on, tenacity Dhs 381 = Nidd II §271 III; As 253. The v.l. at Nidd II is paṭiggāha which is also read by Dhs.

Patiṭṭhita [past participle of patiṭṭhahati] established in (locative), settled, fixed, arrayed, stayed, standing, supported, founded in D III 101 (supatiṭṭhita-citta); M I 478; S I 40, 45, 185 (dhammesu); It 77; Snp 409, 453; Ja I 51 (kucchimhi), 262 (rajje); Pv I 4^04; II 9^69 (dussīlesu); Miln 282; Vv-a 110 (°gabbhā), 259 (°saddha); Pv-a 34 (jāta + p.) – neuter °ṁ arrangement, settling, in pañca° the fivefold array, a form of respectful greeting, see under pañca.

Patiṭṭhīyati [only apparently (passive) to patiṭṭhahati, of sthā, but in reality = Sanskrit prati-sthyāyate, of sthyā, see thīna. Ought to be *paṭitthīyati; but was by popular analogy with patiṭṭhāya changed to patiṭṭhīyati] to be obdurate, to offer resistance A I 124; II 203; III 181f.; Ja IV 22 (preterit °ṭṭhīya); Pp 36; Pj I 226.

Patita [past participle of patati] fallen Dhp 68, 320; Ja I 167; Miln 187; Pv-a 31 (read pātita), 56.

Patitaka (adjective) [from last] thrown or fallen into (locative), dropped Vism 62.

Patitiṭṭhati [paṭi + titthati] to stand up again Thag 173.

Patittha [pa + tittha] a bank of a river or lake, su° (adjective) with beautiful banks S I 90; Pv II 1^20 (= sundaratittha Pv-a 77).

Patibbatā (feminine) [pati + vatā] a devoted wife (cf. patidevatā) Ja II 121; VI 533; Vv-a 56, 110.

Patissata see paṭi°.

Patīta [past participle of pacceti] pleased, delighted Dhp 68; Snp 379, 679; Vv 84^10 (= pahaṭṭha Vv-a 337). – negative appatīta displeased M I 27; Ja V 103 (v.l. appatika, commentary explains by assāmika, i.e. without husband).

Patīyati see patati.

Pateyya in phrase alam-pateyya at D III 71 (kumārikā alam-pateyyā), 75 (the same) means “surely fit to have husbands, ripe for marriage” (?)

Patoda [from pa + tud cf. Vedic pratoda] a goad, driving stick, prick, spur M I 124; III 97; S IV 176; A II 114; III 28; IV 91; V 324; Thag 210; Ja I 57, 192; Dhs 16, 20, 292; Pp 25; Pj II 147; Thig-a 174; Saddh 367.

-laṭṭhi a driver’s stick, goad stick [cf. BHS pratodayaṣṭi Divy 7, 76, 463, 465] D I 105, 126; Ja VI 249; Miln 27; Dhp-a I 302; II 38; IV 216; Vv-a 64. As °yaṭṭhi at Dīp XI 30.

Patodaka (adjective/noun) [from pa + tud] literally pushing, spurring; only in phrase aṅguli° nudging with one’s fingers Vin III 84 = IV 110 (here to be taken as “tickling”); D I 91 (cf. D.B. I 113); A IV 343.

Patta^01 (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 Vin IV 259; D I 71. kukkuṭa° a hen’s quill (for sewing) Vin II 215.

2. a leaf M I 429; Snp 44 = 64 (sañchinna°, see Nidd II §625); 625 (pokkhara° lotus l.); Dhp 401 (the same); Nidd I 135 (paduma°); Pv II 9^05 (= paṇṇa Pv-a 15); Vv-a 147 (tāla°); Thig-a 71; Pv-a 283 (nigrodha°). asi-patta-vana “sword-leaf-forest” (a forest in Niraya) Snp 673; Pv-a 221.

3. a small thin strip of metal on lutes Miln 53; Vv-a 281.

-āḷhalka a toy measure made of palm-leaves Vin II 10; III 180; D I 6 (cf. Sv I 86); M I 266; A V 203; Miln 229;

-gandha odour of leaves Dhs 625;

-nāḷī rib of a feather Dhp-a I 394;

-phala leaf-fruit, a leaf and fruit, vegetables Snp 239 (= yaṁ kiñci harita-pannaṁ Pj II 283); Pv-a 86;

-yāna having wings as vehicle, “wing-goer,” i.e. a bird Snp 606 (= pattehi yantī ti pattayānā Pj II 465); Ja II 443;

-rasa taste of leaves Dhs 629; juice of leaves Vin I 246 (+ puppharasa and ucchurasa);

-salākā leaf-ticket Dhp-a IV 65.

Patta^02 (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 Vin I 46, 50, 51, 61, 224 (patte pūresuṁ); II 111, 126, 224, 269; S I 112; A IV 344; Snp 413, 443; Ja 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-a IV 220 (°ṁ pūreti); Pv-a 35, 61, 76, 88, 141. – Two kinds of bowls are mentioned at Vin III 243, viz. ayo° of iron and mattikā° of clay, Dāru° a wooden bowl Vin II 112, 143. uda° a bowl of water or a water-bowl M I 100; S V 121; A III 230f. cf. odapattakinī. – pattassa mukhavaṭṭi Ja V 38. – future pātī (q.v.).

-ādhāraka bowl support, bowl-hold Vin II 113;

-kaṇḍolikā a wickerwork stand for a bowl Vin II 114 (cf. Vinaya Texts III 86);

-gata gone into the bowl, alms given Thag 155; Pv IV 7^03;

-gāhāpaka one who is going to take a bowl, a receiver of a b. Vin II 177 (+ sāṭiya° etc.); A III 275;

-cīvara bowl and robe (see note in D.B. II 162) Vin I 46; II 78, 194; S I 76; Ja III 379; Pv II 13^16; Sv I 45, 186; Pv-a 61;

-tthavikā a bag to carry a bowl in Vin II 114; Ja III 364; Vv-a 40, 63; Pj I 45;

-dhovana “bowl-washing,” (the water used for) washing the bowl Vin II 214;

-pāṇin hand on bowl, bowl in hand Snp 713; It 89 = S III 93; onīta° removing the hand from the bowl: see onīta;

-piṇḍika “eating from one vessel only” A III 220;

-maṇḍala a circular artificial bottom of a bowl Vin II 112;

-māḷaka a raised parapet (?) on which to put the bowl Vin II 114 (cf. Vinaya Texts III 86);

-mūla the bottom of the bowl Vin II 269;

-vaṭṭi the brim of a bowl S IV 168;

-saññin paying attention to one’s bowl Vin II 214.

Patta^03 [past participle of pāpuṇāti] obtained, attained, got, reached (passive and medium) Snp 55, 138, 478, 517, 542, 992; Dhp 134 (Nibbānaṁ) 423; Ja I 255 (vināsaṁ); IV 139 (samuddaṁ); Pv-a 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 Pv-a 6; jara° old Ja III 394; dukkha° afflicted with pain Ja VI 336; domanassa° dejected Ja II 155; patti° attained one’s (possible) share It 32; bala° (become) strong D II 157; vaya° (become) old, come of age Ja II 421 (+ soḷasa-vassa-kāle); Pv-a 68; somanassa° pleased Ja III 74; haritu° covered with green M I 343; Ja I 50, 399. Also as °–, but less frequent, meaning often equal to preposition “with,” “after,” etc., as patta-bhiseka after consecration Dhp-a IV 84; Pj II 484; pattuṇṇa with wool Pj II 263; °dhamma mastering theDhamma Vin I 16; the same at Dhp-a IV 200 in meaning of patti°, i.e. “merit attained”; °mānasa (?) It 76 (v.l. satta°); °sambodhi It 97 (v.l. satta°). – Opposite appatta not obtained (see also patti^02), i.e. without Dhp 272 (cf. Dhp-a III 58); Pp 51 (°pānabhojana, so read for appanna°). – Cf. sampatta.

[BD]: ‘in the bag’, ‘out of his gourd’

Patta^04 at Dīp XI 18 for pattin or pattika, footman, infantry.

Pattaka (neuter) [from patta^02] a (little) bowl Thig 28.

Patta-kkhandha [perhaps patta^01 + 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 Vin II 77 = III 162 (translated “with fallen hearts,” explained as patita, see Vinaya Texts III 13); S I 124; M I 132, 258; III 298; A III 57; Ja V 17; Miln 5.

[BD]: We say “With drooping head and shoulders.” To hang down. “Hang-dog look”.

Pattatta (neuter) (–°) [abstract from patta^03] the fact of being furnished or possessed with Vism 524.

Pattabba (adjective) [gerund of pāpuṇāti] to be gained or attained; neuter that which can be attained or won Pj II 443. See also pattiya^02.

Pattali (°lī) (feminine) [according to Kern, Toev. sub voce to be read as either sattali or sattalā] plantain Thig 260 (= kadali Thig-a 211).

Patti^01 [Vedic patti, *pad (of pada) + ti] on foot, one who is on foot, a foot-soldier Vin IV 105 (as one of the 4 constituents of a senā or army, viz. hatthī elephants, assā horses, rathā chariots, pattī infantry); Ja IV 494 (hatthī, assā, rathā, pattī); 463 (hatthī assā rathā, pattī senā padissate mahā); Vism 19. Cf. pattika^01.

-kāya a body of foot soldiers, infantry S I 72 (cf. BHS same, at Jm 215 with hasty-aśva-ratha°);

-kārika (for °kāyika, of preceding) a foot-soldier, literally one of a body of infantry Ja IV 134; V 100; VI 15 (hatthāruhā anīkaṭṭhā rathikā pattikārikā), 21, 463 (hatthī assā rathikā p.).

Patti^02 (feminine) [Classical Sanskrit prāpti from pa + āp, cf. patta^03]

1. (–°) obtaining, acquiring, getting, entering into, state of S I 189 = Thag 1230 (Nibbāna°); Snp 68 (paramattha°), 186 (Nibbāna°); Pv-a 5 (vyasana), 112 (the same); Saddh 379.

2. attainment, acquisition S II 29 (aggassa); Snp 425 (yogakkhemassa); Nidd II §390 (= lābhā paṭilābhā adhigamo phusanaṁ sacchikiriyā); especially in phrase apattassa patti “attainment of the unattained” D III 255 = A IV 332; S I 217; II 29; A II 148; III 179; Kv 581.

3. gaining, gain, profit, advantage S 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 Ja II 423, 425 (= dakkhiṇā); IV 21; Dhp-a 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 Pj II 310, 317. – See sam°.

-dāna an assigned or accredited gift, giving of merit (as permanent acquisition), transference of merit Vv-a 188, 190; Pv-a 9 (°vasena dānadhamma-pariccāgo), 49 (= dakkhiṇā) 88 (the same); Saddh 229;

-dhamma the practice of transferred merit, see PtsC. 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 Pj II 433), 537, 540.

Patti^03 (feminine) [for patta^01?] leaf, leafy part of a plant Vin I 201 (taka, taka-patti, taka-paṇṇi).

Pattika^01 [from patti^01 cf. pajja^02] on foot, a pedestrian or soldier on foot, D I 50, 89, 106, 108; II 73; A II 117 (hatthāruha, assāruha, rathika, p.); Ja VI 145; Vism 396 (manussā pattikā gacchanti); Snp 418; a form pattikārika is found, e.g. at Ja IV 134; V 100; VI 15, 463; Ap. 316.

Pattika^02 [from patti^02] having a share, gain or profit; a partner, donor Dhp-a I 270, 271.

Pattika^03 (adjective/noun) [from patta^02] in dāru° (collecting alms) with a wooden bowl, man with a wooden bowl D I 157 (cf. Sv I 319).

Pattikā (feminine) [from patta^01 or patti^03] a leaf, in tāla° palm-leaf S II 217, 222.

Pattin (adjective/noun) [from patta^03, Sanskrit prāptin] attaining, one who obtains or gains Snp 513 (kiṁ° = kiṁ patta, adhigata Pj II 425).

Pattiya^01 (adjective/noun) [for *pratyaya = paccaya, cf. Trenckner, “Notes” 7^03, 9] believing, trusting, relying Ja V 414 (para°); (masculine) belief, trust Ja V 231 (parapattiyena by relying on others), 233 (the same), 414 (the same).

Pattiya^02 (adjective) [gerund of pāpuṇāti; cf. pattabba] to be attained, to be shared or profited Pv II 9^31 (para° profitable to others, see explanation at Pv-a 125).

Pattiyāyati [denominative from pattiya^01] to believe, trust, rely on Ja I 426; V 403; Sv I 73.

Pattiyāyana (neuter) [from pattiyāyati] belief Ja V 402.

Pattīyati [denominative from patti^02] to gain, to profit from (accusative) Miln 240 (attānaṁ na p. does not profit from himself).

Pattha^01 [from pa + sthā. Cf. Epic Sanskrit prastha plateau] a lonely place, in compound vana° D I 71; Pp 59 etc., a wilderness in the forest, explained by Buddhaghosa as “gāmantaṁ atikkamitvā manussānaṁ anupacāra-ṭṭhānaṁ yattha na kāsanti na vapanti” Sv I 210; Ud 43 (patthañ ca sayanāsanaṁ, ed.; but better with the same passage Dhp 185 as pantañ, which is explained at Dhp-a III 238 by “vivittaṁ,” i.e. separately). Cf. with this Sanskrit vana-prastha a forest situated on elevated land.

Pattha^02 [cf. late Sanskrit prastha] a prastha (certain measure of capacity) = ¼ of an āḷhaka; a cooking utensil containing one prastha Dhp-a II 154; Pj II 476 (cattāro patthā āḷhakaṁ).

Patthaṭa [past participle of pattharati] stretched, spread out Ja I 336; Vism 364; Sv I 311.

Patthaṇḍila [pa + thaṇḍila] hermitage M II 155.

Patthaddha [pa + thaddha] (quite) stiff Vin II 192; Thag 1074.

Patthanā (feminine) [from pa + arth, cf. Sanskrit prārthayati and prārthana neuter, prārthanā f.] aiming at, wish, desire, request, aspiration, prayer S II 99, 154; A I 224; III 47; V 212; Nidd I 316, 337 (p. vuccati taṇhā); Nidd II §112; Nett 18, 27; Dhs 1059; Miln 3; Pj II 47, 50; Dhp-a II 36; Pv-a 47. – patthanaṁ karoti to make a wish Ja I 68; Dhp-a I 48; °ṁ ṭhapeti the same Dhp-a I 47; II 83; IV 200.

Patthara [cf. late Sanskrit prastara. The ordinal meaning of Sanskrit pr. is “stramentum”]

1. stone, rock S I 32.

2. stoneware Miln 2.

Pattharati [pa + tharati] to spread, spread out, extend Ja I 62; IV 212; VI 279; Dhp-a I 26; III 61 (so read at Ja VI 549 in compound °pāda with spreading feet, v.l. patthaṭa°). – past participle patthaṭa (q.v.). – causative patthāreti with past participle patthārita probably also to be read at Thag 842 for padhārita.

Pattharika [from patthara] a merchant Vin II 135 (kaṁsa°).

Patthita [past participle of pattheti] wished for, desired, requested, sought after Snp 836; Miln 227, 361; Dhp-a IV 201; Pv-a 47 (°ākāra of the desired kind, as wished for); Saddh 79 (a°).

Patthīna [pa + thīna] stiff D II 335; As 307. Also as patthinna at Vin I 286 (= atirajitattā thaddha Buddhaghosa, on page 391); Vism 361 (= thīna page 262); Vibh-a 67 (°sneha).

Pattheti [pa + arth, cf. Sanskrit prārthayati] to wish for, desire, pray for, request, long for S IV 125; V 145; Snp 114, 899; Thig 341; Nidd I 312, 316; Pp-a 208 (āsaṁsati + p.); Pv-a 148; Saddh 66, 319; present participle patthento Pv-a 107; patthayanto Ja I 66 (paramābhisaṁbodhiṁ); patthayaṁ Snp 70 (= icchanto patthayanto abhijappanto Nidd II §392); patthayamāna M I 4; Snp 902; Ja I 259; Dhp-a III 193; Pv-a 226 (= āsiṁsamāna); and patthayāno Snp 900; It 67, 115. – gerundive patthetabba Pv-a 96, patthayitabba Pv-a 95, and patthiya which only occurs in negative form apatthiya what ought not to be wished Ja IV 61; Pv II 6^07 (= apatthayitabbaṁ Pv-a 95); Dhp-a I 29; also as napatthiya (medium) one who does not wish for himself Snp 914 (cf. Nidd II §337). – past participle patthita (q.v.).

Patvā see pāpuṇāti.

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 D I 63; Snp 176 (locative pathe), 385, 540, 868; Nidd II §485 B (+ pantha, in explanation of magga); Ja I 308 (locative pathe); II 39; VI 525 (ablative pathā); Thag 64; Pp 22, 57; Mhv 21, 24 (pathe); 36, 93 (locative pathi, see Geiger, Pāli Grammar §89); Saddh 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 anta^01 5; and pada: see pada 3), e.g. anila° (air) Ja IV 119; anupariyāya° A IV 107; ādicca° (path of the sun, sky) Dhp-a III 177; ummagga° S I 193; kamma° Dhp-a I 36; gaṇana° (range of) calculation Miln 20; cakkhu° Ja IV 403 (= cakkhūnaṁ etaṁ nāmaṁ commentary); catummahā° A III 28, 42, 394; dve° Vv 53^17; nakkhatta° Dhp 208; yañña° (= yañña) Nidd II §524; yogga° A III 122; rajā° S II 219; rāga° (sensuality) S IV 70; vacana° (way of saying, speech) Vv 63^17 (= vacana Vv-a 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 Ja II 287; Thig-a 255; Vv-a 337.

-addhan “the journey or stretch of the path”: see under addhan;

-addhi (?) so perhaps to be read for patatthi, according to Fausbøll Ja VI 276. Unclear in meaning, explained by nibbiddha vīthi (frequented road?)

-gamana “going on their course,” of the stars D I 10 (see D.B. I 20 “their usual course”).

Pathabya [from paṭhavi = paṭhavi] belonging to the earth, ruler of the earth (?) A IV 90 (reading uncertain).

Pathavi see paṭhavi.

Pathāvin [from patha] a traveller Vin IV 108; Ja VI 65; Sv I 298.

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 Arm. het track, Greek πεδά after, πέδον field, πεζός on foot, etc.; Lithuanian peda track; Anglo-Saxon fetvan = English fetch. – The declention in Pāli 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 (D I 107; Ja III 371; Dhp-a I 391). – Gender is neuter, but nominative plural is frequently found as padā, e.g. at Dhp 273; Nett 192 (mūla°)]

1. foot Dhp 273 = Pj II 366 (? saccānaṁ caturo padā); Sv I 85; usually –°, like hatthipadaṁ elephant’s foot M I 176, 184; S 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-a III 194 and 197) Ja I 170 (footmark) II 154; in reduplicated-iterative formation padāpadaṁ step by step Snp 446 (v.l. padānupadaṁ), and pade padaṁ Snp page 107 (cf. Pj II 451).

3. (Often synonymous with °patha i.e. way, kind, and sometimes untranslatable)

(a) literally way, path, position, place Vin II 217 (nakkhatta° constellation); Ja I 315 (assama° = assama); V 75 (the same), 321 (the same); VI 76 (the same); VI 180 (v.l. patha; commentary mahāmagga); mantapada = manta D I 104 (cf. Sv I 273). See also janapada, saggapada.

(b) in applied meaning (modal): case, lot, principle, part, constituent, characteristic, ingredient, item, thing, element M I 176 (cattāri padāni 4 characteristics); S I 7 (pade pade “now in this thing, now in that” commentary ārammaṇe ārammaṇe), 212 (amataṁ p. = Nibbāna); II 280 (the same); A II 51 (the same), It 39 (p. asaṅkhataṁ = Nibbāna); Snp 88 (dhammapade sudesite; explained as Nibbāna-dhamma Pj II 164; dhammapada = Dhamma), ibid. (anavajja-padāni sevamāna = principles), 700 (moneyyaṁ uttamaṁ padaṁ, thing; but Pj II 491 explains as uttama-paṭipadaṁ), 765; Dhp 21, 93, 114 (amataṁ), 254, 368 (santaṁ = Nibbānass’etaṁ nāmaṁ, santakoṭṭhāsaṁ Dhp-a IV 108); Pv IV 3^48 (amataṁ); Nett 2 = 192 (nava padāni kusalāni); Pj II 397 (nāmādi p.); Saddh 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 S II 36 (ekena padena sabbo attho vutto); S IV 379 = A V 320 (agga°); A II 182 (+ vyañjana and desanā); 189 (attha° text, motto); III 356 (the same); Snp 252 (= dhamma-desanā Pj II 293), 374; Dhp 273; Ja I 72 (atireka-pada-satena); Nett 4 (akkharaṁ padaṁ vyañjanaṁ, cf. nāmādīhi padehi at Pj II 397, which is to be understood as nāma, pada and vyañjana, i.e. word, sentence and letter, cf. Mvy 104, 74-76); Miln 148 (āhacca°); Pj I 169; Pj II 409 (ubhaya°), 444; Vv-a 3, 13; Pv-a 10, 26, 117 (word, term). ablative padaso (adverb) sentence by sentence or word by word Vin IV 14 (dhammaṁ vāceti = anupadaṁ commentary; cf. Pj I 190 p. °dhamma). At Ps 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 A IV 434 (Māra; v.l. apara); It 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-a III 197, but cf. also page 194.)

-attha meaning of a word Pj I 81, 84; Pj II 91;

-ānupadaṁ (adverb) on the track Dhp-a II 38;

-ānupadika following one’s footsteps Ja II 78; Dhp-a II 94 (therānaṁ); neuter adverb °ṁ close behind Dhp-a I 290;

-ānupubbatā (or °ta) succession of words Nidd I 140 (in explanation of “iti”; cf. Pj II 28); Nidd II §137 (the same.; reading °ka);

-uddhāra synopsis of a verse Pj II 237 (atthuddhāra + p.);

-kusala clever at following a trail Ja III 501, 505;

-cārikā a female (foot°) servant Ja IV 35;

-cetiya “step-shrine,” a holy footprint, a miraculous footprint left on the ground by a holy man Dhp-a III 194;

-ccheda separation of words, parsing Pj II 150;

-jāta (neuter) pedal character S I 86;

-ṭṭhāna [cf. Sanskrit padasthāna footprint] “proximate cause” (Cpd. 13, 23) Nett 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) A II 135; Ja VI 131; Pp 41 (“vyañjanapadam eva paramaṁ assā ti” Pp-a 223;

-pāripūrī (feminine) expletive particle Nidd II §137; Pj II 28;

-pūraṇa filling out a verse; as technical term gramatical expletive particle Pj II 590 (a), 139 (kho), 137 (kho pana), 378 (tato), 536 (pi), 230 (su), 416 (ha), 377 (hi); Pj I 219 (tam), 188 (su); Vv-a 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 Vin);

-bhājaniya division of a phrase As 54;

-bhāṇa reciting or preaching (the words of the scriptures) Dhp-a II 95; III 345; IV 18;

-vaṇṇanā explanation of a pada or single verse Pj II 65, 237; Pj I 125, 132, 228;

-valañja a footprint, track Ja VI 560; Dhp-a II 38; III 194;

-viggaha separation of words, resolution of a compound into its components Vv-a 326;

-vibhāga separation of words, parsing Pj II 269; Pv-a 34;

-saṁsagga contact of words Nidd I 139; Nidd II §137; Pj II 28;

-sadda sound of footsteps Snp page 80; Ja IV 409;

-sandhi euphonic combination of words Nidd I 445; Nidd II §137; Pj I 155, 224; Pj II 28, 40, 157 etc.; Pv-a 52;

-silā a stone for stepping on, flag Vin II 121 = 154.

Padaka^01 (adjective) [from pada^04] one who knows the padas (words or lines), versed in the padapāṭha of the Veda (epithet of an educated brahmin) D I 88 = Snp page 105 (where Avś II 19 in the same passage has padaśo = Pāli padaso word by word, but Divy 620 reads padako; ajjheti vedeti cā ti padako); M I 386; A I 163, 166; Snp 595; Miln 10, 236.

Padaka^02 (neuter) = pada 03, viz. basis, principle or pada 4, viz. stanza, line Ja V 116 (= kāraṇa-padāni commentary).

Padaka^03 (neuter) [from pada^01] in compound aṭṭha° an “eight-foot,” i.e. a small inset square (cf. aṭṭha-pada chess-board), a patch (?) Vin 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 Vin I 17; S I 138; A I 294; II 21, 182; III 198; Snp 1010; Ja I 50, 60; III 392.

2. “(prominent) with the right,” i.e. skilful, clever, quick in learning Ja IV 469 (= susikkhita commentary).

3. lucky, auspicious, turning out well or favourable Ja V 353 (= sukha-nipphattino vuddhi-yutta commentary).

-ggāhin “right-handed,” i.e. cleverly taking up (what is taught), good at grasping or understanding A III 79, 180, V 24f., 90, 338; Dhp-a II 105. – Opposite appadakkhiṇaggāhin “left-handed,” unskilled, untrained (cf. German “linkisch”) S II 204f.; Ja III 483;

-ggāhitā skilfullness, quick grasp, cleverness Pj I 148.

Padatta (neuter) [abstract from pada] being or constituting a lot, part or element Pj II 164.

Padara (neuter) [pa + dara of dṛ, cf. dabba, darati, dāru]

1. a cleft, split, fissure, crevice M I 469; S II 32; Snp 720 (= darī Pj II 500); combined with kandara at Miln 36, 296, 411; Pv-a 29.

2. a board, plank Ja II 10 91 (°sakaṭa) 112; III 181; V 47f.; VI 432 (°cchanna); Pj II 330 (dabba° oar), 355; Dhp-a II 55; III 296.

3. Wrong spelling for badara at Ja IV 363 (beluvā p°āni ca) and VI 529.

-sañcita filled with clefts (?) Vin IV 46;

-samācāra fractiousness, disobedience (?) M I 469.

Padahati [pa + dhā]

1. to strive, exert D III 221 (cittaṁ paggaṇhāti p.); Pv-a 31 (yoniso p.).

2. to confront, take up, fight against, stand Ja 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 Ja 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.).

Padahana see padhāna.

Padātar [agent noun of padāti] extravagant, a squanderer Pañca-g 65, 68.

Padāti (padadāti, padeti) [pa + dā]

1. to give, bestow Pv I 11^06 (gerund padatvā, perhaps better to read ca datvā, as v.l.); Ja III 279 (future padassati); V 394 (the same).

2. to acquire, take, get Ja I 190 (infinitive padātave, commentary gahetuṁ). – passive padīyati (q.v.).

Padāna (neuter) [from pa + dā] giving, bestowing; but appears to have also the meaning of “attainment, characteristic, attribute” A I 102 (bāla° and paṇḍita°); Ja I 97 (Sotāpattimaggādi°); Pv-a 71 (anubala°); Thig-a 35 (anupattidhammatā°). – At Thag 47 Kern (Toev. 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 Thag 752.

Padālana (neuter) [from padāleti] cleaving, bursting open, breaking Nett 61, 112 (mohajāla°); Thig-a 34 (mohakkhandha°).

Padālita [past participle of padāleti] broken, pierced, destroyed S I 130; III 83; A V 88 (appadālita-pubbaṁ lobhakkhandhaṁ); Snp 546 (āsavā te p.; quoted at Vv-a 9); Thig-a 34 (as A. 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.

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) A I 284f. (in sequence dūre-pātin, akkhaṇavedhin, masculine k. p.); II 170f., 202; cf. padāleti^01.

Padāleti [causative of pa + dal]

1. to cleave, break, pierce, destroy, in combination °khandhaṁ padāleti to destroy the great mass of ..., e.g. tamo° It 8 (padālayuṁ); Thig 28 (gerund padāliya = moha° padālitvā Thig-a 34); lobha° S V 88; avijjā° A I 285.

2. to break, break down, tear down, burst open Ja I 73 (pabbata-kūṭāni); IV 173 (matthakaṁ p°etvā uṭṭhita-siṅgā); V 68 (silāya matthakaṁ); Miln 332 (diṭṭhi-jālaṁ); Sv I 37 (Sineruṁ). See also sam° – past participle padālita (q.v.).

Padika (adjective) [from pada 1; cf. padaka^03] consisting of feet or parts, -fold; dvādasa° twelvefold Ja I 75 (paccayākāra).

Paditta [past participle of pa + dīp, cf. Sanskrit pradīpta] kindled, set on fire, blazing S III 93 (chavālataṁ ubhato padittaṁ); Ja VI 108; Saddh 208 (°aṅgārakāsuṁ).

Padippati [pa + dippati] to flame forth, to blaze Cp 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 D II 205 (upasantappa°).

Padissati [pa + dissati, passive of dṛś] to be seen Snp 108 (doubtful; v.l. padussati; explained at Pj II 172 by paṭidissati, v.l. padussati, cf. page 192); Cp I 10, 2 Ja VI 89; Saddh 427.

Padīpa [cf. Epic Sanskrit pradīpa]

1. a light Dhp 146; Vv 46^02 (jalati blazes); Tikap 14; Miln 40; Vv-a 51 (padīpaṁ ujjāletvā lighting a lamp, making a light); Pv-a 38; Saddh 250.

2. a lamp Snp 235 (nibbanti dhīrā yathāyaṁ p.); Dhp-a II 163 (anupādāno viya p.). °ṁ karoti to make a light, to light up Vin I 118; °ṁ ujjāleti see under 1. Usually as tela-padīpa an oil lamp Vin I 15; S II 86 (telañ ca vaṭṭiñ ca telapadīpo jhāyati) = IV 213; V 319; A I 137; Vv-a 198.

-appadīpa where there is no light, obscure Vin IV 268;

-kāla lighting time Vv 9^06.

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 Nidd II §523: yañña as deyyadhamma). The form in °eyya is the older and more usual one, thus at A II 85, 203; IV 239; It 65; Pp 51; Vv-a 51. – The form in °iya at Vv 22^05, 26^06, 37^06; Ja VI 315; Vv-a 295.

Padīpeti [causative of padippati] to light a light or a lamp Vin I 118 (padīpeyya, padīpetabba); Miln 40; Thig-a 72 (Ap. verse 46); Saddh 63, 332, 428. – past participle padīpita (q.v.).

Padīyati [passive of padāti] to be given out or presented; Pv II 9^16; Saddh 502, 523.

Paduṭṭha [past participle of padussati] made bad, spoilt, corrupt, wicked, bad (opposite pasanna, e.g. at A I 8; It 12, 13) D III 32 (°citta); M III 49; A II 30; Snp 662; Dhp 1; Ja II 401; Dhp-a I 23 (opposite pasanna); Pv-a 34, 43 (°manasa).

– appaduṭṭha good, not corrupt D I 20; III 32; M III 50; S I 13; Pv IV 7^10.

Padubbhati [pa + dubbhati] to do wrong, offend, plot against Ja I 262 (gerund °dubbhitvā).

Paduma (neuter) [cf. Epic Sanskrit padma, not in ṚV] the lotus Nelumbium speciosum. It is usually mentioned in two varieties, viz. ratta° and seta°, i.e. red and white lotus, so at Ja V 37; Pj II 125; as ratta° at Vv-a 191; Pv-a 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 5 colours however are nowhere specified), e.g. at Ja I 222; V 337; VI 341; Vv-a 41. It is further classified as satapatta and sahassapatta-p., viz. lotus with 100 and with 1,000 leaves: Vv-a 191. Compared with other species at Ja V 37, where 7 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 M III 93; S I 138, 204; A I 145; II 86f.; III 26, 239; Snp 71, 213; Ja I 51 (daṇḍa° name of a plant, cf. Sanskrit daṇḍotphala), 76 (khandha°, latā°, daṇḍaka°, olambaka°); IV 3; VI 564; Dhp 458; Nidd I 135; Vv 35^04 (= puṇḍarīka Vv-a 161); 44^12 (nānā-paduma-sañchanna); Pv II 1^20 (the same); II 12^02 (the same); Pp 63; Vism 256 (ratta°); Sv I 219; Pj I 53; Pj II 97; Saddh 359.

2. name of a Hell (°Niraya) S I 151-152; Snp 677; page 126; Pj II 475f.

-acchara (heavenly) lotus-maiden Pj II 469;

-uttara name of Buddha Pj II 341, 455 etc;

-kaṇṇikā a peak in the shape of a lotus Vv-a 181;

-kalāpa a bunch of lotuses Vv-a 191;

-gabbha the calyx of a l. Thig-a 68 (°vaṇṇa);

-patta a l. leaf Nidd I 135 (= pokkhara); Dhp-a IV 166 (= pokkhara-patta);

-puñja a l. cluster Ja III 55;

-puppha a lotus flower Nidd II §393; Pj II 78;

-rāga “lotus hued,” a ruby Vv-a 276;

-vyūha one of the 3 kinds of fighting, viz. p.°; cakka°, sakaṭa° Ja II 406 = IV 343 (cf. Sanskrit p.-vyūha-samādhi a kind of concentration, and see Ja translation II 275);

-sara a lotus pond Ja I 221; V 337; Pj II 141.

Padumaka [from paduma]

1. the Paduma Hell S I 152.

2. a lotus Ja II 325.

Padumin (adjective/noun) [cf. Sanskrit padmin, spotted elephant] having a lotus, belonging to a lotus, lotus-like; name of (the spotted) elephant Snp 53 (explained at Pj II 103 as “padumasadisa-gattatāya vā Padumakule uppannatāya vā padumī,” cf. Nidd II page 164). – feminine paduminī [cf. Sanskrit padminī lotus plant]

1. a lotus pond or pool of lotuses D I 75; II 38; M III 93; S I 138; A III 26.

2. the lotus plant Nelumbium speciosum Ja I 128 (°paṇṇa); IV 419 (°patta); Pj II 369; Pj I 67 (°patta); Pv-a 189.

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 S I 187 we find duṭṭhullabhāṇin “whose speech is never lewd” (see Ps.B. 399, note 3).

Padussati [pa + dussati] to do wrong, offend against (with locative), make bad, corrupt Sv I 211 (see padosa); Snp 108 (v.l. for padissati); preterit padussi Ja II 125, 401. – past participle paduṭṭha; causative padūseti (q.v.).

Padūsita [past participle of padūseti] made bad, corrupted, spoilt It 13 (v.l. padussita).

Padūseti and Padoseti [causative of padussati, but the latter probably denominative from padosa^02] to defile, pollute, spoil, make bad or corrupt [cf. BHS pradūṣyati cittaṁ Divy 197, 286] D I 20; M I 129; It 86; Sv I 211 (see padosa^01); Thig-a 72 (Ap V 40; to be read for paduse, potential = padoseyya); Ja V 273 (manaṁ p., for upahacca). – padusseti read also at A IV 97 for padasseti (dummaṅku’yam padusseti dhūmaggimhi va pāvako). – As padoseti at Pv-a 212 (cittāni padosetvā) and in stock phrase manaṁ padosaye (potential) in sense of “to set upon anger” (cf. padosa^02) S I 149 (“sets his heart at enmity”) = A II 3; V 171, 174 = Snp 659 (= manaṁ padoseyya Pj II 477) = Nett 132; S IV 70; Pj II 11 (mano padoseyya). – past participle padūsita (q.v.).

Padesa [from pa + diś, cf. late Sanskrit pradeśa] indication, location, range, district; region, spot, place S II 227, 254; V 201; A II 167 (cattāro mahā°); Dhp 127 (jagati°), 303; Ja II 3, 158 (Himavanta°); III 25 (the same), 191 (jāti-gottakula°); Pj II 355; Pv-a 29, 33 (hadaya°), 36 (so read for padase), 43, 47; Saddh 252.

-kārin effecting a limited extent S V 201;

-ñāṇa knowledge within a certain range, limited knowledge S V 457;

-Bodhisatta a limited Bodhisatta Kv 283 (cf. PtsC. 1393, 1662);

-rajja principality over a district, local government It 15; Thig-a 26 (Ap. verse 10);

-rājā a local or sub-king Vism 301 (cakkavatti + p.);

-lakkhaṇa regional or limited characteristics Kv 283;

-vassin raining or shedding rain only locally or over a (limited) district It 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 16 years) Ja I 259 (the same) 262 (the same) II 277 (the same). – See also uddesika in same application.

Padosa^01 [pa + dosa^01, Sanskrit pradoṣa] defect, fault, blemish, badness, corruption, sin D I 71 (= padussati paraṁ vā padūseti vināsetī ti padoso Sv I 211); M III 3; S IV 322 (vyāpāda°); A I 8 (ceto°); III 92 (vyāpāda); It 12; Ja V 99; Pp 59, 68; Dhs 1060.

Note: At Thig-a 72 we find reading “apace paduse (padose?) pi ca” as uncertain conjecture for v.l. “amacce manase pi ca.”

Padosa^02 [pa + dosa^02, Sanskrit pradveṣa, see remarks to dosa^02] anger, hatred, ill-will; always as mano° “anger in mind” M I 377; Snp 328 (= khāṇu-kaṇṭakādimhi p. Pj II 334), 702; Ja IV 29; Miln 130; Vism 304; Pj II 477.

Padosika (adjective) [from padosa^01] sinful, spoiling or spoilt, full of fault or corruption, only in 2 phrases, viz. khiḍḍā° “debauched by pleasure” D I 19; and mano° “debauched in mind” D I 20, 21.

Padosin (adjective) [from padosa^01] abusing damaging, spoiling, injuring S I 13 (appaduttha°); Pv IV 7^10.

Padoseti see padūseti.

Paddha^01 (adjective) [cf. Sanskrit prādhva (?) in different meaning “being on a journey,” but rather prahva]

1. expert in (locative) Ja VI 476 (v.l. patha = paṭṭha; commentary cheko paṭibalo).

2. subject to, serving, attending Ja IV 35 (p. carāmi, so read for baḍḍha, see Kern, Toev. sub voce; commentary padacārikā).

Paddha^02 (adjective) [cf. Sanskrit prārdha] half (?) Ja III 95 (probably = paddha^01, but commentary explains as aḍḍha upaḍḍha).

Paddhagu (adjective/noun) [cf. Sanskrit prādhvaga]

1. going, walking Ja III 95 (Text na p’addhaguṁ, but commentary reads paddhaguṁ).

2. humble, ready to serve, servant, attendant, slave S I 104 (so read for paccagu); Snp 1095 (Text for paṭṭhagu, q.v. – Nidd II reads paṭṭhagu but Pj II 597 paddhagu and explains by paddhacara paricārika); Ja VI 380 (hadayassa); Thag 632.

Paddhacara (adjective/noun) [paddha1 + cara, cf. Sanskrit prādhva and prahva humble] ready to serve, subject to, ministerng; a servant S I 144 (Text baddhacara, v.l. paṭṭha°; translated “pupil”); Ja IV 35 (read paddhacarā’smi tuyhaṁ for Text baddha carāmi t., as pointed out by Kern, Toev. 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); Nidd I 464 (+ paricārika); Pj II 597 (+ paricāraka, for paddhagū).

Padma see paduma.

Padmaka (masculine and neuter) [Sanskrit padmaka] name of a tree, Costus speciosus or arabicus Ja V 405, 420; VI 497 (reading uncertain), 537.

Padvāra (neuter) [pa + dvāra] a place before a door or gate Ja V 433; VI 327.

-gāma suburb Dāṭh V 3.

Padhaṁsa see appadhaṁsa.

Padhaṁsati [pa + dhaṁsati] to fall from (ablative), to be deprived of Vin II 205 (yogakkhemā p.; so read for paddh°). – causative padhaṁseti to destroy, assault, violate, offend Ja IV 494. (= jīvitakkhayaṁ pāpeti); Pv-a 117. gerundive padhaṁsiya in compounds su° and dup° easily (or with difficulty) overwhelmed or assaulted Vin II 256 = S II 264. Also negative appadhaṁsiya (and °ka) (q.v.). past participle padhaṁsita (q.v.).

Padhaṁsita [past participle of padhaṁseti] offended, assaulted Ja II 422. See also app°.

Padhāna (neuter) [from pa + dhā, cf. padahati] exertion, energetic effort, striving, concentration of mind D III 30, 77, 104, 108, 214, 238; M II 174, 218; S I 47; II 268; IV 360; V 244f.; A III 65-67 (5 samayā and 5 asamayā for padhāna), 249; IV 355; V 17f.; Snp 424, 428; It 30; Dhp 141; Ja I 90; Nidd II §394 (= viriya); Vibh 218 (citta-samādhi p°, etc.); Nett 16; Sv I 104; Dhp-a I 85 (mahā-padhānaṁ padahitvā); Thig-a 174; Pv-a 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 4 are mentioned at D III 225; A II 16; Paṭis I 84; II 14f., 56, 86, 166, 174; Ud 34; Nidd I 45, 340; Saddh 594. Very frequently termed sammappadhāna [cf. BHS samyak-pradhāna Mvu III 120; but also samyakprahāṇa, e.g. Divy 208] or “right exertion,” thus at Vin I 22; S I 105; III 96 (the four); A II 15 (the same); III 12; IV 125; Nidd I 14; Paṭis I 21, 85, 90, 161; Pj II 124; Pv-a 98. – As padahana at Paṭis I 17, 21, 181.

Padhānavant (adjective) [from padhāna] gifted with energy, full of strength (of meditation etc.), rightly concentrated S I 188, 197; Snp 70 (cf. Nidd II §394), 531.

Padhānika (adjective) [from padhāna] making efforts, exerting oneself in meditation, practising “padhāna” Sv 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 5, expressed in the attributes of one who attains them as saddho, appābādho, asaṭho, āraddha-viriyo, paññavā D III 237 = M II 95, 128 = A III 65; referred to at Q.K.M. I 188. Besides these there is the set called pārisuddhi-padhāniyaṅgāni and consisting either of 4 qualities (sīla°, citta°, diṭṭhi°, vimutti°) A II 194, or of 9 (the four + kaṅkhā-vitaraṇa°, maggāmagga-ñāṇa° paṭipadāñāṇa-dassana°, ñāṇa-dassana° paññā°) D III 288; Paṭis I 28.

Padhārita (“born in mind”) read patthārita at Thag 842 (see pattharati). – padhārehi (v.l. F.) at Snp 1149 read dhārehi padhārita in meaning of “considered, understood” in compound su° at S III 6; V 278.

Padhāvati [pa + dhāvati] to run out or forth Pv III 1^07 (gerund °itvā = upadhāvitvā Pv-a 173).

Padhāvin (adjective) [from padhāvati] rushing or running out or forth M II 98.

Padhūpāti (= padhūpāyati) [pa + dhūpāyati] to blow forth smoke or flames Vin 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 S I 133 (translated “racked [wrapt] in flames”; commentary santāpita); Vv-a 237 (so read with v.l. for Text pavūsita; meaning: scented, filled with scent).

Padhota (adjective) [pa + dhota] cleansed, in compound sup° well cleansed D II 324.

Pana (indeclinable) [doublet of Sanskrit puna(ḥ) with different meaning (see puna), cf. Geiger, Pāli Grammar §34] adversative and interrogative particle, sometimes (originally, cf. puna “again, further”) merely connecting and continuing the story.

1. (adversative) but, on the contrary Ja I 222; II 159; Vv-a 79 (correlation with tāva). ca pana “but” Ja I 152; atha ca pana “and yet” D I 139; Ja I 279; na kho pana “certainly not” Ja I 151; vā pana “or else” Vin I 83; Dhp 42; Snp 376, 829.

2. (in questions) then, now Ja II 4 (kiṁ p.), 159 (kahaṁ p.); Vv-a 21 (kena p.); Pv-a 27 (katamaṁ p.).

3. (conclusive or copulative) and, and now, further, moreover D I 139 (siyā kho p. be it now that ...); Snp 23, 393, 396, 670; Ja I 278; Pv-a 3.

Panaccati [pa + naccati] to dance (forth), to dance Thig-a 257 (present participle panaccanta). – past participle panaccita (q.v.).

Panaccita [past participle of panaccati] dancing, made to dance Thig 390.

Panasa [cf. late Sanskrit panasa, Latin penus stores, Lithuanian p~enas fodder, perhaps Gothic fenea] the Jackfruit or bread-fruit tree (Artocarpus integrifolia) and its fruit Ja I 450; II 160; V 205, 465; Vv 44^13; Pj I 49, 50, 58 (°phala, where Vism 258 reads panasa-taca); Pj II 475; Vv-a 147.

Panassati [pa + nassati, cf. also BHS praṇāśa Divy 626] to be lost, to disappear, to go to ruin, to cease to be M I 177; S II 272 (read panassissati with v.l.); Ja V 401; VI 239; Thag 143.

Panāda [pa + nāda] shouting out, shrieks of joy Ja VI 282.

Panādeti [causative of pa + nad] to shout out, to utter a sound Thag 310.

Panāḷikā (feminine) [from panāḷī] a pipe, tube, channel, water course Sv I 244.

Panāḷī (feminine) [pa + nāḷī] a tube, pipe A IV 171 (udapāna°).

Panigghosa in compound appanigghosa is wrongly registered as such in A Index (for A IV 88); it is to be separated appa + nigghosa (see nigghosa).

Panudati [pa + nudati] to dispel, repel, remove, push away S I, 167f., 173; Dhp 383; Snp 81, 928 (potential panudeyya or metri causā panūdeyya, pajaheyya etc. Nidd I 385); Ja VI 491 (I. plural panudāmase). – gerund panuditvā Pj II 591, and panujja Snp 359, 535, 1055 (explained at Nidd II §395 as imperative present = pajaha, cf. Pj II 591 = panudehi); Ja III 14; V 198 (= pātetvā commentary). – Future panudahissati Thag 27, 233. – passive panujjati, present participle panujjamāna in phrase “api panujjamānena pi” even if repulsed M I 108, cf. A IV 32 and Nett 164 (v.l. 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, v.l. panudita). See also panunna.

Panunna (Paṇunna and Panuṇṇa) [past participle of panudati] (medium and passive) put away, rejected or rejecting, dispelled, driven away, sent A II 29; V 31; Snp 469 (°kodha); Ja VI 247, 285; Kv 597 (ito p., translated “ending here”).

-paccekasacca one who has rejected each of the four false truths (the 5th of the 10 noble states, ariyavāsā: see Vinaya Texts I 141) D III 269, 270; A II 41; V 29f.

Panūdana (neuter) [from panudati] removal, dispelling, rejection Snp 252 (sabba-dukkha-panūdana Pj II 293 should be read as sabba-dukkha-apanūdana, as at Vin II 148 = Ja I 94), 1106 (= pahānaṁ etc. Nidd II §396).

Panta (adjective) [cf. Epic Sanskrit prānta edge, margin, border, pra + anta; also BHS prānta in meaning of Pāli, e.g. Mvu III 200; Divy 312 (prānta-śayanāsana-sevin)] distant, remote, solitary, secluded; only in phrase pantaṁ senāsanaṁ (sayanāsanaṁ) or pantāni senāsanāni “solitary bed and chair” M I 17, 30; A I 60; II 137; III 103; V 10, 202; Snp 72 (cf. Nidd II §93), 338, 960 (°amhi sayanāsane), 969 (sayanamhi pante); Dhp 185 (= vivitta Dhp-a III 238); Ud 43 (so read for patthañ); Ja III 524 (°amhi sayanāsane); Vism 73 (panta-senāsane rata); Pj II 263 (v.l. pattha).

-sena (adjective) one who has his resting place far away from men, epithet of the Buddha M I 386.

Panti (feminine) [Vedic paṅkti set or row of five, group in general] a row, range, line Vism 392 (tisso sopāna-pantiyo); Dhp-a III 219 (uddhana°); Thig-a 72 (satta pantiyo); Vv-a 198 (amba°).

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 Idg °pent to come or go (by)] a road, roadway, path S I 18 (genitive plural panthānaṁ = kantāramagga commentary; “jungle road” translation); Snp 121 (locative panthasmiṁ); Nidd II §485 B (+ patha in explanation of magga), Miln 157 (see panthaṁ)

-gū a traveller (literal going by road) S I 212 (v.l. addhagū, as at the same passage Thig 55); Ja III 95 (v.l.);

-ghāta highway robbery Ja I 253; IV 184;

-duhana waylaying, robbery; masculine a robber D I 135 (see Sv I 296); Ja II 281, 388; D III 68, and Tikap 280 (°dūhana);

-dūbhin a highwayman Ja II 327;

-dūsaka a robber Miln 20;

-devatā a way spirit, a spirit presiding over a road, road-goddess Ja 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 Ja VI 527 (vv.ll. pattha° and bandha°).

Panthāna (for saṇṭhāna) at Pj II 20: see saṇṭhāna 3.

Panthika [from pantha, formation panthika: panthan = addhika: addhan] a traveller Miln 20.

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 Thag 429 (°inda chief of snake-demons); Ja V 166; Miln 23;

-gandha with gone down (i.e. deteriorated) smell, ill-smelling, or having lost its smell Ja 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 Lal 448 (with derivation from pat instead of pad, cf. papātana) M I 139f., 386; A III 84f.; in eulogy on the Buddha (see exegesis to mahesi Nidd I 343; Nidd II §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 M I 139; A III 84; S I 233; Dhp 402 (= ohitakhandha-bhāra Dhp-a IV 168); Snp 626, 914 (cf Nidd I 334); Thag 1021;

-bhūmi state of one who has fallen Sv I 103 (as opposed to jina-bhūmi, one of the 8 purisa-bhūmiyo. – Cf. D I 54 and D.B. 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) Vin II 184 (cf. Vin II 5: lomaṁ pādenti [so read] and Sp 1157 lomaṁ pātentī ti pannaloma; also Vinaya Texts II 339); III 266; M I 450; Ja I 377. Another form is palloma (q.v. and cf. JPTS 1889, 206). See also remarks on parada-vutta.

Pannaka (adjective) [from panna] silent (?) Sv I 163.

Pannarasa (adjective numeral) [see pañcadasa and paṇṇarasa under pañca] fifteen (and fifteenth), usually referring to the 15th day of the lunar month, i.e. the full-moon day Snp 153 (pannaraso uposatho); pannarase on the 15th day S I 191 = Thag 1234; M III 20; Snp 502, 1016; feminine locative pannarasāya the same S I 233. See also paṇṇarasa.

Pannarasama (ordinal number) [from pannarasa] the 15th Pj II 366 (gāthā).

Pannarasika (adjective) [from pannarasa] belonging to the 15th day (of the lunar month) Vin IV 315.

Papa (neuter) [see pibati, pānīya etc. of pā] water Ja I 109 (āpaṁ papaṁ mahodakan ti attho). The word is evidently an etymological construction. See also papā.

Papaccati [passive of pa + pacati] to be cooked, to become ripe Pv-a 55 (°itvā).

Papañca [in its Pāli meaning uncertain whether identical with Sanskrit prapañca (pra + pañc to spread out; meaning “expansion, diffuseness, manifoldedness”; cf. papañceti and papañca 03) 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-a I 18; II 91 (kathā°). °ṁ karoti to delay, to tarry Ja IV 145; °ṁ akatvā without delay Ja I 260; VI 392. – ati° too great a delay Ja I 64; II 92.

2. illusion, obsession, hindrance to spiritual progress M I 65; S I 100; IV 52, 71; A II 161f.; III 393f.; Snp 530 (= taṇhā-diṭṭhi-mānabheda-p. Pj II 431; and generally in commentaries so resolved, without verbal analysis); Ud 77 (as feminine papañcā); Thag 519, 902, 989 (cf. Ps.B. 344, 345 and JRAS 1906, past participle 246f.; Neumann M.S. “Sonderheit,” see LMN page 210, 211 and M.S. I 119 in translation of M I 65 nippapañca); Dhp 195, 254 (°ābhiratā pajā, nippapañcā Tathāgatā; = taṇhādisu p° esu abhiratā Dhp-a III 378); Ja I 9; Pv IV 1^34 (= taṇhādi-p. Pv-a 230); Nett 37, 38; Pj II 495 (gihi). – nippapañca (q.v.) without obsession.

3. diffuseness, copiousness Pj II 40.

-saṅkhā sign or characteristic of obsession Snp 874 (cf. Pj II 553; = taṇhā° diṭṭhi° and māna° Nidd I 280), 916 (= avijjādayo kilesā mūlaṁ Pj II 562);

-saññā (°saṅkhā) idea of obsession, idee fixe, illusion D II 277 (cf. D.B. II 312); M I 109, 112, 271, 383; S IV 71.

Papañcita [past participle of papañceti] obsessed, illusioned Pj II 495 (a° gihipapañcena). – neuter obsession, vain imagination, illusion S IV 203 ≈ Vibh 390.

Papañceti [denominative from papañca]

1. to have illusions, to imagine, to be obsessed M I 112; Dhp-a I 198 (tesaṁ suvaṇṇa-lobhena papañcentānaṁ).

2. to be profuse, to talk much, to delay on Pj II 136. – past participle papañcita.

Papaṭā (papatā) (feminine) [from papāta? Cf. papaṭikā] a broken-off piece, splinter, fragment; also proclivity, precipice, pit (?) S II 227 (papatā ti kho lābha-sakkāra-silokass’etaṁ adhivacanaṁ; cf. S III 109: sobbho papāto kodhūpāyāsass’etaṁ adhivacanaṁ); Snp 665 (papata = sobbha Pj II 479; Pj II 479; vv.ll. -t-, -d-). See also pappaṭaka.

Papaṭikā (feminine) [cf. Sanskrit prapāṭikā (lexic. and grammatical) young shoot, sprout; and parpharīka (ṚV) one who tears to pieces; also Sanskrit parpaṭa name of a plant]

1. a splinter, piece, fragment, chip Vin II 193 (read tato pap.°); A IV 70f. (of ayophāla); Ja V 333 (same as Vin passage); Miln 179.

2. the outer dry bark or crust of a tree, falling off in shreads; also shoots, sprouts M I 78, 192f., 488; A I 152; III 19f., 44, 200, 360; IV 99, 336; V 4f., 314f.; Ja III 491. Cf. pheggu.

Papatati [pa + patati] to fall forward, to fall down, off or from, to fall into (accusative) Vin II 284; M I 79, 80; S I 48 (visame magge), 187 (= Thag 1220 patanti); 100, II 114; V 47; Dhp 336; Ja V 31; Pv I 10^12 (Nirayaṁ papatiss’ahaṁ, cf. Pv-a 52; v.l. nirayūpapatissahaṁ). – preterit papatā Vin III 17, Cp II 126; Ja VI 566. See also patati.

Papatana (neuter) [from pa + pat] falling down Snp 576 = Ja IV 127 (ablative papatanā papatanato commentary).

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 Pj II 479 by “mahāNiraya”).

Papā (feminine) [Vedic prapā, pa + pā] a place for supplying water, a shed by the roadside to provide travellers with water, a well, cistern D III 185; S I 33 = Kv 345 (= pānīyadāna-sālā Spk I 88); S I 100 (read papañ ca vivane); Ja I 109; Dhp-a III 349 = Ja I 302 (= pānīya-cāṭī commentary); Vv 52^22 (+ udapāna); Pv II 7^08 (noun plural papāyo = pānīya-sālā Pv-a 102); II 925 (+ udapāna).

Papāta [cf. Epic. Sanskrit prapāta, of pra + pat]

1. falling down, a fall Vin II 284 (chinna-papātaṁ papatanti); S V 47. 2. a cliff, precipice, steep rock M I 11; S III 109 (sobbho p. kodh’upāyāsass’etaṁ adhivacanaṁ; cf. papaṭā); A III 389 (sobbho p.); Ja III 5; 530; V 70; VI 306, 309; Vism 116; Pv-a 174; Saddh 208, 282, 353. – adjective falling off steeply, having an abrupt end Vin II 237 = A IV 198, 200 (samuddo na āyatakena p.).

-taṭa a rocky or steep declivity Dhp-a I 73.

Papātin (adjective) [from papatati] falling or flying forward, flying up Ja III 484 (uccā° flying away).

Papitāmaha [pa + pitāmaha] a paternal great-grandfather Dāṭh III 29.

Papīyana (neuter) [from pā, gerund pa-pīya] drinkable, to be drunk, drinking Ja I 109 (udakaṁ papīyana-bhāvena papā ti).

Papīliṭa [pa + pīḷita] worn out, rubbed through (of the sole of sandals) Ja II 223.

Paputta [pa + putta, cf. Sanskrit praputra (BR: “doubtful”) inscription] a grandson Ja VI 477.

Papupphaka (adjective) [pa + pupphaka] “with flowers in front,” flower-tipped (of the arrows of Māra) Dhp 46 (but explained at Dhp-a I 337 as “p.° saṅkhātāni tebhūmakāni vaṭṭāni,” i.e. existence in the 3 stages of being).

Pappaṭaka [etymology uncertain]

1. a broken bit, splinter, small stone (?) (Rh.D. in D.B. III 83 “outgrowth”) D III 87 (bhūmi°ṁ paribhuñjati); Vism 418, Nett 227 (commentary) (°ojaṁ khādāpento).

2. a water plant: see paṇṇaka 2; cp, also papaṭikā 2 and Sanskrit parpaṭa name of medicinal plant.

Pappoṭheti sometimes spelt papphoṭeti [pa + poṭheti] to strike, knock, beat, flap (of wings) Vin I 48; II 208, 217; M I 333 (papph°); Ja II 153 (pakkhe); III 175 (papoṭh° = sañcuṇṇeti commentary); Miln 368 (papph°); Sv I 7; Vism 283 (pph).

Pappoti [the contracted form of pāpuṇāti, Sanskrit prāpnoti] to obtain, get, gain, receive, attain D III 159, 165; Snp 185, 187, 584; Dhp 27; Dhp-a I 395. – potential 1st plural pappomu Ja V 57 (= pāpuṇeyyāma commentary). – gerund pappuyya S I 48; Snp 482 (or pot?), 593, 829 (= pāpuṇitvā Nidd I 170). – For further reference see pāpuṇāti.

Papphāsa (neuter) [from sound-root *phu, not corresponding directly to Sanskrit pupphusa (cf. Geiger, Pāli Grammar §34), to which it stands in a similar relation as *ghur (Pāli) 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 D II 293; M I 185, 421; III 90; Snp 195 = Ja I 146; Khp III (cf. Pj I 56); Miln 26.

Pabandha (adjective) (°–) [pa + bandha] continuous Vism 32.

Pabala (adjective) [cf. Sanskrit prabala] very strong, mighty Saddh 75.

Pabāḷha^01 [past participle of pabāhati] pulled out, drawn forth D I 77 (Text reads pavāḷha). See pavāḷha.

Pabāḷha^02 (adjective) [pa + bāḷha] strong, sharp (of pain) D II 128; Ja V 422, Miln 174.

Pabāhati [pa + bṛh to pull, see abbahati] to pull out, draw forth D I 77 (Text reads pavāhati, v.l. pabbāḷhati, evidently from pabāḷha); cf. ŚBr IV 3, 3, 16. – past participle pabāḷha^01 (q.v.).

Pabujjhati [pa + bujjhati] to wake up (intransitive), awake S I 4, 209; Dhp 296f.; It 41 (suttā p.); Ja I 61; II 103; IV 431 (opposite niddāyati); Sv I 140. – past participle pabuddha (q.v.).

Pabuddha [past participle of pabujjhati] awakened S I 143 (sutta° from sleep awakened), Ja I 50; Vv-a 65.

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 S I 7 = Dhp 143 (= nindaṁ apaharanto bujjhati Dhp-a III 86; translated K.S. I 13 “forestalleth blame”). causative pabodheti

1. to enlighten, instruct, give a sign Ja I 142; III 511.

2. to set going, arouse Ja I 298; V 390.

3. to render oneself conspicuous Ja V 8.

Pabodhana (adjective/noun) [from pabodhati]

1. (neuter) awakening waking, arising Dhp-a I 232 (°codana-kamma).

2. (adjective) arousing (or realising?) Vv 64^22 (= kata-pīti-pabodhano Vv-a 282); awaking Thag 893 (samma-tāḷa°).

Pabba (neuter) [Vedic parvan]

1. a knot (of a stalk), joint, section Vin IV 35; M I 80; Ja I 245 (veḷu°); Vism 358 (the same; but nāḷika page 260); Vibh-a 63 (the same); Thag 243. – aṅgula° finger joint Vin IV 262, M I 187; Sv I 285. – pabba-pabbaṁ knot for knot As 11.

2. the elbow S IV 171.

3. section, division, part Vism 240 (14 sections of contemplation of the body or kāyagatāsati); Vibh-a 275, 286.

-gaṇṭhi a knot Miln 103;

-valli a species of grass Ja V 69;

-vāta intermittent ague Vin I 205.

Pabbaja [Sanskrit balbaja, cf. Geiger P.Gram §39.6] a species of reed. bulrush Vin I 190 (Text reads babbaja); S I 77; II 92; III 137 (v.l. babbaja), 155 (°lāyaka); Thag 27; Ja II 140, 141; V 202; VI 508. For further references. see babbaja.

Pabbajati [cf. Sanskrit pravrajati, pra + vraj] to go forth, to leave home and wander about as a mendicant, to give up the world, to take up the ascetic life (as bhikkhu, samaṇa, tapassin, isi etc.). S I 140, 141; Snp 157, 1003; imperative pabbaja Dhp-a I 133. potential pabbajeyya Ja I 56; Pp 57. – Future pabbajissati Snp 564; Dhp-a I 133; IV 55. preterit pabbaji M III 33; S I 196 = Thag 1255; Snp 405; Vv 82^06; Pv-a 76; gerund pabbajitvā Ja I 303; Pv-a 21 and °vāna Snp 407. – (agārasmā) anagāriyaṁ pabbajati to go forth into the homeless state Vin III 12; M III 33; S I 196; A V 204; Pv II 13^16. sāsane p. to become an ascetic in (the Buddha’s) religion, to embrace the religion (and practice) of the Buddha Ja I 56; Pv-a 12. pabbajjaṁ pabbajati to go into the holy life (of an ascetic friar, wanderer etc.): see pabbajjā. – causative pabbājeti (q.v.). – past participle pabbajita.

Pabbajana (neuter) [from pabbajati] going into an ascetic life Ja III 393 (a°).

Pabbajita [past participle of pabbajati, cf. BHS pravrājita Divy 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) Vin III 40 (vuḍḍha-pabbajito bhikkhu); IV 159; D I 131 (agārasmā anagāriyaṁ p.), 157; III 31f., 147f.; M I 200, 267, 345, 459; II 66, 181; III 261; S I 119 (dhammavinaye p.); IV 260, 330; V 118f., 421; A I 69, 107, 147, 168; II 78, 143; III 33, 78 (vuḍḍha°), 244, 403 (acira°); IV 21 (cira°); V 82, 348f.; Snp 43 (see Nidd II §397), 274, 385, 423; Dhp 74, 174, 388; Ja I 56; Pv II 8^01 (= samaṇa Pv-a 106); II 11^01 (bhikkhu = kāmādimalānaṁ pabbajitattā paramatthato pabbajito Pv-a 146); II 13^17 (= pabbajjaṁ upagata Pv-a 167); Miln 11; Sv I 270; Dhp-a I 133; Pv-a 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: Vin III 13; S I 161 etc. – sāmanera° ordination of a novice, described in full at Vin I 82. – pabbajjaṁ yācati to beg admission Vin IV 129; labhati to gain admission to the Order Vin I 12, 17, 32; D I 176; S IV 181.

2. ascetic or homeless life in general D III 147f.; M III 33 (abbhokāso p.); S V 350 (the same; read pabbajjā); A V 204 (the same); S II 128 (read °jjā for °jā); IV 260; A I 151, 168; IV 274f.; Snp 405, 406, 567; It 75 (pabbajjāya ceteti); Miln 19 (dhamma-cariya-samacariyatthā p.); Dhp-a I 6; Pj II 49, 327, 423; Thig-a 251. – pabbajjaṁ upagata gone into the homeless state Pv-a 167 (for pabbajita); agārasmā anagāriyaṁ p. the going forth from home into the homeless state Vin II 253; M II 56; pabbajjaṁ pabbajati to undertake or go into the ascetic life, in following varieties: isi° of a saint or sage Ja I 298, 303; Dhp-a IV 55; Pv-a 162 (of the Buddha); tāpasa° of a hermit Ja III 119; Sv I 270 (described in detail); Dhp-a IV 29; Pv-a 21; samaṇa° of a wanderer Pv-a 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.

Pabbata [Vedic parvata, from parvan, original knotty, rugged, massive] 1. a mountain (range), hill, rock S I 101, 102, 127, 137; II 32, 185, 190; A I 243; II 140; IV 102 (dhūpāyati); Snp 413, 417, 543, 958, 1014; Nidd I 466; Dhp 8, 127 (°ānaṁ vivaro) = Pv-a 104; Dhp 188 (noun plural °āni), 304; Sv I 209; Miln 346 (dhamma°); Pv-a 221 (aṅgāra°) Saddh 352, 545, 574. – The 7 mountains round Veḷuvana are enumerated at Ja V 38. – Names of some (real or fictitious) mountains, as found in the Jātaka literature and commentaries: Cakkavāḷa Ja VI 282; Caṇḍoraṇa Ja IV 90; Canda Ja IV 283; V 38, 162; Daṇḍaka-hirañña Ja II 33; Daddara Ja II 8; III 16; Nemindhara Ja VI 125; Neru Ja III 247; V 425; Paṇḍava Snp 417; Pj II 382f.; Mahāneru Ja IV 462; Mahindhara Vv 32^10 (cf. Vv-a 136); Meru Ja I 25; IV 498; Yugandhara Pv-a 137; Rajata Ja I 50; Vipula Ja VI 518; Sineru S II 139; Ja I 48 and passim; Suvaṇṇa Ja I 50; VI 514 (°giritāla).

2. [cf. Sanskrit pārvata mountainous] a mountaineer Miln 191.

-utu the time (aspect) of the mountain (in prognostications as to horoscope) Dhp-a I 165 (megha-utu, p.-utu, aruṇa-utu);

-kaccha a mountain meadow (as opposed to nadī-kaccha) Pj II 33;

-kandara a m. cave S II 32; V 396, 457f.; A V 114f.;

-kūṭa m. peak Vin II 193; Ja I 73;

-gahaṇa m. thicket or jungle Pv-a 5;

-ṭṭha standing on a m. Dhp 28;

-pāda the foot of a m. Ja III 51; Dhp-a IV 187; Pv-a 10;

-muddhā mountain top Vin I 5;

-raṭṭha m. kingdom Pj II 26;

-rājā “king of the mountain,” especially of Himavā S I 116; II 137f., 276; III 149; V 47, 63, 148; A I 152; III 240; IV 102; Pv-a 143;

-saṅkhepa top of a m. D I 84 (= p. °matthaka Sv I 226);

-sānu m.-glen Vv 32^10 (cf. Vv-a 136);

-sikhara mountain-crest Ja V 421.

Pabbataka [from pabbata] a mountain Ja I 303.

Pabbateyya (adjective) [from pabbata] belonging to mountains, mountain-born (of a river) A III 64 (nadī p°ā sīghasotā hārahārinī); IV 137 (the same); Vism 231 (the same), 285 (nadī).

Pabbaniya (adjective) [from pabba] forming a division or section, consisting of, belonging to Pj I 114 (khaya°) (?).

Pabbājana (neuter) [from pa + causative of vraj, see pabbajati and pabbājeti] keeping out or away, removing, banishment, exiting D I 135; III 93; Miln 357; Dhp I 296 (= nīharaṇa); Dhp-a IV 145.

Pabbājaniya (adjective) [from pabbājana] belonging to banishment, deserving to be exiled Miln 186; also in compound °kamma excommunication, one of the 5 ecclesiastical acts enumerated at Vin I 49, 143. See also A I 79; Dhp-a II 109.

Pabbājita [past participle of pabbājeti] taken into the order, made a bhikkhu M II 62.

Pabbājeti [causative of pabbajati]

1. to make go out or away, drive out, banish, exile D I 92 (raṭṭhasmā out of the kingdom; = nīharati Sv I 258); M II 122; Dhp 388 (attano malaṁ pabbājayaṁ, tasmā pabbajito ti vuccati); Dhp-a IV 145 (explains as “attano rāgādimalaṁ pabbājento vinodento”) Ja I 262 (raṭṭhā); III 168 (the same); VI 350, 351; Dhp-a II 41; Pv-a 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 Vin I 82 (description of ordination of a novice), 97; III 12; IV 129; Dhp-a I 19, 133. – past participle pabbājita (q.v.).

Pabbedha [pa + vedha of vyadh, cf. BHS pravedha in same phrase at Divy 56, viz. ṣoḍaśa-pravedho] piercing through (measuring) an arrow shot Thag 164 – Ja 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 Ja V 106 (= bhamati commentary).

Pabbhāra [cf. BHS prāg-bhāra Divy 80 etc.]

1. (masculine) a decline, incline, slope Ja I 348; adjective (usually –°) bending, inclining, sloping; figurative tending or leading to (cf. English “bearing on”) M I 493 (samudda°); S I 110 (the same); V 38, 216, 219; A IV 198 (anupubba°), 224 (viveka°); Miln 38 (samādhi°). Very frequent in combination with similar expressions, e.g. ninna, poṇa (cf. Pv-a ninnapoṇa-pabbhāraṁ cittaṁ): see further reference under ninna; with adhimutta and garuka at Vism 117 (Nibbāna°). – apabbhara (sic) not slanting or sloping Ja V 405 (= samatittha commentary).

2. (masculine and neuter) a cave in a mountain Miln 151; Ja V 440; Dhp-a II 59 (neuter), 98.

-ṭṭhāna a slope Ja I 348; As 261;

-dasaka the decade (period) of decline (in life), which in the enumeration of the 10 decades (vassadasā) at Ja IV 397 is given as the seventh.

Pabrūṭi [pa + brūti] to speak out, proclaim, declare (publicly) Snp 131, 649, 870, 952 and passim (cf. Nidd I 211, 273; Nidd II §398, 465).

Pabha is adjective form (–°) of pabhā (q.v.).

Pabhaṁsana (adjective/noun) [from pa + bhraṁś, cf. nāva-prabhraṁśana name of place AV] causing to fall or disappear, depriving, taking away, theft, in maṇi° jewel-theft Ja VI 383. (Rh.D. “polishing”?) Kern in Toev. sub voce takes pabhaṁsana as a derivitive from pa + bhrās to shine, i.e. making bright, polishing (as Rh.D.).

Pabhagga [past participle of pabhañjati, cf. Sanskrit prabhagna] broken up, destroyed, defeated Vin III 108.

Pabhaṅkara [pabhaṁ, accusative of pabhā, + kara] one who makes light, one who lights up, light-bringer (often as epithet of the Buddha) S I 51 (quoted at Vv-a 116), 210; A II 51f.; It 80; Ja III 128; Snp 991, 1136 (= ālokakara obhāsakara etc. Nidd II §399); Vv 21^04 (= ñāṇ’obhāsa-kara Vv-a 106); 34^25 (= lokassa ñāṇāloka-kara Vv-a 115).

Pabhaṅga [from pa + bhañj] destruction, breaking up, brittleness Paṭis II 238 (calato pabhaṅgato addhuvato); but the same passage at Nidd II §214 II and Miln 418 read “calato pabhaṅguto addhuvato.”

Pabhaṅgu Pabhaṅguṇa and °Pabhaṅgura (adjective) [from pa + bhanj, cf. BHS prabhanguṇatā destruction, perishableness Mvu III 338] brittle, easily destroyed, perishable, frail.

(a) pabhaṅgu: S III 32; V 92; A I 254, 257f.; III 16; As 380; Saddh 51, 553.

(b) °guṇa: It 37; Ja I 393 (ittarā addhuvā pabhaṅguno calitā; reading may be pabhaṅguṇā); Dhp 139 (as noun; = pabhaṅgubhāva, pūtibhāva, Dhp-a III 71), 148 (= pūtikāya ibid. 111).

(c) °gura Dhp 148 (v.l.); Thig-a 95; Saddh 562, 605. – See also pabhaṅga.

Pabhañjati [pa + bhañj] to break up, destroy Ja IV 494. past participle pabhagga (q.v.).

Pabhava (masculine and neuter) [from pa + bhu, cf. Vedic prabhava] production, origin, source, cause M I 67; S I 181; II 12; It 37 (āhāra-netti°); Snp 728, 1050; Nidd II under mūla (with synonym of sambhava and samuṭṭhāna etc.); Ja III 402 = VI 518.

Pabhavati see pahoti.

Pabhassati [pa + bhraṁś; cf. Sanskrit prabhraśyate] to fall down or off, drop, disappear Vin II 135 (preterit pabhassittha); IV 159 (the same). – Cf. pabhaṁsana.

Pabhassara (adjective) [from bhās] shining, very bright, resplendent S I 145; V 92, 283; A I 10, 254, 257f., III 16; Snp 48 (= parisuddha pariyodāta Nidd II §402); Ja V 202, 170; Vv 17^01 (rucira + p.); Pv III 3^01 (rucira + p.); Vism 223; 377; Dhp-a I 28; Vv-a 12 (pakati° bright by nature).

Pabhā (feminine) [from pa + bhā, cf. Epic Sanskrit prabhā] light, radiance, shine A II 139; V 22; It 19, 20; Pv-a 56 (sarīra°), 137 (the same), 71, 176; Saddh 250. – canda-ppabhā moonshine It 20; As 14. – adjective pabha (–°), radiating, lucid, in compounds sabbato° having radiance all-round D I 223; M I 329 and sayam° self-lucid or self-radiant D I 17 (= attano attano va tesaṁ pabhā ti Sv I 110); A V 60; Snp 404.

Pabhāṇin at Kern, Toev. sub voce is wrongly given with quotation Ja V 421 (in meaning “speaking”) where it should be read manāpa-bhāṇin, and not manā-p°.

Pabhāta [past participle of pabhāti] become clear or light, shining, dawning Snp 178 (sup°); especially in phrase pabhātāya rattiyā when night had become light, i.e. given way to dawn, at daybreak Ja I 81, 500. – (neuter) daybreak, morning S I 211; Pj II 519 (pabhāte); atipabhāte in broad daylight Ja I 436.

Pabhāti [pa + bhā] to shine forth, to become light, gleam, glitter Ja V 199 (said of a river; = pavattati commentary). – past participle pabhāta.

Pabhāva [from pa + bhū] might, power, strength, majesty, dignity Ja V 36; VI 449.

Pabhāvita [past participle of pabhāveti] increased, furthered, promoted Thag 767 (bhava-netti°); explained by samuṭṭhita commentary.

Pabhāveti [causative of pabhavati] to increase, augment, foster Pv II 9^64 = Dhp-a III 220 (dakkhiṇeyyaṁ). – past participle pabhāvita.

Pabhāsa [from pa + bhās] shining, splendour, beauty S I 67; sap° with beauty S V 263; Miln 223; ap° without beauty Miln 299.

Pabhāsati [pa + bhāṣ] to tell, declare, talk Thag 582.

Pabhāseti [causative of pa + bhās] to illumine, pervade with light, enlighten Dhp 172 (= obhāseti Dhp-a III 169), 382 (= obhāseti ekālokaṁ karoti Dhp-a IV 137); Ja I 87; Pv I 10^09 (so read for ca bh°); II 112; Paṭis I 174; Miln 336; Pv-a 10 (= obhāseti).

Pabhindati [pa + bhindati] to split asunder (transitive), break, destroy Snp 973 (= bhindati sambhindati Nidd I 503); gerund pabhijja S I 193 = Thag 1242. – passive pabhijjati to be broken, to burst (open), to split asunder (intransitive), to open S I 150 (preterit pabhijjiṁsu); Snp page 125 (the same); Vv 41^03 (break forth = pabhedaṁ gacchanti Vv-a 183; gloss pavajjare for pabhijjare); Pj 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 M I 236 (hatthi°); Dhp 326 (hatthi° = mattahatthi Dhp-a IV 24) = Thag 77; Ja IV 494; VI 488; Pv I 11^02 (read chinnapabhinna-gatta); Miln 261, 312 (hatthināgaṁ tidhāpabhinnaṁ); Sv I 37 (°madaṁ caṇḍa-hatthiṁ).

2. developed, growing Miln 90 (°buddhi).

Pabhu [from pa + bhū] lord, master, ruler, owner Sv I 250.

Pabhuti (adjective) (–°) [Vedic prabhṛti] beginning, in meaning of: since, after, subsequently; tato p. from that time, henceforth Vv-a 158.

Pabhutika (adjective) [from pabhuti] dating from, derived or coming from (ablative) D I 94 (kuto p.).

Pabheda [from pa + bhid, cf. pabhindati] breaking or splitting up, breaking, opening Vv-a 183; akkhara° breaking up of letters, word-analysis, phonology D I 88 (= sikkhā ca nirutti ca Sv I 247 = Pj II 447). – adjective (–°) breaking up into, i.e. consisting of, comprising of various kinds Ja I 84; Pv-a 8 (paṭisandhi-ādi°), 130 (saviññāṇakāviññāṇaka°).

Pabhedana (neuter) [cf. pabheda] breaking up, destruction Snp 1105 (avijjāya° = bhedanaṁ pahānaṁ etc. Nidd II §403).

Pabhoti etc. see pahoti.

Pamajjati^01 [pa + mad]

1. to become intoxicated S I 73.

2. to be careless, slothful, negligent; to neglect, waste one’s time S IV 125, 133; Snp 676, 925, 933; cf. Nidd I 376 and Nidd II §70; Dhp 168, 172, 259; Ja III 264 (with accusative); IV 396 (with genitive); Pv I 11^12 (dāne na p.); IV 1^03 (jāgaratha mā p.); Saddh 16, 620. – preterit 2 plural pamādattha M I 46; A III 87; IV 139. Other noteworthy forms are preterit or precative (mā) pamādo S IV 263; Thag 119; Dhp 371 (see Geiger P.Gram §161 I b), and conditional or preterit pamādassaṁ M III 179; A I 139 (see Geiger P.Gram §170 and Trenckner “Notes” 75^02). – appamajjanto (present participle) diligent, eager, zealous Pv-a 7. – past participle pamatta (q.v.).

Pamajjati^02 [pa + mṛj]

1. to wipe off, rub off, sweep, scour Vin I 47; II 209 (bhūmi° itabbā); M I 383.

2. to rub along, stroke, grope, feel along (with one’s hands) Vin II 209 (cīvara-rajjuṁ °itvā; cf. Vinaya Texts III 279).

Note: pamajjamāna in phrase gale pi p° ānena at Nett 164 is after the example of similar passages M I 108 and A IV 32 and as indicated by v.l. preferably to be read as “api panujjamānena pi” (see panudati).

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 Vibh 350 = Nidd I 423; Nidd II §405. Also at Dhp-a I 228 (°bhāva = pamāda).

Pamaññā (feminine) [abstract from pamāṇa, for *pamānyā, gerundive formation of pa + mā for the usual pameyya] only negative ap° immeasurableness Vibh 272f. (catasso appamaññāyo, viz. mettā, karuṇā, muditā, upekhā). See appamaññā.

Pamaṭṭa in compound luñcita-pamaṭṭā kapotī viya (simile for a woman who has lost all her hair) at Pv-a 47 is doubtful, it should probably be read as luñcita-pakkhikā k. viya i.e. like a pigeon whose feathers have been pulled out (v.l. °patthaka).

Pamatta [past participle of pamajjati] slothful, indolent, indifferent, careless, negligent D III 190; S I 61 = 204; A I 11, 139; IV 319; V 146; Snp 57, 70, 329f., 399, 1121; Dhp 19, 21, 29, 292, 309 (= sati-vossaggena samannāgata Dhp-a III 482), 371; Nidd II §404; Pv-a 276 (quotation °ṁ ativattati). appamatta diligent, careful, eager, mindful S I 4, 140, 157; A V 148; Thag 1245; Pv IV 1^38; Pv-a 66 (dānaṁ detha etc.), 219, 278. See also appamatta^02.

-cārin acting carelessly Dhp 334 (= sati-vossagga-lakkhaṇena pamādena p.-c. Dhp-a IV 43);

-bandhu friend of the careless (epithet of Māra) S I 123, 128; Snp 430; Nidd II §507.

Pamattaka (adjective) = pamatta, only in negative form ap° careful, mindful Pv-a 201.

Pamathita *Pamathita [past participle of pa + mathati to crush] crushed, only in compound sam° (q.v.).

Pamadā (feminine) [Classical Sanskrit pramadā, from pra + mad, cf. pamāda] a young (wanton) woman, a woman Snp 156, 157 (gloss for pamāda cf. Pj II 203); Ja III 442 (marapamadānaṁ issaro; v.l. samuddā), 530 (v.l. pamuda, pamoda).

Pamaddati [pa + mṛd] to crush down, destroy, overcome, defeat; past participle pamaddita Ja VI 189 (mālutena p. corresponding with vāta-pahaṭa).

Pamaddana (adjective neuter) [from pamaddati] crushing, defeating, overcoming D I 89 (°parasena°); Snp page 106 (the same = maddituṁ samattho Pj II 450); Snp 561 (Mārasena°); Sv I 250.

Pamaddin (adjective) [from pa + mṛd] crushing, able to crush, powerful, mighty Ja IV 26 (= maddana-samattha commentary).

Pamāṇa (neuter) [of pa + mā, Vedic pramāṇa]

1. measure, size, amount S II 235; A I 88; III 52, 356f.; V 140f.; Miln 285 (cf. Q.K.M. II 133, note 2); Pj II 137; Vv-a 16; Pv-a 55 (ghaṭa°), 70 (ekahattha°), 99 (tālakkhandha°), 268 (sīla°).

2. measure of time, compass length, duration Pv-a 136 (jīvitaṁ paricchinna °ṁ); especially in compound āyu° age S I 151; A I 213; II 126f. and passim (cf. āyu).

3. age (often by commentary taken as “worldly characteristic,” see below rūpa° and cf. Nidd II §406 on Snp 1076); Dhp-a I 38.

4. limit Pv-a 123, 130 (dhanassa).

5. (applied meaning) standard, definition, description, dimension S IV 158 ≈ Sn 1076 (perhaps (“age”). pamāṇaṁ karoti set an example Dhp-a 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 Pp-a 229 as “rūpa-ppamāṇādisu sampattiyuttaṁ rūpaṁ pamāṇaṁ karotī ti”) A II 71 = Pp 53; Nidd II §406. – appamāṇa without a measure, unlimited, immeasurable, incomparable D I 31; II 12 (+ uḷāra); M III 145 (ceto-vimutti); A I 183, 192; II 73; III 52; V 299f., 344f.; Snp 507; Pv-a 110 (= atula). See also appamāṇa.

-kata taken as standard, set as example, being the measure, in phrase p.-kataṁ kammaṁ D I 251; S IV 322.

Pamāṇavant (adjective/noun) [from pamāṇa] having a measure, finite; or: to be described, able to be defined Vin II 110; A II 73.

Pamāṇika (adjective/noun) [from pamāṇa]

1. forming or taking a measure or standard, measuring by (–°) Dhp-a III 113 (rūpa° etc., see A II 71); (noun) one who measures, a critic, judge A III 349f.; V 140; Saddh 441 (as pamāṇaka).

2. according to measure, by measure Vin III 149; IV 279.

Pamāda [cf. Vedic pramāda, pa + mad] carelessness, negligence, indolence, remissness D I 6 (jūta°, see Sv I 85); III 42f., 236; M I 151; S I 18, 20, 25, 146, 216; II 43, 193; IV 78, 263; V 170, 397; A I 212 (surāmerayamajja°) = S II 69; A I 16f.; II 40; III 6, 421, 449; IV 195, 294, 350; V 310, 361; Snp 156, 157 (gloss pamadā, cf. Pj II 203), 334, 942, 1033; Dhp 21, 30f., 167 (= satiossagga-lakkhaṇa p. Dhp-a III 163), 241, 371; Thag 1245 = S I 193; It 86; Nidd I 423 = Nidd II §405; Paṭis II 8f., 169f., 197; Pp 11, 12; Nett 13, 41; Miln 289 (māna atimāna mada + p.); Pj II 339 (= sati-vippavāsa); Dhp-a I 228; Pv-a 16 (pamādena out of carelessness); Saddh 600.

– appamāda earnestness, vigilance, zeal D III 236; S I 158; II 29; Dhp 21.

-pāṭha careless reading (in the text) Nett-t (quoted in Nett, p. xi, note 1); Pj I 207; Pv-a 25.

Pamādavatā (feminine) [abstract from pamāda + vant, adjective] remissness A I 139.

Pamādin (adjective) [from pamāda] infatuating, exciting, in phrase citta° Thig 357 (translation “leading to ferment of the mind”; vv.ll.

°pamaddin and °pamāthin, thus “crushing the heart,” cf. Thig-a 243).

Pamāya^01 [gerund of pamināti i.e. pa + mā] having measured, measuring Snp 894 (sayaṁ p. = paminitvā Nidd I 303); Ja III 114.

Pamāya^02 [gerund of pamināti i.e. pa + mṛ, Sanskrit pramārya of pramṛṇāti] crushing, destroying Snp 209 (bījaṁ; = hiṁsitva vadhitvā Pj II 257). See on this passage Morris, JPTS 1885, 45.

Pamāyin (adjective) [from pa + mā] measuring, estimating, defining S I 148 (appameyyaṁ p. “who to th’illimitable limit lays” translation; corresponds with paminanto).

Pamāreti [pa + māreti, causative of mṛ, marati to die] to strike dead, maltreat, hurt Dhp-a III 172.

Pamināti [pa + mināti to mā with present formation from mi, after Sanskrit minoti; see also anumināti] to measure, estimate, define A III 349, 351; V 140, 143; Saddh 537. – present participle paminanto S I 148; infinitive, paminituṁ Vv-a 154; gerund paminitvā Nidd I 303, and pamāya (q.v.); gerundive paminitabba Vv-a 278; preterit 3rd singular pāmesi Ja V 299, 3rd plural pamiṁsu A II 71; Thag 469 (pāmiṁsu).

Pamilāta [past participle of pa + mlā] faded, withered, languished Miln 303.

Pamukha^01 (adjective) [pa + mukha, cf. late Sanskrit pramukha] literally “in front of the face,” fore-part, first, foremost, chief, prominent S I 234, 235; Snp 791 (v.l. and Nidd I 92 for pamuñca); Ja V 5, 169. locative pamukhe as adverb or preposition “before” S I 227 (asurindassa p.; v.l. sammukhe); Vism 120. As –° having as chief, headed by, with [so-and-so] at the head D II 97; S I 79 (Pasenadi° rājāno); Pv-a 74 (setacchatta° rājakakudhabhaṇḍa); frequent in phrase Buddha° bhikkhu-saṅgha, e.g. Vin I 213; Snp page 111; Pv-a 19, 20. Cf. pāmokkha.

Pamukha^02 (neuter) [identical with pamukha^01, literally “in front of the face,” i.e. frontside, front] eyebrow (?) only in phrase alāra° with thick eyebrows or lashes Ja VI 503 (but explained by commentary as “visālakkhigaṇḍa); Pv-a 189 (for aḷāra-pamha Pv III 3^05). Perhaps we should read pakhuma instead.

Pamuccati passive of pamuñcati (q.v.).

Pamucchita [pa + mucchita]

1. swooning, in a faint, fainting (with hunger) Pv III 1^08 (= khuppipāsādi-dukkhena sañjāta-mucchā Pv-a 174); IV 108.

2. infatuated S I 187 (v.l.; Text samucchita) = Thag 1219; Ja III 441.

Pamuñca [from pa + muc] loosening, setting free or loose, in compound °kara deliverer S I 193 = Thag 1242 (bandhana°). – adjective dup° difficult to be freed S I 77; Sn 773; Dhp 346; Ja II 140.

Pamuñcati [pa + muñcati of muc]

1. to let loose, give out, emit Snp 973 (vācaṁ; = sampamuñcati Nidd I 504); Ja 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. D.B. II 33) Vin I 7 = D II 39 = S I 138 (commentary vissajjati, as quoted K.S. page 174).

3. to deliver, free Snp 1063 (kathan kathāhi = mocehi uddhara etc. Nidd II §407 a), 1146 (pamuñcassu = okappehi etc. Nidd II §407 b). – passive pamuccati to be delivered or freed S 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 S I 143, 154, 210; Thig 157 (dukkhā); Cp II 7, 5; III 10^03f. causative II pamuñcāpeti to cause to get loose Sv I 138.

Pamuṭṭha [past participle of pamussati] being or having forgotten Vin I 213; Paṭis I 173 (a°); Ja III 511 (Text spells pamm°); IV 307 (the same); Miln 77. Cf. parimuṭṭha.

Pamutta [past participle of pamuñcati]

1. let loose, hurled Ja VI 360 (papātasmiṁ).

2. liberated, set free S I 154; Snp 465, 524f.

Pamutti (feminine) [from pa + muc] setting free, release S I 209; Thig 248; Ja IV 478; Nett 131 (= S I 209; but read pamutty atthi); Pv-a 103 (dukkhato).

Pamudita (and Pamodita) [past participle of pamodati] greatly delighted, very pleased M I 37; S I 64; A III 21f.; Snp 512; Ja III 55; Sv I 217, Thig-a 71; Pv-a 77, 132. – Spelt pamodita at Snp 681, Ja I 75; V 45 (āmodita + p.).

Pamuyhati [pa + muyhati of muh] to become bewildered or infatuated Ja VI 73. – past participle pamūḷha (q.v.).

Pamussati [pa + mṛṣ, Sanskrit mṛṣyati = Pāli mussati] to forget Ja III 132, 264 (pamajjati + p.); IV 147, 251. – pamuṭṭha (q.v.).

Pamūḷha [past participle of pamuyhati] bewildered, infatuated Snp 774; Nidd I 36 (= sammūḷha), 193 (+ sammūḷha).

Pameyya (–°) (adjective) [gerund of pamināti, like Epic Sanskrit prameya] to be measured, measurable, only in the following compound appameyya not to be measured, illimitable, unfathomable S I 148; V 400; M III 71, 127; A I 266; Vv 34^19 (= paminituṁ asakkhuṇeyya Vv-a 154); 377 (explained as before at Vv-a 169); duppameyya hard to be gauged or measured A I 266; Pp 35; opposite suppameyya ibid.

Pamokkha [from pa + muc, see pamuñcati]

1. discharging, launching, letting loose, gushing out; in phrases itivāda° pouring out gossip M I 133; S V 73; A II 26; Sv I 21; and caravāda° the same S III 12; V 419.

2. release, deliverance S I 2; Pv-a 103 (pamutti + p.); ablative pamokkhā for the release of, i.e. instead of (genitive) Ja V 30 (pituno p. = pamokkha-hetu commentary).

Pamocana (adjective/noun) [from pa + muc] loosening, setting free; deliverance, emancipation S I 172 = Snp 78; A II 24, 37, 49f.; Snp 166 (maccupāsā, ablative = from), 1064 (pamocanāya dative = pamocetuṁ Nidd II); It 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 Saddh 528, 563. See also pāmojja.

Pamodati [pa + mud] to rejoice, enjoy, to be delighted, to be glad or satisfied S I 182; A III 34 (so read for ca modati); Dhp 16, 22; Pv I 11^03, 11^05; Vv-a 278 (= āmodati). – causative pamodeti the same Saddh 248. – past participle pamudita (and pamodita) (q.v.). Cf. abhippamodati.

Pamodanā (feminine) [from pa + mud] delight, joy, satisfaction Dhs 9, 86, 285 (āmodanā + p.).

Pamoha [pa + muh, cf. Epic Sanskrit pramoha] bewilderment, infatuation, fascination Snp 841 (v.l. Nidd I sammoha); Nidd I 193 (+ sammoha andhakāra); Ja VI 358; Ja VI 358; Pp 21; Dhs 390, 1061.

Pamohana [from pa + muh] deceiving, deception, delusion Dhp 274 (Text reads pamocana; Dhp-a III 403 explains by vañcana).

Pampaka [etym? Cf. Sanskrit pampā name of a river (or lake), but cf. reference in BR under pampā varaṇ-ādi] a loris (Abh. 618) i.e. an ape; but probably meant for a kind of bird (cf. Kern, Toev. sub voce) Ja VI 538 (commentary reads pampuka and explains by pampaṭaka).

Pamha (neuter) [the syncope form of pakhuma = Sanskrit pakṣman used in poetry and always explained in commentary by pakhuma] eye-lash, usually in compound aḷāra° having thick eyelashes, e.g. at Ja V 215; Vv 35^07; 64^11; Pv III 3^05; asāyata° at Thig 383.

Pamhayati [pa + smi, Sanskrit prasmayate] to laugh; causative pamhāpeti to make somebody laugh Ja V 297 (= parihaseti commentary), where it is synonymous with the preceding umhāpeti.

Paya (neuter) [Vedic payas, neuter, of pī] milk, juice Ja I 204; VI 572.

Payacchati [pa + yacchati of yam] to offer, present, give Dīp XI 28; Pañca-g 63, 72, 77f. – past participle payata (q.v.).

Payata [past participle of payacchati] restrained, composed, purified, pure D I 103 (= abhiharitvā dinna); A III 313; Thag 348, 359 (°atta); It 101 (°pāṇin) = Miln 215; Snp 240 (= sakkāra-karaṇena p. alaṅkata Pj II 284); Vism 224 (°pāṇin = parisuddha-hattha); Saddh 100.

Payatana (neuter) [cf. Sanskrit prayatna, of yat] striving after, effort, endeavour Pj 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 Pv IV 5^06 (= gantuṁ āraddha Pv-a 260); Ja III 188, 190. Strange is “evaṁ nānappayātamhi” at Thag 945 (Mrs. Rh.D. “thus when so much is fallen away”; Neumann LMN “in solcher Drangsal, solcher Not”). – duppayāta going or gone wrong, strayed Vv 84^09 (= duṭṭhu payāta apathe gata Vv-a 337).

Payāti [pa + yā] to go forward, set out, proceed, step out, advance, only preterit pāyāsi Ja I 146, 223, 255; 3rd plural pāyiṁsu Ja I 253 and pāyesuṁ Ja 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 D II 222 (vaṇṇe); Ja I 454 (vyañjanaṁ).

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 D I 47; II 257; M II 117, S I 146; A I 124, 126, 142; IV 337; Dhp 64, 65; Thag 1236; Ja VI 222 (imperative °upāsaya); Pv II 9^61; Pp 26, 33; Pj II 401; Vibh-a 457 (here defined by Buddhaghosa as “punappunaṁ upasaṅkamati”). – present participle °upāsanto S V 67 = It 107; Pv-a 44; and upāsamāna Dhp-a II 32. – preterit °upāsiṁ A IV 213 (Bhagavantaṁ); Pv-a 50. gerund °upāsiya D II 287.

2. to visit Vin I 214 (gerund °upāsitvā); IV 98. – past participle payirupāsiṭa (q.v.).

Payirupāsana (neuter) and °ā (feminine) [from payirupāsati] attending to, worshipping: worship, homage M II 176; S V 67 = It 107; Sv I 142; Pv-a 138.

Payirupāsika [from payirupāsati] a worshipper Thig-a 200.

Payirupāsita [past participle of payirupāsati] worshipped Pv-a 116 (= upaṭṭhita), 205 (= purakkhata).

Payuñjati [pa + yuj] to harness, yoke, employ, apply; passive payujjati to be applied to Saddh 400 (present participle °māna). – past participle payutta (q.v.). – causative payojeti (q.v.).

Payuta [past participle of pa + yu, cf. Sanskrit pra + yuta united, fastened to, increased] (wrongly) applied, at random, careless: “misdirected” A I 199; Snp 711 (°ṁ vācaṁ = obhāsaparikathā – nimitta-viññatti-payuttaṁ ghāsesana-vācaṁ Pj II 497), 930 (= cīvarādīhi sampayutta tadatthaṁ vā payojita Pj II 565; Nidd I 389 however reads payutta and explains as “cīvarapayutta” etc.).

Payutta [past participle of payuñjati]

1. yoked Snp page 13 (= yottehi yojita Pj II 137).

2. applied, intent on, devoted to, busy in (accusative, locative, or –°) Ja V 121 (ajjhattaṁ); Pv III 7^10 (sāsane); Pj 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) A II 81f.; Snp 930 (see Nidd I 389).

4. planned, schemed, undertaken Vin 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 Ja I 262 (°cora), 291 (°dhutta).

Payoga [Vedic prayoga, from pa + yuj, see payuñjati]

1. means, instrument Ja VI 116 (= karaṇa); Pj II 7; As 215 (sa°).

2. preparation, undertaking, occupation, exercise, business, action, practice Vin IV 278; Paṭis II 213 (sammā°); Miln 328 (sammā°); Pj I 23, 29f.; Pv-a 8 (vapana°), 96 (manta°), 103, 146 (viññatti°; cf. payutta 2), 285 (sakkhara-kkhipana°). payogaṁ karoti to exert oneself, to undertake, to try Pv-a 184 (= parakkamati).

-karaṇa exertion, pursuit, occupation Dhp-a III 238

-vipatti failure of means, wrong application Pv-a 117, 136;

-sampatti success of means Vv-a 30, 32;

-suddhi excellency of means, purity in application As 165; Vv-a 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 Pv-a 201.

2. appointment Ja I 143.

3. prescript, injunction As 403.

4. purpose, application, use Saddh 395.

Payojita [past participle of payojeti]

1. connected with, directed to, applied Pj II 565.

2. instigated, directed Miln 3.

Payojeti [causative of payuñjati]

1. to undertake, engage in, begin D I 71 (kammante “set a business on foot”); A II 82 (kammantaṁ); Snp 404 (vaṇijjaṁ); Ja I 61; Pv-a 130 (kammaṁ).

2. to prepare, apply, use, put to, employ Pv-a 46 (bhesajjaṁ cuṇṇena saddhiṁ).

3. to engage, take into service, set to, hire Ja I 173; II 417.

4. to engage with, come to close quarters Ja II 10.

5. to put out at interest (vaḍḍhiyā) Sv I 270. – past participle payojita (q.v.).

Payyaka [pa + ayyaka] (paternal) great-grandfather Ja I 2 (ayyaka°); Pv-a 107 (the same).

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 Wtb. under per and also pari, pubba, pura, purāṇa]

1. (adverb and preposition) beyond, on the further side of (with ablative or locative), over Pv-a 168 (para Gaṅgāya, v.l. °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; Pv II 9^19, instrumental parena Pv-a 116, locative paramhi Snp 634, and pare Pv II 9^43; plural nominative pare Dhp 6, accusative pare Dhp 257; Pv-a 15, genitive dative paresaṁ D I 3; Thag 743; Ja I 256; Snp 818, instrumental parehi Snp 240, 255; Pv-a 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); Pv II 8^03 (the same = paraloke Pv-a 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. Nidd I 150); Dhp 160 (ko paro who else), 257 (pare others); Pv II 9^19 (parassa dānaṁ); II 9^43 (pare, locative = paramhi parassa Pv-a 130); Dhp-a IV 182 (genitive plural); Pv-a 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 M I 200 (paraṁ vambheti attānaṁ ukkaṁseti); Snp 132 (attānaṁ samukkaṁse paraṁ avajānāti); Ja I 256 (paresaṁ, opposite attanā); Nidd II §26 (att-attha opposite par-attha, see compounds °ajjhāsaya and °attha). – paro ... paro “the one ... the other” D 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) D I 2 (= paṭiviruddhā sattā Sv I 51); Vin 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 Ja 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 Ja II 279 (where it continues ajja and hiyyo, i.e. today and yesterday, and refers to the day before yesterday. Similarly at Vin 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); Ja III 423 (the day before yesterday). At Dhp-a 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 Pāli language): see separately. °paro (old ablative as adverb = Sanskrit paras) beyond further: see seperate; -parato (ablative) in a variety of expressions and shades of meaning, viz.

(1) from another, as regards others A III 337 (attano parato ca); Nett 8 (ghosa), 50 (the same).

(2) from the point of view of “otherness,” i.e. as strange or something alien, as an enemy M I 435 (in “anicca” passage); A IV 423; Nidd II §214 II; Paṭis II 238; Kv 400; Miln 418 and passim; in phrase parato disvā “seen as not myself” Thag 1160; Thig 101; S I 188 (saṅkhāre parato passa, dukkhato mā ca attato).

(3) on the other side of, away from, beyond Ja II 128; Pv-a 24 (kuḍḍānaṁ).

(4) further, afterwards, later on S I 34; Ja I 255; IV 139; Pj 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°) Pj II 46;

-attha (parattha, to be distinguished from adverb parattha, q.v. seperate) the profit or welfare of another (opposite attattha) S II 29; A III 63; Dhp 166; Nidd II §26;

-ādhīna dependent on others D I 72 (= paresu adhīno parass’eva ruciyā pavattati Sv I 212); Ja VI 99; Thig-a 15 (°vuttika); Vv-a 23 (°vutti, paresaṁ bhāraṁ vahanto);

-ūpakkama aggression of an enemy, violence Vin II 194;

-ūpaghāta injuring others, cruelty Vv 84^40;

-ūpaghātin killing others Dhp 184 (= paraṁ upahananto p. Dhp-a III 237);

-ūpavāda reproaching others Snp 389;

-kata see paraṅkata;

-kamma service of others, °kārin serving others Vv 33^22;

-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?) Ja VI 559 (better to be read with v.l. on page 560 as pada° i.e. walked by feet, footprint);

-kkama (parā + kram exertion, endeavour, effort, strife D I 53; III 113; S I 166 (daḷha°); II 28 (purisa°); V 66, 104f.; A I 4, 50 (purisa°); IV 190; Snp 293; Dhp 313; Nidd I 487; Ja I 256; II 153; Dhs 13, 12, 289, 571; Miln 244; Dhp-a IV 139; Saddh 253; adjective (–°) sacca° one who strives after the truth Ja IV 383;

-kkamati [*parakramati] to advance, go forward, exert oneself, undertake, show courage Snp 966 (gerund parakkamma); Dhp 383 (the same); Pv III 2^13 (imperative parakkāma, v.l. parakkama); Pp 19, 23; Pv-a 184 (= payogaṁ karoti); Saddh 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 Ja IV 26 (corresponding to apaneti, 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” Thag 1150;

-gavacaṇḍa violent against the cows of another A II 109 = Pp 47 (opposite sakagavacaṇḍa, cf. Pp-a 226: yo attano gogaṇaṁ ghaṭṭeti, paragogaṇe pana so rato sukhasīlo hoti etc.). -(ṅ)kata made by something or somebody else, extra-self, extraneous, alien S I 134 (nayidaṁ attakataṁ bimbaṁ nayidaṁ parakataṁ aghaṁ); with reference to loka and dukkha and opposed to sayaṅkata D III 137f.; S II 19f., 33f., 38f.; Ud 69f. °(ṅ)kāra condition of otherness, other people, alien Ud 70 (opposite ahaṅkara selfhood);

-citta the mind or heart of others A V 160;

-jana a stranger, enemy, demon, figurative devil (cf. Sanskrit itarajana) M I 153, 210;

-tthaddha [parā + tthaddha] propped against, founded on, relying on (with locative) Ja VI 181 (= upatthadda commentary);

-tthabbha is to be read for °tthambha at Ja 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 M I 87; A II 71, 191; Snp 108, 242 (°sevanā); Dhp 246, 309 (°upasevin, cf. Dhp-a III 482); Ja VI 240; Dhp-a III 481 (°kamma);

-dārika (better to be read as pāra°) an adulterer S II 188, 259; Ja III 43;

-dhammika “of someone else’s norm,” one who follows the teaching of another, i.e. of a heretic teacher Snp 96 (Nidd I 485: p°ā vuccanti satta sahadhammika ṭhapetvā ye keci Buddhe appasannā, dhamme appasannā, saṅghe appasannā);

-niṭṭhita made ready by others S I 236;

-nimmita “created by another,” in °vasavattin having power under control of another, name of a class of Devas (see deva) D I 216f.; A I 210; It 94; Pp 51; Sv I 114, 121; Pj I 128; Vv-a 79;

-neyya to be led by another, under another’s rule Snp 907 Nidd I 321 (= parapattiya parapaccaya);

-(n)tapa worrying or molesting another person (opposite attantapa) D III 232; M I 341, 411; II 159; Pp 56;

-paccaya resting, relying, or dependent on someone else Nidd I 321; usually negative a° independent of another Vin I 12, 181 and passim;

-pattiya = preceding Nidd I 321;

-pāṇa other living beings Snp 220;

-puggala other people D III 108;

-putta somebody else’s son A IV 169; Snp 43;

-pessa serving others, being a servant Snp 615 (= paresaṁ veyyāvacca Pj II 466);

-pessiyā a female servant or messenger, literally to be sent by others Ja III 413 (= parehi pesitabbā pesanakārikā commentary);

-ppavāda [cf. BHS parapravādin “false teacher” Divy 202] disputation with another, challenge, opposition in teaching (applied to Non-Buddhistic systems) S V 261; A II 238; Miln 170, 175;

-bhāga outer part, precinct part beyond Pv-a 24;

-bhuta [Sanskrit parabhṛta] the Indian cuckoo (literal brought up by another) Ja V 416 (so read for parābhūta);

-bhojana food given by others Snp 366 (= parehi dinnaṁ saddhādeyyaṁ Pj 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.) D I 27, 58, 187; II 319; S I 72, 138; Snp 579, 666, 1117; Nidd I 60; Nidd II §214 (v.l. for paloka in anicca-passage) 410 (= manussalokaṁ ṭhapetvā sabbo paraloko); Paṭis I 121; Vv 84^05 (= narakaṁ hi sattānaṁ ekantānatthatāya parabhūto paṭisattubhūto loko ti visesato paraloko ti Vv-a 335); Pv-a 5, 60 (= pettivisaya parattha), 64, 107, 253 (idhalokato p. n’atthi); Pj II 478 (= parattha); Saddh 316, 326, 327;

-vambhitā contempt of others M I 19 (a°);

-vambhin contemning others M I 19, 527;

-vasatta power (over others) Dāṭh IV 19;

-vāda

(1) talk of others, public rumour S I 4; Snp 819 (cf. Nidd I 151); Pj II 475.

(2) opposition Miln 94 sq;

-vādin opponent Miln 348;

-visaya the other world, realm of the dead, Hades Pv IV 8^07 (= pettivisaya Pv-a 268);

-vediya to be known by others, i.e. heterodox D II 241; Snp 474 (= parehi ñāpetabba Pj II 410);

-sattā (plural) other beings A I 255 = III 17 (+ parapuggalā);

-suve on the day after tomorrow Dhp-a IV 170 (v.l. for pare, see para 2 c);

-sena a hostile army D I 89 = II 16 = III 59 = Snp page 106 (cf. Sv I 250 = Pj II 450);

-hattha the hand of the enemy Ja I 179;

-hiṁsā hurting others Pv III 7^03;

-hita the good or welfare of others (opposite attahita) D III 233; Pv-a 16, 163;

-hetu on account of others, through others Snp 122 (attahetu + p.); Pp 54.

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. Pj I 131; Pj II 160, 178, 412, 512, 549; Pv-a 83, 90; also in tato paraṁ Ja III 281.

-parā (feminine) [adverb converted into a noun paraṁ + ablative of para] literally “after the other,” i.e. succession, series Vin II 110; IV 77, 78 (parampara-bhojana “taking food in succession,” successive feeding, see under bhojana, and cf. commentary at Vin IV 77, 78 and Vinaya Texts I 38); D I 239; M I 520; A II 191 (paramparāya in phrase anussavena p. itikirāya, as at Nidd II §151); Bv I 79; Ja I 194; IV 35 (explained by commentary as purisa°, viz. a series of husbands, but probably misunderstood, Kern, Toev. sub voce interperts as “defamation, ravishing”); Nett 79 (°parahetu); Miln 191, 276; As 314; Pj II 352; Dhp-a I 49 (sīsa°);

-maraṇā (adverb) after death; usually in combination with kāyassa bhedā p. after the dissolution of the body, i.e. after death S I 231; D I 245; Pv-a 27, 133; absolutely only in phrase hoti Tathāgato p. D I 188, 192; A V 193;

-mukhā (adverb) in one’s absence, literally with face turned away (opposite sammukhā in presence, thus at Ja III 263 where parammukhā corresponds to raho and sam° to āvi; Pv-a 13) D I 230 (parammukhin?); Dhp-a II 109.

[BD]: -mukhā: behind the back

Parajjhati see parājeti.

Parattha (adverb) [Vedic parastāt beyond] elsewhere, hereafter, in the beyond, in the other world S I 20; Snp 661 = It 42 = Dhp 306; Dhp 177; Ja II 417; Pv I 11^10 (= paraloke Pv-a 60); III 1^20 (= samparāye Pv-a 177); Pj II 478 (= paraloke).

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 + Vin II 184 (Vinaya Texts III 232 translated “secure,” cf. Vin II 363); M I 450; II 121 (v.l. paradatta°), – and °samācāra living a good (active) life M I 469.

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 Nidd II §502 A = Nidd I 84, 102 (the latter reading viseṭṭha for visiṭṭha); by uttama at Dhp-a III 237; Vv-a 78. – D I 124 (ettaka°); M II 120 (°nipacca); S I 166; II 277; V 230; A 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; Vv 16^01 (°alaṅkata = paramaṁ ativiya visesato Vv-a 78); Pv II 9^10 (°iddhi); Pp 15, 16, 66; Pj II 453 (°issara); Pv-a 12 (°nipacca), 15 (°duggandha), 46. – At the end of a compound (–°) “at the outmost, at the highest, at most; as a minimum, at least” Vin 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 7 rebirth interval S II 185 (sa°); V 205; A I 233; IV 381; V 120; It 18; Kv 469. See pāramī and pāramitā.

-attha [cf. Classical Sanskrit paramārtha] the highest good, ideal; truth in the ultimate sense, philosophical truth (cf. PtsC. 180; JPTS 1914, 129f.; Cpd. 6, 81); Arahantship Snp 68 (= vuccati amataṁ Nibbānaṁ etc. Nidd II §409), 219 (°dassin); Nidd II §26; Miln 19, 31; °dīpanī Exposition of the Highest Truth, name of the commentary on Thag, Thig, Vv and Pv; mentioned e.g. at Pv-a 71; °jotikā the same, name of the commentary on Khp and Sn, mentioned e.g. at Pj 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 Bv I 77 °visuddhi A V 64; °saññita Thig 210; °suñña Paṭis II 184; °suddhi Pj II 528; ablative paramatthato Miln 28; Vv-a 24 (manusso), 30 (bhikkhu), 72 (jīvitindriyaṁ); Pv-a 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 Vv 35^12 (= anupādisesa-Nibbāna Vv-a 164).

Paramajjadhamma [cf. Vedic parama-jyā] the most influential or ruling doctrine M III 7.

Paramatā (feminine) [from parama, Vedic paramatā highest position] the highest quantity, measure on the outside, minimum or maximum D I 60 (ghāsa-cchādana-paramatāya santuṭṭho contented with a minimum of food and clothing; Sv I 169 explained by uttamatāya); M I 10 (abyābajjha°); S I 82 (nāḷik’odana-paramatāya on a nāḷi 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 S II 134f.; V 458; Kv 469 (cf. PtsC. 268^03).

Parasupahāra at S V 441 is to be corrected to pharasu°.

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).

Parākaroti see parakkaroti (paraṁ°? or parā?).

Parājaya [parā + ji, opposite of jaya]

1. defeat D I 10; Ja VI 209; Vv-a 139.

2. defeat in game, loss, losing at play S I 149 (dhana°) = A V 171 = Snp 659; Ja VI 234 (°gāha sustainment of a loss).

Parājita [past participle of parājeti] defeated, having suffered a loss Vin IV 5; S I 224; A IV 432; Snp 440, 681; Dhp 201 (= parena parājito Dhp-a III 259, where Buddhaghosa takes it evidently as instrumental of para = parā); Ja I 293; II 160 (sahassaṁ), 403.

Parājeti [parā + jeti of ji, cf. jayati] to defeat, conquer; in gambling: to make lose, beat Pv-a 151 (sahassaṁ p. by 1,000 coins). – preterit parāji in 3rd plural °jiṁsu, only in one stock phrase referring to the battle of the Gods and Titans, viz. at D II 285 = M I 253 (°jiniṁsu) = S I 221 = 224 (v.l. °jiniṁsu) = A IV 432 (°jiyiṁsu, with v.l. °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 S I 221 (potential parājeyya, but form is active); Ja I 290; and parajjhati (1st plural parajjhāma) Ja II 403; preterit parājiyi: see above parāji. – past participle parājita (q.v.).

Parābhava [from parā + bhu Vedic parābhava] defeat, destruction, ruin, disgrace S II 241; A II 73; IV 26; Snp 91-115; Ja III 331; Pj 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 v. 1144 – past participle parābhūta (q.v.). See also parābhetvā.

Parābhūta [past participle of parābhavati] ruined, fallen into disgrace M II 210 (avabhūta + p.).

Note: parābhūta at Ja V 416 is to be read parabhuta (see -bhuta sub voce para).

Parābhetvā at Ja 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.”

Parāmaṭṭha [past participle of parāmasati] touched, grasped, usually in bad sense: succumbing to, defiled, corrupted D I 17; for a different, commentarial interpretation see parāmāsa (evaṁ° so acquired or taken up; cf. Sv I 107: nirāsaṅka-cittatāya punappuna āmaṭṭha); S II 94; Nidd II §152 (gahita p. abhiniviṭṭha; cf. gahessasi §227); Dhs 584, 1177, 1500; Saddh 332. -dup° wrongly grasped, misused S I 49. -apparāmaṭṭha [cf. BHS aparāmṛṣta not affected Mvy page 84] untarnished, incorrupt D II 80 (cf. D.B. II 85); III 245; S II 70; A III 36.

Parāmasa [parā + mṛś, but see parāmāsa] touching, seizing, taking hold of M I 130 (v.l. °māsa which reading is probably to be preferred, cf. Trenckner on page 541); S III 46 (v.l. °māsa). – negative aparāmasa not leading astray, not enticing D I 17 (°to), 202. – Perhaps we should read parāmāsa altogether.

Parāmasati [para + masati of mṛś] to touch, hold onto, deal with, take up, to be attached or fall a victim to (accusative) Vin II 47, 195, 209; D I 17; M I 257; S III 110; Ja IV 138; in combination with gaṇhāti and nandati (abhiniveseti) at Nidd II §227. – gerund parāmassa D II 282; M I 130, 498 (but cf. page 541); gerundive parāmasitabba Ja I 188. – past participle parāmaṭṭha (q.v.).

Parāmasana (neuter) [from parāmasati] touching, seizing, taking up Nidd II §576 (daṇḍa-sattha°); As 239 (aṅgapaccaṅga°); Pv-a 159 (kiriyā°).

Parāmāsa [parā + mṛś, cf. Epic Sanskrit parāmarśa being affected by; as philosophical term “reflection”] touching, contact, being attached to, hanging on, being under the influence of, contagion (BMPE 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 D.B. III 28, 43, etc. “perverted” (parāmasāmi parāmaṭṭha) – S III 46, 110; A II 42 (sacca°); III 377 (sīlabbata°), 438 (the same); V 150 (sandiṭṭhi°); D III 48; Thag 342; It 48 (itisacca°, cf. idaṁsaccābhinivesa sub voce kāyagantha); Pp 22; Dhs 381, 1003, 1175 (diṭṭhi° contagion of speculative opinion), 1498 (the same). It is almost synonymous with abhinivesa; see kāyagantha (under gantha), and cf. Nidd II §227 (gāha p. abhinivesa) and Nidd II under taṇhā III.1.C – See also parāmasa.

Parāmāsin (adjective) [from parāmāsa] grasping, seizing, perverting D III 48; M I 43, 96 (sandiṭṭhi°).

Parāyana (Parāyaṇa) (neuter) [from parā + i, cf. Vedic parāyaṇa highest instance, also BHS parāyaṇa e.g. Divy 57, 327]

1. (noun) final end, i.e. support, rest, relief S I 38; A I 155, 156 (tāṇa leṇa dīpa etc.); Ja 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 M I 88; A I 138), in following phrases prevalent: amata° S V 217f.; tama° Pp 51; Nibbāna° S IV 373; V 218; brahmacariya° S I 234; Maccu° S V 217; sambodhi° D I 156; II 155; Pp 16. Cf. also Snp 1114 (tap° = tad°, see Nidd II §411); Miln 148 (ekantasoka°); Dhp-a I 28 (rodana°, i.e. constantly weeping).

(b) destined to, having one’s next birth in., e.g. Avīci° Ja III 454; IV 159; duggati° Pv-a 32; devaloka° Ja I 218; brahmaloka° Ja III 396; Miln 234; sagga° Ja VI 329; Pv-a 42, 160; sugati° Pv-a 89 similarly nīlamañca° Pv II 2^05. 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 Ja III 386.

Pari° (indeclinable) [Indo-Germanic °peri to verbal root °per, denoting completion of a forward movement (as in Sanskrit pṛ2, piparti. to bring across, promote; cf. Vedic pṛc to satisfy, pṛṇāti to fill, fulfill. See also Pāli 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, Oir er° (intensifying prefix), Gothic faīr, Old High German fir, far = German ver-] prefix, signifying (literal) around, round about; (figurative) all-round, i.e. completely, altogether. The use as preposition (with accusative = against, with ablative = from) has entirely disappeared in Pāli (but see below 1a). As adverb “all-round” it is only found at Ja VI 198 (parī metri causa; combined with samantato). The composition form before vowels is pariy°, which in combination with ud 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 Sanskrit pariṣ see parikkhāra. A frequently occurring dialectical variant of pari° is pali° (q.v.).

Note: The explanation of Pāli commentators as regards pari is “pariggahaṭṭho” Paṭis I 176; “paricca” Pj II 88; “parito” Vv-a 316; Pv-a 33.

Parikaḍḍhati [pari + k°, cf. BHS parikaḍḍhati Mvu II 255] to draw over or towards oneself, to win over, seduce D II 283 (purisaṁ); Miln 143 (janapadaṁ). Cf. parikassati and samparikaḍḍhati.

Parikaḍḍhana (neuter) [from preceding] drawing, dragging along Ja II 78; Miln 154.

Parikati [°parikṛti of kṛ (?)] arrangement, preparation, getting up Ja V 203.

Parikatta [past participle of pari + kantati^02; corresponds to Sanskrit kṛtta, which is usually represented in Pāli by kanta^02] cut round, cut off Miln 188.

Parikathā (feminine) [pari + kathā, cf. BHS parikathā Divy 225, 235]

1. “round-about tale,” exposition, story, especially religious tale D II 204; Vism 41 (= pariyāya-kathā)

2. talk about, remark, hint Vin I 254 (cf. Vinaya Texts II 154); Vibh 353 = Vism 23 (with obhāsa and nimitta); Pj II 497.

3. continuous or excessive talk Vism 29.

Parikanta^01 [pari + kanta^02 of kantati^02] cut open Vin III 89 (kucchi p.). See also parikatta and cf. Kern, Toev. sub voce (misreading for °katta?).

Note: Reading parikantaṁ upāhanaṁ at Ja VI 51 is with v.l. to be changed to pariyantaṁ.

Parikanta^02 at Vin II 80 (bhāsita°) is probably to be read as pārikata [past participle of parikaroti]. Buddhaghosa explains as parikkametvā 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 parikanta^01, hardly justified. Cf. also Kern. Toev. sub voce The passage is evidently faulty.

Parikantati^01 [pari + kantati^01] to wind round, twist Ja III 185 (pāso pādaṁ p.; but taken by commentary as parikantati^02, explained as “cammādīni chindanto samantā kantati”).

Parikantati^02 [pari + kantati^02] to cut (round), cut through, pierce M I 244 (vātā kucchiṁ p.); Ja III 185 (see parikantati^01).

Parikappa [from pari + kalp]

1. preparation, intention, stratagem Thag 940.

2. assumption, supposition, surmise A I 197; V 271; As 308.

Parikappita [past participle of parikappati] inclined, determined, decided, fixed upon Saddh 362, 602.

Parikamma (neuter) [pari + kamma] “doing round,” i.e. doing up, viz

1. arrangement, getting up, preparation Vin 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 Vin II 175 (bhūmi), as –° “with,” viz. geruka° plasterd with red chalk Vin I 48; II 209; lākhā° Ja III 183; IV 256; su° beautifully arranged or prepared, well worked Miln 62 (dāru), 282 (maṇiratana); Vv-a 188. In special sense used with reference to jhāna, as kasiṇa° processes whereby jhāna is introduced, preparations for meditation Ja I 141; IV 306; V 162, 193; As 168; cf. Cpd. 54; Dhp-a I 105.

2. service, attention, attending Vin I 47; II 106, 220; S I 76; Thig 376 (= veyyāvacca Thig-a 253); Pp 56; Dhp-a I 96, 333, chiefly by way of administerng ointments etc. to a person, cf. Ja V 89; Dhp-a I 250. sarīra° attending the body Sv I 45, 186; Pj II 52.

-kāraka one who minister to or looks after a person, attendant; one who makes preparations Thig 411 (feminine °ikā = paricārikā Thig-a 267); Ja I 232.

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 Ja IV 149; Dhp-a I 352. – In compound ovāda° it is v.l. at D I 137 for paṭikara (q.v.).

Parikaroti [pari + kṛ] to surround, serve, wait upon, do service for Ja IV 405 (= parivāreti commentary); V 353 (the same), 381; VI 592. Cf. parikara and parikkhāra.

Parikassati [pari + kṛṣ, cf. BHS parikarṣayati to carry about Divy 475, and parikaḍḍhati]

1. to drag about S I 44, cf. As 68.

2. sweep away, carry away Dhp-a II 275 (mahogho viya parikassamāno, v.l. °kaḍḍhamāno). – passive parikissati (q.v.).

Parikiṇṇa [past participle of parikirati] scattered or strewn about, surrounded Ja IV 400; VI 89, 559; Pv I 6^01 (makkhikā° = samantato ākiṇṇa Pv-a 32); Miln 168, 285; Sv I 45 (spelt parikkhiṇṇa). Cf. sampari°.

Parikittita [past participle of parikutteti] declared, announced, made public Saddh 601.

Parikitteti [pari + kitteti] to declare, praise, make public Miln 131, 141, 230, 383. – past participle parikittita (q.v.).

Parikiraṇa [from pari + kirati] strewing about, translated “consecrating sites” D I 12 (vatthu-kamma + vatthu°; v.l. paṭi°; explained at Sv I 98 as “idañ c’idañ ca āharathā ti vatvā tattha balikamma-karaṇaṁ”). The BHS form appears to be parīkṣā, as seen in phrase vatthuparīkṣā at Divy 3 and 16. See under parikkhā.

Parikirati [pari + kirati] to strew or scatter about, to surround S I 185 = Thag 1210; preterit parikiri Ja VI 592 (v.l. for parikari, see parikaroti). – past participle parikiṇṇa (q.v.).

Parikilanta [past participle of parikilamati] tired out, exhausted Miln 303.

Parikilamati [pari + kilamati] to get tired out, fatigued or exhausted Ja V 417, 421. – past participle parikilanta (q.v.).

Parikilissati [pari + kilissati] to get stained or soiled; figurative get into trouble or misery (?) see parikissati. – past participle parikiliṭṭha see parikkiliṭṭha.

Parikilesa [pari + kilesa] misery, calamity, punishment Thig-a 241 (for °klesa, q.v.).

Parikissati [most likely passive of parikassati; maybe passive of kisa (= Sanskrit kṛśa) to become emaciated. Mrs. Rh.D. at K.S. 319 takes it as contracted form of kilissati] to be dragged about or worried, to be harassed, to get into trouble S I 39 (translation “plagues itself”); A II 177; IV 186; Snp 820 (v.l. Nidd I °kilissati; explained at Nidd I 154 as kissati parikissati parikilissati, with vv.ll. kilissati pakirissati).

Parikujati at Saddh 145, meaning? Cf. palikujjati.

Parikupita [past participle of pari + kup] greatly excited, very much agitated A II 75; Miln 253.

Parikeḷanā (feminine) [pari + keḷanā] adornment, adorning oneself, being fond of ornaments Nidd II §585^02 (v.l. parilepanā); Sv I 286 has paṭikelanā instead, but Vibh the same passage 351 parikeḷanā with v.l. parikelāsanā.

Parikopeti [causative of pari + kup] to excite violently Miln 253.

Parikkamana (neuter) [pari + kram] walking about M I 43, 44; adjective sa° having (opportunity for) walking about, i.e. accessible, good for rambling in, pleasant, said of the Dhamma A V 262 (opposite a°).

Parikkita at Ja V 74 is probably to be read parikkhita (pari + ukṣ): see okkhita “sprinkled, strewn,” unless it is misreading for parikiṇṇa.

Parikkiliṭṭha [past participle of parikilissati] soiled, stained Vin II 296 (for parikiliṭṭha, cf. Kern, Toev. sub voce); the same passage, at A II 56 has paṭikiliṭṭha, cf. upakkiliṭṭha Vin II 295.

Parikkha (–°) see parikkhā.

Parikkhaka (adjective) [from parikkhati] investigating, examining, experienced, shrewd Pv-a 131 (lokiya° experienced in the ways of the world, for agarahita).

Parikkhaṇa (neuter) [from parikkhati; cf. Classical Sanskrit parīkṣaṇa] putting to the test, trying Saddh 403 (sarīra°, or should we read parirakkhaṇa? Cf. parirakkhati).

Parikkhata^01 [past participle of pari + kṣaṇ] wounded, hurt, grazed Ja III 431; Pv-a 272 (a°).

Parikkhata^02 [past participle of *parikkharoti; cf. Sanskrit pariṣkṛta] made up, prepared, endowed with, equipped, adorned D II 217; M III 71; Miln 328.

Parikkhatatā (feminine) [abstract from parikkhata^02] “making up,” pretence, posing sham Pp 19 (23) = Vibh 351 (358).

Parikkhati [pari + īkṣ] to look round, to inspect, investigate, examine A I 162 (vaṇṇaṁ parikkhare 3rd plural). See also parikkhaka, parikkhavant and parikkhā.

Parikkhattiya read pāri° (= parikkhatatā) q.v.

Parikkhaya [from pari + kṣi^02, cf. Epic Sanskrit parikṣaya] exhaustion, waste, diminution, decay, loss, end D I 156; M I 453; III 37f.; S I 2, 90, 152; V 461; A I 100, 299; II 68; III 46 (bhogā °ṁ gacchanti); IV 148, 350; Thag 929; Snp 374, 749, 1094 (= pahānaṁ etc. Nidd II §412); Dhp 139; Ja I 290; Pv II 6^15; Pp 16, 17, 63; Miln 102; Dhp-a IV 140 (°ṁ gacchati to come to waste, to disappear = atthaṁ gacchati of Dhp 384); Thig-a 285; Pv-a 3 (dhanasannicayo °ṁ na gamissati). In the latter phrase frequently combined with pariyādāna (q.v.).

Parikkharoti *Parikkharoti [pariṣ + kṛ] literally to do all-round, i.e. to make up, equip, adorn (cf. parikaroti); past participle parikkhata^02 (q.v.); see also parikkhāra.

Parikkhavant (adjective) [from parikkhati] circumspect, clever, experienced Ja III 114.

Parikkhā (feminine) [from pari + īkṣ, cf. BHS parīkṣā Divy 3 and 16 in vastu°, ratna° etc. with which cf. Pāli vatthu-parikiraṇa] examination, investigation, circumspection, prudence Ja III 115; Nett 3, 4, 126 (cf. index page 276); Saddh 532 (attha°).

Parikkhāra [from °parikkharoti, cf. late Sanskrit pariṣkāra] “all that belongs to anything,” make-up, adornment (so Nidd II §585 bāhirā p. of the body).

(a) requisite, accessory, equipment, utensil, apparatus Vin 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; D I 128, 137 (yaññassa p. = parivāra Sv I 297); M I 104 (jīvita°); III 11; S II 29; A IV 62 (cittālaṅkāraṁ citta-parikkhāratthaṁ dānaṁ), 236 (the same); Ja III 470 (sabba°-sampannaṁ dānaṁ with all that belongs to it); V 232; Snp 307; Nidd II §585; Nett 1f.; 4, 108; Sv I 294, 299; Dhp-a I 38, 240 (geha°), 352 (v.l. for parikara); Pv-a 81 (sabba°). – saparikkhāra together with the (other) requisites, i.e. full of resources; used with reference to the samādhi-parikkhārā (see below) D II 217; M 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 4 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 Vin III 132; D III 268; S IV 288, 291; Nidd II §523 (as 1st part of “yañña”); also unspecified, but to be understood as these 4 (different Vinaya Texts III 343 which take it to mean the 8 requisites: see below) at Vin II 267. – Later we find another set of mendicants’ requisites designated as “aṭṭha parikkhārā,” the 8 requirements. They are enumerated in verse at Ja I 65 = Sv 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 Sv I 206f. Cf. also Ja IV 342 (aṭṭhaparikkhāra-dhara); V 254 (kāyabandhana-parissāvana-sūci-vāsi-satthakāni; the last-named article being “scissors” instead of a razor); Dhp-a II 61 (°dhara Thera).

(c) In other combinations: satta nagara° A IV 106f. (cf. nagarūpakārikā D I 105); satta samādhi° D II 216; M III 71; A IV 40; soḷasa° (adjective) of yañña: having sixteen accessories D I 134 (cf. D.B. I 174, 177), bahu° having a full equipment, i.e. being well-off Vin III 138; Ja I 126.

Note: A set of 12 requisites (1-8 as under b and 4 additional) see detailed at Sv I 207.

Parikkhārika (–°) (adjective) [from parikkhāra] one who has the parikkhāras (of the mendicant). Usually the 8 p. are understood, but occasionally 12 are given as in the detailed enumeration of p. at Sv I 204-207.

Parikkhiṇṇa at Sv I 45 is to be read parikiṇṇa (q.v.).

Parikkhitta [past participle of parikkhipati] thrown round, overspread, overlaid, enclosed, fenced in, encircling, surrounded by (–°) M III 46; A IV 106 (su°); S I 331 (read valligahana°); Pv IV 3^36 (v.l. for pariyanta as in I 10^13); Vism 71 (of gāma); Thig-a 70; Dhp-a I 42 (pākāra°); Pv-a 52 (= pariyanta I 10^13), 283 (sāṇī-pākāra°); Saddh 596.

Parikkhipati [pari + kṣip] to throw round, encircle, surround Vin II 154; Ja I 52 (sāṇiṁ), 63, 150, 166; II 104; III 371; Dhp-a I 73. – past participle parikkhitta (q.v.). – causative II parikkhipāpeti Ja I 148 (sāṇiṁ); II 88 (sāṇi-pākāraṁ).

Parikkhīṇa [past participle of parikkhīyati] exhausted, wasted, decayed, extinct Vin IV 258; M III 80; S I 92; II 24; V 145, 461; D III 97, 133 (°bhava-saṁyojana); It 79 (the same); A IV 418, 434 (āsavā); Snp 175, 639, 640; Dhp 93; Pp 11, 14; Miln 23 (°āyuka); Pv-a 112 (°tiṇodakāhāra).

Parikkhīṇatta (neuter) [abstract of parikkhīṇa] the fact of being exhausted, exhaustion, extinction, destruction Sv I 128 (jīvitassa); Pv-a 63 (kammassa), 148 (the same).

Parikkhīyati [pari + khīyati of kṣi^02] to go to ruin, to be wasted or exhausted Thig 347 (= parikhayaṁ gacchati Thig-a 242). – past participle parikkhīṇa (q.v.).

Parikkhepa [from pari + kṣip]

1. closing round, surrounding, neighbourhood, enclosure Vin IV 304; Ja I 338; IV 266; Pj II 29 (°dāru etc.).

2. circumference Ja I 89; V 37; Vism 205; Pj I 133; Pj II 194.

3. “closing in on,” i.e. fight, quarrel It 11, 12.

Pariklesa [pari + klesa] hardship, misery, calamity S I 132 = Thig 191; Thig 345 (= parikilesa Thig-a 241).

Parikhā (feminine) [from pari + khan, cf. Epic Sanskrit parikhā] a ditch, trench, moat Vin II 154; D I 105 (ukkiṇṇa-parikha adjective with trenches dug deep, combined with okkhittapaligha; explained by khāta-parikha ṭhapita-paligha at Sv I 274); M I 139 (saṅkiṇṇa° adjective with trenches filled, epithet of an Arahant, combined with ukkhittapaligha) = A III 84f. = Nidd II §284 C (spelt kkh); A IV 106 (nagara°); Ja I 240, 490; IV 106 (ukkiṇṇantaraparikha); VI 276, 432; Cp II 1, 3 (spelt -kkh-); Miln 1 (gambhīra°); Pj II 519 (°taṭa); Pv-a 201 (°piṭṭhe), 261 (the same), 278 (the same, v.l. °parikkhāṭa-tīre).

Parigaṇhana (neuter) [from parigaṇhāti] comprehension Ja II 7 (°paññā comprehensive wisdom).

Parigaṇhāti (and Pariggaheti causative) [pari + gṛh]

1. to embrace, seize, take possession of, hold, take up M I 80, 137; Ja III 189; Sv I 45.

2. to catch, grasp Dhp-a I 68.

3. to go all round Dhp-a I 91 (sakala-jambudīpaṁ).

– causative °ggaheti (preterit °esi, gerund °etvā, infinitive °etuṁ)

1. to embrace, comprehend, figurative master Vin II 213; Ja II 28; III 332; Pj II 549 (mantāya); Dhp-a III 242; Pv-a 68 (hattesu), 93; Vv-a 75.

2. to explore, examine, find out, search Ja I 162; II 3; III 85, 268 (°ggahetuṁ), 533; V 93, 101; Dhp-a II 56. – causative II parigaṇhāpeti Ja I 290.

3. to comprise, summarise Pj I 166, 167. – past participle pariggahita (q.v.).

Parigalati [pari + galati, see gaḷati] to sink down, slip or glide off Ja IV 229, 250; V 68.

Parigilati [pari + gilati] to swallow Ja I 346.

Parigūhati [pari + gūhati] to hide, conceal A I 149; IV 10, 31; Pv III 4^03 (= paṭicchādeti Pv-a 194).

Parigūhanā (feminine) [from patigūhati] hiding, concealment, deception Pp 19, 23.

Pariggaha [from pari + gṛh]

1. wrapping round, enclosing Thag 419 (? Cf. Ps.B. 217 note 6).

2. taking up, seizing on, acquiring, acquisition, also in bad sense of “grasping” Snp 779 (= taṇhā and diṭṭhi° Nidd I 57); Paṭis I 172; II 182 (nekkhamma° etc.); Nidd I 11 (itthi° acquiring a wife); Ja VI 259; Miln 244 (āhara° abstinence in food), 313 (the same).

3. belongings, property, possessions D II 58; III 289 = A IV 400; M I 137 (quoted at Nidd I 122); S I 93; Snp 805; Ja IV 371; VI 259; Pv-a 76 (°bhūta belonging to, the property of); Vv-a 213, 321. sa° with all (its) belongings S I 32.

4. a wife Thig-a 271; Pv-a 161 (kata° wedded), 282; Thig-a 271. sapariggaha and apariggaha married and unmarried (in general, with reference to the man as well as the woman) D I 247; Ja IV 190; VI 348, 364.

5. grace, favour Sv I 241 (āmisa° material grace).

Pariggahita [past participle of parigaṇhāti] taken, seized, taken up, haunted, occupied Vin III 51 (manussānaṁ p. by men); IV 31, 278; Dhp-a I 13 (amanussa° by ghosts); Pv-a 87, 133; Saddh 64. – feminine abstract, °tā being possessed (Vism 121 (amanussa°).

Pariggāhaka (adjective) [from pariggaha] including, occupying Nett 79 (= upathambhaka commentary as quoted in Index page 276, note 3).

Parigha [Vedic parigha, of which the usual Pāli representative is paligha (q.v.)] a crossbar Thig-a 211 (°daṇḍa).

Parighaṁsati [pari + ghaṁsati^01] to rub (too) hard, scrub, scratch, only in present participle aparighaṁsanto Vin I 46; II 208.

Paricakkhitar [agent noun from pari + cakṣ, cf. akkhi and cakkhu] one who looks round or enquires, negative a° Ja V 77.

Paricaya [from pari + ci] familiarity, acquaintance Ja VI 337; Vism 153; Pv-a 74. – adjective (–°) acquainted with, versed in (locative) Ja II 249 (jāta°), Vv-a 24 (kata°); Pv-a 4 (the same), 129 (the same).

Paricaraṇa (neuter) [from pari + car]

1. going about, mode of life Dhp-a I 382 (gihīnaṁ °ṭṭhānaṁ, v.l. for vicaraṇa°).

2. attending to, looking after, worshipping Dhp-a I 199 (aggi-p°-ṭṭhāna fire-place).

3. enjoyment, pleasure (indriyānaṁ) Pv-a 16. See also paricāraṇā.

Paricaraṇaka [from paricaraṇa] servant, attendant Sv I 269.

Paricarati [pari + carati] to move about, in various senses, viz.

1. to go about, look after A III 94 (upaṭṭhahati + p.) Ja V 421; Pv-a 175.

2. to worship (only in connection aggiṁ p. to worship the fire) D I 101; S I 166; Dhp 107; Ja I 494; Snp 79 (= payirupāsati Pj II 401).

3. to roam about, to feast one’s senses, to amuse oneself, play, sport Pv-a 77 (indriyāni = kīḷāmi Pv II 1^21). – We often find reading pariharati for paricarati, e.g. at Dhp-a II 232; cf. paricāreti for °hāreti Pv-a 175; paricaraṇā for °haraṇā Pv-a 219. – past participle pariciṇṇa; causative paricāreti (q.v.).

Paricariyā (feminine) [from paricarati] going about, service, ministration, worship S I 182; A I 132; Dhp-a II 232 (aggi°). Occurs also as pāricariyā (q.v.), e.g. at Ja V 154. See also paricārikā.

Paricāra from [paricāreti] serving, attendance; (masculine) servant, attendant Thag 632 (commentary on this stanza for paddhagū).

Paricāraka (adjective/noun) [from paricāreti] attending, serving honouring; (masculine) attendant, worshipper, follower (cf. BHS paricāraka attendant Avś I 170; II 167 D I 101; II 200; Thag 475; Snp page 218 (Nidd II reads °cārika); Ja I 84; IV 362; Pv IV 8^07 (not °vāraka); Sv I 137, 269. See also paricārika.

Paricāraṇā (feminine) [from paricāreti] care, attention, looking after; pleasure, feasting, satisfaction Pv II 1^02 (gloss for °cārika); Pv-a 219.

Paricārika (adjective/noun) = paricāraka (servant, attendant) A V 263 (aggi° fire-worshipper); Pv II 6^20 (amacca° minister and attendant); Thig-a 267; Pj II 597. – feminine °carikā]

1. a maid-servant, handmaiden, nurse, (personal) attendant M I 253; cf. S I 125; Ja I 204 (pāda°), 291; II 395; IV 35 (veyyāvacca-kārikā p.), 79; V 420; Pv II 12^06 (= veyyāvacca-kārinī Pv-a 157); Pv-a 46.

2. care, attention; pleasure, pastime (so here, probably another form of paricāriyā) Pv IV 1^02 (= indriyānaṁ pariharaṇā Pv-a 219; gloss °cāraṇā).

Paricārita [past participle of paricāreti] served by; delighted by, indulging in M I 504.

Paricārin (adjective/noun) [from paricāreti] serving, attending, feminine a maid-servant Ja II 395.

Paricāreti [causative of paricarati]

1. to serve, wait on, attend upon, honour, worship [cf. BHS paricārayati Divy 114f., 421] S I 124 (pāde); Dhp-a III 196 (the same); Ja I 81 (°cāritabba-ṭṭhāna place of worship); IV 274; V 9. passive paricāriyati, present participle °iyamāna M I 46, 504; Ja 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 Divy 1, and frequent phrase pañcahi kāma-guṇehi samarpitā samaṅgibhūtā p. e.g. Mvu I 32] Vin II 290; III 72 (pañcahi kamaguṇehi samappitā etc.); D I 36 (the same), 104 (the same); M I 504 (the same); Thag 96 (saggesu); Pv I 11^06 (= yathā sukkhaṁ cārenti indriyāni Pv-a 58); IV 1^29 (read °cārayanti for °vārayanti, cf. Pv-a 228 indriyāni p.). – past participle paricārita q.v. See also parivāreti.

Pariciṇṇa [pari + ciṇṇa, past participle of carati]

1. surrounded, attended Ja V 90.

2. worshipped M I 497; S IV 57 (me Satthā p.), cf. Thag 178 (Satthā ca p. me) and 891 (p. mayā Satthā).

3. practised, performed Miln 360.

Paricita^01 [past participle of pari + ci, cinoti, Pāli cināti] gathered, accumulated, collected, increased, augmented M III 97; S I 116; II 264; IV 200; A II 67f., 185; III 45, 152; IV 282, 300; V 23; Thag 647; Paṭis I 172 (explained); Pv-a 67; Saddh 409.

Paricita^02 [past participle of pari + ci, ciketi, Pāli cināti; but perhaps identical with paricita^01] known, scrutinized, accustomed, acquainted or familiar with, constantly practised Vin II 95 (vācasā p.), 109 (aggi° etc. read aggiparijita); Thig-a 52; Miln 140 (iddhipādā p.); Dāṭh IV 19.

– aparicita unfamiliar Dhp-a I 71.

Paricumbati [pari + cumbati] to kiss (all round, i.e. from all sides), to cover with kisses M II 120; S I 178, 193; A IV 438; Dhp-a I 330.

Paricca (indeclinable) [gerund of pari + i, cf. Sanskrit (Greek) parītya and Pāli 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 D I 79; M I 445; III 12; S II 121, 233; It 12; Vibh 329; Vism 409 (= paricchinditvā). See pariyeti.

Pariccajati [pari + cajati of tyaj] to give up, abandon, leave behind, reject S I 44; It 94; Ja II 335; VI 259 (= chaḍḍeti) Miln 207; Dhp-a IV 204; Pv-a 121, 132, 221 (read jīvitaṁ pariccajati for parivajjati; cf. BHS jīvitaṁ parityakṣyāmi Avś I 210); Saddh 539. – past participle pariccatta (q.v.).

Pariccajana and Pariccajanā (neuter and feminine) [from pariccajati]

1. giving up, rejection, leaving It 11, 12.

2. giving out, bestowing, giving a donation Pv-a 124.

Pariccajanaka [from preceding] one who gives (up) or spends, a giver, donor Pv-a 7.

Pariccatta [past participle of pariccajati; cf. BHS parityakta in meaning “given to the poor” Avś I 3] given up, abandoned, thrown out, left behind Ja I 69, 174, 477; Miln 280; Pv-a 178, 219 (= virādhita); Saddh 374.

Pariccāga [from pariccajati]

1. giving up, abandonment, sacrifice, renunciation A I 92 (āmisa° and dhamma° material and spiritual); Paṭis II 98; Ja I 12 (jīvita°); Dhp-a 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-a II 231 (sahassa° expenditure of a thousand coins).

3. giving (to the poor), liberality As 157; Pj II 295 (mahā°, corresponding to mahādāna); Pv-a 7f.; 27, 120f., 124.

Paricchada [from pari + chad] a cover, covering Ja I 341, 466.

Paricchanna [pari + channa, past participle of chad] enveloped, covered, wrapped round Vin IV 17.

Paricchāta [pari + chāta] very much seared, scorched (?) Saddh 102 (°odara-ttaca).

Paricchādanā (feminine) [from pari + chad] covering, hiding, concealing Pp 19 = 23 = Vibh 358.

Paricchindati [pari + chindati]

1. to mark out Vv-a 291 (vasana-ṭṭhānaṁ).

2. to determine, to fix accurately, to decide Ja I 170 (padaṁ the track), 194 (nivāsavetanaṁ); III 371; IV 77; Miln 272; Vism 184, 409; Pj II 434 (paññāya p.).

3. to limit, restrict, define Miln 131; Sv I 132. – past participle paricchinna (q.v.).

Paricchindana (neuter) [from paricchindati] “cutting up,” definition, analysis Vv-a 114.

Paricchindanaka (adjective) [from pari + chind] marking out, defining, analysing As 157 (ñāṇa).

Paricchinna [past participle of paricchindati]

1. restricted, limited, small Dhp-a I 58; Pv-a 136 (°ppamāṇa).

2. divided, measured Vism 184; Pv-a 185 (= mita).

Pariccheda [from pari + chid; late Sanskrit (philosophical) in same meaning]

1. exact determination, circumscription, range, definition, connotation, measure Ja III 371; Vism 184 (as one of the nimittas of the body), 236 (referring to the 5 nimittas of the life-principle); Pj II 160, 229, 231, 376, 408, 503; Pj I 182 (gaṇana°); Vv-a 194 (the same); As 3; Dhp-a II 73 (avadhi°); Pv-a 254 (kāla°), 255 (āyuno p.); Vibh-a 417 (citta°, for citta-paricce ñaṇa Vibh 330).

2. limit, boundary Miln 131, 405; Ja III 504 (°nadī-tīra).

3. limitation, restriction Dhp-a II 88, 98; Pv-a 20 (°ṁ karoti to restrict).

4. division (of time), in ratti° and divā°, night- and day-division Vism 416.

5. (town)-planning, designing Vibh-a 331.

Paricchedaka (adjective) [from pariccheda] determining, fixing Vibh-a 346 (uṭṭhāna-velā °ā saññā).

Parijana [pari + jana] “the people round,” i.e. attendants, servants, retinue, suite Vin I 15; Ja I 72, 90; Dhp-a III 188; Vv-a 63; Pv-a 58, 62.

-saparijana with one’s servants Cp II 8, 2 (Text saparijjana metri causā°).

Parijapati [pari + japati, cf. BHS parijapta enchanted Divy 397] to mutter (spells), to practise divination Ja III 530; Miln 200 (vijjaṁ).

Parijapana (neuter) [from parijapati] mumbling, uttering spells Miln 356 (mantaṁ).

Parijānanā (feminine) [pari + jānanā = jānana] cognition, recognition, knowledge Nett 20 (as paraphrase of pariññā).

Parijānāti [pari + jānāti] to know accurately or for certain, to comprehend, to recognise, find out M I 293; S I 11, 24; II 45, 99, III 26, 40, 159; IV 50; V 52, 422; A III 400f.; Snp 202, 254, 943; Nidd I 426; Ja IV 174; Thag 226; Miln 69; Dhp-a IV 233 °jānitvā). – present participle parijānaṁ S III 27; IV 89; It 3f. – past participle pariññāta (q.v.). gerund pariññāya see under pariññā^01.

Parijiṇṇa [past participle of pari + jar, i.e. decayed; Kern Toev. sub voce proposes reading °jīna of ji, i.e. wasted, see parijīyati] worn out, gone down, decayed, reduced Ja I 111 (seṭṭhi-kulaṁ p.); V 99, 100 (bhoga°); VI 364; Dhp 148; Dhp-a II 272 (°kula).

Parijita [past participle of pari + ji, jayati; Kern, Toev. sub voce proposes reading parijīta, Sanskrit form of Pāli parijīna, past participle of pari + jīyati, but hardly necessary, see also Vinaya Texts III 75] overpowered, injured, damaged Vin II 109 (so read for paricita).

Parijīyati [pari + jīyati] to become worn out, to decay, fade, S I 186; Ja IV 111. Spelt °jiyyati at Thag 1215. past participle parijīna (see parijiṇṇa).

Parijegucchā (feminine) [pari + jegucchā] intense dislike of, disgust with (–°) D I 25, cf. Sv I 115.

Parijjanā is doubtful reading at A III 38 (v.l. parivajjanā) = IV 266 (Text reads parijjana, cf. parijana; vv.ll. parivajjanā and parijanā); meaning?.

Pariñña (–°) [the adjective form of pariññā, cf. abhiñña] knowing, recognising understanding It 44 (bhūtapariñño so, 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 It 29 (abhiññatthaṁ + p.), cf. S IV 253.

Pariññā^01 (feminine) [cf. Epic Sanskrit parijñāna; the form parijñā given by BR only with the one reference Mvy page 160; from pari + jñā] accurate or exact knowledge, comprehension, full understanding M I 66, 84; S III 26 (yo rāgakkhayo dosā° moha° ayaṁ vuccati p.), 159f., 191; IV 16, 51, 138, 206, 253f.; V 21, 55f., 145, 236, 251, 292; A I 277 (kāmānaṁ rūpānaṁ vedanānaṁ), 299; V 64; Pp 37; Nett 19, 20, 31; Pj I 87; Pj 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 Nidd I 52f.; Nidd II §413; Ja VI 259 (where ñāṇa° for ñāta°); Dhp-a II 172 (in reference to food); mentioned at Pj 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”: S V 182; Snp 455, 737, 778 (= parijānitvā Nidd I 51f.), 1082 (corresponds with pahāya, cf. similar phrase pahāya parijānitvā Dhp-a IV 232); It 62; Ja VI 259.

Pariññā^02 (indeclinable) [gerund of parijānāti for *parijñāya, cf. same short forms of ādā and abhiññā] having full knowledge or understanding of Snp 779 (= parijānitvā Nidd I 56 and Pj II 518); It 44 (perhaps to be read pariññāya for pariññā so).

Pariññāta [past participle of parijānāti] well understood, thoroughly known Thig 106; M I 1f.; S II 99; V 182; Pv-a 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-a II 172); Miln 352 (°āhāro); contrasted with bhāvita: consciousness is to be well studied, insight is to be made to grow M I 293.

Pariññātatta (neuter) [abstract from pariññāta] the fact of having full or exact knowledge S V 182.

Pariññātāvin (adjective) [from pariññāta] one who has correct knowledge S III 159f., 191 (puggala).

Pariññeyya (adjective) [gerund of parijānāti] knowable, perceivable, to be known (accurately) M I 4; S III 26; IV 29; Dhp-a IV 233 (cf. Nidd II under abhiññeyya).

Pariḍahati [pari + ḍadati] to burn: passive pariḍayhati to be burnt or scorched M I 422; S I 188 = Thag 1224; A I 137; III 95, 98; Snp 63; Paṭis I 128 (ḷ); Pv I 6^04 (= parito jhāyati Pv-a 33); Miln 303; Pv-a 60. Cf. pariḷāha.

Pariṇata [past participle of pariṇamati]

1. bent down, crooked Vv-a 222 (°dāṭhā fangs, or does it mean “long”?).

2. changed S III 40.

3. ripened, matured, hatched, ripe Ja III 174, 286, 431, Vv-a 288; Dhp-a I 47 (gabbha).

Pariṇamati [pari + namati]

1. to change (transitive and intransitive), literally to bend round, to turn (round), to be transformed into (accusative) S 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); Vv-a 13; Pv-a 144 (for parivattati Pv II 10^05), 194 (the same III 4^04).

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.).

Pariṇāma [from pari + nam, cf. Classical Sanskrit pariṇāma in all meanings] “bending round,” i.e.

1. change, alteration, in utu° (sudden) change of season, unseasonable weather, with reference to illnesses caused by such (°ja ābādhā) = illness arising from the change of season A II 87; III 131; V 110; Nidd II §304 1 C; Miln 112, 135f., 304; Vism 31.

2. alteration of food, digestion, in phrase sammā-pariṇāmaṁ gacchati M I 188; S I 168; A III 30; cf. Mvu I 211.

3. ripening Miln 93.

4. course, development, fulfilment, in special sense: dispensation, destiny Ja V 171; Pv IV 3^25; Pv-a 252, 254. – Cf. vi°.

Pariṇāmana (neuter) [from parinamati] diverting to somebody’s use Vin IV 157.

Pariṇāmita [past participle of pariṇāmeti]

1. bent down Ja VI 269 (of trees, overladen with fruit, commentary explained as “entangled”).

2. issued, apportioned, destined Ja V 171; Pv-a 254.

Pariṇāmitar [agent noun of pariṇāmeti] one who destines or makes develop, fate, destiny Ja VI 189.

Pariṇāmin (adjective) [from pariṇāma] ending in, resulting in (–°) M I 11, 526; III 88.

Pariṇāmeti [causative of parinamati] to bend to, to change into, to turn to use for somebody, to procure for, obtain, appropriate D I 92; Vin III 259 (puttassa rajjaṁ p. for his son); IV 156; Pv-a 281. – present participle °ṇāmayamāna Ja V 424. See also āvajjeti. – past participle pariṇāmita (q.v.).

Pariṇāyaka [from pari + ni, cf. pariṇeti] a leader, guide, adviser; one of the 7 treasures (ratanāni) of a great king or Cakkavattin (according to Sv I 250 on D II 177; the eldest son; in the Lal a general cf. Divy 211, 217; Senart, Lég. de Buddha page 42), i.e. a wonderful Adviser D I 89; II 17, 177; M I 220; II 175; A III 151; Snp page 106 (cf. Pj II 450 = Sv I 250); Ja I 155; IV 93; Miln 38, 314. – feminine pariṇāyikā. Epithet of wisdom, synonymous with paññā, i.e. insight, cleverness Dhs 1057; Pp 25; Vism 3; As 148.

Pariṇāha [from pari + nah] compass, circumference, breadth, extent, girth S II 206 (of the moon) = A V 19; Ja III 192, 277, 370; V 299; Pp 53; Miln 282, 311; Pj II 382 (āroha + p.).

Pariṇeti [pari + neti] to lead round or about S II 128.

Paritajjita [pari + tajjita] (exceedingly) scared, frightened Saddh 147.

Paritatta [past participle of paritappati] tormented, worried, vexed, grieved Miln 313.

Paritappati [passive of pari + tap] to be vexed, to grieve, worry, sorrow Thig 313 (= santappati Thig-a 233); Miln 313. – past participle paritatta (q.v.).

Paritasita (neuter) [pari + tasita^01 or tasita^02] worry, excitement D I 40 (v.l. °tassita, cf. D.B. I 53).

Paritassati and Paritasati [pari + tasatid, in form clearly = Sanskrit paritṛṣyati, but frequently confused with tasati^02, cf. tasa. Snp 924 is the only example of paritasati representing tasati^02] to be excited, to be tormented, to show a longing after, to be worried D II 68; M I 36, 67, 151; S II 82, 194; III 43, 55; IV 23, 65, 168; A II 27; III 133f.; Snp 621 (= taṇhāya na bhāyati Pj II 467, thus combining tasati^01 and tasati^02), 924 (potential parittase, interpreted by Nidd I 373 as taseyya, uttaseyya, bhāyeyya, thus taken as tasati^02); Miln 253, 400; Dhp 397 (= taṇhāya na bhāyati Dhp-a IV 159); Saddh 476. – present participle aparitassaṁ D II 68; M I 67; S II 82; III 55; It 94. past participle paritasita (q.v.).

Paritassanā (feminine) [from paritassati, q.v. for meaning] trembling, fear; nervousness, worry; excitement, longing D I 17 (= ubbijjanā phandanā etc. Sv I 111); M I 136; III 227; S III 15f., 133; Miln 253, 400.

– negative a° S III 15; M I 136.

Paritassin (adjective) [from paritassati] trembling, excited, worrying, only negative a° A IV 108, 111, 230f.

Paritāpa = next Miln 313 (ātāpa + p.).

Paritāpana (neuter) [pari + tāpana, of tap] tormenting, torture, affliction, mortification M I 78, 341-344; A I 151, 296; II 205f. (atta° self-mortification, opposite para°); Pp 55, 56, 61; Pv-a 18 (atta°), 30 (the same). Often combined with ātāpana (q.v.).

Paritāpeti [pari + tapeti] to burn, scorch, molest, trouble, torture, torment M I 341 (ātāpeti + p.), 506; S IV 337; A III 54, 380; Ja V 420 (mā paritāpi).

Parituleti [pari + tuleti] to weigh, consider, estimate, think Vism 522. – Vibh-a 130.

Parito (adverb) [from pari, cf. Sanskrit paritaḥ] round about, around, on every side, everywhere, wholly Vin II 194; Pj II 393; Vv-a 316; Pv-a 33.

Paritoseti [pari + toseti] to please, appease, satisfy, make happy Ja I 262; III 386; V 216; Pv-a 213 (v.l. + āsiñcati).

Paritta^01 (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. Divy 388, whereas Pāli paritta means trifling. The BHS form parītta (e.g. Divy 204, 498, 504; Avś I 329; II 137) may be a re-translation of Pāli paritta, which may correspond to Sanskrit prarikta, past participle of pra + ric, meaning “that which is exceeded,” i.e. left (over or behind)] small, little, inferior, insignificant, limited, of no account, trifling Vin I 270; D I 45; M III 148 (°ābha of limited splendour, opposite appamāṇābha); S II 98; IV 160 (opposite adhimatta); A IV 241; V 63; It 71; Snp 61, 390 (°pañña of inferior wisdom, cf. Nidd II §415), 1097 (the same); Ja I 221; Dhs 181, 584, 1018, 1034 (cf. BMPE 244 note 1, 248, note 1); Sv I 119; Pj I 133 (°dīpā the 2,000 inferior islands), 176 (500 the same.); Pv-a 198; Saddh 251, 261. Synonyms: appaka, omaka, lāmaka, dukkha Nidd II 414; catukka Nidd II §415 (opposite mahā); appaka Pv-a 48, 60; appamattaka Pv-a 262; ittara Pv-a 60; oma Pj II 347; oraka Pj II 489; lāmaka Pj II 347.

Paritta^02 and Parittā (neuter and feminine) [from pari + trā, cf. tāṇa, tāyati and also parittāna] protection, safeguard; (protective) charm, palliative, amulet Vin II 110 (atta° feminine personal protection) IV 305 (guttatthāya °ṁ pariyāpuṇāti); A II 73 (rakkhā + parittā); Ja 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°: S I 218f.; Āṭānāṭiya°: D III 195f.; Mora°: Ja II 33). Cf. D.B. III 185.

-vālikā sand worn on the head as an amulet Ja I 396, 399;

-suttaka a thread worn round the head as a charm Ja I 396, 399.

Parittaka [paritta^01 + ka] small, insignificant, little Nidd I 306 (for appaka etc. as at Nidd II §414); Pv I 10^11; II 9^67; Miln 121 (a°), 253; Sv I 170 (for appa); Pv-a 51; Saddh 42. – feminine parittikā Thag 377.

Parittāṇa (neuter) [pari + tāṇa. Cf. Epic Sanskrit paritrāṇa] protection, shelter, refuge, safeguard, safety D I 9 (sara° from an arrow, i.e. a shield); III 189; Ja VI 455; Pv-a 284; Saddh 396.

-kitikā a protecting arrangement Vin II 152, cf. Vinaya Texts III 174.

Parittāyaka (adjective) [from pari + tāyati] safeguarding against, sheltering against, keeping away from Vism 376 (aṅgāra-vassaṁ p. thero).

Parittāsin (adjective) [pari + tāsin, from tāsa of tasati^02] being in dread of (–°) S I 201.

Paridaṇḍa (adjective) [pari + daṇḍa] “with a stick around,” 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 10 kinds of women M I 286 = III 46 = Vin III 139 = A V 264 = Vv-a 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.”

Paridamana (neuter) [pari + damana] controlling, taming Vism 375.

Paridameti [pari + dameti] to control, tame, keep under Vism 376.

Paridahati [pari + dahati, of dhā] to put round, put on, clothe Dhp 9 (future °dahessati); Ja II 197; V 434 (gerund °dahitvā); VI 500; Pv II 1^18; Pv-a 76 (vatthāni), 77, 127 (°dahissati for paridhassati Pv II 9^36, which read for Text parivassati). gerund also paridayha Ja V 400 (= nivāsetvā cp pārupitvā ca commentary). – past participle paridahita (q.v.). causative II paridahāpeti to cause to be clothed Pv-a 49 (= acchādeti).

Paridahita [past participle of paridahati] put round, put on (of clothing) Pv-a 43.

Paridīpaka (adjective) [from paridīpeti, cf. dīpaka^01] illuminating, explaining, explanatory Pj II 40

Paridīpana (neuter) [pari + dīpana] illuminating, elucidating, explanation Miln 318; Pj I 111; Pj II 394f.

Paridīpanā (feminine) [from paridīpeti, cf. paridīpana] explanation, illustration Miln 131.

Paridīpita [past participle of paridīpeti]

1. in flames, set ablaze Thig 200 (= punappunaṁ ādīpitatāya p. Thig-a 170),

2. explained, made clear, illuminated Vism 58; Kv-a 8; Saddh 305.

Paridīpeti [pari + dīpeti] to make bright, to illustrate, to explain Miln 131; Saddh 491. – past participle paridīpita (q.v.).

Paridūseti [pari + dūseti] to spoil altogether, to ruin, corrupt, defile Saddh 409.

Parideva [pari + deva of div, devati; only in one passage of Epic Sanskrit (Mhbh VII 3014); otherwise paridevana neuter] lamentation, wailing M I 200; S II 1; III 3f.; A I 144; II 195; Snp 328, 592, 811, 923, 969; Ja I 146; VI,188, 498; Nidd I 128, 134, 370, 492; Paṭis I 11f., 38, 59, 65; Vibh 100, 137; Nett 29. It is exegetically paraphrased at D II 306 = Nidd II §416 (under pariddava) with synonyms ādeva p. ādevanā paridevanā ādevitattaṁ paridevitattaṁ; often combined with soka grief, e.g. at D I 36; Snp 862; It 89; Pv-a 39, 61. – Buddhaghosa at Sv I 121 explains it as “sokaṁ nissita-lālappana-lakkhaṇo p.”

Paridevati [pari + devati, div] to wail, lament D II 158 (mā socittha mā paridevittha); Snp 582, 774 = Nidd I 38 (as °devayati), 166; Ja VI 188, 498; Pv-a 18 (socati + p.); gerund °devamāna S I 199, 208; Ja V 106; Pv-a 38, and °devayamāna Snp 583. – gerundive °devaniya Nidd I 492; Pj II 573, and °devaneyya Snp 970 (= ādevaneyya Nidd I 493). – past participle paridevita (q.v.).

Paridevanā (feminine) = parideva, Snp 585; Nidd II §416 (see under parideva) Pv I 4^03 (= vācā-vippalāpa Pv-a 18); I 12^03; Pv-a 41.

Paridevita (neuter) [past participle of paridevati] lamentation, wailing Snp 590; Pv I 12^03 (= ruditaṁ Pv-a 63); Miln 148 (kanditap.°-lālappita-mukha).

Paridevitatta (neuter) [abstract from paridevita] lamentation etc.; only exegetical construction in explanation of parideva at D II 306 = Nidd II §416.

Pariddava [according to Trenckner M I 532 (on M I 56, where Sinhalese mss read p., whereas B mss have parideva) the metrical substitute for parideva; therefore not = Sanskrit paridrava, which is only a late re-translation of the Pāli word] = parideva M I 56 (soka°); A I 221; Thig 345 (soka°); Snp 1052, cf. Nidd II §416 (see parideva).

Paridhaṁsaka (adjective) [from paridhaṁsati] destructive, ruinous Pv-a 15 (°vacano speaking destructively, scandalmonger).

Paridhaṁsati [pari + dhaṁsati] to be deprived, to lose, to come to ruin It 90; Miln 249, 265. – causative paridhaṁseti in same meaning at Nidd I 5. It is almost synonymous with paripatati and parihāyati.

Paridhāvati [pari + dhāvati] to run about Ja I 127 (ādhāvati + p.), 134 (the same), 158 (the same); II 68 (the same) = Thig-a 54; V 106.

Paridhota [past participle of paridhovati] washed, rinsed, cleansed, purified D I 124.

Paridhovati [pari + dhovati] to wash (all round), cleanse, clean Vin I 302. – past participle paridhota.

Pariniṭṭhāna (neuter) [pari + niṭṭhāna]

1. end Pv-a 287.

2. accomplishment Ja V 400.

Pariniṭṭhāpeti [pari + niṭṭhāpeti] to bring to an end, attain, accomplish As 363.

Pariniṭṭhita (adjective) [pari + niṭṭhita] accomplished M III 53; Thig 283; Dhp-a II 78.

Parininna (adjective) [pari + ninna] deeply hollowed, sunken Saddh 103.

Parinipphanna (adjective) [pari + nipphanna] predetermined Kv 459 (v.l. °Nibbāna), 626 (a°); cf. PtsC. 2616, 3681.

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 lifespan 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-a 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. D II 72f. (the famous Mahā-Parinibbāna-suttanta or “Book of the Great Decease”); M III 127, 128; A II 79 (°samaye); III 409 (°dhamma, contrasted with āpāyika nerayika, cf. Dhp-a IV 42); Mhv 7, 1 (°mañcamhi nipanna); Vv-a 158; Pv-a 244.

2. D III 55; A V 64; Snp 514 (°gata + vitiṇṇa-kaṅkho); Vv 53^24 (°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 M I 148; S IV 48; V 29; A I 44; V 65 (nicchāto nibbuto sītibhūto etc).; A V 233 = 253 = Dhp 89 (+ khīṇāsava).

Parinibbānika (adjective) [from Parinibbāna] one who is destined to or that which leads to complete extinction D III 264; 265 (opasamika + p.).

Parinibbāpana (neuter) [pari + nibbāpana] refreshing, cooling, quenching; controlling, subduing, training Paṭis I 174 (atta-damatha, atta-samatha, atta-p.).

Parinibbāpetar [agent noun from parinibbāpeti] one who pacifies, a calmer, trainer M II 102 (dametar sametar p.).

Parinibbāpeti [pari + nibbāpeti] to bring to complete coolness, or training (see next), 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) D III 61 = A III 46 (attānaṁ dameti, sameti, p.); M I 45 (future °bbapessati); A II 68 (attānaṁ d. s. p.). – past participle parinibbuta (see p. No. 3) and parinibbāpita (only in agent noun °āpetar, q.v.).

Parinibbāyati and Parinibbāti [pari + nibb° cf. BHS parinirvāti Divy 150 (Buddhā Bhagavantaḥ parinirvānti) and gerund parinirvātavya ibid. 402]

1. to be completed, perfected, in any work or art, e.g. of a trained horse, M I 446. Cf. τελειόω.

2. to die without being reborn, to reach complete extinction of existence Vin II 194 (Tathāgathā °āyanti); M III 128 (preterit °nibbāyi); S V 152 (°nibbāyeyyaṁ), 261 (°nibbāyissāmi); A II 120 (anupādisesāya Nibbāna-dhātuyā p.); IV 202 (the same), 313 (the same), Miln 175 (the same); Ja I 28 (the same), 55 (the same); Vv-a 158 (future °nibbāyissāmi); Pv-a 21, 283 (of a Paccekabuddha).

3. to become emancipated from all desire of life D II 68 (cf. D.B. II 65 and Ps.B. 417); S IV 102 (diṭṭh’eva dhamme) ibid. (sa-upādāno devānaṁ indo na parinibāyati), 168; A III 41 = Vin II 148, 164 (parinibbāti anāsavo); A IV 98 (preterit °nibbiṁsu anāsavā) Thag 100 (future °nibbissati anāsavo), 364; It 93 (°nibbanti), cf. 95; Dhp 126 (°nibbanti anāsavā perhaps better taken to No. 1!); Vibh 426 (sabbāsave pariññāya parinibbanti anāsavā); Saddh 584 (°nibbanti mahoghen’eva aggino). – past participle parinibbuto (q.v.). causative parinibbāpeti (q.v.).

Parinibbāyana (neuter) [abstract from parinibbāyin] passing away, see parinibbāyin 2 b.

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 A II 155f., where the distinction is made between a sa-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 D III 237; S V 201, 237; A I 233; IV 14, 71f., 146, 380; V 120; Pp 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 Divy 533]. It is also invariably combined with anāvattidhamma, e.g. at D I 156; III 108, 132; M II 56, 146; A I 232; 245, 290; II 5, 89, 238; IV 12, 399, 423; V 343; S V 346 (cf. 406), 357; Pp 16, 62, 83. See also PtsC. 742.

(b) antara° [cf. BHS antarāparinirvāyin Mvu I 33] one who passives away in the middle of his term of life in a particular heaven; an Anāgāmin (cf. Buddhaghosa’s explanation at Pp-a 198 as “āyuvemajjhassa antarā yeva parinibbāyanato a. p.”) S V 69 = A IV 70; S V 201 = 204, 237, 285, 314, 378; A II 134; Paṭis I 161; Pp 16; Nett 190 (cf. A 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. Rh.D. Buddhism page 191; Cpd. 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 Divy 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: Vin II 284 (atikkhippaṁ Bhagavā p.), 294 (vassasata°e Bhagavati); V 119, 120; D I 204 (acira°e Bhagavati); S I 158 (Tathāgato p. II 191); V 172 (°e Tathāgate); Vv III 9^07 (°e Gotame = anupādisesāya Nibbāna-dhātuyā parinibbuto Vv-a 169); Pv-a 140 (Satthari p.), 212 (Bhagavati). Of others: S I 121, 122 (Godhika); III 124 (Vakkali); IV 63 (Puṇṇa); Snp 59, 60 (a Thera); Miln 390 (Arahant); Vv-a 158; Pv-a 76; Dhp-a II 163; IV 42.

2. emancipated, quite free (from earthly bonds), calm, serene, at peace, perfected Vin II 156 = A I 138 “spiritually free” Vinaya Texts III 182); D II 123 (cf. D.B. II 132); III 55; M I 235; II 102; S 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); Thag 5 (cf. Ps.B. 113); Ja IV 303, 453; Ud 85 (rāga-dosa-moha-kkhayā p.); Miln 50 (°atta), Frequently in combination with kindred terms like sītibhūta (cooled), e.g. Vin II 156 = A I 138; Vv 53^24; or nicchāta (without hunger), e.g. S III 26; IV 204 = It 46; Snp 735f.; It 48 (esanānaṁ khayā), 49 (āsavānaṁ khayā).

3. (to be understood as past participle of parinibbāpeti) calmed, well trained, domesticated M I 446 (of a horse).

Parinimmita at Dhs 1280 read para°.

Paripakka (adjective) [pari + pakka]

1. (quite) ripe, ripened, matured, developed D I 54; S IV 105 = Sv I 50; A IV 357; Dhp 260; Ja I 91, 231; VI 1 (ap°); Ud 36 (the same); Miln 194, 288; Dhp-a III 338; Pj I 56; Thig-a 273; Pv-a 274 (su°).

2. overripe, rotten Miln 223.

Paripakkata [past participle of pari + pakkirati] scattered Thig 391 (reading doubtful).

Paripaccati [pari + paccati] to become ripe, to heal (of a wound) Miln 112.

Paripaccana (neuter) [pari + paccana] ripening, healing (of a wound) Miln 112.

Paripañhati [denominative from pari + pañha] to question A V 16.

Paripaṭati [doublet of paripatati] to go to ruin, to come to fall, to come to naught Miln 91 (opposite sambhavati); combined with paridhaṁsati at Nidd I 5; Miln 249, 265.

Paripatati [pari + patati, cf. nipatati] to fall down, to fall off from (ablative) Vin II 152f.; Ja V 417, 420; Pv IV 5^03 (bhūmiyaṁ) Sv I 132; Pv-a 37, 47, 55, 62. – causative paripāteti (q.v.). – See also paripaṭati.

Paripantha [pari + pantha]

1. “way round,” edge, border; paripanthe in ambush (near a road) M I 87; Ja III 65.

2. obstacle, hindrance, danger. It refers especially to danger arising out of mishaps to or bad conditions of roads in the forests. D I 52; S I 43; A I 153; III 252; V 136; Paṭis I 162; Ja I 395; III 268; IV 17; VI 57 (noun plural °ayo = kilesaparipanthā commentary), 75; Dhp-a I 14 (magga°), 16 (the same), 51, 69; migānaṁ p. danger to the crops from (the nuisance of) deer Ja I 143, 154. – saparipantha full of danger Dhp-a I 63. See also palipatha.

Paripanthika (adjective) [from paripantha] forming or causing an obstacle A I 161. The usual form is pāri° (q.v.).

Paripanna see palipanna.

Paripāka [from pari + pac]

1. ripeness, maturity, development, perfection D I 9 (cf. Sv I 94); Ud 36 (pañca dhammā paripākāya saṁvattanti); Ja I 142, 148; VI 236; Miln 288; Vism 116 (bodhi°), 199; Dhp-a I 89 (°gatatta neuter state of perfection); Thig-a 79; Pv-a 276.

2. overripeness, decay, collapse, only in phrase “indriyānaṁ p.,” i.e. decay of the (mental) faculties, in formula defining jarā (old age) at D II 305; M I 49; S II 2, 42f.; A V 203; Nidd II §252; Dhs 644; cf. BHS indriyaparipāka Avś II 110.

Paripācana (neuter) [pari + pācana^01] 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 Ud 36) S IV 105 = Sv I 50; Thig-a 273.

Paripāceti [pari + pāceti, causative of pacati] to bring to maturity, to cause to ripen, to develop, prepare Ja VI 373 (atthaṁ p. °ācayitvā = vaḍḍhetvā commentary); Miln 232, 285, 288, 296. – past participle paripācita Vism 365.

Paripātita [past participle of paripāteti] attacked, pursued, brought into difficulty Vv-a 336.

Paripāteti or Paripāṭeti [causative of paripatati. Cf. BHS paripāṭayati to destroy Divy 417] to cause to fall down, to bring to ruin, to attack, pursue Vin IV 115; Ja II 208; III 380; Miln 279, 367; Pj I 73 (see App. II page 353 note 9). – past participle paripātita (q.v.).

Paripālita [past participle of paripāleti] guarded Vism 74.

Paripāleti [pari + pāleti] to watch, guard (carefully) Pv-a 130 (= rakkhati). – past participle paripālita (q.v.). – passive °pāliyati Nett 105 (= rakkhitaṁ).

Paripīta (adjective) [pari + pīta] very dear, highly valued Saddh 571.

Paripīḷita (adjective) [pari + pīḷita, past participle of pīḍ] oppressed, vexed, injured Miln 97 (aggi-santāpa-pariḷāha°), 303 jighacchāya).

Paripuochaka (adjective) [from pari + pṛch] asking a question, enquiring Nidd I 234 = Nidd II §386; Saddh 90. – feminine abstract paripucchakatā questioning Vism 132 (one of the 7 constituents of dhamma-vicaya-sambojjhaṅga).

Paripucchati [pari + pucchati] to ask a question, to interrogate, inquire Vin I 47 = 224; II 125; S I 98; A V 16; Snp 380, 696 (°iyāna gerund), 1025; Pp 41; Miln 257, 408; Pj II 111.

Paripucchā (feminine) [pari + pucchā] question, interrogation Vin I 190 (uddesa + p.); II 219 (the same); A I 285; Nidd I 234 = Nidd II §386 (cf. Pj II III). See also uddesa.

Paripuñchati [pari + puñchati] to wipe off, stroke down Vin III 14 (pāṇinā gattāni p.).

Paripuṇṇa (adjective) [past participle of paripūrati]

1. (quite) full, fulfilled, complete, finished, satisfied M I 200 (°saṅkappa), III 276; S II 283; IV 104; V 315; Paṭis I 172 (= pariggahaṭṭhena parivāraṭṭhena, paripūraṭṭhena p., i.e. acquiring, keeping, fulfilling); Snp 889 (°mānin = samatta-mānin Nidd I 298), 904; It 40 (°sekha); Pv IV 16^03; Vism 45 (°saṅkappa): Pv-a 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 Pj II 452); Miln 249.

Paripuṇṇatā (feminine) [abstract from paripuṇṇa] fullness, completeness Pj II 452.

Paripūra (adjective) [pari + pṛ] full, complete, perfected, accomplished D I 75; M I 138; III 94; S II 32; IV 247; V 269 (feminine °ī); A II 77; V 10f.; Snp 205, 1017; Paṭis I 15, 18, 49, 172; II 122; Pp 35, 36. – aparipūra not completed, imperfect, incomplete A II 77; IV 314f.; V 10 sq; It 107; Pp 35, 36.

-kāritā completing M I 64, 66 sq;

-kārin completing, fulfilling, making complete, doing to the full M I 33f., 64; S V 201; A II 136; III 215; IV 380; V 131f.; Pp 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; Ja IV 273 (devaloko p.); Miln 395 (sāmaññaṁ); future paripūrissati Dhp-a I 309. – passive paripūriyati to be fulfilled or perfected Dhp-a I 309. – past participle paripuṇṇa (q.v.). – causative paripūreti (q.v.).

Paripūratta (neuter) [abstract from paripūra] fullness, completeness, completion S V 200f. (+ samatta).

Paripūrita [past participle of paripūreti] filled (to overflowing), full Pv-a 216.

Paripūrī (feminine) [from paripūra, but better spelt pāripūrī, q.v.] fulfilment, completion S I 139.

Paripūreti [causative of paripūrati] to fulfil; to fill (up), make more full, supplement, fill out, additional to D I 74 (parisandeti p. parippharati; Sv I 217 explains as “vāyunā bhastaṁ viya pūreti”); II 221; M III 92; S I 27 (devakāyaṁ) = 30; II 29, 32; III 93 (sāmaññatthaṁ) = A II 95 = It 90; Pv II 9^45 (present participle °ayanto); Pp 31, 35; Miln 349 (lekhaṁ); Pv-a 29 (sāgaraṁ), 30 (ñātidhammo °pūretabbo), 136 (vassasahassāni); Saddh 371. – present participle medium °pūramāna D I 103. – past participle paripūrita (q.v.).

Paripothita [past participle of *paripotheti] beaten, whipped Miln 188 (laguḷehi).

Parippharati [pari + sphar] to pervade D I 74 (= samantato phusati Sv I 217); M III 92f. See also paripūreti past participle paripphuta and °pphuṭṭha (q.v.).

Paripphuṭṭha [past participle of parippharati] filled, pervaded D I 75; M III 94 (spelt here paripphuta). Cf. BHS parisphuṭa Mvu II 349; III 274; Lal 33, 385.

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 P.Gram §62. 1] sprinkled all round D I 74; M I 276; II 15; III 92; explained as “siñcitvā” at Sv I 218.

Paripphosita [past participle of paripphoseti] sprinkled all round Ja VI 51, 481 (candana sāra°).

Paripphoseti [pari + causative of pruṣ] to sprinkle over, Vin II 209 (udakena °pphositvā; so read for °ppositvā); A I 257; Ja VI 566; Pv III 10^02 (°itvā = āsiñcitvā Pv-a 231). gerund -akaṁ D I 74 (= siñcitvā Sv I 218); M I 276; II 15; III 92; see Geiger P.Gram. §215. – past participle paripphosita (q.v.).

Pariplava [from pari + plu] unsteady, wavering, swerving about Dhp 38 (= upplavana Dhp-a I 309).

Pariplavati [pari + plu] to quiver, roam about, swerve Ja III 484 (present participle pariplavanto = upplavamāna commentary – past participle paripluta (q.v.).

Paripluta [past participle of pariplavati] immersed, drenched Ja VI 78 (= nimugga commentary); Dāṭh III 34.

Pariphandati [pari + spand] to tremble, quiver, throb, waver Snp 776 (cf. Nidd I 46f.), 1145; Dhp 34 (= saṇṭhātuṁ na Sakkoti Dhp-a I 289); Ja IV 93; Miln 91, 249. past participle pariphandita (q.v.).

Pariphandita [past participle of pariphandati] wavered, trembled, quivered Ja III 24.

Paribandha at Thig-a 242 is commentary reading for paripantha at Thig 352; also at Vism 147, 152.

Paribādheti [pari + bādh] to oppress, attack Pv-a 193 (= hiṁsati).

Paribāhati [pari + bāhati or preferably bāheti: see bahati^03] to keep out, keep away from, hinder Ja I 204 (gerund °bāhiya); Pv-a 214 (°bāhire).

Paribāhira (adjective) [pari + bāhira] external, alien to; an outsider Vin II 140; IV 283; S I 126; Ja I 482; III 213; Nidd I 144; (parimussati p. hoti, in explanation of mussati) Vism 54; Pv-a 131; Thig-a 204; Sv I 30.

Paribbajati [pari + vraj] to wander about (as a religious mendicant) Snp 74, 639; It 109; Dhp 346, 415; Ja IV 452.

Paribbaya [pari + vaya, i.e. *vyaya]

1. earned money, earnings, wages Ja I 156 (°ṁ datvā), 296 (the same), 433; IV 170; Dhp-a IV 196.

2. expense, expenditure Ja II 213, (nivāsa° expense for a lodging), 249, 368; III 287 (°ṁ karoti to invest); VI 383; Vv-a 75; Pv-a 3 (sahassaṁ sahassaṁ °ṁ karoti), 97 (nicca°); Dāṭh V 66.

Paribbasāna (adjective) [present participle medium of pari + vas] abiding, staying by Snp 796 (= vasamāna Pj II 529; sakāya diṭṭhiyā vasanti Nidd I 102), 878, 880, 895.

Paribbāja = paribbājaka S I 49; Snp 134; Dhp 313; Dhp-a III 485. °vata the vow of a p. Thig-a 73.

Paribbājaka [from pari + vraj] a wandering man, a wanderer, wandering religious mendicant, not necessarily Buddhist (cf. Muir, JRAS 1866, 321; Lassen, Index Alt II 114, 277, 468; Vinaya Texts I 41) Vin I 342; IV 285 (bhikkhuñ ca sāmaṇerañ ca ṭhapetvā yo koci paribbājaka-samāpanno); D I 157; III 1f., 35f., 53f., 130f.; M I 64, 84; S I 78; II 22, 119, 139; III 257f.; IV 230, 251, 391f.; A I 115, 157, 185, 215; II 29f., 176; IV 35f., 338, 378; V 48f.; Snp 537, 553; Ja I 85; Ud 14, 65; Sv I 35; Pv-a 31. – feminine paribbājikā Vin IV 285; M I 305; S III 238f.; Ud 13, 43f.

Paribbājana (neuter) [from paribbajati] wandering about or practising the customs of a mendicant Pj II 434.

Paribbājayitar [agent noun of paribbajati] 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. Pj II 434 nikkhamet[v]ā niddhamet[v]ā.

Paribbūḷha (adjective) [past participle of paribrūhati] encompassed, provided with, surrounded A III 34; Snp 301 (= parikiṇṇa Pj II 320); Ja IV 120; V 68, 322, 417; VI 452.

Paribbhamati [pari + bhamati]

1. to walk or roam about Pv-a 6, 47 (ito c’ito), 63 (saṁsāre), 100, 166 (saṁsare).

2. to reel about Ja III 288; IV 407. – causative °bbhameti to make reel round Ja VI 155.

Paribyattatā (feminine) [pari + vyatta + tā] great distinction, clearness; wide experience, learnedness Miln 349.

Paribrahaṇa (neuter) [to bṛh, see paribrūhati and cf. late Sanskrit paribarhaṇā] growth, increase, promotion Thag-a 49 v.l. Cf. paribrūhana.

Paribrūhati [pari + brūhati of bṛh^02] to augment, increase, do with zest Vv-a 115. – causative °brūheti [cf. Sanskrit paribṛnhayati] to make strong, increase Ja V 361 (aparibrūhayi 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 paribbūḷha and paribrūhita (q.v.).

Paribrūhana (neuter) [from paribrūhati, cf. upabrūhana] augmentation, increase Nett 79.

Paribrūhita [past participle of paribrūheti] increased, furthered, strengthened Thig-a 245.

Paribhaṭṭha^01 [past participle of paribhassati of bhraś] fallen, dropped Ja I 482; Thag page 12 note.

Paribhaṭṭha^02 [past participle of paribhāsati] abused, censured, scolded Ja VI 187.

Paribhaṇḍa [for paribandha, dialectical, see Kern, Toev. I 36, who compares Tamil panda “a surrounding wall” = Pāli bandha. The meaning is rather uncertain, cf. notes in Vinaya Texts II 154; III 85, 213]

1. a binding along the back Vin I 254, 297; II 116; Ja V 254 (v.l. °daṇḍa).

2. a girdle, belt Ja VI 125; Dhp-a II 174.

3. a plasterd flooring Vin II 113, 172, 220; Ja III 384; IV 92; V 437, 440.

4. slough of a serpent (?) Ja VI 339.

5. (–°) adjective encircling, comprehensive, in °ñāṇa Vism 429.

Paribhata [past participle of pari + bhṛ] nurtured, nourished M II 56 (sukha°). Also in explanation of pāribhaṭyatā (q.v.).

Paribhava [pari + bhū] contempt, disrespect Vin IV 241; A III 191; Ja V 436; VI 164; Vibh 353f.; Pv-a 257.

Paribhavana (neuter) = paribhava Sv I 255.

Paribhavati [pari + bhū], also paribhoti to treat with contempt, to neglect, despise S I 69; A III 174f. (°bhoti); Ja III 16; V 442; Miln 23, 259; Pv-a 266. gerundive paribhotabba S I 69; Snp page 93. (= paribhavitabba Pj II 424). – causative paribhāveti; past participle paribhūta (q.v.).

Paribhāvanā (feminine) [from paribhāveti] permeation, penetration As 163 (= vāsanā).

Paribhāvita [past participle of paribhāveti]

1. penetrated, supplied, filled with, trained, set D II 81 (saddhā-p. cittaṁ, sīla° etc.; translated “set round with,” cf. D.B. II 86), cf. S V 369; Snp 23 (cittaṁ p.; Pj II 37 saṁvāsiya); Miln 361; Pv-a 139 (°aya bhāvanāya codito).

2. compounded of, mixed with Ja I 380, Cp IV 407; Pv-a 191.

3. fostered, treated, practised Miln 394 (bhesajjena kāyaṁ); Pv-a 257.

4. sat on (said of eggs), being hatched M I 104; S III 153; A IV 125f., 176.

Paribhāveti [causative of paribhavati] to cause to be pervaded or penetrated, to treat, supply Vin I 279 (uppalahatthāni bhesajjehi p.); Ja IV 407. – past participle paribhāvita (q.v.).

Paribhāsa [from pari + bhāṣ] censure, abuse, blame Ja V 373; Pv-a 175.

Paribhāsaka (adjective) [from paribhāsa, cf. BHS paribhāṣaka Divy 38] reviling, abusing, abusive S I 34; A IV 79; Pv I 11^06 (= akkosaka Pv-a 58); IV 8^04; Vv-a 69. See also akkosaka.

Paribhāsati [pari + bhāṣ, cf. BHS paribhāṣate Divy 38] to abuse, scold, revile, censure, defame S I 221; IV 61; Vin IV 265; Snp 134, 663; Ja I 112, 384 (for °hāsiṁsu) 469; III 421; IV 285 (read paribhāsentī for aribhāsentī); V 294; VI 523; Pv II 10^08; Pp 37; Miln 186; Pv-a 43. – preterit °bhāsissaṁ Pv IV 8^05, plural °bhāsimhase Pv III 1^11. gerundive °bhāsaniya Miln 186. – Very frequently combined with akkosati (+ p.), e.g. at Vin II 14, 296; Ud 44; Pv I 9^03; Pv-a 10. – past participle paribhaṭṭha^02 (q.v.). – causative II °bhāsāpeti the same Pv I 6^07.

Paribhindati [pari + bhid]

1. to break up, split, create dissension, to set at variance Ja I 439; IV 196; V 229; VI 368; Pv-a 13.

2. to break (see °bhinna). – past participle paribhinna.

Paribhinna [past participle of paribhindati]

1. broken, broken up M I 190 (a°); Vv-a 184 (°vaṇṇa of broken up appearance, i.e. crumbly.).

2. set at variance, disconcerted, split Vin III 161; Ja II 193; As 308; Pv-a 13. – Cf. vi°

Paribhuñjati [pari + bhuj]

1. to enjoy, to use, to enjoy the use of Vin II 109; M I 153 (nivāpaṁ p.), 207, S II 29; Snp 240, 241, 423; Pv I 1^02; I 9^04; IV 5^02 (= khādituṁ Pv-a 259); Nidd II §427 (pariyesati paṭilabhati paribhuñjati); Miln 366, 395 (ālopaṁ °bhuñjisaṁ); Pv-a 3, 5 (modake eat up), 8, 13, 23, 47; Saddh 394. – gerundive °bhuñjiya Ja I 243 (dup°); and °bhuñjitabba Pv-a 71 (with neuter abstract °tabbatta). – passive °bhuñjiyati, present participle °iyamāna S I 90.

2. [see bhuñjatī^02] to purify, clean, cleanse M I 25; Ja VI 75. – past participle paribhutta (q.v.).

Paribhuñjana (neuter) [from paribhuñjati] eating Pv-a 35.

Paribhutta [past participle of paribhuñjati, cf. BHS paribhukta Divy 277] used, employed, made use of Vin II 109 (su°); Ja III 257 (a°); Sv I 261 (sayaṁ °bhesajja); Pj II 19.

Paribhūta [past participle of paribhavati] treated with contempt, disregarded, despised Vin IV 6; S II 279; Miln 229, 288.

Paribheda [from pari + bhid, see paribhindati]

1. breaking, breaking up, falling to pieces Dhs 738, 874.

2. bursting, breaking open Pv-a 55.

Paribhedaka (adjective) [from paribheda in sense of paribhindati] breaking; a disturber of peace, [in previous edition: breedbate] Ja II 173; III 168; V 245; VI 437.

Paribhoga [from pari + bhuj]

1. material for enjoyment, food, feeding Ja I 243; II 432; Miln 156, 403; Dhp-a II 66; Pj II 342.

2. enjoyment, use Vin IV 267; S I 90; Nidd I 262; Vism 33 (with pariyesana and paṭiggahana); Dhp-a I 60; Pv-a 25, 26, 220. – Four paribhogas are distinguished at Ja 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 Pj I 222;

-dhātu a relic consisting of something used by the dead Saint (opposite sarīradhātu, remains of the body) Mhv 15, 163. (cf. pāribhogika-dhātu); Pj II 579.

Paribhojaniya (or °īya) (neuter) [original gerund of paribhunjati 2] that which is used for cleaning, water for washing Vin II 76, 208, 216 (°ghaṭa), 226 (cf. Vinaya Texts III 8); III 119 (pāniyaṁ); Ja I 416; VI 75; Dhp-a I 58.

Parima = parama (cf. Geiger P.Gram 19.1) M III 112.

Parimajjaka (adjective) [from pari + marj] touching, reaching (up to) Miln 343 (candasuriya°, cf. Mvu II, candramasūrya-parimārjako maharddhiko etc.).

Parimajjati [pari + majjati]

1. to wipe away, wipe off or out M I 78.

2. to touch, stroke D I 78; M III 12; S II 121; Dhp 394; Ja I 192, 305; II 395 (piṭṭhiṁ).

3. to rub, polish, groom (a horse) A V 166, 168. – past participle parimaṭṭha (q.v.).

Parimajjana (neuter) [from parimajjati]

1. wiping off or out Pp 33 (ukkhali°).

2. rubbing, grooming (a horse) A V 166, 168 (ājānīya°).

Parimaṭṭha [past participle of parimajjati] rubbed, stroked, polished, in su° well polished S II 102. See also palimaṭṭha.

Parimaṇḍala (adjective) [pari + maṇḍala]

1. round, circular Ja I 441; II 406 (āvāṭa); VI 42; Pv IV 3^28 (guḷa°); Dhs 617 (explained at As 317 as “egg-shaped,” kukkuṭ-aṇḍasaṇṭhāna). – neuter as adverb in phrase °ṁ nivāseti to dress or cover oneself all round Vin 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 Vin II 316; M I 216; A I 103; Sv I 282; Pj II 177, 370.

Parimaddati [pari + mṛd]

1. to rub, crush, rub off, treat, shampoo, massage Ja IV 137 (sarīraṁ examine the body); Miln 241. – Of leather (i.e. treat) M I 128.

2. to go together with, to frequent Dhp-a I 90 (samayaṁ p.). – past participle parimaddita (q.v.).

Parimaddana (neuter) [from pari + mṛd] rubbing, kneading, shampooing, massage; usually in stock phrase (kāyo) aniccucchādana-parimaddana-bhedana-viddhaṁsana-dhammo D I 76 (cf. Sv I 88, but translated at D.B. I 87 as “subject to erasion, abrasion, dissolution and disintegration”); M I 500; S IV 83; Ja I 416. See further D I 7; A I 62; IV 54 (ucchādana-p.-nahāpana-sambāhana); Miln 241 (ucchādana°); Saddh 578.

Parimaddita [past participle of parimaddati] crushed, rubbed, treated M I 129 (su° well-treated).

Parimaddhita [past participle of pari + maddheti, causative of mṛdh to neglect] brought to an end or standstill, destroyed Ja I 145 (°saṅkhāra).

Parimasati [pari + mṛś] to touch, stroke, grasp (usually combined with parimajjati), D I 78; II 17; M I 34, 80; III 12; S II 121; IV 173; A III 70. – past participle parimaṭṭha (same as past participle of parimajjati), q.v.

Parimāṇa (neuter) [of pari + mā] measure, extent, limit, as adjective (–°) measuring, extending over, comprising J I 45; Pj II 1 (pariyatti°); Pv-a 113 (yojana°), 102 (anekabhāra°). – negative aparimāṇa without limit, immeasurable, very great Vin II 62, 70; S V 430; A II 182; Pj I 248; Sv I 288 (°vaṇṇa); Pv-a 110, 129.

Parimārita [past participle of pari + māreti, causative of mṛ] mortified, only in phrase °indriya Ja I 361; III 515; IV 9, 306; V 152; Dāṭh I 16.

Parimita [past participle of parimināti] measured, restricted, limited, only in negative a° measureless Pv II 8^11; Miln 287, 343.

Parimitatta (neuter) [from parimita] the condition of being measured Pv-a 254.

Parimināti [pari + mā] to measure, mete out, estimate, limit, restrict; infinitive °metuṁ Miln 192; Thig-a 26; and °minituṁ Miln 316; gerundive °meyya (q.v.). – past participle parimita (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 Vin I 24; D II 291; M I 56, 421; S I 170; A III 92; It 80; Paṭis I 176 (explained); Pp 68; Sv I 210. Also in phrase °ṁ kārāpeti (of hair) Vin II 134 “to cut off (?) the hair in front” (i.e. on the breast) Vinaya Texts III 138, quotes explanation at Sp 1211 “ure loma-saṁharaṇaṁ.”

[BD]: sets up minding around the mouth. > mouth, face, front, interface.

Parimuccati [passive of pari + muc] to be released, to be set free, to escape Vin II 87; M I 8; S I 88, 208; II 24, 109; III 40, 150, 179; Miln 213, 335 (jātiyā etc.) preterit °mucci M I 153. – past participle parimutta; causative parimoceti (q.v.).

Parimuṭṭha [pari + muṭṭha, past participle of mussati, cf. pamuṭṭha] forgetful, bewildered Vin I 349 = Ja III 488 (= muṭṭhassati commentary); cf. Vinaya Texts II 307.

Parimutta [past participle of parimuccati] released, set free, delivered S III 31.

Parimutti (feminine) [from pari + muc] release Ja I 4 (V 20); Miln 112, 227; Pv-a 109.

Parimussati [pari + mussati] to become bewildered or disturbed, to vanish, fall off Nidd I 144.

Parimeyya (adjective) [gerund of parimināti] to be measured, negative a° countless, immeasurable Miln 331, 388; Pv-a 212.

Parimoceti [causative of parimuccati] to set free, deliver, release D I 96; Ja I 28 (V 203); Miln 334; Sv I 263; Dhp-a I 39.

Parimohita (adjective) [past participle of pari + causative of muh] very confused, muddled, dulled, bewildered, infatuated Saddh 206.

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) D II 82f. (v.l. °āya); III 100 (v.l. °āye); Sv 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) Ja I 78. – See also pariyatta^01 pariyatti, pariyāya 3, and compounds of ceto.

Pariyañña [pari + yañña] supreme or extraordinary offering or sacrifice Pj II 321, 322.

Pariyatta^01 (neuter) [abstract from pariya (pari + i) but confused with pariyatta^02 and pariyatti from pari + āp] learning, understanding, comprehension, only in phrase indriyaparo pariyatta (-ñāṇa) (knowledge of) what goes on in the intentions of others A V 34, 38; Paṭis I 121f.; Vibh 340.

Pariyatta^02 (adjective) [cf. Sanskrit paryāpta. past participle of pari + āp, see pāpuṇāti]

(a) capable of, mastered, kept in mind, learned by heart; only in phrase dhammo ca vinayo ca p. Vin II 285 = Pj I 92; D III 241f. (yathā sutaṁ yathā p°ṁ dhammaṁ).

(b) sufficient, enough Pv-a 33 (= alaṁ)

Pariyatti (feminine) [from pari + āp, cf. Epic Sanskrit paryāpti and Pāli pariyāpuṇāti] adequacy, accomplishment, sufficiency, capability, competency; indriya-paro° efficiency in the (knowledge of) thoughts of others S V 205; Nett 101.

1. Three accomplishments are distinguished at Sv I 21f., viz. alagadd-ūpamā (like a serpent), nissaraṇatthā (on account of salvation) and bhaṇḍāgārika° (of a treasurer), apariyatti-kara bringing no advantage Dhp-a 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 Sv I 21. At Pj II 494 it is classed with paccaya dhutaṅga and adhigama; as a part of paṭibhāna at Nidd I 234 = Nidd II §386. pariyattiṁ uggaṇhāti to undertake the learning (of the scriptures) Dhp-a II 30; cf. Pj I 91 (tipiṭaka-sabba-p.-pabheda-dhara); Ja II 48 (°ṁ ṭhapetvā leaving the learning aside); Miln 115, 215, 345, 411 (āgama°). – ablative pariyattito through learning by heart Pj 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) Pj I 191, 193; Pj II 328; Pv-a 2; cf. °sāsana;

-dhara knowing the scriptures by heart Miln 21;

-dhura (= ganthadhura): see vāsadhura;

-paṭibhānavant possessed of intelligence as regards learning the scriptures Pj II 111;

-parimāṇa extent of study Pj II 1, 608;

-bahula clever in the study of the Dhamma A III 86;

-bahussuta versed in the scriptures Pj II 110;

-sāsana object, instruction of the scriptures, code of the holy texts (cf. °dhamma) Nidd I 143; Dhp-a IV 39.

Pariyanta [pari + anta, cf. Sanskrit paryanta]

1. limit, end, climax, border S I 80 (manāpa° “limit-point in enjoyment”; cf. commentary nipphattikaṁ koṭikaṁ K.S. 320); Ja I 149 (hattha-pāda° hoofs), 221 (udaka°), 223 (sara°); II 200 (aṅgaṇa°); Pv II 13^12; Dhp-a III 172 (parisa°).

2. limit, boundary, restriction, limitation Vin II 59, 60 (āpatti°); Nidd I 483 (distinguishes between 4 pariyantā with reference to one’s character, viz. sīla-saṁvara° indriya-saṁvara°, bhojane mattaññutā°, jāgariyānuyoga°).

3. (adjective –°) bounded by, limited by, surrounded, ending in Vin IV 31; M III 90; S II 122 (āyu°); A I 164 (the same); Snp 577 (bhedana°); Pv I 10^13 (parikkhitta Pv-a 52). – apariyanta (adjective) boundless, limitless Pv-a 58, 166;

-kata restricted, limited, bounded Nidd II taṇhā III (with sīmakata and odhikata; v.l. pariyanti°, cf. BHS paryantīkṛta “finished” Divy 97, 236);

-cārin living in self-restriction Snp 964 (cf. Nidd I 483);

-dassāvin seeing the limit A V 50;

-rahita without limits Dhp-a III 252.

Pariyantavant (adjective) [from pariyanta] having a limit, having a set or well-defined purpose; feminine °vatī (vācā) discriminating speech D I 4 = M III 49 = Pp 58; explained as “paricchedaṁ dassetvā yatha’ssa paricchedo paññāyati, evaṁ bhāsatī ti attho” Sv I 76 = Pp-a 238.

Pariyantika (adjective) (–°) [from pariyanta] ending in, bounded or limited by S II 83 = A II 198 (kāya-p. °ā and jīvita-p.°ā vedanā); Vism 69 (bhojana°, udaka°, āsana°); Saddh 440 (kāla° sīla).

Pariyaya [cf. Epic Sanskrit paryaya, pari + i; the usual Pāli form is pariyāya, but at the following passages the short a is required metri causā] revolution, lapse of time, period, term Ja III 460 (= kālapariyāya commentary); V 367 (kāla°).

Pariyā (feminine) [from pari + yā] winding round, turning round; of a tree, branch Ja VI 528 (duma°; read °pariyāsu with v.l. instead of Text pariyāyesu; commentary explains by sākhā).

Pariyāgata [pari + ā + gata] having come to, reached, attained Ja 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 Vin III 119 (of gabbha).

Pariyāti [pari + yā]

1. to go round (accusative) Ja I 307.

2. to come near Ja II 440.

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.).

Pariyādāna (neuter) [pari + ādāna, opposite upādāna] “taking up completely,” i.e. using up, consummation, consumption, finishing, end M I 487 (kaṭṭha°, opposed to upādāna); S I 152; III 16f. (cetaso p., cf. pariyādāya and °dinna); IV 33 (sabb’upādāna°) A II 139; Ja V 186. Cf. BHS paryādāna Divy 4, 55, 100. – especially in following phrases: āsava° and jīvita° D I 46 (jīvita-pariyādānā ablative, explained at Dhp I 128 as “jīvitassa sabbaso pariyādinnattā parikkhīṇattā puna appaṭisandhika-bhāvā ti attho”); S II 83 = A II 198; S III 126; IV 213; A IV 13, 146; Pp 13; Miln 397; and combined with parikkhaya in °ṁ gacchati to be exhausted or consummated A V 173 = Snp page 126; Miln 102; Pv-a 147, cf. BHS parikṣayaṁ paryādānaṁ gacchati Divy 567; Avś I 48; II 193.

Pariyādāya (indeclinable) [gerund of pariyādati]

1. taking all round, summing up, completely Nidd II §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” M I 91; It 19; Dhp-a I 15.

3. losing control over, giving out (cittaṁ) S III 16; IV 125. In absolute sense perhaps at S V 51 = A IV 127 (with vv.ll. pariyenāya and pariyāya).

Pariyādinna [often spelt Pariyādiṇṇa, e.g. in vv.ll. at D II 8; M II 172; III 118. – past participle of pariyādiyati]

1. (passive) exhausted, finished, put an end to, consummated Vin I 25 (tejo); D II 8 = M III 118; S II 133f. (dukkhaṁ; parikkhīṇaṁ + p.); V 461f. – negative apariyādinna not finished, not exhausted M I 79 (muttakarīsaṁ °ādiṇṇaṁ), 83 (dhammadesanā ādiṇṇā); S II 178f.

2. (Med.) having exhausted, lost control over, being overcome (usually °citta adjective) Vin II 185; M II 172; S II 228; Nidd II §32; Pv-a 279.

Pariyādinnatta (neuter) [abstract from pariyādinna] exhaustion, consummation Sv I 128.

Pariyādiyati [sometimes spelt Pariyādiyyati, e.g. Nidd II sub voce; pari + ādiyati, q.v. for etymology reference]

1. to put an end to, exhaust, overpower, destroy, master control S III 155 (rāgaṁ); Nidd II under parisahati. – potential °ādiyeyyaṁ Vin I 25 (tejaṁ). – gerund °adiyitvā Vin I 25 (tejaṁ); IV 109 (the same); S I 84 (translation “confiscate”).

2. to become exhausted, give out Ja V 186 (udakaṁ); Miln 297 (cittaṁ p.; opposed to parivaḍḍhati). – past participle pariyādinna (q.v.).

Pariyāpajjati [pari + āpajjati] to be finished A IV 339. past participle pariyāpanna (q.v.). – causative pariyāpādeti (q.v.).

Pariyāpadāna (neuter) [pari + apadāna, the latter for ava°, and metrical lengthening of a] good advice, application, trick, artfullness, artifice Ja V 361, 369. (commentary explains as parisuddha after v.l. pariyodāta which was probably misread for pariyodāna), 370.

Pariyāpanna [pari + āpanna, cf. adhipanna]

1. “gone completely into,” included in, belonging to, got into Vin I 46 (patta° that which has been put into the bowl); D I 45 (= ābaddha Sv I 127); Pj II 397 (milakkhabhāsa° etc.); Pj I 136 (vinaya°), 191 (saṅgha°); Dhp-a I 158 (idhaloka-paraloka°); Pv-a 14, 33, 59, 129 (devaloka°), 150.

2. accomplished (i.e. gone into the matter), thorough, mastering (said of vācā) S II 280 = A 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) Dhs 1268; Vibh 12, 15, 19 and passim; As 50. Opposite apariyāpannā (dhammā) the unincluded (viz. all that is exempt from this cycle) Paṭis I 101; Dhs 583 (cf. BMPE 153, 233, note 3, 304f., 308, note 2), 992, 1242; Kv 507.

Pariyāpannatta (neuter) [abstract from pariyāpanna] includedness Pj II 174.

Pariyāpādeti [causative of pariyāpajjati] to finish off, i.e. put to death completely S IV 308f. = A III 94.

Pariyāpuṇana (neuter) [abstract formation from pariyāpuṇāti] mastery over, accomplishment in (genitive) Vism 442 (Buddhavacanassa).

Pariyāpuṇāti [pari + āp, cf. BHS paryavāpnoti Divy 613]

1. to learn (by heart), to master, to gain mastership over, to learn thoroughly Vin IV 305 (parittaṁ a charm); D I 117 (= jānāti Sv I 117); A III 86 (dhammaṁ); future pariyāpuṇissati Dhp-a I 382 (dhammaṁ); gerund pariyāpuṇitvā S I 176; II 120; Pj II 195 (nikāyaṁ).

2. (with infinitive) to know (to do something), to be able to Vin II 109 (preterit °iṁsu), 121. – past participle pariyāputa and pariyatta (qq.v.).

Pariyāputa and Pariyāpuṭa [past participle of pariyāpuṇāti]

1. learned by heart, known Nidd I 234 = Nidd II §386 (Buddhavacana).

2. learned, accomplished Sv I 21. – See also pariyatta^02.

Pariyāya [from pari + i, cf. Classical Sanskrit paryāya in all meanings, already Vedic in meaning of “formula,” in liturgy, cf. below 4] literally “going round” analysed by Buddhaghosa in 3 different meanings, viz. vāra (turn, course), desanā (instruction, presentation), and kāraṇa (cause, reason, also case, matter), see Sv I 36 and cf. K.S. I 320.

1. arrangement, disposition, in phrase °ṁ karoti to arrange D I 179 (translation takes it literally “departure,” i.e. going out of one’s way, detour; or change of habit, see D.B. I 245); M I 252, 326; III 7, 62; S I 142 (translation “make occasion” [for coming]).

2. order, succession, turn, course (= vāra) D I 166 (°bhatta i.e. feeding in turn or at regular intervals; explained as vāra-bhatta Pp-a 232); M I 78, 282, 481; S II 51f.; A II 206; Ja V 153 (= vāra); Pv-a 242 (aparā°).

3. what goes on, way, habit, quality, property S I 146 (ceto° habits of mind, thoughts, but see also pariya); A V 160 (citta°, see ceto).

4. discussion, instruction, method (of teaching), discourse on (–°), representation of (–°) (= desanā); thus āditta° (of Vin I 34) Dhp-a I 88; especially in compound dhamma° disquisition on the Dhamma D I 46; II 93; M I 83; III 67; S II 74; V 357; A III 62; IV 166, 381; Snp page 218; also in following: vitakka° M I 122; deva° A III 402f.; peta° Pv-a 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) D I 185 (iminā °ena), 186 (the same); II 339 (ayaṁ p. yena °ena); Sv 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 Vin I 16, 45; D I 1 (cf. Sv I 36), 174; M I 24; A I 56; Snp page 15.

7. winding round (of a tree: branch), in doubtful reading at Ja VI 528 (see pariyā). – See also nippariyāya.

Pariyāhata [pari + āhata] struck out, affected with (–°), only in phrase takka° “beaten out by argumentations” D I 16 (cf. Sv I 106); M I 520.

Pariyāhanana (neuter) [from pari + ā + han] striking, beating Vism 142 (āhanana° in exposition of vitakka) = As 114 (“circumimpinging” Expositor 151).

Pariyiṭṭha [past participle of pariyesati] sought, desired, looked for S IV 62 (a°); Miln 134; Vism 344 (°āhāra).

Pariyiṭṭhi = pariyeṭṭhi Snp 289 (Pj II 316 reads pariyeṭṭhi). Perhaps we should read pariyeṭṭhuṁ (see pariyesati).

Pariyukkhaṇṭhati [pari + ukkaṇṭhati] to have great longing, to be distressed Ja 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 paryavasthāna points to another connection, see Divy 185] state of being possessed (or hindered) by (–°), prepossession, bias, outburst M I 18, Kv XIV 6; A I 66 (°ajjhosāna); V 198 (adhiṭṭhāna-°samuṭṭhāna); Nidd II under taṇhā II (= Dhs 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); Pp 21 (avijjā°); Vibh 383 (where 7 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); Dhs 390, 1061 (avijjā°), 1162 (the same); Nett 13, 14, 18, 37, 79f.; As 238; Thig-a 80; Vism 5 (with vītikkama and anusaya). Cf. also adhiṭṭhāna.

Pariyuṭṭhita [pari + uṭṭhita, with v.l. at D II 104 parivuṭṭhita and BHS rendering paryavasthita: see remarks on pariyuṭṭhāna and D.B. II 111] possessed by (the commentary explains as given K.S. 320 is “abhibhūta”), biassed, taken up by, full of (–°) M I 18; III 14; S IV 240 (maccheramala° ceto); A I 281; II 58; It 43 (diṭṭhigatehi); Kv I 91 (kāma-rāga°); Thig-a 78; Saddh 581.

-citta whose heart is possessed by (–°) D II 104 (Mārena); Pv-a 142 (maccheramala°), 195 (the same), 279 (kilesasamudācārena);

-ṭṭhāyin being rooted in prepossession, affected by bias, S III 3f. (so read for pariyuṭṭhaṭṭhāyin?).

Pariyudāharati [pari + udāharati] to utter solemnly, to proclaim aloud As 1 (preterit °āhāsi).

Pariyeṭṭhi [pari + eṭṭhi of esati, ā + iṣ] search for D I 222; A I 93 (āmisa° and dhamma°); III 416; Snp 289 (vijjācaraṇa°) Ja I 14; Nett 1, 5; Sv I 271.

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.

Pariyena [from pari + i, cf. Sanskrit paryayana] going round, walking round; of a ship: sailing round, tour, voyage S V 51 (pariyenāya, v.l. pariyādāya) = A IV 127 (reads pariyādāya v.l. pariyāya). Reading is doubtful.

Pariyesati [pari + esati, cf. BHS paryeṣate to investigate Avś I 339. The Pāli word shows confusion between esati and icchati, as shown by double forms °iṭṭhuṁ etc. See also anvesati] to seek for, look, search, desire D I 223 (°esamāna present participle); Snp 482 (the same); S I 177, 181; IV 62; A II 23, 25, 247; Nidd I 262; Nidd II §427 (+ paṭilabhati and paribhuñjati); Ja I 3, 138; Miln 109, 313; Dhp-a III 263 (present participle °esanto); Pv-a 31; Saddh 506. – gerundive °esitabba S II 130; infinitive °esituṁ Pj II 316; and °eṭṭhuṁ (conjugated °iṭṭhuṁ?) Snp 289 (cf. Pj II 316 which gives reading °eṭṭhuṁ as gloss); gerund °esitvā Pj 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°.

Pariyesanā (feminine) and Pariyesana (neuter) [from pariyesati] search, quest, inquiry

(a) (°nā) D II 58, 61, 280 (twofold, viz. sevitabbā and asevitabbā); III 289; M I 161 (twofold, viz. ariyā and anariyā); A II 247 (the same); S I 143; II 144, 171; III 29; IV 8f. (assāda° and ādīnava°); A I 68 (kāma°), 93.

(b) (°na) Nidd I 262 (°chanda, + paṭilābha° and paribhoga°); Dhp-a III 256 (kāmaguṇe-ussukka). With paṭiggahaṇa and paribhoga at Dhp-a I 75.

Pariyesita [past participle of pariyesati] searched, sought for, desired It 121. See also pariyiṭṭha.

Pariyoga [from pari + yuj] cauldron (see Kern, Toev. sub voce) Miln 118.

Pariyogāya at M I 480 is contracted form (gerund) of pariyogāhitvā (so explained by commentary).

Pariyogāḷha [past participle of pariyogāhati, see also ogādha^01] dived into, penetrated into, immersed in (locative) Vin I 181; D I 110; M I 380; S II 58; IV 328; Vibh 329; Miln 283.

-dhamma one who has penetrated into the Dhamma Vin I 16; A IV 186, 210; Ud 49.

Pariyogāha [pari + ogāha] diving into, penetration; only in compound dup° hard to penetrate, unfathomable S IV 376; Miln 70.

Pariyogāhati and Pariyogāheti [pari + ogāhati] to penetrate, fathom, scrutinise A II 84; IV 13, 145f. (paññāya); Ja I 341; Pp 33 (a°), 48f. cf. ajjhogāhati.

Pariyogāhana (neuter) and Pariyogāhanā (feminine) [pari + ogāhana] plunging into, penetration Paṭis I 106, 112; II 183; Dhs 390 (a°), 425 (a°); Pp 21 (a°); As 260.

Pariyottharati [pari + ottharati] to spread all over (intransitive) Miln 197.

Pariyodapana (neuter) and °ā (feminine) [from pariyodapeti], cleansing purification A I 207 (cittassa); Dhp 183 (= vodāpana Dhp-a III 237); Nett 44. In BHS distorted to paryādapana Mvu III 12 (= Dhp 183).

Pariyodapita [past participle of pariyodapeti] cleansed, purified Nett 44 (cittaṁ).

Pariyodapeti [pari + odapeti, of causative of dā^04 to clean] to cleanse, purify M I 25; Dhp 88 (= vodapeti parisodheti) Dhp-a II 162; Nett 44; Thig-a 237 (indriyāni). – past participle pariyodāta and pariyodapita (q.v.).

Pariyodāta (adjective) [pari + odāta, cf. pariyodapeti]

1. very clean, pure, cleansed, mostly combined with parisuddha (+ p.) D I 75, 76 (+ p.); M I 26; S I 198; III 235 (+ p.); V 301; A III 27 (+ p.); IV 120f.; Ja V 369 (+; see pariyāpadāna); Pp 60; Sv I 219; Dhp-a IV 72 (+ p.); Vv-a 138.

2. very clever, accomplished, excellent [cf. BHS paryavadāta in same meaning at Divy 100] Ja III 281 (°sippa); Vism 136 (the same).

Pariyodāpaka (adjective) [from pariyodapeti] cleansing purifying Vism 149 (ñāṇa).

Pariyodha [pari + yodha] defence A I 154.

Pariyonaddha [past participle of pariyonandhati, cf. onaddha and BHS paryavanaddha “overgrown” Divy, 120, 125] covered over, enveloped D I 246; III 223 (a°); M I 25; S V 263; A II 211 (uddhasta + p.); IV 86; Ja I 30; Miln 161; Pj II 596 (= nivuta); Dhp-a III 199; Pv-a 172 (taca°).

Pariyonandhati [pari + avanandhati] to tie down, put over, envelop, cover up Vin II 137; S V 122; Ja III 398; Dhp-a III 153. – past participle pariyonaddha (q.v.).

Pariyonandhana (neuter) [from above] covering Sv I 135; Dhp-a III 198.

Pariyonāha [pari + onāha] enveloping, covering D I 246 (= nīvaraṇa); Dhs 1157 (cf. BMPE 288, note 5); Miln 300.

Pariyosāna (neuter) [pari + osāna of ava + sā]

1. end, finish, conclusion Ja I 106 (sacca° = desanā°); Pv-a 9 (desanā° and passim), 136 (āyūha°), 162 (the same), 281 (= anta). Often contracted with ādi beginning and majjha middle (see e.g. Pj 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 Pj II 444), e.g. D I 62; It 111 and passim.

2. end, i.e. perfection, ideal, Arahantship (see on these figurative meanings and its application to Nibbāna Sv I 175, 176) D I 203 (brahmacariya + p.); II 283 (cf. D.B. II 316); III 55 (brahmacariya + p.); S V 230; A III 363 (Nibbāna°), 376 (brahmacariya°); Vism 5.

Pariyosāpeti [causative of pari + ava + sā, Sanskrit syati, of which past participle pariyosita cf. osāpeti]

1. to make fulfil Vin III 155; Sv I 241; Thig-a 159 (for khepeti Thig 168).

2. to bring to an end, to finish Vism 244.

Pariyosita

1. [past participle of pari + ava + sā] finished, concluded, satisfied, D II 224; M I 12 (paripuṇṇa + p.).

2. [past participle of pari + ava + śri, cf. ajjhosita] fixed on, bent on Miln 140 (°saṅkappa).

Parirakkhaṇa (neuter) [from pari + rakṣ] guarding, preserving, keeping Miln 356, 402; Pv-a 130.

Parirakkhati [pari + rakṣ, cf. abhirakkhati] to guard, protect; preserve, maintain Snp 678 (potential °rakkhe); Miln 410; Saddh 413, 553 (sīlaṁ).

Parirañjita [pari + rañjita] dyed, coloured; figurative marked or distinguished by (instrumental) Miln 75.

Parillaka [cf. Sanskrit pirilī, pirillī Bṛh. Saṁh. 86, 44] name of a bird (Thag-a 129).

Pariḷāha [pari + ḍāha of ḍah, cf. pariḍahati. On change of ḍ and ḷ see Geiger, Pāli Grammar §42.3] burning, fever; figurative fever of passion, consumption, distress, pain D III 238 (avigata°), 289 (°nānatta); M I 101 (kāme); S II 143f. (°nānatta), 151 (kāma°; vyāpāda°, vihiṁsā°); III 7f. (taṇhā, pipāsā, p.), 190 (vigata°); IV 387; V 156 (kāyasmiṁ), 451 (jāti°, jarā°); A 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. Pj II 498); Dhp 90 (cf. Dhp-a II 166: duvidho p. kāyiko cetasiko ca); Nidd II §374 (kāma°); Ja II 220; Miln 97, 165, 318; Thig-a 41, 292; Vv-a 44; Pv-a 230.

Parivaccha (neuter) [formation from gerund of pari + vrt, corresponds to *parivṛtyaṁ (?)] being active, preparation, outfit Ja V 46; VI 21 (gamana°); Dhp-a I 207 (gloss and v.l. gamana-parisajja), 395 (v.l. parisajja).

Note: According to Kern, Toev. sub voce parivaccha is wrong spelling for parivacca which is abstract from pariyatta (*pariyatya), with va for ya as in pavacchati, pavecchati = Sanskrit prayacchati.

Parivajjana (neuter) [from pari + vṛj] avoiding, avoidance M. I 7, 10; A 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) M I 10; S I 69, 102, 188, 224; Snp 57 (= vivajjeti Nidd II §419), 395f., 768 (kāme, cf. Nidd I 6), 771; It 71; Dhp 123 (pāpāni), 269; Ja IV 378 (future °essati); Pv IV 1^46 (nivesanaṁ); IV 1^78 (loke adinnaṁ °ayassu); Miln 91 (gerundive °ajjayitabba), 300, 408; Pv-a 150 (v.l. °ajjati), 221 (jīvitaṁ, for vijahati, better read with v.l. pariccajati).

Parivaṭuma (?) (adjective) [doubtful spelling and explanation; perhaps “parivaṭṭin?] forming a circle, circular D I 22 (translated “a path could be traced round it” D.B. I 36). Can it be misspelling for pariyanta? Kern, Toev. sub voce equals it to Sanskrit parivartman, and adds reference °kata “bounded” (synonym paricchinna) Miln 132.

Parivaṭṭa [from pari + vṛt, cf. parivattana] round, circle, succession, mainly in two phrases, viz. catu° fourfold circle M III 67; S III 59 (pañcupādāna-kkhandhe, cf. aṭṭha-parivaṭṭa-adhideva-ñāṇadassana A IV 304); and ñāti° circle of relatives D I 61 (= ñāti Sv I 170; cf. explanation ābandhanatthena ñāti yeva ñāti-parivaṭṭo Sv I 181 = Pp-a 236); II 241; M III 33; Pp 57; Thig-a 68; Vv-a 87. – See further at Sv I 143 (rāja°), 283 (the same, but spelt °vatta); Pj II 210.

Parivaḍḍhati [pari + vṛdh] to increase, to be happy or prosperous Miln 297 (cittaṁ p.; opposite pariyādiyati).

Parivaṇṇita [past participle of parivaṇṇeti] extolled, praised Saddh 557.

Parivaṇṇeti [pari + vaṇṇeti] to describe, praise, extol Ja VI 213 (present participle °vaṇṇayanto). – past participle °vaṇṇita.

Parivatta (adjective) [from pari + vṛt] changing round, twisting, turning; feminine plural °āyo Ja V 431.

Parivattaka [from parivatta] circle (literal turning round) Ja I 101; cf. parivattika in phrase paligha° (q.v.).

Parivattati [pari + vṛt]

1. to turn round, twist (transitive and intransitive), go about Vin II 220; Ja V 431 (siṅgaṁ); Pv IV 5^03 (= pariyāti Pv-a 260); Miln 118; Sv I 265.

2. (intransitive) to change about, move, change, turn to Pv II 10^05 (= pariṇamati Pv-a 144); III 4^04 (the same 194); III 6^05; Pv-a 178. – causative parivatteti (q.v.). Cf. vipari°.

Parivattana (neuter) [from parivattati] setting going, keeping up, propounding Ja I 200 (°manta adjective one who knows a charm); Nett 1f., 106.

Parivattita [past participle of parivatteti]

1. turned round, twisted Ja IV 384.

2. recited Vism 96.

Parivatteti [causative of parivattati]

1. to turn round (transitive), to turn over Ja I 202; II 275 (sarīraṁ); V 217; Sv I 244.

2. to deal with, handle, set going, put forth, recite Vism 96, in phrase mantaṁ p. to recite, practise a charm Ja I 200, 253; Pv II 6^13 (= sajjhāyati vāceti Pv-a 97); cf. mantaṁ pavatteti and pavattar; saraṁ p. to make a sound Ja I 405; adhippāyaṁ speak out, propound, discuss Pv-a 131.

3. to change, exchange Vin II 174; Ja III 437. – past participle parivattita (q.v.).

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 Ja VI 580 (cf. Sanskrit parivāda an instrument with which the lute is played). – Another parivadentikā we find at Ja VI 540 (commentary reading for Text °vadantikā, with v.l. °devantikā) denoting a kind of bird (ekā sakuṇajāti).

Parivasati [pari + vas^02] to stay, dwell, to live under probation Vin III 186 (gerundive °vatthabba); IV 30, 127; D I 176; M I 391; S II 21; Snp 697 (= pabbajitvā tāpasavesena vasati Pj II 490). – present participle medium paribbasāna; past participle parivuṭṭha and parivuttha (q.v.).

Parivassati at Pv II 9^36 is to be read as paridhassati (see paridahati).

Parivahati [pari + vahati] to carry about Thig 439 (dārake).

Parivāta (–°) [past participle of pari + vā] blown round or through, i.e. filled with, stirred by Miln 19 (isi-vāta°).

Parivādinī (feminine) [from pari + vad, late Sanskrit the same] a lute of seven strings Abh. 138. – See parivadentikā.

Parivāra [from pari + vṛ]

1. surrounding, suite, retinue, followers, entourage, pomp Ja I 151; IV 38; VI 75; Pv-a 21, 30 (°cāga-cetana, read pariccāga-cetana?); usually as adjective –° surrounded by, in company of Vin I 38 (dasasata°); A II 91 (deva° and asura°); Ja I 92 (mahā-bhikkhusaṅgha°); Pp 52 (pheggu sāra°; with explanation Pp-a 229: rukkho sayaṁ-pheggu hoti, parivāra-rukkhā pan’assa sārā honti); Miln 285 (dvisahassa-paritta-dīpa-p°ā, cattāro mahā dīpā); Vism 37; Dhp-a III 262 (pañcasatabhikkhu°); Pv-a 53 (accharā-sahassa°), 74 (dvisahassadīpa°); sa° with a retinue (of ...) Ja I 49 (cattāro dīpe); Pv-a 20.

2. followers, accompaniment or possession as a sign of honour, and therefore meaning “respect,” attendance, homage, fame (cf. paricāra) A I 38 °sampadā) Paṭis I 172 (pariggaha, p., paripūra); Dhp-a II 77; Thig-a 241 (dhana +, riches and fame); Vibh-a 466; Pv-a 137 (sampatti = yaso); Vv-a 122 (= yaso).

3. ingredient, accessories (plural), requisite Ja I 266 (pañca-sugandhika°); Miln 290 (sa° dāna); Sv 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 Pj II 97 (sa-parivāraka Vinaya-piṭaka); Vibh-a 432.

Parivāraka (adjective) [parivāra + ka] accompanying, forming a retinue Ja V 234. See also parivāra 4 and paricāraka.

Parivāraṇa (neuter) [from pari + vṛ]

1. covering, drapery (so translated at K.S. I page 45) S I 33.

2. (adjective) (–°) surrounded by Ja V 195 (= parikkhitta commentary).

Parivārita [past participle of parivāreti] surrounded, figurative honoured S I 166, 192 = Thag 1235; Ja II 48; purakkhata + p.); Dhp-a IV 49 (= purakkhata Dhp 343); As 1 (devānaṁ gaṇena); Dāṭh I 16 (v.l. for parimārita).

Parivāreti [causative of pari + vṛ] to cover, encompass surround Ja I 181 (nagaraṁ °ayiṁsu); II 102 (future °essati); III 371 (rukkhaṁ); IV 405 (for parikaroti); VI 179. gerund parivāretvā used as preposition “round” Ja 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 D II 13; Pv IV 1^29 (v.l. °cāreti); Pv-a 228; in present participle medium °vāriyamāna (with v.l. °cāriyamāna) at D II 21; A I 145; Ja I 58; Vv-a 92. – See also anuparivāreti. – past participle parivārita (q.v.).

Parivāsa [from pari + vas^02, cf. Epic Sanskrit parivāsa only in meaning 1]

1. sojourn; stay, in phrase vipassanā° Dhp-a III 118; As 215.

2. period under probation, (living under) probation Vin III 186 (°ṁ vasati, cf. parivuttha); IV 30; S II 21 (°ṁ vasati). °ṁ deti to allow probation Vin I 49; II 7; IV 30, 127; °ṁ yācati to ask for probation Vin IV 30, 127. – samodhāna° inclusive probation Vin II 48f.; suddhanta° probation of complete purification Vin II 59f.

3. period, time (literal stay), interval, duration Ud 7 (eka-ratti°).

-dāna the allowance of probation A I 99.

Parivāsika (adjective) [from pari + vas^02, see parivasati]

1. “staying,” i.e. usual, accustomed, common Pj II 35 (°bhatta; or is it “fermented,” and thus to be taken to No. 3?); a° unusual, new, uncommon Ja 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 Pv-a 87), with v.l. samparivāsita (well-seasoned?).

2. a probationer Vin II 162. In this meaning usually spelt 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 vāsa^03 (odour, perfume or seasoning) and translated in Expositor 63, 64 by “long-fermented” (better “seasoned”?) As 48 (°vāsika and vāsiya); Thig-a 29.

Parivāsita (adjective) [pari + pp of vāseti from vāsa^03] perfumed (all round) Ja I 51 (v.l. °vārita); cf. samparivāsita (well seasoned?), which is perhaps to be read at Ja II 435 for aparivāsika.

Parivitakka [pari + vitakka, cf. BHS parivitarka Divy 291] reflection, meditation, thought, consideration M II 170 (ākāra°), Vin II 74; S II 115 (the same); A II 193 (the same); Miln 13; Dhp-a II 62; As 74; Vv-a 3; Pv-a 282 (vutta-°e nipāta in explanation of nūna). Usually in phrase cetasā ceto-parivitakka mental reflection, e.g. D I 117; II 218; S I 121, 178; III 96; V 294; A III 374; and cetasoparivitakka, e.g. D I 134; S I 71, 103, 139; II 273; III 96, 103; IV 105; V 167; A II 20.

Parivitakkita [past participle of parivitakketi] reflected, meditated, thought over M I 32; S I 193. – neuter °ṁ reflection, thinking over Pv-a 123 (°e with reference to nūna, i.e. particle of reflection).

Parivitakketi [pari + vitakketi] to consider, reflect, meditate upon Ja III 277. – past participle °vitakkita (q.v.).

Parivitthiṇṇa [pari + vitthiṇṇa, Sanskrit vīstīrṇa, past participle, of vi + stṛ] spread out wide Miln 99.

Parivisaka (adjective) [from parivisati] providing, serving food Vism 108.

Parivisati [pari + viṣ, viveṣti; same use of parivise (infinitive) in ṚV X 61^10] to serve (with food = instrumental), wait upon, present, offer Vin I 240 (bhattena); II 77 (kaṇājakena bilaṅgadutiyena); D II 127; Ja I 87, 90; II 277; IV 116; Pv II 8^04 (= bhojeti Pv-a 107); II 8^08 (the same 109); Vism 108, 150 (sūdo bhattāraṁ p.); Vv-a 6; Pv-a 42, 78.

Parivīmaṁsati [pari + vīmaṁsati, desiderative of pari + man, cf. vīmaṁsā for mīmāṁsā] to think over, consider thoroughly, examine, search S II 80f.; It 42 = Snp 975 (present participle dhammaṁ °vīmaṁsamāna, cf. Nidd I 508); Sv I 134; Dhp-a IV 117 (attānaṁ).

Parivīmaṁsā (feminine) [pari + vīmaṁsā] complete inquiry, thorough search or examination M III 85; S III 331; V 68; Pj II 173.

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 Avś I 259) Vin III 186 (tth); S II 21 (ṭṭh).

Parivuta [past participle of pari + vṛ] surrounded by (–° or instrumental) S I 177; Ja I 152 (miga-gaṇa°), 203 (devagaṇena); II 127 (dāsi-gaṇa°); III 371 (mahā-jana°); VI 75; Vv 16^05 (= samantato p. Vv-a 81); Pv-a 3 (dhutta-jana°), 62 (parijana°), 140 (deva-gaṇa°).

Pariveṭhita [past participle of pari + veṣṭ] enveloped, covered Miln 22. Opposite nibbeṭhita (q.v.).

Pariveṇa (neuter) [etymology?]

1. all that belongs to a castle, a mansion and its constituents Vv 84^53 (explained at Vv-a 351 as follows: veṇiyato pekkhitabbato pariveṇaṁ pāsāda-kūtagāra-ratti-ṭṭhānādisampannaṁ pākāraparikkhittaṁ dvārakoṭṭhaka-yuttaṁ āvāsaṁ); Dhp-a I 260 (pāsāda°).

2. a cell or private chamber for a bhikkhu (cf. Vinaya Texts III 109, 203) Vin 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); Ja I 126; Miln 15 (°ṁ sammajjati), 19; Vism 90; Dhp-a II 179 (°dvāra); IV 204; Vibh-a 13.

Pariveṇi (feminine) = pariveṇa 2; Vin I 80 (anupariveṇiyaṁ each in their own cell), 106 (the same).

Parivesaka (adjective) [from pari + viṣ] waiting, serving up meals Vism 109. – feminine °ikā Thig-a 17.

Parivesanā (feminine) [from pari + viṣ] distribution of food, feeding, serving meals Vin I 229; S I 172; Snp page 13 (= bhattavissagga Pj II 140); Miln 247, 249; Dhp-a IV 162; Pv-a 109 (°ṭṭhāna), 135 (the same).

Parivyatta (adjective) [pari + vyatta] quite conspicuous or clear Vism 162.

Parisaṁsibbita [pari + pp of saṁsibbati] sewn together, entwined Dhp-a III 198 (v.l. for saṁsibbita + p.).

Parisakkati [pari + sakkati] to go about to (with infinitive or dative), to endeavour, undertake try Vin II 18 = A IV 345 (alābhāya); Ja I 173 (vadhāya); II 394; Pv IV 5^02 (= payogaṁ karoti Pv-a 259).

Parisaṅkati [pari + saṅkati] to suspect, fear, have apprehension Ja III 210, 541; Dhp-a I 81. – past participle °saṅkita (q.v.). Cf. āsaṅkati.

Parisaṅkā (feminine) [from pari + śaṅk] suspicion, misgiving Vin IV 314; D III 218. Cf. āsaṅkā.

Parisaṅkita [past participle of parisaṅkati] suspecting or suspected, having apprehensions, fearing Vin II 243 (diṭṭha-suta°); A III 128; Ja IV 214; V 80; Miln 372; Dhp-a 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 Ja III 485) Ja III 484.

Parisaṅgāhāpeti [pari + causative of saṅgaṇhāti] to induce someone to mention or relate something Ja VI 328.

Parisaṭha (adjective) [pari + saṭha] very fraudulent or crafty Pp 23 (saṭha + p.).

Parisaṇṭhāti [pari + saṇṭhāti] to return into the former state, to be restored; preterit °saṇṭhāsi Ja III 341.

Parisaṇha (adj,.) [pari + saṇha] very smooth or soft Miln 198.

Parisandeti [pari + causative of syad] to make flow round, to make overflow, to fill, in phrase kāyaṁ abhisandeti p. D I 75, 214; M III 92f. etc. explained as “samantato sandeti” at Sv I 217. – past participle parisanna (q.v.).

Parisanna [past participle of parisandati, cf. parisandeti] surrounded or filled with water, drenched, well-watered D I 75 = M III 94.

Parisappati [pari + sṛp] to run about, crawl about, to be frightened Dhp 342, 343 (= saṁsappati bhāyati Dhp-a IV 49).

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) Nidd II §1; Dhs 425 (cf. BMPE 107, note 4, and As 260); Sv I 69.

Parisamantato (adverb) [pari + samantato] from all sides Vv-a 236.

Parisambāhati [pari + sambāhati] to stroke, to rub from all sides M II 120; S I 178, 194; A V 65.

Parisarati [pari + smṛ, but according to Kern, Toev. sub voce pari here from Prākrit paḍi = Sanskrit prati, thus for pratismarati] to remember, recollect Ja VI 199 (read parissaraṁ).

Parisahati [pari + sahati] to overcome, conquer, master get the better of S IV 112; exegetically in formula sahati p. abhibhavati ajjhottharati etc. Nidd I 12, 361 = Nidd II §420.

Parisā (feminine) [cf. Vedic pariṣad; in ṚV also pariṣad as adjective surrounding, literally “sitting round,” from pari + sad. – In Pāli the consonant stem has passed into a vocalic ā-stem, with the only preservation of consonant locative singular parisati Vin IV 285; A II 180 (ī); Ja V 61; Sv I 141 and parisatiṁ M I 68; A II 180 (v.l.); Ja V 332, besides the regular forms parisāyaṁ (locative singular) Vin II 296; A V 70; and parisāsu (locative plural) S II 27; It 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) D II 109; III 260; M I 72; A IV 307. Four assemblies (the first four of the above) at D III 236; Nidd I 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 Divy 299) S II 218; A V 10; cf. Ja I 40 (catu-parisa-majjhe), 85 (the same), 148 (the same). – two assemblies (viz. Brahma°, Māra°) at D III 260; allegorically two groups of people (viz. sāratta-rattā and asāratta-rattā) M II 160 = A I 70f. – For various uses of the word see the following passages: Vin II 188, 296 (rājaparisā); III 12 (Bhagavā mahatiyā parisāya parivuto surrounded by a great multitude); IV 153 (genitive parisāya); M I 153 (nevāpika°); II 160; III 47; S I 155 (brahma°), 162 sarājikā p.), 177; A 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; It 64 (upāsakā °sāsu virocare); Snp 349, 825f.; Ja I 151, 264; VI 224 (omissaka°); Pv III 9^06; Miln 187, 249, 359 (38 rāja-parisā, or divisions of the royal retinue); Pv-a 2, 6, 12, 21, 78 and passim; Saddh 277. saparisa together with the assembly Vin IV 71; adverb °ṁ Thig-a 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 Ja III 61;

-āvacara one who moves in the society, i.e. the Brotherhood of the Bhikkhus A IV 314; V 10;

-gata (-ggata) having entered a company Snp 397 (= pūga-majjha-gata Pj II 377); Pp 29;

-ññū knowing the assembly A III 148; IV 113 (+ kālaññū puggalaññū), cf. D III 252;

-dussana defilement of the assembly A II 225 (opposite °sobhaṇā);

-pariyanta the outer circle of the congregation Dhp-a I 67; III 172;

-majjhe in the midst of the assembly Ja I 267; II 352; Pv-a 11;

-sārajja being afraid of the assembly Miln 196 = Nidd II §470 (so read for parisārajja).

Parisiñcati [pari + siñcati] to sprinkle all over, to bathe M I 161; S I 8 (gattāni); Saddh 595.

Parisibbita [past participle of pari + sibbati] sewn round, bordered Vin I 186; Ja V 377.

Parisukkha (adjective) [pari + sukkha] dried up, very dry Ja I 215 (of fields); Miln 302 (of the heart); Pv-a 64 (°sarīra).

Parisukkhita [past participle of pari + śukṣ, intensive of śuṣ] dried up, withered Miln 303 (°hadaya).

Parisujjhati [passive of pari + śudh] to become clear or clean, to be purified S I 214; Snp 183, 184. – past participle parisuddha (q.v.).

Parisuddha (adjective) [pari + pp of śudh] clean, clear, pure, perfect Vin II 237; M I 26; III 11; S II 199 (°dhammadesanā); III 235; V 301, 354; A III 125 (°ñāṇa-dassana); IV 120f.; Ja I 265; Vism 2 (accanta°); Pp 68 (samāhite citte parisuddha); Miln 106; Sv I 177, 219; Pj II 445 (apanetabbassa abhāvato niddosa-bhāvena p.); Pv-a 44, 70. Very frequent combined with pariyodāta (q.v.).

– aparisuddha unclean Vin II 236, M I 17.

-ājīva (adjective) of pure livelihood D I 63 (see Sv I 181); A III 124 (cf. pārisuddhi).

Parisuddhatta (neuter) [abstract from parisuddha] purity, cleanliness, perfection M I 36; Miln 103f.; Vism 168. – As feminine pari-suddhatā at Vism 30.

Parisuddhi (feminine) [from pari + śudh] purity, purification S I 169. The usual spelling is pārisuddhi (q.v.).

Parisumbhati [pari + sumbhati] to strike, hit, throw down Ja III 347 (= paharati commentary); VI 370, 376 (the same commentary).

Parisumbhana (neuter) [from pari + śumbh] throwing down Ja VI 508 (bhūmiyā p.).

Parisussati [pari + sussati] to dry quite up, waste quite away Ja II 5, 339, 437. – causative parisoseti (q.v.).

Parisussana (neuter) [from pari + śuṣ] drying up completely, withering Ja V 97.

Parisedita [past participle of pari + causative of svid, Sanskrit parisvedita in slightly different use] heated, hatched, made ripe M I 104 (bījāni); S III 153; Vin III 3; A IV 125 (aṇḍāni), 176.

Parisesa *Parisesa [pari + sesa] remnant, remainder, rest; only negative aparisesa (adjective) without remainder, complete, entire M I 92, 110; A III 166 = Pp 64; A IV 428 (°ñāṇadassana).

Parisoka [pari + soka] great grief, severe mourning Paṭis I 38 (anto° in definition of soka).

Parisodhana (neuter) [from parisodheti] cleansing purification Miln 215.

Parisodhita [past participle of parisodheti] cleaned, cleansed, purified Miln 415; Saddh 414.

Parisodheti [pari + causative of śudh] to cleanse, clean, purify M III 3, 35 (preterit °sodhesi); Snp 407 (preterit °sodhayi); Dhp-a II 162 (vodapeti + p.). – Frequently in phrase cittaṁ p. to cleanse one’s heart (from = ablative) D III 49; S IV 104; A II 211; III 92; Nidd I 484; Pp 68. – past participle parisodhita (q.v.).

Parisosa [from pari + śuṣ] becoming dried up, dryness, withering away S I 91.

Parisosita [past participle of parisoseti] dried up, withered away Saddh 9.

Parisoseti [causative of parisussati] to make dry up, to exhaust, make evaporate (water) Miln 389. – past participle parisosita (q.v.).

Parissañjati (°ssajati?) [pari + svaj] to embrace, enfold, Ja I 466; VI 156 (°itvā, v.l. °ssajitvā and palisajjitvā).

Parissanta [past participle of parissamati] tired, fatigued, exhausted Pv II 9^36; Vv-a 305; Saddh 9, 101.

Parissama [from pari + śram] fatigue, toil, exhaustion, Vv-a 289, 305 (addhāna° from journeying); Pv-a 3, 43, 113, 127.

Parissaya (masculine and neuter) [from pari + śri? etymology doubtful, cf. Weber, Index Streifen III 395 and Andersen, PG 167, 168] danger, risk, trouble M I 10 (utu°); A III 388 (the same); Snp 42, 45, 770, 921, 960f.; Dhp 328 (°ayāni = sīha-vyagghādayo pākaṭa-parissaye, rāga-bhaya-dosa-bhayādayo paṭicchanna-parissaye Dhp-a IV 29); Nidd I 12 = Nidd II §420 (where same division into pākaṭa° and paṭicchanna°); Nidd I 360, 365; Ja I 418; II 405; V 315, 441 (antarāmagga p. cf. paripantha in same use); Vism 34 (utu°); Pj II 88 (explained as paricca sayantī ti p.); Dhp-a III 199 (°mocana); Pv-a 216, As 330.

Parissāvana (neuter) [from pari + causative of sru] a water strainer, filter (one of the requisites of a bhikkhu) Vin I 209, II 119 and passim; Ja I 198; III 377; Nidd I 226; Dhp-a III 260 (udaka°); Vv-a 40, 63; Saddh 593.

Parissāvanaka (adjective/noun) [from parissāvana] only negative a°:

1. one who has no strainer Vin II 119; Ja I 198.

2. not to be filtered, i.e. so that there is nothing left to be filtered Ja I 400 (so read for °ssavanaka). Or is it “not overflowing”?

Parissāvita [past participle of parissāveti] strained, filtered Ja I 198 (udaka).

Parissāveti [causative of pari + sru] to strain or filter Ja I 198 (pānīyaṁ); Sv I 206 (udakaṁ); III 207 (pānīyaṁ). – past participle parissāvita (q.v.).

Parissuta [past participle of pari + sru] overflowing Ja VI 328 (= atipuṇṇattā pagharamāna).

Parihaṭa (°hata) [past participle of pariharati] surrounded by (–°) encircled; only in phrase sukha-parihaṭa (+ sukhe ṭhita) steeped in good fortune Vin III 13 (correct sukhedhita accordingly!); Ja II 190 (pariharaka v.l.); VI 219 (= sukhe ṭhita).

Parihaṭṭha [past participle of pari + hṛṣ] gladdened, very pleased Pv-a 13.

Pariharaka (adjective/noun) [from pari + hṛ]

1. surrounding or surrounded, having on one’s hands Ja II 190 (sukha°, v.l. for °parihaṭa).

2. an armlet, bracelet Vv-a 167 (v.l. °haraṇa; explained as hattha-laṅkāra.) See also parihāraka.

Pariharaṇa (neuter) [from pari + hṛ]

1. protection, care Vism 500 (gabbha°); Pj I 235; Sv I 207 (kāya°); Dhp-a II 179 (kāyassa).

2. keeping up, preservation, keeping in existence; in phrase khandha° Dhp-a III 261, 405. Cf. next.

Pariharaṇā (feminine) [= pariharaṇa]

1. keeping up, preserving, care, attention, pleasure Pv-a 219 (with v.l. °caraṇā; for paricārikā Pv IV 1^02).

2. keeping secret, guarding, hiding, deceiving Vibh 358 = Pp 23.

Pariharati [pari + hṛ]

1. to take care of, to attend to (accusative), shelter, protect, keep up, preserve, look after Vin I 42; II 188; D II 100 (saṅghaṁ); D II 14 (gabbhaṁ kucchinā); M I 124, 459; S III 1; A III 123; Ja I 52 (kucchiyā), 143, 170; Miln 392, 410 (attānaṁ) 418; Pj II 78; Dhp-a II 232 (aggiṁ, v.l. paricarati, which is the usual); Pv-a 63 (kucchiyā), 177. Cf. BHS pariharati in same meaning e.g. Avś I 193, 205.

2. to carry about D II 19 (aṅkena); M I 83; Snp 440 (muñjaṁ parihare, 1 singular present medium; Pj II 390 takes it as parihareyya); Miln 418 (āḷakaṁ p.).

3. (intransitive) to move round, go round, circle, revolve M I 328; A I 277 (candima-suriyā p.; cf. A V 59) = Vism 205; Ja I 395; IV 378; VI 519; Sv I 85; Pv-a 204.

4. to conceal Vin 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 Pj 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 Ja I 457. causative parihāseti to make laugh Ja V 297.

Parihāna (neuter) [from pari + hā] diminution, decrease, wasting away, decay S II 206f.; A II 40 (abhabbo parihānāya), III 173, 309, 329f., 404f. (°dhamma); V 103 (the same), 156f.; It 71 (°āya saṁvattati); Dhp 32 (abhabbo p.°āya); Pp 12, 14.

Parihāni (feminine) [from pari + hā] loss, diminution (opposite vuddhi) S II 206; IV 76, 79; V 143, 173; A I 15; III 76f.; IV 288; V 19f., 96, 124f.; Ja II 233; Dhp-a III 335; IV 185.

Parihāniya (adjective) [parihāna + ya] connected with or causing decay or loss D II 75f. (°ā dhammā conditions leading to ruin); A IV 16f.; Vibh 381; Vibh-a 507f. – a° S V 85.

Parihāpeti [causative of parihāyati]

1. to let fall away, to lose, to waste S II 29; Ja IV 214 (vegaṁ); Miln 244 (cittaṁ to lose heart, to despair); Pv-a 78.

2. to set aside, abandon, neglect, omit Vin I 72 (rājakiccaṁ); Ja 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.

Parihāyati [pari + hā] to decay, dwindle or waste away, come to ruin; to decrease, fall away from, lack; to be inferior, deteriorate Vin I 5; M III 46f. (opposite abhivaḍḍhati); S I 120, 137; III 125; IV 76f.; A III 252; Dhp 364; Snp 767; Ja II 197; IV 108; Nidd I 5 (paridhaṁsati + p.) Miln 249 (the same); Pp 12 (read °hāyeyya for °hāreyya); Pj II 167 (+ vinassati); Pp-a 181 (nassati + p.); Pv-a 5, 76 (v.l.), 125 (°hāyeyyuṁ). – past participle parihīna, passive parihiyyati, causative parihāpeti (q.v.).

Parihāra [from pari + hṛ, cf. pariharati]

1. attention, care (especially –°), in compounds like gabbha° care of the fœtus Dhp-a I 4; dāraka° care of the infant Ja II 20; kumāra° looking after the prince Ja I 148, II 48; Dhp-a I 346; dup° hard to protect Ja I 437; Vism 95 (Majjhimo d. hard to study?)

2. honour, privilege, dignity Vin I 71; Ja IV 306 (gārava°).

3. surrounding (literal), circuit of land Ja IV 461.

4. surrounding (figurative), attack; in compound visama° being attacked by adversities A II 87; Nidd II §304 I C; Miln 112, 135.

5. avoidance, keeping away from Ja I 186.

-patha “circle road,” i.e.

(1) a roundabout way Dhp-a II 192.

(2) encircling game D I 6 = Vin II 10 (explained as “bhūmiyaṁ nānāpathaṁ maṇḍalaṁ katvā tattha pariharitabbaṁ pariharantānaṁ kīḷanaṁ” Sv I 85; translated as “keeping going over diagrams” D.B. I 10, with remark “a kind of primitive hop-scotch”).

Parihāraka (adjective/noun) [from pari + hṛ] surrounding, encircling; a guard A II 180.

Parihārika [from parihāra] keeping, preserving, protecting, sustaining D I 71 (kāya° cīvara, kucchi° piṇḍapāta; explained as kāya-pariharaṇa-mattakena and kucchi° at Sv I 207; correct reading accordingly); M I 180; III 34; Pp 58; Vism 65 (kāya°, of āvara).

Parihārin (adjective) [from parihāra] taking care of, (worth) keeping S IV 316 (udaka-maṇika).

Parihāsa [from pari + has, cf. parihasati] laughter, laughing at, mockery Ja I 116 (°keḷi), 377; Dhp-a I 244.

Parihāsiṁsu at Ja I 384 is to be read as °bhāsiṁsu.

Parihiyyati [passive of parihāyati, Sanskrit °hīyate] to be left, to be deserted, to come to ruin (= dhaṁsati) Ja III 260.

Parihīna [past participle of parihāyati] fallen away from, decayed; deficient, wanting; dejected, destitute S I 121; A III 123; Snp 827, 881 (°pañña); Ja I 112, 242; IV 200; Nidd I 166, 289; Miln 249, 281 (a°); Pv-a 220 (= nihīna).

Parihīnaka (adjective) [parihīna + ka] one who has fallen short of, neglected in, done out of (ablative or instrumental) D I 103.

Parihīrati [passive of pariharati, Sanskrit parihriyate in development °hriyate > *hiriyati > *hiyirati > °hīrati] to be carried about (or better “taken care of,” according to Buddhaghosa’s explanation Pj II 253; see also Ps.B. 226) Snp 205 = Thag 453.

Parīta see vi°.

Parūpa° as para + upa° (in parūpakkama, parūpaghāta etc.) see under para.

Parūḷha (adjective) [past participle of pa + ruh, cf. BHS prarūḍha (°śmaśru) Jm 210] grown, grown long, mostly in phrase °kaccha-nakha-loma having long nails, and long hair in the armpit, e.g. at S I 78; Ud 65; Ja IV 362, 371; VI 488; Miln 163 (so read for p.-kaccha-loma); Saddh 104. Kern, Toev. 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 Ja IV 387; °kesa-nakha-loma Ja I 303; °kesa-massu with hair and beard grown long Ja IV 159; °kaccha with long grass Ja VI 100; °massu-dāṭhika having grown a beard and tooth Sv I 263.

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 Jm 31^94] gone on to, affected with, overcome by (–°), synonymous with abhibhūta (e.g. Pv-a 41, 80). Very frequent in combination with terms of suffering, misadventure and passion, e.g. khudā°, ghamma°, jighacchā°, dukkha°, dosa°, rāga°, soka°, sneha°, Vin I 5; D II 36; M I 13, 114, 364, 460; III 14, 92; S II 110; III 93; IV 28; A I 147 = It 89; A III 25, 96; Snp 449, 736, 818 (= samohita samannāgata pihita Nidd I 149) 1092, 1123; Ja III 157; Pv I 8^06; II 2^04; Miln 248; Pv-a 61, 93.

Pareti [in form = parā + i but more likely pari + i, thus = pariyeti] to set out for, go on to, come to (accusative) S II 20; A V 2, 139f., 312; Ja V 401 (= pakkhandati commentary). past participle pareta (q.v.).

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 50 D II 93; paro-sataṁ more than 100 Ja V 203, 497; paro-sahassaṁ over 1,000 D II 16; S I 192 = Thag 1238; Snp page 106 (= atireka-sahassaṁ Pj II 450). See also para-kkaroti.

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 Ja III 89 (parammukhā commentary; opposite sammukhā).

Parodati [pa + rud] to cry out (for) Ja I 166; Pv-a 16, 257.

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 Nidd II 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 (v.l. varāvaraṁ, varovaraṁ; explained as “lokuttara-lokiya-vasena sundarāsundaraṁ dūre-santikaṁ vā” Pj II 350), 475 (°ā dhammā; v.l. paroparā; explained as “parāvarā sundarāsundarā, parā vā bāhirā aparā ajjhattikā” Pj II 410), 704 (kāme parovare; v.l. paropare; explained as sundare ca asundare ca pañca kāmaguṇe” Pj II 493), 1048 (reading paroparāni Nidd II; see explanation Nidd II §422 b; explained as “parāni ca orāni ca, parattabhāva-sakattabhāvādīni parāni ca orāni ca” Pj II 590), 1148 (paroparaṁ Nidd II; see Nidd II §422 a; explained as “hīna-ppaṇītaṁ” Pj II 607).

Note: Already in ṚV 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. ṚV I 128, 3; I 164, 12. – On paropara see further Wackernagel, Altind. Gram. II 121 d.

Pala (–°) [Classical Sanskrit pala] a certain weight (or measure), spelt also phala (see phala^02), only in compound sata° a hundred (carat) in weight Thag 97 (of kaṁsa); Ja VI 510 (sataphala kaṁsa = phalasatena katā kañcana-pātī commentary). Also in combination catuppala-tippala-dvipala-ekapala-sāṭikā Vism 339.

Palaka [cf. late Sanskrit pala, flesh, meat] a species of plant Ja VI 564.

Palagaṇḍa [cf. Sanskrit palagaṇḍa Abhidh-r-m II 436; BHS palagaṇḍa Avś I 339; AsP 231; Av-klp II 113] a mason, bricklayer, plasterr M I 119; S III 154 (the reading phala° is authentic, see Geiger, Pāli Grammar §40.Ia); A IV 127.

Palaṇḍuka [cf. Epic Sanskrit palāṇḍu, pala (white) + aṇḍu (= aṇḍa? egg)] an onion Vin IV 259.

Paladdha [past participle of pa + labh] taken over, “had,” overcome, deceived M I 511 (nikata vañcita p. where v.l. and id. p. S IV 307 however reads paluddha); Ja III 260 (dava° = abhibhūta commentary).

Palapati [pa + lapati] to talk nonsense Ja II 322. Cf. vi°.

Palambati [pa + lambati] to hang down Thig-a 210; Saddh 110. – past participle palambita (q.v.). See also abhi°.

Palambita [past participle of palambati] hanging down Thig 256, 259; Thig-a 211.

Palambheti [pa + lambheti] to deceive D I 50, cf. Sv I 151.

Palaḷita [pa + laḷita] led astray S IV 197 (v.l. °lāḷita). At A III 5 we read palāḷita, in phrase kāmesu p. (“sporting in pleasures”? Or should we read palolita?).

Palavati [Vedic plavati, plu] to float, swim Vin IV 112; Dhp 334; Thag 399; Ja III 190.

Palasata [according to Trenckner, “Notes” page 59, possibly from Sanskrit parasvant] a rhinoceros Ja VI 277 (v.l. phalasata; explained as “khagga-miga,” with gloss “balasata”); as phalasata at Ja VI 454 (explained as phalasata-camma commentary). See palāsata.

Palahati [pa + lahati] to lick Pv III 5^02 = Pv-a 198.

Palāta [contracted form of palāyita, past participle of palāyati, cf. Prākrit palāa (= *palāta) Pischel, Pkt Gr. §567] run away Ja VI 369; Vism 326; Vv-a 100; Dhp-a II 21.

Palātatta (neuter) [abstract from palāta] running away, escape Ja I 72.

Palāpa^01 [Vedic palāva, cf. Latin palea, Russ peleva; see also Geiger, Pāli Grammar §39.6, where pralāva is to be corrected to palāva] chaff of corn, pollard A IV 169 (yava°); Ja I 467, 468; IV 34; Pj II 165 (in exegesis of palāpa^02; v.l. palāsa), 312 (the same); Ja IV 34, 35 (perhaps better to read kula-palāso and palāsa-bhūta for palāpa).

Palāpa^02 [Vedic pralāpa, pa + lap; taken by Pāli commentary as identical with palāpa^01, their example followed by Trenckner, “Notes” 63, cf. also Q.K.M. II 363 “chaff as frivolous talk”] prattling, prattle, nonsense; adjective talking idly, chaffing, idle, void M III 80 (a°); S I 166 (not palapaṁ), 192 = Thag 1237; A IV 169 (samaṇa° in allegory with yava° of palāpa^01); Snp 89 (māyāvin asaṁyata palāpa = palāpa-sadisattā Pj II 165), 282 = Miln 414 (here also explained as palāpa^01 by Pj II 312); Vibh-a 104. In phrase tuccha palāpa empty and void at Miln 5, 10.

Palāpin in apalāpin “not neglectful” see palāsin.

Palāpeti^01 [causative of palāyati] to cause to run away, to put to flight, drive away Ja II 433; Dhp-a I 164, 192; III 206.

Palāpeti^02 [causative of pa + lap, cf. palāpa to which it may be referred as denominative] to prattle, talk Ja I 73, 195.

Palāyati [cf. Vedic palāyati, palāy] to run (away) Vin III 145 (ubbijjati uttasati p.); A II 33 (yena vā tena vā palayanti); Snp 120; Ja II 10; Dhp-a I 193; Pv-a 253, 284 (= dhāvati). – present participle palāyanto S I 209 = Thig 248 = Pv II 7^17 = Nett 131 = Dhp-a IV 21; preterit palāyi S I 219; Ja I 208; II 209, 219, 257; IV 420; Dhp-a III 208; Sv I 142; Pv-a 4, 274; gerund palāyitvā Ja I 174; Pv-a 154; infinitive palāyituṁ Ja I 202; VI 420. – Contracted forms are: present paleti (see also the analogy form pāleti under pāleti, to guard) D I 54 (spelt phaleti, explained Sv I 165 by gacchati); Snp 1074, 1144 (= vajati gacchati Nidd II §423); Dhp 49; Nidd I 172; Ja V 173, 241; Vv 84^36 (= gacchati Vv-a 345); Pv I 11^01 (gacchati Pv-a 56); preterit palittha Ja V 255; future palehiti Thag 307; imperative palehi Snp 831 (= gaccha Pj II 542) – past participle palāta and palāyita; causative palāpeti^01 (q.v.).

Palāyana (neuter) [from palāy] running away Dhp-a I 164. See also pālana.

Palāyanaka (adjective) [from palāy] running away Ja II 210 (°ṁ karoti to put to flight).

Palāyin (adjective) [from palāy] running away, taking to flight S I 221 = 223. – Usually negative apalāyin S I 185, and in phrase abhīru anutrāsin apalāyin S I 99; Thag 864; Ja IV 296 and passim. See apalāyin and apalāsin.

Palāla (masculine and neuter) [cf. Vedic and Epic Sanskrit palāla] straw Ja I 488; Dhp-a I 69.

-channaka a roof of thatch Thag 208;

-piṇḍa a bundle of straw Vism 257 = Pj I 56;

-pīṭhaka “straw foot-stool,” a kind of punishment or torture M I 87 = A II 122 = Miln 197 (see Q.K.M. 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); Nidd I 154; Nidd II §604; Ja V 273;

-puñja a heap of straw D I 71; M III 3; A I 241; II 210; Pp 68; Vibh-a 367;

-puñjaka same as puñja Miln 342.

Palāḷita see palaḷita.

Palāsa^01 (masculine and neuter) [Vedic palāśa]

1. the tree Butea frondosa or Judas tree Ja III 23 (in Palāsa Jātaka).

2. a leaf; collectively (neuter) foliage, plural (neuter) leaves S II 178; Ja I 120 (neuter); III 210, 344; Pv-a 63 (°antare; so read for pāsantare), 113 (ghana°), 191 (sāli°). puppha° blossoms and leaves Dhp-a I 75; sākhā° branches and leaves M I 111; Ja I 164; Miln 254; paṇḍu° a sear leaf Vin I 96; III 47; IV 217; bahala° (adjective) thick with leaves Ja I 57. – palāsāni (plural) leaves Ja III 185 (= palāsapaṇṇāni commentary); Pv-a 192 (= bhūsāni).

Palāsa^02 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 Vibh 357; Pp 18, where yuddhaggāha is read; Ja III 259; Vv-a 71); it is often combined with macchera (Vv 15^05) and makkha (Miln 289). M I 15, 36, 488; A I 79; Ja II 198; Vibh 357; Pp 18 (+ paḷāsāyanā, etc.).

– apaḷāsa mercifullness M I 44.

Palāsata [so read for palasata and palasada; cf. Vedic parasvant given by BR in meaning “a certain large animal, perhaps the wild ass”] a rhinoceros Ja V 206, 408; VI 277.

Palāsika (adjective) [from palāsa^01]

1. in compound paṇḍu° one who lives by eating withered leaves Sv I 270, 271.

2. in compound eka° (upāhanā) (a shoe) with one lining (i.e. of leaves) Vin I 185 (= eka paṭala Sp 1083; see Vinaya Texts II 13).

Palāsin and Paḷāsin (adjective) [from palāsa^02] spiteful, unmerciful, malicious M I 43f., 96; A III 111; combined with makkhin at Vin II 89 (cf. Vinaya Texts III 38); Ja III 259. apaḷāsin D III 47 (amakkhin + p); M I 43; A III 111; Pp 22; see also separately.

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, Pkt Gr. §257; Geiger, Pāli Grammar §44] round, around (= pari) only as prefix in compounds (q.v.). Often we find both pari° and pali° in the same word.

Palikujjati [pali + kujjati] to bend oneself over, to go crooked M I 387.

Palikuṇṭhita [a variation of paliguṇṭhita, q.v. and cf. Geiger, Pāli Grammar §39.1] covered, enveloped, smeared with Ja II 92 (lohita°).

Palikha [a variant of paligha on kh for gh see Geiger, Pāli Grammar §39.2] a bar Ja VI 276 (with palighā as gloss).

Palikhaṇati [pali + khaṇ, cf. parikhā] to dig up, root out S I 123; II 88 (so read for paliṁ° and phali°) = A I 204; gerund palikhañña Snp 968 (= uddharitvā Nidd I 490); palikhāya S I 123 (cf. K.S. I 320); and palikhaṇitvā S II 88; Pj II 573. – past participle palikhata (q.v.).

Palikhata [past participle of palikhaṇati] dug round or out S IV 83 (so read with v.l. for Text palikhita).

Palikhati [pa + likh] to scratch, in phrase oṭṭhaṁ p. to bite one’s lip Ja V 434 = Dhp-a IV 197.

Palikhādati [pali + khādati] to bite all round, to gnaw or peck off M I 364 (kukkuro aṭṭhikaṅkalaṁ p.).

Paligijjhati [pali + gijjhati] to be greedy Nidd II §77 (abhigijjhati + p.).

Paliguṇṭhita [pali + guṇṭhita, variant palikuṇṭhita, as kuṇṭhita and guṇḍhita are found] entangled, covered, enveloped Snp 131 (mohena; v.l. °kuṇṭhita); Ja II 150 = Dhp-a I 144 (v.l. °kuṇṭh°); IV 56; Miln II. Explained by pariyonaddha Ja II 150, by paṭicchādita Ja IV 56. Cf. pāliguṇṭhima.

Paligedha [pali + gedha but accusative to Geiger, Pāli Grammar §10.2 = parigṛddha] greed, conceit, selfishness A I 66; Nidd I 8 taṇhā (gedha + p.); Dhs 1059, 1136.

Paligedhin (adjective) [from paligedha, but Geiger, Pāli Grammar §10.2 takes it as *parigṛddhin, cf. giddhin] conceited, greedy, selfish A III 265.

Paligha [pari + gha of (g)han, cf. Pāli and Sanskrit parigha]

1. a crossbar Vin II 154; Thig 263 (vaṭṭa° = parighadaṇḍa Thig-a 211); Ja II 95; VI 276.

2. an obstacle, hindrance D II 254 = S I 27. – (adjective) (–°) in two phrases: okkhitta° with crossbars erected or put up D I 105 (= ṭhapita° Sv I 274), opposite ukkhitta° with crossbars (i.e. obstacles) withdrawn or removed M I 139 = A III 84 = Nidd II §284 commentary; Snp 622 (= avijjā-palighassa ukkhittattā Pj 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. Q.K.M. I 277) M I 87 = A I 47 = II 122 = Nidd I 154 = Nidd II §604 B (reads paliṅgha, v.l. paligha) = Miln 197.

Palita (adjective) [cf. Vedic palita; Greek πελιτνός, πελιός black-grey; Lithuanian pilkas grey; Anglo-Saxon fealu = Old High German falo, English fallow, German fahl; also Sanskrit pāṇḍu whitish; Pāli paṇḍu, pāṭala pink] grey, in compound °kesa with grey (i.e. white) hair M I 88 (feminine °kesī); A I 138; Ja I 59, 79; absolute only at Ja VI 524. The spelling phalita also occurs (e.g. Pv-a 153). – derived pālicca.

Palitta [past participle of palippati] smeared Thig 467 (= upalitta Thig-a 284).

Palipa from [pa + lip] sloppiness, mud, marsh M I 45; Thag 89; 2, 291 (= paṅka Thig-a 224); Ja III 241 (read palipo, cf. commentary = mahākaddamo ibid) = IV 480.

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?) A IV 290; Snp 34 = 638 (= rāga° Pj II 469) = Dhp 414 (= rāga° Dhp-a IV 194).

Palipadaka see pāli°.

Palipanna [for paripanna, past participle of paripajjati] fallen, got or sunk into (–° or locative) Vin I 301 (muttakarīse); D II 24 (the same); M I 45 (palipa°) = Nidd II §651 B; M I 88; Ja VI 8; Vism 49 (muttakarīse).

Palippati [medium-passive of pa + lip; often spelt palimpati] to be smeared; to stick, to adhere to Pv IV 1^05 (°amāna read for palimpamāna). – past participle palitta (q.v.).

Palibujjhati see palibuddhati.

Palibujjhana (neuter) [from palibujjhati] obstruction Dhp-a III 258.

Palibuddha [past participle of palibujjhati] obstructed, hindered, stopped; being kept back or delayed, tarrying Ja II 417; Nidd II §107 (paliveṭhita + p.); Miln 388 (ākāso a°) 404; Dhp-a III 198. Often in phrase lagga laggita p. Nidd II §§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 Vin II 166; IV 42, 131; Ja 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 Nidd II 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 Nidd II §74, 77 (paligijjhati + p.), 88, 107, 597, 657; Miln 263. – past participle palibuddha (q.v.).

Palibodha [see palibuddhati] obstruction, hindrance, obstacle, impediment, drawback Ja I 148; III 241 (a° non-obstruction), 381 (the same); Nett 80; also in various phrases, viz. kāma° Nidd II §374 (+ kāmapariḷāha); kula° cīvara° Nidd II §68, cf. Miln 388 (kule p.); gharāvāsa°, putta-dāro etc. Nidd I 136; Nidd II §§172 II 1 B, 205, cf. Ja II 95 (ghara°); Pj 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. Nidd II §§332, 620. Two palibodhas are referred to at Vin I 265, viz. āvāsa° and cīvara° (cf. Vinaya Texts II 157) and sixteen at Miln 11. Cf. Cpd. 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°.

Palibhañjana (neuter) [pari + bhañjana] breaking up Nidd II §576 (sambhañjana +; v.l. pari°). See also sam°. The spelling phali° occurs at Thig-a 288.

Palimaṭṭha [past participle of pari + mṛj] polished Ja V 4. Cf. parimaṭṭha. See also sam°.

Paliveṭhana (adjective neuter) [from pari + veṣṭ] wrapping, surrounding, encircling, encumbrance Ja IV 436; Pp 34; Vism 353 (°camma); As 366.

Paliveṭhita [past participle of paliveṭheti] wrapped round, entwined, encircled, fettered Nidd II §107 (°veṭṭh°, combined with laggita and palibuddha); Ja IV 436; VI 89. Cf. sam°.

Paliveṭheti [pari + veṣṭ] to wrap up, cover, entwine, encircle M I 134; Ja I 192; II 95; Dhp-a I 269; As 366. – passive paliveṭhīyati Miln 74. – past participle paliveṭhita (q.v.). See also sam°.

Palisajjati [pari + sṛj] to loosen, make loose S II 89 (mūlāni).

Palissajati [pari + svaj] to embrace D II 266; Ja V 158 (preterit palissaji = ālingi commentary). 204, 215; VI 325.

Palissuta [past participle of pari + sru] flowing over Ja VI 328.

Palugga [past participle of palujjati, Sanskrit prarugṇa] broken up, crushed, crumbled Bv II 24; Miln 217.

Palujjati [passive of palujati = pa + ruj] to break (intransitive) to fall down, crumble, to be dissolved Vin II 284; D II 181; M I 488; S II 218; III 137; IV 52 = Nidd II §550 (in exegesis of “loka”); Miln 8; Vism 416. – past participle palugga (q.v.). Cf. BHS pralujyati Mvu II 370.

Palujjana (neuter) [from palujjati] breaking up, destruction Pj II 506.

Paluddha [past participle of pa + lubh] seduced, enticed S IV 307 (where the same passage M I 511 reads paladdha); Ja I 158; VI 255, 262. See also palobheti and palobhita.

Palumpati [pa + lup] to rob, plunder, deprive of A I 48.

Paleti see palāyati.

Palepa [from pa + lip] smearing; plaster, mortar Thig 270; Thig-a 213.

Palepana (neuter) [from pa + lip] smearing, anointing; adjective (–°) smeared or coated with M I 429 (gāḷha° thickly smeared).

Paloka [from pa + °luj = ruj, thus standing for *paloga, cf. roga] breaking off or in two, dissolution, decay Vin II 284; M I 435 = Miln 418 (in formula aniccato dukkhato rogato etc., with frequent v.l. paralokato; cf. A IV 423; Nidd II §214; Paṭis II 238); S III 167 (the same) IV 53; V 163.

Palokin (adjective) [from paloka] destined for decay or destruction S IV 205 = Snp 739 (accusative palokinaṁ = jarā-maraṇehi palujjana-dhamma Pj II 506); Thig 101 (accusative plural palokine, see Geiger, Pāli Grammar §95.2).

Palobha [from pa + lubh] desire, greed Pv-a 265.

Palobhana (neuter) = palobha Ja I 196, 210; II 183; Miln 286.

Palobhita [past participle of palobheti] desired Pv-a 154.

Palobheti [causative of pa + lubh] to desire, to be greedy Snp 703; Ja I 79, 157, 298; VI 215; Pj II 492; Dhp-a I 123, 125; Pv-a 55. – past participle palobhita (q.v.).

Pallaṅka [pary + aṅka, cf. Classical Sanskrit palyaṅka and Māgadhī paliyaṅka]

1. sitting cross-legged, in instrumental pallaṅkena upon the hams S I 124, 144; and in phrase pallaṅkaṁ ābhujati “to bend (the legs) in crosswise” D I 71; M I 56; A III 320; Ja I 17, 71; Paṭis I 176; Pp 68; Miln 289; Dhp-a II 201. – This phrase is explained at Vism 271 and Vibh-a 368 as “samantato ūru-baddh’āsanaṁ bandhati.”

2. a divan, sofa, couch Vin II 163, 170 (cf. Vinaya Texts III 209, which is to be corrected after D.B. I 12); D I 7; S I 95; Ja I 268; IV 396; V 161; Vv 31^01; Pv II 12^07; III 3^02; Dhp-a I 19; Pv-a 189, 219.

Pallati and Pallate , is guarded or kept, contracted (poetical) form of pālayate (so commentary) Ja V 242.

Pallattha [Sanskrit paryasta, pari + past participle of as to throw, cf. Prakrit pallattha Pischel, Pkt Gr. §285] the posture of sitting or squatting or lolling Ja 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 Vin II 213; III 162 (cf. Vinaya Texts I 62; III 141); Vism 79 (dussa°).

Pallatthita [doubtful, perhaps we should read paliyattha, see Kern, Toev. sub voce] perverse Ja V 79.

Pallala (neuter) [cf. Classical Sanskrit palvala = Latin palus; Old High German felawa; German felber willow; Lithuanian pelkè moor; BHS also palvala, e.g. Divy 56]

1. marshy ground M I 117; S III 108f.

2. a small pond or lake Vin I 230 = D II 89; Ja II 129; V 346.

Pallava (neuter) [cf. Classical Sanskrit pallaka] a sprout Ja I 250; II 161. See also phallava.

Pallavita (adjective) [from pallava] having sprouts, burgeoning, budding Miln 151; Vv-a 288 (sa° full of sprouts).

Pallāsa see vi°.

Palloma [a contraction of pannaloma, see JPTS 1889, 206] security, confidence D I 96; M I 17; cf. Sv I 266 “loma-haṁsa-mattam pi’ssa na bhavissati.”

Pavakkhati [future of pa + vac] only in 1st singular pavakkhāmi “I will declare or explain” Snp 701, 963 = 1050 (cf. Nidd I 482 and Nidd II under brūmi).

Pavacchati [Sanskrit prayacchati] see anu°, and cf. pavecchati.

Pavajati [pa + vraj] to wander forth, go about, perambulate; present participle pavajamāna S I 42 (but may be pavajjamāna “being predicated” in play of word with active pavadanto in same verse).

Pavajjati [passive of pavadati] to sound forth to be played (of music) Ja I 64 (pavajjayiṁsu, 3rd plural preterit); Vv-a 96 (pavajjamāna present participle medium).

Pavajjana (neuter) [from pavajjati, passive of pavadati] sounding, playing of music Vv-a 210.

Pavaḍḍha [past participle of pavaḍḍhati] grown up, increased, big, strong Ja V 340 (°kāya of huge stature; so read for pavaddha-; explained as vaḍḍhita-kāya).

Pavaḍḍhati [pa + vṛdh] to grow up, to increase M I 7; S II 84, 92; Snp 306 (3rd singular preterit °atha); Dhp 282, 335, 349; Pp 64; Pv-a 8 (puññaṁ). – past participle pavaḍḍha and pavuddha.

Pavati^01 [pa + vā] to blow forth, to yield a scent Thag 528 (= gandhaṁ vissajjati commentary). See pavāti.

Pavati^02 [of plu, cf. Vedic plavate to swim and Epic Sanskrit pravate to jump] to hurry on, to rush Vv-a 42 (but better read with v.l. patati as synonym of gacchati).

Pavatta (adjective) [past participle of pavattati]

1. (adjective) happening, going on, procedure, resulting Thig 220 (assu ca pavattaṁ, taken by Mrs. Rh.D. as “tears shed”); Thig-a 179; Pv-a 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 Pj II 295f.; °bhojana (adjective) Ja I 6; III 365; Vism 422, and, °bhojin one who lives on wild fruit (a certain class of ascetics, tāpasā) D I 101; M I 78, 343; A I 241; II 206; cf. Sv I 269f. and Pj II 295, 296; °maṁsa fresh or raw meat (flesh) Vin 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. Q.K.M. 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 S IV 115 (kuraraghare p. pabbata); Sv I 92 (ādinaya°), 217 (°pīti-sukha being in a state of happiness).

Pavattati [pa + vattati, vṛt] (intransitive)

1. to move on, go forward, proceed Pv I 5^07; Pv-a 8, 131; of water: to flow S II 31; Ja II 104; Pv-a 143, 154, 198.

2. to exist, to be, continue in existence Ja I 64; Pv-a 130 (opposite ucchijjati).

3. to result, to go on Pv-a 45 (phalaṁ), 60 (vippaṭisāraggi). – past participle pavatta; causative pavatteti (q.v.).

Pavattana (adjective neuter) [from pavattati]

1. moving forward, doing good, beneficial, useful; feminine °i M I 214; Pp 35 (spelt pavattinī in Text as well as Pp-a 218).

2. execution, performance, carrying out Miln 277 (āṇā,° cf. pavatti).

Pavattayitar [agent noun to pavatteti] one who sets into motion or keeps up Sv I 273 (see next).

Pavattar [agent noun of either pa + vac or pa + vṛt, the latter more probable considering similar use of parivatteti. The Pāli commentators take it as either] one who keeps up or keeps going, one who hands on (the tradition), an expounder, teacher D I 104 (mantānaṁ p. = pavattayitar Sv I 273); S IV 94; Dhp 76 (nidhīnaṁ p. = ācikkhitar Dhp-a II 107).

Pavattāpanatta (neuter) [from causative II of pavatteti = pavattāpeti] making continue, keeping going, preservation, upkeep Vism 32 (Text °attha).

Pavatti (feminine) [from pa + vṛt]

1. manifestation, wielding, execution, giving, in āṇā° royal authority Ja III 504; IV 145; Thig-a 283.

2. happening, incident, news Ja I 125, 150; II 416; Vism 91; Pv-a 6, 17, 29, 35, 92, 152, 242, etc.; Dhp-a I 80 (v.l. pavutti). Cf. pavutti.

Pavattita [past participle of pavatteti] set going, inaugurated, established Vin I 11 (dhammacakka); M III 29, 77; S I 191; Snp 556, 557 (dhammacakka); Pv-a 67 (the same), 140 (saṅgīti); Pj II 454.

Pavattin (adjective) [from pa + vṛt]

1. advancing, moving forward, proceeding, effective, beneficial; only in phrase dhammā pavattino A I 279; Sv I 4 = Pv-a 2; and in suppavattin (good-flowing, i.e. well-recited?) A IV 140 (of pātimokkha; translated as “thoroughly mastered” JPTS 1909, 199, V 71 (the same).

2. going on, procedure (in feminine °inī) Vin II 271f., 277.

Pavatteti [causative of pavattati] (transitive)

1. to send forth, set going Vin I 87 (assūni); S II 282 (the same) Ja I 147 (selagulaṁ pavaṭṭ°); especially in phrase dhammacakkaṁ p. to inaugurate the reign of righteousness Vin I 8, 11; M I 171; S III 86; Snp 693; Miln 20, 343; Vv-a 165; Pv-a 21, etc.

2. to cause, produce, make arise Ja II 102 (mah’oghaṁ); Miln 219.

3. to give forth, bestow, give (dānaṁ a gift) Vin IV 5 (spelt ṭṭ); Pv-a 19, 123, 139.

4. to continue, keep on, practise, go on with Dhp-a I 257; Pv-a 29 (attabhāvaṁ), 42 (kammante).

5. to move about, behave, linger Dhp-a I 14 (ṭṭ).

6. to display, execute, wield, enforce Miln 189 (āṇaṁ; cf. āṇāpavatti). – past participle pavattita (q.v.).

Pavadati [pa + vad] to speak out, speak to, talk, dispute; present participle pavadanto S I 42 (translation “predicate”); Nidd I 293. – preterit pāvādi Thig-a 71. – Cf. pāvadati.

Pavana^01 (neuter) [cf. Sanskrit pavana and pāvana, of pū] winnowing of grain Miln 201 (read pavanena ṭṭhāyiko who earned his living by winnowing grain).

Pavana^02 (neuter) [cf. Vedic pravaṇa; not with Müller P.Gram. 24 = upavana; perhaps = Latin pronus “prone”] side of a mountain, declivity D II 254; M I 117; S I 26; II 95, 105; Thag 1092; Ja I 28; II 180; VI 513; Cp I 1, 5, and 10, 1; III 13, 1; Miln 91, 198f., 364, 408; Vism 345. Cf. Pavananagara Pj II 583 (v.l. for Tumbavanagara = Vanasavhaya).

Note: Kern, Toev. sub voce defends Müller’s (after Subhūti) interpretation as “wood, woodland,” and compares BHS pavana Mvu II 272, 382.

Pavana^03 at Vin II 136 in compound pavananta refers to the end of the girdle (kāyabandhana), where it is tied into a loop or knot. Sp 1212 explains it by pāsanta.

Pavapati [pa + vap] to sow out Thig 112.

Pavayha (adverb) [gerund of pavahati] carrying on, pressing urgently, constantly, always repeated as pavayha pavayha M III 118 = Dhp-a II 108; M I 442, 444.

Pavara (adjective) [pa + vara] most excellent, noble, distinguished S III 264; Snp 83, 646, 698 (muni°); Dhp 422; Pp 69; Miln 246; Pv-a 2 (°dhamma-cakka), 67 (the same), 39 (°buddhāsana); Saddh 421.

Pavasati [pa + vas] to “live forth,” i.e. to be away from home, to dwell abroad Snp 899; Ja II 123 (= pavasaṁ gacchati); V 91. – past participle pavuttha (q.v.). Cf. vi°.

Pavassati [pa + vṛṣ] to “rain forth,” to begin to rain, shed rain S I 100; Snp 18f. (imperative pavassa), 353 (v.l.); Ja VI 500 (“cry”), 587 (preterit pāvassi). – past participle pavaṭṭha and pavuṭṭha: see abhi°.

Pavassana (neuter) [from pa + vṛṣ] beginning to rain, raining Miln 120.

Pavāta (neuter) [pa + vāta, cf. Vedic pravāta] a draught of air, breeze Vin II 79 (opposite nivāta).

Pavāti [pa + vā] to diffuse a scent Dhp 54; Thag 528; Ja V 63 (disā bhāti p. ca). See also pavāyati.

Pavāda [pa + vad, cf. Epic Sanskrit pravāda talk, saying] talk, disputation, discussion D I 26, 162; M I 63; Snp 538.

Pavādaka (adjective) [from pavāda]

1. belonging to a discussion, intended for disputation D 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 Nidd I 293 as pavadanti, by Pj II 555 as vādino).

Pavāyati [pa + vā] to blow forth, to permeate (of a scent), to diffuse Ja I 18 (dibba-gandho p.); Vism 58 (dasa disā sīla-gandho p.). Cf. pavāti.

Pavāraṇā (feminine) [pa + vṛ, cf. BHS pravāraṇā Divy 91, 93; whereas Epic Sanskrit pravāraṇa, neuter, only in sense of “satisfaction”]

1. the Pavāraṇā, a ceremony at the termination of the vassa Vin I 155, 160 (where 2 kinds: cātuddasikā and pannarasikā), II 32. 167; D II 220; S I 190. pavāraṇaṁ ṭhapeti to fix or determine the (date of) Pāli Vin II 32, 276. Later two kinds of this ceremony (festival) are distinguished, viz. mahā° the great p. and °saṅgaha, an abridged p. (see Sv I 241) Ja I 29, 82, 193 (mahā°); Vism 391 (the same); Pj II 57 (the same); Vv-a 67 (the same); Pv-a 140 (the same);

2. satisfaction Vism 71.

Pavārita [past participle of pavāreti]

1. satisfied M I 12 (+ paripuṇṇa pariyosita); Miln 231; Vism 71.

2. having come to the end of the rainy season Vin I 175. – Frequently in formula bhuttāvin pavārita having eaten and being satisfied Vin I 213 (cf. Vinaya Texts I 39); II 300; IV 82; Pv-a 23.

Pavāreti [causative of pa + vṛ, cf. BHS pravārayati Divy 116, 283, etc.]

1. to invite, offer, present, satisfy S I 190; A IV 79; Ja III 352.

2. to celebrate the Pavāraṇā (i.e. to come to the end of the vassa) Vin I 160f.; II 255; Dhp-a I 87; Ja I 29, 215; IV 243 (vuttha-vassa p.); Vism 90; Pj II 57. – past participle pavārita (q.v.) See also sam°.

Pavāla and Pavāḷa (masculine and neuter) [cf. Classical Sanskrit prabāla, pravāḍa and pravāla]

1. coral Ja I 394 (°ratta-kambala); II 88; IV 142; Miln 267 (with other jewels), 380 (the same); Pj II 117; Vv-a 112 (°ratana).

2. a sprout, young branch, shoot Ja III 389, 395 (kāḷa-valli°); V 207; Nett 14 (°aṅkura); Pj II 91 (the same).

Pavāḷha [apparently past participle of pavahati (pavāheti), but in reality past participle of pa + bṛh^01, corresponds to Sanskrit prabṛdha (pravṛdha), cf. abbūlha and ubbahati (ud + bṛh^01), but cf. also ubbāḷha which is past participle of ud + bādh. At D I 77 (where v.l. pabbāḷha = pabūḷha, unexplained by Buddhaghosa) it is synonymous with uddharati = ubbahati]

1. carried away (?), turned away, distracted, dismissed S III 91 (bhikkhu-saṅgho p.).

2. drawn forth, pulled out, taken out D I 77 = Paṭis II 211 = Vism 406 (muñjamhā isīkā p.); Ja VI 67 (muñjā v’isikā p.).

Pavāsa [from pa + vas, cf. Vedic pravāsa in same meaning] sojourning abroad, being away from home Ja II 123; V 434; VI 150; Miln 314. – Cf. vi°.

Pavāsita 1. (perhaps we should read pavārita?) given as present, honoured Ja V 377 (= pesita commentary).

2. (so perhaps to be read for pavūsita Text) scented, permeated with scent [past participle of pavāseti] Vv-a 237 (v.l. padhūpita preferable).

Pavāsin (adjective) [from pavāsa] living abroad or from home, in cira° long absent Dhp 219 (= cirappavuttha Dhp-a III 293).

Pavāhaka (adjective) [from pa + vah] carrying or driving away Thag 758.

Pavāhati [causative from pa + vah]

1. to cause to be carried away, to remove; frequent with reference to water: to wash away, cleanse M I 39; S I 79, 183 (pāpakammaṁ nahānena); II 88; Thag 349; Ja I 24; III 176, 225, 289; IV 367; V 134; VI 197; 588; Miln 247; Dāṭh II 59; Pv-a 256.

2. to pull out, draw out D I 77 (better to be read as pabāhati).

Pavāhana (adjective and neuter) [from pa + vah]

1. carrying off, putting away, Thag 751.

2. wiping off Ja III 290.

Pavāhitatta (neuter) [abstract from pavāhita, past participle of pavāheti] the fact of being removed or cleansed Ja V 134.

Pavikatthita [past participle of pa + vi + katthati] boasted Ja I 359.

Pavicaya [from pa + vicinati] investigation Snp 1021; Thag 593; Pp 25; Nett 3, 87.

Pavicarati [pa + vicarati] to investigate thoroughly M III 85; S V 68.

Pavicinati [pa + vicinati] to investigate, to examine M III 85; S V 68, 262; Nett 21; Pj II 545. gerundive paviceyya Ja IV 164, and pavicetabba Nett 21.

Pavijjhati [pa + vyadh] to throw forth or down Vin II 193 (silaṁ cf. Ja I 173 and V 333); III 82, 178, 415; Sv I 138, 154. – past participle paviddha (q.v.).

Pavijjhana (neuter) [from pavijjhati] hurling, throwing Ja V 67 (Devadattassa silā°, cf. Vin II 193); Ja I 173; V 333.

Paviṭṭha [past participle of pavisati] entered, gone into (accusative), visited S I 197; II 19; Dhp 373; Sv I 288; Pv-a 12, 13.

Pavitakka [pa + vitakka] scepticism, speculation, controversy Snp 834; Nidd I 176.

Pavidaṁseti [pa + vi + causative of dṛś; daṁseti = dasseti] to make clear, to reveal Ja V 326 (preterit pavidaṁsayi).

Paviddha [past participle of pavijjhati] thrown down, figurative given up, abandoned Thag 350 (°gocara).

Pavineti [pa + vineti] to lead or drive away, expel Snp 507 = Ja V 148.

Pavibhajati [pa + vi + bhaj. Cf. Classical Sanskrit pravibhāga division, distribution] to distribute, to apportion S I 193 (°bhajjaṁ, present participle, with jj metri causā) = Thag 1242 (°bhajja gerund).

Pavilīyati [pa + vi + lī] to be dissolved, to melt or fade away S IV 289 (pavilīyamānena kāyena with their body melting from heat; so read for paveliyamānena).

Paviloketi [pa + viloketi] to look forward or ahead Ja VI 559.

Pavivitta [past participle of pa + vi + vic] separated, detached, secluded, singled M I 14, 77, 386; II 6; S II 29; Vism 73; Pv-a 127 Dhp-a II 77. Often in phrase appiccha santuṭṭha pavivitta referring to an ascetic enjoying the satisfaction of seclusion Nidd II §225 = Nidd I 3421B = Vism 25; Ja I 107; Miln 244, 358, 371 (with appa-sadda appanigghosa).

Paviveka [from pa + vi + vic] retirement, solitude, seclusion Vin I 104; II 258 (appicchatā santuṭṭhi +; cf. pavivitta); D I 60; M I 14f.; S II 202; V 398; A I 240; Snp 257; Dhp 205 (°rasa, cf. Dhp-a III 268); Thag 597; Ja I 9; Paṭis II 244; Vism 41, 73 (°sukha-rasa); Saddh 476; Sv I 169.

Pavivekatā (feminine) [abstract from paviveka] = paviveka Vism 81 (appicchatā etc. in enumeration of the 5 dhuta-dhammas).

Pavivekiya (adjective) [from paviveka] springing from solitude Thag 669.

Pavisati [pa + viś] to go in, to enter (accusative) Snp 668, 673; Dhp-a II 72 (opposite nikkhamati); Pv-a 4, 12, 47 (nagaraṁ). Potential °vise Snp 387 imperative pavisa M I 383; S I 213; future pavisissati Vin I 87; Ja III 86; pavissati (cf. Geiger P.Gram §65.2) Ja II 68; Cp I 9, 56, and pavekkhati S IV 199; Ja VI 76 (nāgo bhūmiyaṁ p.); Dāṭh III 26; preterit pāvisi Vin II 79 (vihāraṁ); M I 381; Ja I 76 (3rd plural pāvisuṁ), 213; Ja II 238; Vism 42 (gāmaṁ) Pv-a 22, 42, 161, 256; and pavisi Ja II 238; Pv-a 12, 35; gerund pavisitvā S I 107; Ja I 9 (araññaṁ); Vism 22; Pv-a 4, 12, 46, 79 and pavissa S I 200; Dhp 127 = Pv-a 104. – past participle paviṭṭha (q.v.). causative paveseti (q.v.).

Pavisana (neuter) [from pa + viś] going in, entering, entrance Ja I 294; II 416; VI 383; Dhp-a I 83. Cf. pavesana.

Pavīṇa (adjective) [cf. Classical Sanskrit pravīṇa] clever, skilful Dāṭh V 33; Vv-a 168 (v.l. kusala).

Pavīṇati [pa + vī to seek, Sanskrit veti, but with different formation in Pāli 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 Ja III 387 (Text so, but v.l. commentary pavīrati).

Pavīhi [pa + vīhi] in plural different kinds of rice Ja V 405 (= nānappakārā vīhayo).

Pavuccati [passive of pavacati] to be called, said, or pronounced Snp 436, 513, 611 and passim; Dhp 257; Pv IV 3^47; Pv-a 102. The form pavuccate also occurs, e.g. at Snp 519f. – past participle pavutta^01 (q.v.).

Pavuṭā at M I 518 is unexplained. The reading of this word is extremely doubtful at all passages. The vv.ll. at M I 518 are pavudhā, pavujā, paṭuvā, °phutā, and the commentary explanation is pavuṭā = gaṇṭhikā (knot or block?). The identical passage at D I 54 reads paṭuvā (q.v.), with vv.ll. pamuṭā, pamuvucā, while Sv I 164 explains pacuṭā = gaṇṭhikā (vv.ll. pamuṭā, pamucā, papuṭā). D.B. I 72 reads pacuṭa, but leaves the word untranslated; Franke, Dīgha translation, page 58 ditto.

Pavuṭṭha (pavaṭṭha) [past participle of pavassati] see abhi°.

Pavutta^01 [past participle of pa + vac, but sometimes confused with pavatta, past participle of pa + vṛt, cf. pavutti] said, declared, pronounced D I 104 (mantapada p.; v.l. °vatta which is more likely; but Sv I 273 explains by vutta and vācita); S I 52; Snp 383 (su° = sudesita Pj II 373), 868 (= ācikkhita desita, etc. Nidd I 271).

Pavutta^02 [past participle of pa + vap] scattered forth, strewn, sown S I 227.

Pavutti [from pa + vṛt, cf. Classical Sanskrit pravṛtti] happening, proceeding, fate, event Pv-a 31 (v.l. pavatti), 46, 53, 61, 78, 81 and passim (perhaps should be read pavatti at all passages).

Pavuttha [past participle of pavasati] dwelling or living abroad, staying away from home D II 261 (°jāti one who dwells away from his caste, i.e. who no longer belongs to any caste); Ja V 434; Dhp-a III 293. Frequently in phrase pavutthapatikā itthi a woman whose husband dwells abroad Vin II 268; III 83; Miln 205.

Pavūsita at Vv-a 237 is misreading either for pavāsita or (more likely) for padhūpita (as v.l.), in meaning “blown” i.e. scented, filled with scent.

Pavekkhati is future pavisati.

Pavecchati [most likely (as suggested by Trenckner, “Notes” 61) a distortion of payacchati (pa + yam) by way of *payecchati > pavecchati (cf. sa-yathā > seyyathā). Not with Morris, JPTS 1885, 43 from pa + vṛṣ, nor with Müller P.Gram. 120 from pa + viṣ (who with this derivation follows the Pāli commentators, e.g. Ja III 12 pavesati, deti; Pj II 407 (pavesati paṭipādeti); Geiger P.Gram §152, note 3 suggests (doubtfully) a future stem (of viś?)] to give, bestow S I 18; Snp 463f., 490f.; Thig 272; Ja I 28; III 12 (v.l. pavacchati), 172; IV 363; VI 502, 587 (vuṭṭhi-dhāraṁ pavecchanto devo pāvassi tāvade; v.l. pavattento); Pv II 9^43 (= deti Pv-a 130); II 9^70 (= pavatteti ibid. 139); II 10^07 (= deti ibid. 144); Miln 375; cf. Oberlies, II J 38 (1995), 128f.

Paveṇi (feminine) [pa + veṇi; cf. late Sanskrit praveṇi in meanings 1 and 2]

1. a braid of hair, i.e. the hair twisted and unadorned A III 56

2. a mat, cover D I 7 see ajina°).

3. custom, usage, wont, tradition Ja I 89; II 353; V 285; VI 380 (kula-tanti, kula-paveṇi); Dīp XVIII 1; Miln 134 (°upaccheda break of tradition), 190, 226 (+ vaṁsa), 227; Dhp-a I 284 (tanti + p.); Pv-a 131.

4. succession, lineage, breed, race Snp 26 (cf. Pj II 39); Dhp-a I 174.

-pālaka guardian of tradition Vism 99 (tanti-dhara, vaṁsanurakkhaka + p.); Dhp-a III 386.

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) Thag 563 (translation “until the hour should be revealed”) = Ja I 118 = Vism 389 = Dhp-a I 248.

Pavedita [past participle of pavedeti] made known, declared, taught M I 67 (su° and du°); S I 231; Dhp 79, 281; Snp 171, 330, 838; Nidd I 186.

Pavedeti [causative of pa + vid] to make known, to declare, communicate, relate S I 24; IV 348; Dhp 151; Snp page 103 (= bodheti ñāpeti Pj II 444); Pv-a 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. Nidd I 384); Vism 180 (reads pavedheti) Thig-a 203 (allavatthaṁ allakesaṁ pavedhanto, misreading for pavesento); Dhp-a II 249. – Frequent in present participle medium pavedhamāna trembling M I 88; Pv III 5^05 (= pakampamāna Pv-a 199); Ja I 58; III 395. – past participle pavedhita and pavyadhita (q.v.).

Pavellati [pa + vell] to shake, move to and fro, undulate S IV 289 (paveliyamānena kāyena); Ja III 395. – past participle pavellita (q.v.).

Pavellita [past participle of pavellati] shaken about, moving to and fro, swinging, trembling Ja VI 456.

Pavesa (–°) [from pa + viś] entrance Thig-a 66 (Rājagaha°); Dhp-a IV 150.

Pavesana (neuter) [from paveseti]

1. going in, entering, entrance Ja I 142; Pv-a 79 (v.l. for Text °vesa), 217, 221 (asipattavana°).

2. beginning Vv-a 71 (opposite nikkhamana).

3. putting in, application Ja II 102 (daṇḍe p.).

4. means of entry, as adjective able to enter Ja VI 383.

Pavesetar [agent noun of paveseti] one who lets in or allows to enter, an usher in S IV 194; A V 195.

[BD]: Doorman

Paveseti [causative of pavisati]

1. to make enter, allow to enter, usher in M I 79; Ja I 150 (miga-gaṇaṁ uyyānaṁ), 291; VI 179; Vism 39; Pv-a 38, 44, 61 (gehaṁ), 141 (the same); Dhp-a I 397.

2. to furnish, provide, introduce, procure, apply to (accusative or locative) Ja III 52 (rajjukaṁ gīvāya); VI 383 (siriṁ); Miln 39 (gehe padīpaṁ), 360 (udakaṁ); Sv I 218. Perhaps at Thig-a 203 for pavedheti. causative II pavesāpeti Ja I 294 (mātugāmaṁ aggiṁ).

Pavyatheti [causative of pa + vyath] to cause to tremble, to shake Ja V 409. Cf. pavedhati. – past participle pavyadhita (q.v.).

Pavyadhita [past participle of pa + vyath; the dh through analogy with pavedhita] afflicted, frightened, afraid Ja VI 61, 166.

Pasaṁsaka [from pasaṁsati] flatterer M I 327; Ja II 439; Saddh 565.

Pasaṁsati [pa + śaṁs] to speak out, praise, commend, agree D I 163; S I 102, 149, 161; Ja I 143; II 439; V 331; It 16; Snp 47, 163, 390, 658, 906; Dhp 30; Pv II 9^42; Sv I 149; Pv-a 25, 131 (= vaṇṇeti). – past participle pasattha and pasaṁsita (q.v.). Cf. paṭipasaṁsita.

Pasaṁsana (neuter) [from pa + śaṁs] praising commendation Pp 53; Saddh 213; Pv-a 30.

Pasaṁsā (feminine) [from pa + śaṁs; cf. Vedic praśaṁsā] praise, applause D III 260; S I 202; Thag 609; Snp 213, 826, 895; Miln 377; Pj II 155. In composition the form is pasaṁsa°, e.g. °āvahana bringing applause Snp 256; °kāma desirous of praise Snp 825, cf. Nidd I 163; °lābha gain of praise Snp 828. As adjective pasaṁsa “laudable, praiseworthy” it is better taken as gerund of pasaṁsati (= pasaṁsiya); thus at Pv IV 7^13 (pāsaṁsa Minayeff); Pv-a 8, 89 (= anindita).

Pasaṁsita [past participle of pasaṁsati, cf. pasattha] praised S I 232; Snp 829, 928; Dhp 228, 230; Nidd I 169; Pv-a 116 (= vaṇṇita) 130.

Pasaṁsiya (adjective) [gerund of pasaṁsati, cf. Vedic praśaṁsia] laudable, praiseworthy S I 149; III 83; A II 19; Snp 658; Ja I 202; Saddh 563. Cf. pasaṁsā.

Pasakkati [pa + sakkati] to go forth or out to; gerund pasakkiya S I 199 = Thag 119; Thag 125.

Pasakkhita at Ja IV 365 is doubtful; perhaps we should read pasakkita (past participle of pasakkati); the commentary explains as “lying down” (nipanna acchati, page 367); Kern, Toev. sub voce proposes change to pamakkhita on ground of vv.ll. vamakkhita and malakita.

Pasaṅkanta [past participle of pa + saṅkamati, of kram] gone out to, gone forth Pv-a 22.

Pasaṅkamati [pa + saṁ + kram] to go out or forth to (accusative) Saddh 277. – past participle pasaṅkanta.

Pasaṅga [from pa + sañj. Classical Sanskrit prasaṅga in both meanings]

1. hanging on, inclination, attachment to Pj I 18; Pv-a 130.

2. occasion, event; locative pasaṅge at the occasion of (–°), instead of Pj I 213 (karaṇavacana°, where Pv-a 30 in the same passage reads karaṇatthe).

Pasajati [pa + sṛj] to let loose, produce; to be attached to Snp 390 (= allīyati Pj II 375).

Pasaṭa [past participle of pa + sṛ] let out, produced D III 167; Pj II 109 (conjugated for pasava in explanation of pasuta).

Pasata^01 (adjective) [Vedic pṛṣant, feminine pṛṣatī] spotted, only in compound °miga spotted antelope Ja V 418 (v.l. pasada°). The more frequent Pāli form is pasada°, e.g. S II 279 (gloss pasata°); Ja V 24, 416; VI 537; Pj II 82.

Pasata^02 (neuter) [etymology? Late Sanskrit pṛṣat or pṛṣad a drop; cf. phusita^01 rain-drop = pṛṣata; BR under pṛṣant = pasata^01, but probably dialectical and Non-Aryan] a small measure of capacity, a handful (seems to be applied to water only) Ja I 101 (°mattaṁ udakaṁ); IV 201 (udaka°); V 382 (°mattaṁ pānīyaṁ). Often reduplicated pasataṁ pasataṁ “by handfuls” M I 245, Ja V 164. At Sv 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 S I 169; Ja III 234; Vv 44^21; Miln 212, 361. As pasaṭṭha at Pv II 9^73 (so to be read for paseṭṭha); IV 1^52 (= vaṇṇita Pv-a 241); As 124.

Pasada. See pasata^01.

Pasanna^01 (adjective) [past participle of pasīdati]

1. clear, bright Snp 550 (°netta); Pj I 64 and 65 (°tilatelavaṇṇa, where Vism 262 reads vippasanna°); Vism 409 (the same).

2. happy, gladdened, reconciled, pleased Ja I 151, 307; Vism 129 (muddha°).

3. pleased in one’s conscience, reconciled, believing, trusting in (locative), pious, good, virtuous A III 35 (Satthari, dhamme saṅghe); S I 34 (Buddhe); V 374; Vv 5^09; Snp 698; Dhp 368 (Buddha-sāsane); Ja II 111; Dhp-a I 60 (Satthari). Often combined with saddha (having faith) Vin II 190; Pv-a 20, 42 (a°), and in compound °citta devotion in one’s heart Vin I 16; A VI 209; Snp 316, 403, 690; Pv II 1^06; Pj II 490; Pv-a 129; or °mānasa Snp 402; Vv-a 39; Pv-a 67; cf. pasannena manasā S I 206; Dhp 2. See also abhippasanna and vippasanna.

Pasanna^02 [past participle of pa + syad] flowing out, streaming, issuing forth; in assu-pasannaṁ shedding of tears S II 179.

Pasannā (feminine) [late Sanskrit prasannā] a kind of spirituous liquor (made from rice) Ja I 360.

Pasammati [pa + śam] to become allayed, to cease, to fade away Thag 702.

Pasayha is gerund of pasahati (q.v.).

Pasaraṇa (neuter) [from pa + sṛ] stretching, spreading, being stretched out Pv-a 219 (piṭṭhi°). See also pasāraṇa.

Pasava [from pa + su] bringing forth, offspring S I 69.

Pasavati [pa + su] to bring forth, give birth to, beget, produce; mostly figurative in combination with the following nouns: kibbisaṁ to commit sin Vin II 204; A V 75; pāpaṁ the same Pv IV 1^50; puññaṁ to produce merit S I 182, 213; A V 76; Pv-a 121; opposite apuññaṁ Vin II 26; S I 114; veraṁ to beget hatred S II 68; Dhp 201. – causative pasaveti in same meaning Ja VI 106 (pāpaṁ) – past participle pasūta (q.v.).

Pasavana (neuter) [from pa + su]

1. giving birth Pv-a 35.

2. producing, generating, effecting Pv-a 31 (puñña°).

Pasaha [from pa + sah] overcoming, mastering, in dup° (adjective) hard to overcome Ja II 219; Miln 21.

Pasahati [pa + sah] to use force, subdue, oppress, overcome M II 99; Snp 443; Dhp 7, 128; Dhp-a III 46; Ja IV 126, 494; V 27. – gerund pasayha using force, forcibly, by force D II 74 (okkassa + p.); A IV 16 (the same); S I 143; Snp 72; Ja I 143; Pv II 9^02; II 9^10; (read appasayha for suppasayha); Miln 210 (okassa +; for okkassa?). Also in compound pasayha-kārin using force Ja IV 309; V 425.

Pasākha (masculine and neuter) [pa + sākhā; Epic Sanskrit praśākhā branch]

1. a smaller branch Ja VI 324 (sākha°).

2. branch-like wood, i.e. hard wood Thag 72.

3. the body where it branches off from the trunk, i.e. abdomen and thighs; the lower part of the body Vin 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) S I 206.

Pasāda [from pa + sad, cf. Vedic prasāda]

1. clearness, brightness, purity; referring to the colours (“visibility”) of the eye Ja I 319 (akkhīni maṇiguḷa-sadisāni paññāyamāna-pañca-ppasādāni ahesuṁ); Pj 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 Rh.D. in BMPE 159, note 2) at As 306, 307.

2. joy, satisfaction, happy or good mind, virtue, faith M I 64 (Satthari); S I 202; A I 98, 222 (Buddhe etc.); II 84; III 270 (puggala°); IV 346; Pj II 155, Pv-a 5, 35.

3. repose, composure, allayment, serenity Nett 28, 50; Vism 107, 135; Thig-a 258.

Note: pasāda at Thig 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 Pv-a 129 (a°). Cf. pāsādika.

Pasādana (neuter) [from pa + sad]

1. happy state, reconciliation, purity Pv-a 132.

2. granting graces, gratification Dhp-a 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 S V 156; Pp 49, 50; Vibh-a 282 (°suttanta); Saddh 543; the 10 pāsādaniyā dhammā at M III 11f. cf. sam°.

Pasādiyā at Ja 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”; v.l. pasāriya. Kern, Toev. sub voce takes it as rice plant and compares Sanskrit prasātikā.

Pasādeti [causative of pa + sad, see pasīdati] to render calm, appease, make peaceful, reconcile, gladden, incline one’s heart (cittaṁ) towards (locative) D I 110, 139; S I 149; A V 71; Pv II 9^42 (cittaṁ); Miln 210; Pv-a 50, 123 (khamāpento p.). – Cf. vi°.

Pasādhana (neuter) [from pa + sādh; cf. Classical Sanskrit prasādhana in same meaning] ornament, decoration, parure Ja II 186 (rañño sīsa°kappaka king’s headdress-maker i.e. barber); III 437; IV 3 (ura-cchada°); Dhp-a I 227 (°peḷikā), 342 (°kappaka), 393; Thig-a 267; Vv-a 165, 187; Pv-a 155.

Pasādhita [past participle of pasādheti] adorned, arrayed with ornaments, embellished, dressed up Ja I 489 (maṇḍita°); II 48 (the same); IV 219 (the same); V 510 (nahāta°).

Pasādheti [causative of pa + sādh] to adorn, decorate, array Mhv 7, 38; Dhp-a I 398. – past participle pasādhita (q.v.).

Pasāraṇa (neuter) [from pa + sṛ, cf. pasaraṇa] stretching out Sv I 196 (opposite sammiñjana); Dhp-a I 298 (hattha°).

Pasārita [past participle of pasāreti]

1. stretched out, usually in contrast with sammiñjita, e.g. at D I 222; Vin I 230; M III 35, 90; S I 137; Vism 19; Vv-a 6.

2. put forth, laid out, offered for sale Miln I 336.

Pasāreti [causative of pa + sṛ]

1. to cause to move forwards, to let or make go, to give up Ja VI 58 (pasāraya, imperative). – passive pasāriyati Vism 318; Pv-a 240 (are turned out of doors).

2. to stretch out, hold out or forth, usually with reference to either arm (bāhuṁ, bāhaṁ, bāhā) S I 137 (opposite sammiñjeti); Sv I 196; Pv-a 112, 121; or hand (hatthaṁ) Ja V 41; VI 282; Pv-a 113; or feet (pāde, pādaṁ) Thig 44, 49, cf. Thig-a 52; As 324 (= sandhiyo paṭippanāmeti).

3. to lay out, put forth, offer for sale Vin II 291; Dhp-a II 89. – past participle pasārita (q.v.), cf. abhi°

Pasāsati [pa + śās]

1. to teach, instruct S I 38; Ja III 367, 443.

2. to rule, reign, govern D II 257; Cp III 14 1; Pv-a 287.

Pasāsana (neuter) [from pa + śās] teaching, instruction Ja III 367.

Pasibbaka and Pasippaka (masculine neuter) [from pa + siv, late Sanskrit prasevaka > Pāli pasebbaka > pasibbaka, cf. Geiger P.Gram 151] a sack, Vin III 17; Ja I 112, 351; II 88, 154; III 10, 116, 343 (camma° leather bag); IV 52, 361; V 46 (pūpa°), 483; VI 432 (spelling pasippaka); Sv I 41; Dhp-a IV 205.

Pasibbita [past participle of pa + siv] sewn up, enveloped by (–°) Thag 1150 (maṁsa-nahāru°).

Pasīdati [pa + sad]

1. to become bright, to brighten up Pv-a 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 D II 202; S I 98; II 199 (sutvā dhammaṁ p.); A III 248; Snp 356, 434, 563; Nidd II §426 (= saddahati, adhimuccati okappeti); Vv 50^14 (mano me pasīdi, preterit); Vism 129; Miln 9; Dhp-a III 3 (= he is gracious, i.e. good); Vv-a 6 (better v.l. passitvā); Pv-a 141. – past participle pasanna (q.v.). See also pasādeti and vippasīdati.

Pasīdana (neuter) [from pasīdati] calming, happiness, purification Paṭis II 121 (v.l. passedana).

Pasu [Vedic paśu, cf. Latin pecu and pecunia, Greek πέκος fleece, Gothic vieh, English fee] cattle M I 79; Ja V 105; Pv II 13^12 (p. yoni); Miln 100; Pv-a 166 (°bhāva); noun plural pasavo S I 69; Snp 858; genitive plural pasūnaṁ Snp 311; Pv II 2^05. – dupasu bad cattle Thag 446.

Pasuka = pasu Vin II 154 (ajaka + p.).

Pasuta [past participle of pa + sā or si, Sanskrit prasita, on change of i to u see Geiger, Pāli Grammar §19.3. In meaning confused with pasavate of pa + su] attached to (accusative or locative), intent upon (–°), pursuing, doing D I 135 (kamma°); Snp 57 (see Nidd II §427), 709, 774, 940, Dhp 166, 181; Vism 135 (doing a hundred and one things: aneka-kicca°); Dhp-a III 160; Pv-a 151 (puñña-kammesu), 175 (kīḷanaka°), 195, 228 (pāpa°).

Pasura (adjective) [reading doubtful] many, abundant Ja VI 134 (= rāsi, heap commentary). We should probably read pacura, as at Ja V 40 (= bahu commentary).

Pasūta [past participle of pasavati] produced; having born, delivered Pv-a 80.

Pasūti (feminine) [from pa + su] bringing forth, birth, in °ghara lying-in chamber Nidd I 120; Vism 235; Pj I 58 (where Vism 259 reads sūtighara).

Paseṭṭha at Pv II 9^73 is to be read pasaṭṭha (see pasattha).

Pasodheti [pa + causative of śudh] to cleanse, clean, purity D I 71 (cittaṁ).

Passa^01 [cf. Sanskrit paśya, from passati] seeing, one who sees Thag 61 (see Morris, in JPTS 1885, 48).

Passa^02 (masculine and neuter) [Vedic pārśva to parśu and pṛṣṭi rib, perhaps also connected with pārṣṇi side of leg, see under paṇhi]

1. side, flank M I 102; III 3; A V 18; Snp 422; Ja I 264; III 26. Pleonastic in piṭṭhi° (cf. English backside) the back, locative behind Ja I 292; Pv-a 55.

2. (mountain-) slope, in Himavanta° Ja I 218; V 396 (locative pasmani = passe commentary).

Passati [Vedic paśyati and *spaśati (preterit aspaṣṭa, causative spāśayati etc.); cf. Avesta spasyeiti, Greek σκέπτομαι, (E. “scepsis”); Latin species etc.; Old High German spehon = German spāhen (E. spy). – The paradigm pass°, which in literary Sanskrit is restricted to the present stem (paś) interchanges with the paradigm dakkh° and dass° (dṛś): see dassati^01]

1. to see – Present passati Vin I 322; S I 69, 132, 198; II 29; Snp 313, 647, 953, 1063, 1142 (cf. Nidd II §428); Pv I 2^03; Miln 218; Pv-a 11, 102; 1st plural passāma Snp 76, 153, 164; Pv I 10^01 (as future); imperative singular passa Snp 435, 580, 588, 756; Ja I 223; II 159; Pv II 1^16, 1^19; Pv-a 38; plural passatha S II 25; Snp 176f., 777, and passavho (cf. Sanskrit paśyadhvaṁ) Snp 998. – present participle passaṁ (see Geiger, Pāli Grammar 97.2) M II 9; Snp 739, 837, 909; and passanto Ja III 52; Pv-a 5, 6; feminine passantī S I 199. – gerundive passitabba Ja IV 390 (a°). – future passissati Pv II 4^06; Pv-a 6. – preterit passi Ja 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 Nidd II §428 b); Ja III 55; Pv II 9^09. – Cf. vi°.

Passeddha [past participle of passambhati, cf. BHS praśrabdha Divy 48] calmed down, allayed, quieted, composed, aṭ ease. Almost exclusively with reference to the body (kāya), e.g. at Vin I 294; D III 241, 288; M I 37; III 86; S I 126; IV 125; A I 148; V 30; Vism 134; Vibh-a 283 (°kāyapuggala). – In literal application °ratha when the car had slowed down Ja III 239. See also paṭi°.

Passeddhatā (feminine) [abstract from passaddha] calmness, repose Nidd II §166.

Passaddhi (feminine) [from pa + śrambh] calmness, tranquillity, repose, serenity M III 86; S II 30; IV 78; V 66; A IV 455f.; Paṭis II 244; Dhs 40 (kāya°), 41 (citta°), cf. BMPE 21, note 2; Vism 129; Vibh-a 314 (kāya°, citta°); As 150 (= samassāsa-ppatta). Often combined with pāmujja and pīti, e.g. D I 72, 73, 196; Nett 29, 66. Six passaddhis at S IV 217 (with reference to vācā, vitakka-vicārā, pīti, assāsa-passāsā, saññā-vedanā, rāga-dosa-moha, through the 4 jhānas etc.). passaddhi is one of the 7 sambojjhaṅgas (constituents of enlightenment): see this and cf. M III 86; Vism 130, 134 = Vibh-a 282 (where 7 conditions of this state are enumerated).

Passanā see anu°, vi°.

Passambhati [pa + śrambh] to calm down, to be quiet Vin I 294 (fut °issati); D I 73; M III 86; S V 333; A III 21. – past participle passaddha; causative passambheti (q.v.).

Passambhanā (feminine) [from passambhati] allayment, calmness, composure Dhs 40, 41, 320.

Passambheti [causative of passambhati] to calm down, quiet, allay M I 56, 425; S III 125; Vism 288 (= nirodheti). Present participle passambhayaṁ M I 56; III 82, 89.

Passaya [from pa + śri, cf. Classical Sanskrit praśraya reverence] refuge Cp III 10, 4.

Note: °passaya in kaṇṭakapassaya Ja III 74, and kaṇṭakāpassayika D I 167 (kaṇṭh°); Ja IV 299 (kaṇṭaka°) is to be read as °apassaya (apa + śri).

Passavati [pa + sru] to flow forth, to pour out Miln 180.

Passasati [pa + śvas] to breathe in D II 291; M I 56; III 82; Ja III 296; V 43; Vism 271; Dhp-a I 215. See also assasati and remarks under ā^01 3.

Passāva [from passavati] urine (literal flowing out) Vin II 141; IV 266 (p. muttaṁ vuccati); D I 70 (uccāra + p); M III 3, 90; Ja I 164 (uccāra-passāvaṁ vissajjeti), 338; V 164, 389; Vism 235 (uccāra°).

-doṇikā a trough for urine Vin II 221; Vism 235.

Passāsa [from pa + śvas] inhaled breath, inhalation S I 106, 159; Paṭis I 95, 164f., 182f. Usually in combination assāsapassāsa (q.v.). At Vism 272 passāsa is explained as “ingoing wind” and assāsa as “outgoing wind”

Passasin (adjective) [from passāsa] breathing; in ghuru-ghuru° snoring S I 117.

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 Ja V 70. 71.

Paha^01 for sabbato-paha at D I 223 (Ee) read sabbato-pabhā and see s.v. pabhā.

Paha^02 (adjective) = pahu, i.e. able to (with infinitive) Ja V 198 (commentary pahū samattho).

Paha^03 for °bhaya-ppahaṁ at Ap 578 (Be) and Thig-a 67 (Be and Ee) other editions read °kkhayāvahaṁ.

Pahaṁsati^01 [pa + haṁsati^01 = ghaṁsati^01, of ghṛṣ to rub, grind] to strike, beat (a metal), rub, sharpen (a cutting instrument, as knife, hatchet, razor etc.) Ja I 278; II 102 (pharasuṁ); Dhp-a I 253 (khuraṁ pahaṁsi sharpened the razor; corresponds to ghaṭṭeti in preceding context). – past participle pahaṭṭha^01 and pahaṁsita^01 (q.v.).

Pahaṁsati^02 [pa + haṁsati^02 = hassati, of hṛṣ to be glad, cf. ghaṁsati^02] to be pleased, to rejoice; only in past participle pahaṭṭha^02 and pahaṁsita^02 (q.v.), and in passive pahaṁsīyati to be gladdened, to exult Miln 326 (+ kuhīyati). See also sam°.

Pahaṁsita^01 [past participle of pahaṁsati] struck, beaten (of metal), refined Ja VI 218 (ukkā-mukha°), 574 (the same).

Pahaṁsita^02 [past participle of pahaṁsati^02] gladdened, delighted, happy Dhp-a I 230 (°mukha); Vv-a 279 (°mukha pahasita at Miln 297 is better to be taken as past participle of pahasati, because of combination haṭṭha pahaṭṭha hasita pahasita).

Pahaṭa [past participle of paharati] assailed, struck, beaten (of musical instruments) Ja II 102, 182; VI 189; Vv-a 161 (so for pahata); Pv-a 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 Pv-a 4 is to be corrected to paṭaha.

Pahaṭṭha^01 [past participle of pahaṁsati^01] struck, beaten (of metal) Ja VI 217 (suvaṇṇa).

Pahaṭṭha^02 [past participle of pahaṁsati^02] gladdened, happy, cheerful, delighted Vin III 14; Ja I 278 (twice; once as °mānasa, which is wrongly taken by commentary as pahaṭṭha^01), 443; II 240 (tuṭṭha°); Vism 346 (haṭṭha°); Dhp-a I 230 (tuṭṭha°); Vv-a 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 Vin II 195 = Ja V 335 (cf. Sanskrit prahṛṣṭa-roman, name of an Asura at Kathāsaritsāgara 47, 30).

Pahata [past participle of pa + han] killed, overcome M III 46; S II 54; Ja VI 512.

Paharaṇa (neuter) [from paharati] striking, beating Pj II 224; Pv-a 285.

Paharaṇaka (adjective) [from paharaṇa] striking, hitting Ja I 418.

Paharati [pa + hṛ] to strike, hit, beat Ja III 26, 347; VI 376; Vv-a 65; Pv-a 4; frequent in phrase accharaṁ p. to snap one’s finger, e.g. Ja II 447; see accharā^01. preterit pahāsi (cf. pariyudāhāsi) Vv 29^02 (= pahari Vv-a 123). – past participle pahaṭa (q.v.). causative paharāpeti.

1. to cause to be assailed Ja IV 150.

2. to put on or join onto Ja VI 32 (°hārāpesi).

Pahasati [pa + has] to laugh, giggle Ja 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; Ja I 411 (nicca° mukha); II 179.

Pahassati [pa + has, perhaps pa + hṛṣ, Sanskrit haṛsati, cf. pahaṁsati^02] to laugh, be joyful or cheerful Snp 887 (= haṭṭha pahaṭṭha Nidd I 296; cf. Pj II 555 hāsajāta). The past participle pahasita (q.v.) is derived from present pahasati, which makes the equation pahassati = pahaṁsati^02 all the more likely.

Pahāna (neuter) [from pa + hā, see pajahati] giving up, leaving, abandoning, rejection M I 60, III 4, 72; S I 13, 132 (dukkha°); II 170; III 53; IV 7f.; D III 225, 246; A I 82, 134; II 26, 232 (kaṇhassa kammassa °āya).; III 431; Snp 374, 1106 (= vūpasama paṭinissagga etc. Nidd II §429); Dhp 331; Ja I 79; Paṭis I 26; II 98, 156; Pp 16; Dhs 165, 174, 339; Nett 15f., 24, 192; Vism 194 (nīvaraṇa-santāpa°); As 166, 345; Vv-a 73. -°pariññā see pariññā; -°vinaya avoidance consisting in giving up (coupled with saṁvara-vinaya avoidance by protection, prophylaxis), based on the 5 qualities tadaṅga-pahāna, vikkhambhana°, samuccheda°, paṭippassaddhi°, nissaraṇa° As 351; Pj II 8.

Pahāya is gerund of pajahati (q.v.).

Pahāyin (adjective) [from pa + hā, see pajahati] giving up, abandoning Snp 1113, 1132, cf. Nidd II §431; Saddh 500.

Pahāra [from pa + hṛ, Classical Sanskrit prahāra, see paharati]

1. a blow, stroke, hit D I 144 (daṇḍa°); M I 123, 126; Pv IV 16^07 (sālittaka°); M I 123; Dhp-a III 48 (°dāna-sikkhāpada the precepts concerning those guilty of giving blows, cf. Vin IV 146); Pv-a 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 Vin IV 146; S IV 62; A III 121; Vism 314 (pahārasatāni); Pv-a 191 (sīse).

2. a wound Ja IV 89; V 459 (°mukha).

Pahāraṇa see abhi°.

Pahārin (adjective) [from paharati] striking, assaulting Ja II 211.

Pahāsa [from pa + has, cf. Classical Sanskrit prahāsa] laughing, mirth Dhs 9, 86, 285; Vv-a 132; Saddh 223.

Pahāsati in pahāsanto saparisaṁ at Thig-a 69 should preferably be read as pahāsayanto parisaṁ, thus taken as causative of pa + has, i.e. making one smile, gladdening.

Pahāsi is 3rd singular preterit of paharati; found at Vv 29^08 (musalena = pahari Vv-a 113); and also 3rd singular preterit of pajahati, e.g. at Snp 1057 (= pajahi Nidd II under jahati)

Pahāseti [causative of pahasati] to make laugh, to gladden, to make joyful Vism 289 (cittaṁ pamodeti hāseti pahāseti).

Pahiṇa (adjective/noun) [from pa + hi] sending; being sent; a messenger, in °gamaṇa going as messenger, doing messages D I 5; M I 345; Ja II 82; Miln 370; Sv I 78. See also pahana.

Pahiṇaka (neuter) [from pahiṇati?] a sweetmeat A III 76 (v.l. pahenaka). See also paheṇaka. The (late) Sanskrit form is praheḷaka.

Pahiṇati [pa + hi, Sanskrit hinoti] to send; Present pahiṇati. Vin III 140f.; IV 18; Dhp-a II 243; preterit pahiṇi Ja I 60 (sāsanaṁ); V 458 (paṇṇāni); Vv-a 67; Dhp-a I 72; II 56, 243; gerund pahiṇitva Vv-a 65. – past participle pahita^02 (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 a derived from pāheti and accordingly is grouped with the latter. Cf. pāheti.

Pahiṇana (neuter) [from pahiṇati] sending, dispatch Dhp-a II 243.

Pahitta^01 [past participle of padahati] resolute, intent, energetic; only in compound pahitatta of resolute will (cf. BHS prahitātman Divy 37) M I 114; S I 53 (explained at Spk I 111 with wrong derivation from peseti as “pesit-atta” thus identifying pahita^01 and pahita^02, see K.S. 320); II 21, 239; III 73f.; IV 60, 145, V 187, A II 14, III 21, IV 302f.; V 84; Snp 425, 432f., 961; It 71; Nidd I 477; Thig 161 (explained at Thig-a 143, with the same mistake as above, as pesita citta); Nidd I 477 (the same; pesit-atta); Miln 358, 366, 406.

Pahita^02 [past participle of pahiṇati] sent Ja I 86 (sāsana); Dhp-a II 242; III 191 (interchanging with pesita).

Pahīna [past participle of pajahati] given up, abandoned, left, eliminated Vin III 97 = IV 27; S II 24; III 33; IV 305; Snp 351 (°jāti-maraṇa), 370, 564, 1132 (°mala-moha); It 32; Nidd II sub voce; Paṭis I 63; II 244; Pp 12, 22.

Pahīyati [passive of pajahati] to be abandoned, to pass away, vanish M I 7; S I 219 (future °issati); II 196 (present participle °īyamāna); V 152; Snp 806; Nidd I 124; Vibh-a 271. Spelt pahiyyati at S V 150.

Pahū (adjective) [cf. Vedic prabhū, from pa + bhū] able Snp 98; Ja V 198; Nidd II §615c.

Pahūta (adjective) [past participle of pa + bhū, cf. Vedic prabhūta] sufficient, abundant, much, considerable Snp 428, 862f.; Pv I 5^02 (= anappaka, bahu, yāvadattha commentary; Dhpāla at Pv-a 25 gives bahuka as inferior variant); I 117 (= apariyanta, uḷāra; v.l. bahū); II 75 (v.l. bahūta); Pv-a 145 (dhana; v.l. bahuta); Pj II 294 (the same), 321 (the same). See also bahūta.

-jivha large tongued D II 18; III 144, 173;

-jivhatā the characteristic of a large tongue Snp page 107;

-dhañña having many riches Ja IV 309;

-dhana the same Thig 406 (commentary reading for Text bahuta-ratana);

-pañña rich in wisdom Snp 359, 539, 996;

-bhakkha eating much, said of the fire S I 69;

-vitta = °dhañña D I 134; Snp 102; Pv-a 3.

Pahūtika (adjective) = pahuta Pv-a 135 (v.l. bahuta; in explanation of bahu).

Paheṇaka (neuter) [cf. BHS praheṇaka in sense of “sweetmeat” at Divy 13, 258; the Sanskrit form is prahelaka] a present Ja VI 369 (so here, whereas the same word as pahiṇaka at A III 76 clearly means “sweetmeat”).

Pahena (neuter) [paheṇa?] same as pahiṇa in °gamana going on errands Ja II 82.

Pahoti and Pabhavati (in verse) [pa + bhu, cf. Vedic prabhavati in meaning “to be helpful”]

1. to proceed from (with genitive), rise, originate D II 217; M III 76; S II 184; as pabhavati at Snp 728 = 1050 (cf. Nidd II §401); (preterit medium) pahottha it has arisen from (genitive), i.e. it was the fault of Ja V 102.

2. to be sufficient, adequate or able (with infinitive) D I 240; M I 94; S I 102; Snp 36, 867; Ja V 305; Sv I 192; III 254 (future pahossati); Vv-a 75; Dāṭh IV 18. – Negative both with na° and a° viz. nappahoti Ja VI 204; Dhp-a III 408; nappahosi Ja I 84; appahoti Dhp-a IV 177; appabhonto Pv-a 73; in verse appabhavaṁ Ja III 373 (= appahonto commentary). – past participle pahūta (q.v.).

Pahona in °kāla at Ja III 17 read as pahonaka°.

Pahonaka (adjective) [from pahoti] sufficient, enough Ja I 346; II 122; III 17 (so read for pahona°); IV 277; Vism 404; Dhp-a I 78, 219; Vv-a 264; Pv-a 81.

Pāka [Vedic pāka, see pacati] that which is cooked, cooking, quantity cooked Ja VI 161 (tīhi pākehi pacitvā); Vv-a 186. Especially in the following combinations tela° “oil cooking,” an oil decoction Vin II 105; thāli° a th. full of cooking Ja I 186; doṇa° a d. full S I 81; Dhp-a II 8; sosāna° Dhātumañjūsā 132 (under kaṭh). On pāka in applied meaning of “effect, result” see Cpd. 88^03. – As neuter in stanza “pākaṁ pākassa paccayo; apākaṁ avipākassa” at Vibh-a 175. – Cf. vi°.

-tela an oil concoction or mixture, used for rubbing the body; usually given with its price worth 100 or 1,000 pieces, e.g. sata° Ja II 397; V 376; Vv-a 68 = Dhp-a III 311; sahassa° Ja III 372;

-vaṭṭa subsistence, livelihood, maintenance Mhv 35, 120; Dhp-a II 29; Vv-a 220;

-haṁsa a species of water bird Ja V 356; VI 539; Pj II 277.

Pākata and Pakaṭa (adjective) [= pakata; on ā for a see Geiger, Pāli Grammar §33.1. Cf. Sanskrit prakaṭa Abhidh-r-m.]

1. common, vulgar, uncontrolled, in phrase pākat-indriya of uncontrolled mind S I 61 (= saṁvarābhāvena gihikāle viya vivaṭa-indriya K.S. I 320), 204; III 93; V 269; A I 70, 266, 280; III 355, 391; Thag 109 (commentary asaṁvuta, see Ps.B. 99); Pp 35. – At Miln 251 pākatā is to be read pāpakā.

2. open, common, unconcealed Ja I 262 (pākaṭo jāto was found out); Pj II 343; Pv-a 103 (for āvi).

3. commonly known, familiar Vism 279; Pv-a 17 (devā), 23, 78 (su°), 128; Vv-a 109 (+ paññāta); °ṁ karoti to make manifest Vism 287; °bhāva being known As 243; Pv-a 103.

4. renowned, well-known Sv I 143; Pv-a 107.

Pākatika (adjective) [from pakati, cf. BHS prākṛtaka (loka) bodhicarya-vatāra verse 3, editor Poussin] natural, in its original or natural state Ja V 274; Miln 218 (maṇiratana); Dhp-a I 20; Vv-a 288; Pv-a 66 (where the same passage Ja III 167 reads paṭipākatika), 206; pākatikaṁ karoti to restore to its former condition, to repair, rebuild Ja I 354, also figurative to restore a dismissed officer, to reinstate Ja V 134.

Pākāra [cf. Epic Sanskrit prākāra, pa + ā + kṛ] an encircling wall, put up for obstruction and protection, a fence, rampart Vin II 121 (3 kinds: made of bricks, of stone, or of wood, viz. iṭṭhakā°, silā°, dāru°); IV 266 (the same); M III 11; S IV 194 (°toraṇa); A IV 107; V 195; Ja I 63; II 50; VI 330 (mahā°), 341 (+ parikhā and aṭṭāla); Pv I 10^13 (ayo°); Miln 1; Vism 394 (= parikkhepa-pākāra); Dhp-a III 441 (tiṇṇaṁ pākārānaṁ antare); Pv-a 24, 52; sāṇi° screen-fencing Ja II 88; Pv-a 283.

-iṭṭhakā brick or tile of a wall Ja III 446 (Text iṭṭhikā);

-parikkhitta surrounded by a wall Sv I 42;

-parikkhepa a fencing Vism 74.

Pākāsiya (adjective) [from pa + ā + kāś, cf. pakāsati and Classical Sanskrit prākāśya] evident, manifest, open, clear Ja VI 230 (opposite guyha; commentary pākāsika).

Pākula (adjective) [pa + ākula] read at Ud 5 in combination akkulapakkula (= ākula-pākula) “in great confusion”; read also Ud part 5, verse 7 pākula for bakkula. Cf. Morris, JPTS 1886, 94f.

Pāgabbhiya (neuter) [from pagabbha] boldness, impudence, forwardness Snp 930; Nidd I 228f. (3 kinds, viz. kāyika, vācasika, cetasika), 390f.; Ja II 32; V 449 (pagabbhiya); Pj II 165; Pj I 242; Dhp-a III 354 (pa°); Vv-a 121.

Pāguññatā (feminine) [abstract of pāguñña, which is derived from paguna] being familiar with, experience Dhs 48, 49; Vism 463f., 466.

Pāgusa [cf. Sanskrit vāgusa, a sort of large fish Abhidh-r-m 3, 37] a certain kind of fish Ja IV 70 (as gloss, Text reads pāvusa, vv.ll. puṭusa, pātusa and pāvuma; commentary explains as mahā-mukha-maccha).

Pācaka (adjective/noun) [from pac, cf. pāceti] one who cooks, a cook; feminine °ikā Ja I 318.

Pācana^01 (neuter) [from pac, causative pāceti] bringing to boil, cooking Ja I 318 (yāgu°). Cf. pari°.

Pācana^02 (neuter) [for pājana, cf. pāceti^02 and Pj II 147] a goad, stick S I 172; Snp page 13; V 77; Ja III 281; IV 310.

-yaṭṭhi driving stick, goad stick S I 115.

Pācariya (–°) [pa + ācariya] only as 2nd part of a (reduplicated) compound ācariya-pācariya in the nature of combinations mentioned under a^01 3 b: “teacher upon teacher” (explained by commentary as “teacher of teachers”) D I 90 (cf. Sv 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.)

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 JAs X 20, page 506. Geiger, Pāli Grammar §27, note 1 inclines to etymology prāyaś + cittaka] requiring expiation, expiatory Vin I 172, 176; II 242, 306f.; IV 1f., 258f.; A 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) Ja I 50 (°sīsaka, of Māyādevī’s couch), 212 (°loka-dhātu); Miln 6; Sv I 311 (°mukha facing east); Dhp-a III 155 (the same); Vv-a 190; Pv-a 74, 256. The opposite apācīna (e.g. S 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.

Pāceti^01 [causative of pacati] to cause to boil, figurative to cause to torment D I 52 (present participle pācayato, genitive, also pācento). Cf. vi°.

Pāceti^02 [for pājeti, with c for j (see Geiger, Pāli Grammar §39.3); pa + aj: see aja] to drive, urge on Dhp 135 (āyuṁ p. gopālako viya ... peseti Dhp-a III 60).

Pājana (neuter) [from pa + aj, cf. pācana^02] a goad Pj II 147.

Pājāpeti [causative of pājeti] to cause to drive or go on Ja II 296 (sakaṭāni); III 51 (so read for pajāpeti; pāceti and pājeti).

Pājeti [causative of pa + aj, cf. aja]

1. to drive (cf. pāceti^02) Ja II 122, 143, III 51 (v.l. for Text pājāpeti); V 443 (nāvaṁ); VI 32 (yoggaṁ); Pj II 147; Dhp-a IV 160 (goṇe).

2. to throw (the dice) Ja VI 281. – causative II pājāpeti (q.v.).

Pāṭaṅkī (feminine) “sedan chair” (?) in phrase sivikaṁ pāṭaṅkiṁ at Vin I 192 (MV V 10, 3) is not clear. The vv.ll. (p. 380) are pāṭaṅgin, pāṭaṅgan pāṭakan. Perhaps pallaṅkaṁ?

Pāṭala (adjective) [cf. Classical Sanskrit pāṭala, to same root as palita and pāṇḍu: see Walde, Latin Wtb. under palleo and cf. paṇḍu] pale red, pink Ja IV 114.

Pāṭalī (feminine) [cf. Classical Sanskrit pāṭalī, to pāṭala] the trumpet flower, Bignonia Suaveolens D II 4 (Vipassī pāṭaliyā mūle abhisambuddho); Vv 35^09; Ja I 41 (°rukkha as the bodhi tree); II 162 (pāṭali-bhaddaka sic v.l. for phālibhaddaka); IV 440; V 189; VI 537; Miln 338; Vv-a 42, 164; Thig-a 211, 226.

Pāṭava (neuter) [cf. late Sanskrit pāṭava, from paṭu] skill Pj I 156.

Pāṭikaṅkha (adjective) [gerund of paṭikaṅkhati, Sanskrit pratikāṅkṣya] to be desired or expected M I 25; III 97; S I 88; II 152; A III 143 = Snp page 140 (= icchitabba Pj II 504); Ud 36; Dhp-a IV 2 (gati °ā) Pv-a 63 (the same).

Pāṭikaṅkhin (–°) (adjective/noun) [from paṭi + kāṅkṣ] hoping for, one who expects or desires D I 4; M III 33; A II 209; Ja III 409.

Pāṭikā (feminine) [etymology unknown; with pāṭiya cf. Sanskrit pāṣya?] half-moon stone, the semicircular slab under the staircase Vin I 180 (cf. Vinaya Texts II 3). As pāṭiya at Ja VI 278 (= piṭṭhi-pāsāṇa commentary).

Pāṭikulyā (feminine) [from paṭi(k)kūla] = pātikkūlyatā (perhaps to be read as such) Ja V 253 (nava, cf. Vism 341f.).

Pāṭikkulyatā (feminine) [abstract from paṭikkūla] loathsomeness, objectionableness A III 32; IV 47f.; V 64. Cf. paṭikulyatā, paṭikūlatā and pāṭikulyā.

Pāṭidesanīya (adjective) [gerund of paṭideseti with pāṭi for paṭi in derivation] belonging to confession, (a sin) which ought to be confessed Vin I 172; II 242; A II 243 (as °desanīyaka).

Pāṭipada^01 (adjective) [the adjective form of paṭipadā] following the (right) Path M I 354 = It 80 (+ sekha).

Pāṭipada^02 [from paṭi + pad, see patipajjati and cf. paṭipadā] literally “entering, beginning”; the first day of the lunar fortnight Vin I 132; Ja IV 100; Vv-a 72 (°sattamī).

Pāṭipadaka (adjective) [from pāṭipada^02] 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 7th day of the week and on the first day of the fortnight Vin I 58 = II 175; IV 75; (feminine °ikā), 78.

Pāṭipuggalika (adjective) [from paṭipuggala] belonging to one’s equal M III 254f. (dakkhiṇā).

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, Pāli Grammar §24] a sponsor A II 172; Ud 17; It 1f.; Ja II 93; Vism 555f.; Dhp-a I 398; Vibh-a 165.

Pāṭimokkha see pātimokkha.

Pāṭiyekka see pāṭekka.

Pāṭirūpika (adjective) [from paṭirūpa, cf. paṭirūpaka] assuming a disguise, deceitful, false Snp 246.

Pāṭihāra [= pāṭihāra, with pāṭi after analogy of pāṭihāriya] striking, that which strikes (with reference to marking the time) Ja I 121, 122 (v.l. pāṭihāriya)

Pāṭihārika [= pāṭihāriya or derived from pātihāra in meaning of °hāriya] special, extraordinary; only in compound °pakkha an extra holiday A I 144; Vv 15^06 (cf. Vv-a 71, 109); Thig-a 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) D I 212; III 3f.; S IV 290; A I 170; V 327; Paṭis II 227. – Further: Vin I 34 (aḍḍhuḍḍha° sahassāni); Vism 378, 390 (yamaka°); Vv-a 158 (the same); Pv-a 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 M II 9 (where Neumann, M.S. II 318 translates sa° “intelligible” and a° “incomprehensible,” referring to Chāndogyopanis I 11, 1); D II 104; cf. also Windisch, Māra 71.

-pakkha an extra holiday, an ancient festival, not now kept S I 208 (cf. Thig 31); Snp 402 (cf. explained at Pj II 378, where various opinions are given); Ja IV 320; VI 118. See also Kern’s discussion of the term at Toev. II 30.

Pāṭihīra (adjective) [contracted form of pāṭihāriya via metathesis *pāṭihāriya > *pāṭihera > paṭihīra] wonderful; neuter a wonderful thing, marvel, miracle Paṭis I 125 (yamaka°); II 158 (the same); Mhv 5, 118; Miln 106; Dāṭh I 50; Dhp-a III 213.

-appāṭihīrakathā stupid talk D I 193, 239; Kv 561 (different Kern. Toev. II 30); opposite sa° ibid.

Pāṭī (feminine) [?] at Vv-a 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 Vv-a 314 reads sukka-pakkhe pannarasiyaṁ.

Pāṭuka [*Pāṭuka] and *Pāṭubha only negative a° (q.v.).

Pāṭukamyatā: see pātu°.

Pāṭekka and Pāṭiyekka (adjective) [paṭi + eka; the diæretic form of pacceka: see Geiger, Pāli Grammar §24] several, distinct, single Vin I 134; IV 15; Ja I 92 (Text pāṭiekka, pāṭiyekka); Vism 249 (pāṭiyekka, pāṭiekka), 353, 356, 443, 473; Dhp-a IV 7 (pāṭiy° v.l. pāṭieka). – neuter °ṁ (adverb) singly, separately, individually Vism 409 (pāṭiy°); Vv-a 141.

Pāṭeti [causative of paṭ] to remove; passive pāṭiyati Pv IV 1^47 (turned out of doors); v.l. pātayati (bring to fall). Probably in sense of mededium at Miln 152 in phrase visaṁ pāṭiyamāno (doubtful, cf. Kern, Toev. 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. Pj I 78, 223; Pj II 43 (°ṁ vikappeti), 178, 192, 477; Pv-a 25 (pamāda° careless text), 48, 58, 86 and passim.

Pāṭhaka (–°) [from pāṭha] reciter; one who knows, expert Nidd I 382 (nakkhatta°); Ja I 455 (asi-lakkhaṇa°); II 21 (aṅgavijjā°), 250 (the same); V 211 (lakkhaṇa° fortune-teller, wise man).

Pāṭhīna [cf. Sanskrit pāṭhīna Manu 5, 16; Abhidh-r-m 3, 36] the fish Silurus Boalis, a kind of shad Ja IV 70 (commentary: pāṭhīna-nāmakaṁ pāsāṇa-macchaṁ); V 405; VI 449.

Pāṇa [from pa + an, cf. Vedic prāṇa breath of life; Pāli apāna, etc.] living being, life, creature D III 48, 63, 133; S I 209, 224; V 43, 227, 441 (mahā-samudde); A I 161; II 73, 176, 192; Snp 117, 247, 394, 704; Dhp 246; Sv I 69, 161; Pj I 26; Thig-a 253; Pv-a 9, 28, 35; Vv-a 72; Dhp-a 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 Vin I 83 (in “dasa sikkhāpadāni,” see also sīla), 85, 193; D III 68, 70, 149, 182, 235; M I 361; III 23; Snp 242; It 63; Ja III 181; Pp 39f.; Nett 27; Vibh-a 383 (various degrees of murder); Dhp-a II 19; III 355; Sv I 69; Pv-a 27;

-ātipātin one who takes the life of a living being, destroying life D III 82; M III 22; S II 167; It 92; Dhp-a II 19;

-upeta possessed or endowed with life, alive [cf. BHS prāṇopeta Divy 72, 462 etc.] S I 173; Snp 157; Sv I 236;

-ghāta slaying life, killing, murder Sv I 69;

-ghātin = °ātipātin Dhp-a II 19;

-bhu a living being Ja IV 494;

-bhūta = °bhu M III 5; A II 210; III 92; IV 249f.; Ja IV 498;

-vadha = ātipāta Sv I 69;

-sama equal to or as dear as life Ja II 343; Dīp XI 26; Dhp-a I 5;

-hara taking away life, destructive M I 10 = III 97; S IV 206; A II 116, 143, 153; III 163.

Pāṇaka (adjective/noun) (usually –°) [from pāṇa] a living being, endowed with (the breath of) life S IV 198 (chap°); Dhp-a I 20 (v.l. mata°); sap° with life, containing living creatures Ja I 198 (udaka); ap° without living beings, lifeless Vin II 216; M I 13, 243; S I 169; Snp page 15 (udaka); Ja 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, Oir lām, Old High German folma = Anglo-Saxon folm] the hand Vin III 14 (pāṇinā paripuñchati); M I 78 (pāṇinā parimajjati); S I 178, 194; Snp 713; Dhp 124; Ja I 126 (°ṁ paharati); Pp-a 249 (the same); Pv-a 56; Saddh 147, 238. As adjective (–°) “handed,” with a hand, e.g. alla° with clean hand Pv II 9^09; payata° with outstretched hand, open-handed, liberal S V 351; A III 287; IV 266f.; V 331.

-tala the palm of the hand D II 17;

-bhāga hand-share, division by hands Vv-a 96;

-matta of the size of a hand, a handful Pv-a 70, 116, 119;

-ssara hand sound, hand music, a certain kind of musical instrument D I 6; III 183; Sv I 84 (cf. D.B. I 8), 231; Ja V 390, 506; cf. BHS pāṇisvara Mvu II 52. Also adjective one who plays this instrument Ja VI 276; cf. BHS pāṇisvarika Mvu III 113.

Pāṇikā (feminine) [from pāṇi; Sanskrit pāṇikā] a sort of spoon Vin II 151. Cf. puthu-pāṇikā (°pāṇiyā?) Vin II 106.

Pāṇin (adjective/noun) [from pāṇa] having life, a living being S I 210, 226, Snp 220 (accusative plural pāṇine, cf. Geiger, Pāli Grammar §95.2), 587 (the same), 201, 575; Pv-a 287; Dhp-a II 19.

Pāta (–°) [from pat]

1. fall Sv I 95 (ukkā°); Pv-a 45 (asani°). The reading “anatthato pātato rakkhito” at Pv-a 61 is faulty; we should prefer to read apagato (apāyato?) rakkhito.

2. throwing, a throw Snp 987 (muddha°); Pv-a 57 (akkhi°). See also piṇḍa.

Pātana (neuter) [from pāteti] bringing to fall, destroying, killing, only in gabbha° destroying the fœtus, abortion (q.v.) Dhp-a 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 morning meal, breakfast [cf. BHS prātar-aśana Divy 631] D III 94; Snp 387; Ja I 232; Vv-a 294, 308; Pj II 374 (pāto asitabbo ti pātar-āso piṇḍa-pātass’etaṁ nāmaṁ). – katapātarāsa (adjective) after breakfast Ja I 227; VI 349 (°bhatta); Vism 391.

2. pāto (absolute) D III 94; Dhp-a II 60; Pv-a 54, 126, 128; pāto va right early Ja I 226; VI 180.

3. pātaṁ S I 183; II 242; Thig 407.

Note: Should piṇḍa-pāta belong here, as suggested by Buddhaghosa at Pj II 374 (see above)? See detail under piṇḍa.

Pātavyatā (feminine) [from pāt, see pāteti] downfall, bringing to fall, felling M I 305; A I 266; Vin IV 34 (-by-); Vibh-a 499.

Pātāpeti [causative II of pāteti] to cause to fall, to cause an abortion Vin II 108; Sv I 134.

Pātāla [cf. Epic Sanskrit pātāla an underground cave] declivity, cliff, abyss S I 32, 127, 197; IV 206; Thag 1104 (see Ps.B. 418 for fuller explanation); Ja III 530 (here explained as a cliff in the ocean).

Pāti [Vedic pāti of pā, cf. Greek πῶν herd, ποιμήν shepherd, Latin pāsco to tend sheep] to watch, keep watch, keep Ja 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.

Pātita [past participle of pāteti] brought to fall, felled, destroyed Snp 631; Dhp 407; Ja III 176; Pv-a 31 (so read for patita).

Pātin (–°) (adjective) [from pāta] throwing, shooting, only in compound dūre° throwing far A I 284; II 170. See akkhaṇa-vedhin.

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. Ja V 25. The spelling is frequently pāti° (v.l. pāṭi°). The Sanskrit prāṭimokṣa is a wrong adaptation from Pāli 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, Vin III and IV, editor Oldenberg), as they were recited on Uposatha days for the purpose of confession. See von Hinüber, Handbook, pp. 9-12, where literature is given; and cf. Vinaya Texts I 27f.; Franke, Digha translation page 66f.; – pāṭimokkhaṁ uddisati to recite the p. Vin I 102, 112, 175; II 259; III 8; IV 143; Ud 51; opposite °ṁ ṭhapeti to suspend the (recital of the) p. Vin II 240f. – See Vin I 65, 68; II 95, 240f. 249; S V 187; Snp 340; Dhp 185, 375; Nidd I 365; Vism 7, 11, 16f., 36, 292; Dhp-a III 237 (= jeṭṭhakasīla); IV 111 (the same); Saddh 342, 355, 449.

-uddesa recitation of the p. Vin I 102; D II 46; M II 8; Pj II 199;

-uddesaka one who recites the p. Vin I 115, cf. Vinaya Texts I 242;

-ṭhapana suspension of the p. Vin II 241f.; A V 70;

-saṁvara “restraint that is binding on a recluse” (D.B. I 79), moral control under the p. Vin IV 51; D I 62; II 279; III 77, 266, 285; A III 113, 135, 151; IV 140; V 71, 198; It 96, 118; Ud 36; Vism 16 (where explained in detail); Vibh-a 323; cf. saṁvuta-pāṭimokkha (adjective) Pv IV 1^32.

Pātī and Pāti (feminine) [the feminine of patta, which is Vedic pātra (neuter); to this the feminine Vedic pātrī] a bowl, vessel, dish Vin I 157 (avakkāra°), 352 (the same); II 216 (the same); M I 25 (kaṁsa°), 207; S II 233; A IV 393 (suvaṇṇa°, rūpiya°, kaṁsa°); Ja I 347, 501; II 90; V 377 (suvaṇṇa°) VI 510 (kañcana°); Vv-a 65; Pv-a 274.

Pātukamyatā is frequent v.l. for cāṭu-kamyatā, which is probably the correct reading (see this). The meaning (according to Vism 27 = Vibh-a 483) is “putting oneself low,” i.e. flattery, “fawning” (Path 32). A still more explicit definition is found at Vibh-a 338. The different spellings are as follows: cāṭukamyatā Vism 17, 27; Pj I 236; Vibh-a 338, 483; cāṭukammatā Miln 370; pāṭukamyatā Vibh 246; pātukamyatā Nidd II §39. See standing phrase under mugga-sūpyatā.

Pātur and Pātu (–°) (indeclinable) [cf. Vedic prāduḥ in prādur + bhū; on t for d see Geiger, Pāli 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; Ja IV 7; Pp 30; Pj II 423; preterit pātvākāsi S II 254; Dhp-a II 64; past participle pātukata Vv 84^41.

2. with bhū (to become manifest, to appear): present pātubhavati D I 220; D II 12, 15, 20, 226; M I 445; S IV 78; Pv II 9^41 (potential °bhaveyyuṁ); preterit pāturahosi [cf. BHS prādurabhūt Jm 211] Vin I 5; D I 215; II 20; S I 137; Pv II 8^06; Miln 10, 18; Vv-a 188; plural pāturahaṁsu Ja I 11, and °ahiṁsu Ja I 54. past participle pātubhūta S III 39; Dhs 1035; Pv-a 44.

-kamma making visible, manifestation S II 254; Dhp-a IV 198;

-bhāva appearance, coming into manifestation M I 50; S II 3; IV 78; A I 266; II 130; Snp 560, 998; Ja I 63; Nidd II sub voce; Vism 437.

Pāteti [causative of pat]

1. to make fall, drop, throw off S I 197 (sakuṇo rajaṁ); Ja I 93 (udakaṁ); Miln 305 (sāraṁ).

2. to bring to fall Ja V 198; Miln 187.

3. to kill, destroy, cut off (the head) Ja I 393; III 177; Pv-a 31, 115. – past participle pātita. causative II pātāpeti (q.v.). – Cf. abhi°.

Note: In meaning 3 it would be better to assume confusion with pāṭeti (for phāṭeti = Sanskrit sphāṭayati to split [sphuṭ = (s)phal], see phāleti and phāṭeti.

Pātheyya (neuter) [gerundive formation from patha] “what is necessary for the road,” provisions for a journey, viaticum Vin I 244; S I 44; Dhp 235, 237; Ja V 46, 241; Sv I 288; Dhp-a I 180; III 335; Pv-a 5, 154.

Pātheyyaka (neuter) = patheyya Pv-a 126.

Pāda [Vedic pāda, see etymology under pada]

1. the foot, usually plural pādā feet, e.g. Vin I 9, 34, 188; It 111; Snp 309, 547, 768, 835, 1028; Ja II 114; IV 137; Dhp-a III 196; Pv-a 4, 10, 40, 68; Vv-a 105. In singular scarce, and then specified as eka° and dutiya°, e.g. at Nidd II §304 III C 1; Ja VI 354.

2. foot or base of a mountain Vism 399 (Sineru°); Dhp-a I 108 (pabbata°).

3. the fourth part (“foot”) of a verse (cf. pada 4) Pj II 239, 273, 343, 363; Thig-a 23.

4. a coin Vin III 47; Vv-a 77 (worth here 1/4 of a kahāpaṇa and double the value of māsaka; see also kākaṇikā).

-aṅguṭṭha a toe M I 337;

-aṅguṭṭhaka same Ja II 447; Vism 233;

-aṅguli same Pv-a 125 (as opposed to hatthaṅguli finger);

-aṭṭhika bone of the foot M I 58, 89; III 92; Pj 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 Vin 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) Vin I 9, 46; II 22; IV 310; Kv 440; Vv-a 8; Dhp-a I 321;

-kudārikā holding the feet like an axe (?) Pv IV 1^47 (explained at Pv-a 240 by pādasaṅkhātā kudārikā; does k. here represent kuṭhārikā? The reading and meaning are uncertain);

-khīla a corn in the foot Vin I 188 (as °ālādha, cf. Vinaya Texts II 19);

-ghaṁsanī a towel for rubbing the feet (dry) Vin II 130;

-cāra moving about on feet Ja IV 104;

-tala the sole of the foot Vin I 179; M III 90; D III 143, 148; Pv-a 74;

-dhovana cleaning or washing one’s feet Dhp-a II 9;

-pa “drinking with the foot,” name for tree Pv IV 3^09 (cf. Pv-a 251); Miln 117, 376; Vism 533; Vv-a 212; Saddh 270;

-paricārikā “serving on one’s feet,” i.e. a wife (cf. S I,125) Ja III 95; VI 268; Dhp-a III 194;

-pīṭha a footstool Vin I 9 (cf. Vinaya Texts I 92); IV 310; Dhp-a III 120 = 186; Vv-a 291;

-puñchana(ka) wiping one’s feet (with a towel) Vism 358 (°rajju-maṇḍalaka, in comparison = Vibh-a 62); Vibh-a 285 (°coḷaka); Pj I 144; Pj II 333; Dhp-a I 415 (°ka);

-puñchanī a towel for the feet Vin II 174;

-bbhañjana ointment for the feet, foot-salve Vin I 205; Ja V 197, 376; Pv-a 44, 78; anointing the feet Vv-a 44 (°tela), 295 (the same);

-mūla the sole of the foot, the foot Ja IV 131. Cf. mūla;

-mūlika “one who sits at one’s feet,” a foot-servant, lackey Ja 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; Nidd I 374; Nidd II §433; abstract f; °lolatā Pj II 36, and °loliya Nidd II §433;

-visāṇa “a horn on the foot,” i.e. an impossibility Ja VI 340;

-sambāhana massaging the feet Dhp-a I 38.

Pādaka (adjective/noun) [from pāda]

1. having a foot or basis Vin II 110 (a°); Snp 205; Thig-a 78.

2. fundamental; pādakaṁ karoti to take as a base or foundation Vism 667.

3. (neuter) basis, foundation, base Pv-a 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 Ja VI 554.

Pādukā (feminine) [cf. Epic Sanskrit pāduka and pādukā] a shoe, slipper, clog Vin I 190; II 142, 222; Ja III 327; IV 129, 379; V 298; VI 23; Miln 330; Sv I 136; Dhp-a III 451 (muñja°). – At Vin II 143 (according to Rh.D.) pādukā (dāru°) is a kind of stool or stand in a privy.

Pāna [Vedic pāna, from pā, pibati = Latin bibo, past participle pīta, Indo-Germanic °po[i], cf. Greek πίνω to drink, πότος drink; Old-bulgarian piti to drink, pivo drink; Lithuanian penas milk; Latin potus drink, poculum drinking vessel (= Sanskrit pātra, Pāli patta) drink, including water as well as any other liquid. Often combined with anna° (food), e.g. Snp 485, 487; Pv I 5^02; and °bhojana (the same) e.g. Dhp 249; Ja I 204. Two sets of 8 drinks are given in detail at Nidd I 372. – Vin I 245, 249 (yāgu°); S V 375 (majja°); Snp 82, 398, 924; Ja I 202 (dibba°); Pp 51; Pv-a 7, 8, 50.

-āgāra a drinking booth, a tavern Vin II 267; III 151; Ja I 302 (= surā-geha commentary); Vibh 247; Vibh-a 339.

Pānaka (neuter) [from pāna] a drink Ja II 285; IV 30; Dāṭh V 2; Dhp-a III 207 (amba°); Vv-a 99, 291. – derived pānakatta (abstract neuter) being provided with drink Ja V 243 (a°).

Pānada in compound pānadūpama at Ja II 223 is faulty. The meaning is “a badly made sandal,” and the reading should probably be (with v.l. and commentary) “dupāhanūpama,” i.e. du(ḥ) + upāhanā. The commentary explains as “dukkatupāhanūpama.”

Pānīya (adjective neuter) [Vedic pānīya, from pāna]

1. drinkable S II 111.

2. drink, beverage, usually water for drinking Vin II 207; IV 263; Ja I 198, 450; III 491; V 106, 382; Pv I 10^07; II 1^19, 7^10; Pv-a 4, 5. A reduced form pāniya (cf. Geiger, Pāli Grammar §23) is also found, e.g. Vin II 153; D I 148; Pv II 10^02.

-ghata a pot for drinking water Vin II 216; Ja VI 76, 85;

-cāṭika drinking vessel Dhp-a IV 129;

-cāṭī the same Ja I 302;

-ṭhālaka drinking cup Vin II 214; IV 263;

-bhājana the same Vin II 153;

-maṇḍapa water reservoir (BHS the same e.g. Avś II 86) Vin II 153;

-māḷaka (?) Ja VI 85 (Hardy: Flacourtia cataphracta);

-sālā a hall where drinking water is given Vin II 153; Pv-a 102; cf. papā.

Pānudi see panudati.

Pāpa (adjective neuter) [Vedic pāpa, cf. Latin patior ≈ E. passion etc.; Greek πῆμα suffering, evil; ταλαιπωρος suffering evil]

1. (adjective) evil, bad, wicked, sinful A II 222f. (and comparative pāpatara); Snp 57; Dhp 119 (opposite bhadra). Other comparative-superlative forms are pāpiṭṭha S V 96; pāpiṭṭhatara Vin II 5; pāpiyyasika D III 254. See pāpiya.

2. unfertile (of soil) S IV 315.

3. (neuter) evil, wrong doing, sin Snp 23, 662; Dhp 117 (opposite puñña) 183; Pv I 6^06; 11^02; IV 1^50; Dhp-a II 11. – past participle pāpāni Snp 399, 452, 674; Dhp 119, 265.

-iccha having bad wishes or intentions Vin I 97; D III 246; S I 50; II 156; A III 119, 191, 219f.; IV 1, 22, 155; V 123f.; Snp 133, 280; It 85; Nidd II §342; Vism 24 (definition); Vibh-a 476;

-icchatā evil intention A IV 160, 165; Dhp-a II 77;

-kamma evil doing, wickedness, sin, crime D III 182; It 86; Snp 407; Dhp 127; Vism 502; Vibh-a 440f.; Pv-a 11, 25, 32, 51, 84;

-kammanta evil-doer, villain S I 7;

-kammin the same M I 39; Dhp 126;

-kara the same Snp 674;

-karin the same Dhp 15, 17;

-dassana sinful view Pv IV 3^55;

-dhamma wickedness, evil habit Dhp 248, 307; Pp 37; Dhp-a III 4; Pv-a 98; as adjective at Pv-a. 58;

-dhammin one of evil character or habits Pv I 11^07;

-parikkhaya decay or destruction of demerit (opposite puñña°) Pv II 6^15;

-mitta an evil associate, a bad companion (opposite kalyāṇa°) M I 43, 470; D III 182;

-mittatā bad company, association with wicked people A I 13f., 83; IV 160, 165; D III 212; Dhs 13, 27; Vibh 359, 369, 371;

-saṅkappa evil thought Snp 280;

-sīla bad morals Snp 246;

-supina an evil dream (opposite bhaddaka) Vism 312; Dhp-a III 4.

Pāpaka (adjective) [from pāpa] bad, wicked, wretched, sinful Vin I 8; S I 149, 207; V 418 (p. akusala citta); Snp 127, 215, 664; Dhp 66, 78, 211, 242; Ja I 128; Pv II 7^16 (= lāmaka commentary); II 9^03; Pp 19; Dhs 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) Thig 370; Vv 31^04; 32^06 (so explained by Vv-a, but Thig-a explains as faultless, i.e. beautiful).

Pāpaṇika (adjective/noun) [pa + āpaṇa + ika] belonging to a shop, i.e. 1. a shopkeeper A I 115f.

2. laid out in the shop (of cīvara) Vin I 255; Vism 62 (= āpaṇa-dvāre patitaka). See also Vinaya Texts II 156.

Pāpika = pāpaka D I 90 (cf. Sv I 256); A IV 197.

Pāpita [past participle of pāpeti^01, in meaning = pāpika] one who has done wrong, sinful, evil M II 43 (where D I 90 at the same passage has pāpika); Sv I 256 (for pāpika, v.l. vāpita).

Pāpimant (adjective/noun) [from pāpa, cf. Vedic pāpman] sinful; a sinner, especially used as epithet of Māra, i.e. the Evil, the wicked one S I 103; A IV 434; Ud 64; Snp 430; Thag 1213; Miln 155f.; Dhp-a IV 32.

Pāpiyo (adjective) [comparative of pāpa, cf. Sanskrit pāpīyas] worse, more evil or wicked S I 162, 202; Snp 275; Dhp 42, 76; Ja I 158; IV 303; Miln 155; Dhp-a II 108.

Pāpuṇana (neuter) [from pāpuṇāti] attainment Ja IV 306.

Pāpuṇāti [pa + āp; cf. Sanskrit prāpnoti] to reach, attain, arrive at, obtain, get to learn. – present pāpuṇāti Vin II 208; Ja IV 285; VI 149; Pp 70; Sv 21; Pv-a 74, 98, 125, 195; and pappoti S I 25; Dhp 27; Vism 501; Dhp-a I 395; potential pāpuṇe Snp 324; Dhp 138; Ja V 57 (1st plural pāpuṇeyyāma for Text pappomu); Dhp-a IV 200. preterit apāpuṇi Thig-a 64, and pāpuṇi Ja II 229. preterit apattha Ja V 391 (prohibative mā a.). future pāpuṇissati Ja I 260. gerund pāpuṇitvā S II 28; patvā Snp 347, 575, and pappuyya S I 7 (cf. Vin II 56; A I 138), 181, 212. infinitive pappotuṁ S I 129 = Thig 60, and pāpuṇituṁ Vibh-a 223. – gerundive pattabba S I 129; II 28; Pj II 433. – past participle patta; causative pāpeti^02 (q.v.).

Pāpuraṇa (neuter) [through *pāvuraṇa from pra + vṛ, cf. Sanskrit prāvaraṇa] cover, dress, cloak S I 175; Miln 279; Dhp-a 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 Vin I 5; Vv 64^27 (= vivarati Vv-a 284).

Pāpeti^01 [denominative from pāpa] to make bad, bring into disgrace Vin IV 5. – past participle pāpita.

Pāpeti^02 [causative of pāpuṇāti] to make attain, to let go to, to cause to reach, to bring to Ja IV 494; V 205, 260; Sv I 136. imperative pāpaya S I 217, and pāpayassu Ja IV 20. future pāpessati Ja I 260 and pāpayissati Ja V 8.

Pābhata [pa + ābhata] brought, conveyed Sv I 262; Pj II 356 (kathā°).

Pābhati (neuter) [pa + ā + pp of bhṛ] “that which has been brought here,” viz.

1. a present, bribe Sv I 262.

2. money, price Ja I 122; V 401, 452.

-kathā° “a tale brought,” occasion for something to tell, news, story Ja I 252, 364, 378; Pj II 356.

Pāmaṅga (neuter) [etymology?] a band or chain Vin II 106; III 48; Mhv 11, 28; Dīp XII 1; Dhp-a IV 216. See on this Vinaya Texts III 69 and G.C.C. 797.

Pāmujja (neuter) [gerundive formation from pa + mud, see similar forms under pāmokkha] delight, joy, happiness; often combined with pīti. – D I 72, 196; S III 134; IV 78 = 351; V 156, 398; A III 21; V 1f., 311f., 339, 349; Snp 256; Nett 29; Sv I 217; Saddh 167. See also pāmojja.

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. – A II 168 (saṅga sa°); Pp 69, 70; Miln 75 (hatthi° state elephant). disā° world-famed Ja I 166, 285; II 278; VI 347. – Frequently in series agga seṭṭha pāmokkha uttama, in exegesis of mahā (at Nidd II §502 A e.g., when A II 95 reads mokkha for p.). See mahā. Defined as “pamukhe sādhū ti” at Vibh-a 332.

2. facing east Pv IV 3^53 (= pācīna-disābhimukha).

Pāmojja = pāmujja [Cf. BHS prāmodya Divy 13, 82, 239] D II 214; III 288; M I 37, 98; S I 203; II 30; V 157; Dhp 376, 381; Paṭis I 177; Dhs 9, 86; Miln 84; Vism 2, 107, 177 (Text pa°); Dhp-a IV 111 (°bahula).

Pāya [from pa + ā + yā] setting out, starting S II 218 (nava° newly setting out); instrumental pāyena (adverb) for the most part, commonly, usually Ja V 490; Sv I 275 (so read for pāṭhena).

Pāyaka (–°) [from pā to drink] drinking Ja I 252 (vāruṇi°)

Pāyāta [past participle of pāyāti] gone forth, set out, started Ja I 146.

Pāyāti [pa + ā + yā] to set out, start, go forth Dhp-a II 42; preterit 3rd singular pāyāsi D II 73; Ja I 64, 223; III 333; Vv-a 64; Pv-a 272; 3rd plural pāyesuṁ Ja IV 220, and pāyiṁsu D II 96; Ja I 253; Dhp-a III 257. – past participle pāyāta (q.v.). See also the quasi synonymous abhiyāti.

Pāyāsa [cf. Classical Sanskrit pāyāsa] rice boiled in milk, milk-rice, rice porridge S I 166; Snp page 15; Ja I 50, 68; IV 391; V 211; Vism 41; Pj II 151; Dhp-a I 171; II 88; Vv-a 32.

Pāyin (adjective/noun) [from pā, see pivati] drinking Ja III 338.

Pāyeti [causative from pā, see pibati]

1. to give to drink, to make drink D II 19; Snp 398 (potential pāyaye); Miln 43, 229; Dhp-a I 87 (amataṁ); Vv-a 75 (yāguṁ); Pv-a 63; preterit apāyesi S I 143; gerund pāyetvā Ja I 202 (dibba-pānaṁ); II 115 (lohitaṁ); III 372 (phāṇīt’odakaṁ); IV 30 (pānakaṁ); VI 392 (suraṁ).

2. to irrigate Ja I 215. – present participle feminine pāyamānā a woman giving suck, a nursing woman D I 166; M I 77; A I 295; II 206; III 227; Pp 55; Dhp-a I 49. – causative II pāyāpeti Ja V 422.

Pāra (adjective/noun) [from para]

1. as adverb (–°) beyond, over, across, used as preposition with ablative, e.g. pāra-Gaṅgāya beyond the G. S I 207, 214; Pj II 228. See under compounds

2. as neuter the other side, the opposite shore S I 169, 183; Snp 1059; Nidd I 20 (= amataṁ Nibbānaṁ); Dhp 385; Dhp-a IV 141 aparā pāraṁ gacchati to go from this side to the other (used with reference to this world and the world beyond) S IV 174; A V 4; Snp 1130; pāraṁ gavesino M II 64 = Thag 771-773. Cases adverbially: accusative pāraṁ see seperate; ablative pārato from the other side Vin II 209.

3. the guṇa form of para, another: see compounds:

-atthika (pār’) wishing to cross beyond D I 244;

-ga “going beyond,” traversing crossing surmounting S IV 71 (jāti-maraṇassa); Snp 32, 997;

-gata one who has reached the opposite shore S I 34; II 277; IV 157; A IV 411; Snp 21, 210, 359; Dhp 414; Vv 53^01 (cf. Vv-a 231); one who has gone over to another party Thag 209;

-gavesin looking for the other shore Dhp 355; Dhp-a IV 80;

-gāmin = -gata S I 123; A V 232f., 253f.; Dhp-a II 160;

-gū

(a) gone beyond, i.e. passed, transcended, crossed S I 195 = Nidd II §136 a (dukkhassa), S IV 210 (bhavassa); A II 9 (the same); III 223; It 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. Nidd II §435); D I 88 (tiṇṇaṁ vedānaṁ); Dhp-a III 361 (the same);

-dārika an adulterer, literally one of another’s wife S II 259; Ja III 43 (so read for para°); Dhp-a II 10.

Pāraṁ (adverb-preposition) [accusative of pāra] beyond, to the other side D I 244; M I 135; Snp 1146 (Maccu-dheyya°, vv.ll. °dheyassa and °dheyya°), explained by Nidd II §487 as amataṁ Nibbānaṁ; Vv-a 42.

-gata (cf. pāragata) gone to the other side, gone beyond, traversed, transcended M I 135; S II 277; Snp 803; Nidd I 114; Nidd II §435; Pp 72; Vism 234;

-gamana crossing over, going beyond S V 24, 81; A V 4, 313; Snp 1130.

Pāramitā (feminine) [pāramī + tā] = pāramī Nett 87.

Pāramī (feminine) [abstract from parama, cf. BHS mantrāṇāṁ pāramiṁ gata Divy 637] completeness, perfection, highest state Snp 1018, 1020; Pp 70; Dhp-a I 5; Vv-a 2 (sāvakañāṇa°); Pv-a 139; Saddh 328. In later literature there is mentioned a group of 10 perfections (dasa pāramiyo) as the perfect exercise of the 10 principal virtues by a Bodhisatta, viz. dāna°, sīla°, nekkhamma°, paññā°, viriya°, khanti°, sacca°, adhiṭṭhāna°, mettā°, upekhā° Ja I 73; Dhp-a I 84.

-ppatta (pārami°) having attained perfection M III 28; Nidd II §435; Miln 21 22; cf. Q.K.M. I 34.

Pārājika [etymology doubtful; suggested are parā + aj (Burnouf); para + ji; pārācika (S. Lévi, see Geiger, Pāli 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; Q.K.M. I 268; II 78) Vin I 172; II 101, 242; A II 241; III 252; V 70; Ja VI 70, 112; Miln 255; Vism 22; Pj I 97, Dhp-a I 76 (as one of the divisions of the Sutta-vibhaṅga, see also Vin III 1f.).

Pārāpata [Epic Sanskrit pārāvata] a dove, pigeon Ja I 242; V 215; Vv-a 167 (°akkhi); Pañca-g 45. See the doublet pārevata.

Pārāyana (neuter) [late Sanskrit pārāyaṇa, the metri causā form of parāyana] the highest (farthest) point, final aim, chief object, ideal; title of the last Vagga of the Sutta-Nipāta A III 401; Snp 1130; Nidd II §438; Pj II 163, 370, 604.

Pārikkhattiya = parikkhattatā, Pp 19 = Vibh-a 358.

Pāricariyā (feminine) same as paricariya serving, waiting on, service, ministration, honour (for = locative) D III 189, 250, 281; M II 177; S IV 239; A II 70; III 284, 325, 328; Ja III 408; IV 490; V 154, 158 (kilesa°); Pv-a 7, 58, 128. Cf. BHS pāricāryā Mvu II 225.

Pāricchatta = pāricchattaka, Snp 64 (°ka Nidd II §439; explained as koviḷāra); Ja V 393.

Pāricchattaka [Epic Sanskrit pārijāta, but Pāli from pari + chatta + ka, in popular etymology “shading all round”] the coral tree Erythmia Indica, a tree in Indra’s heaven Vin I 30; A IV 117f.; Vv 38^01 (explained as Māgadhism at Vv-a 174 for pārijāta, which is also the BHS form); Ja I 40; II 20; Pj I I 122; Pj II 485; Dhp-a I 273; III 211; As 1; Vv-a 12, 110; Pv-a 137.

Pārijāta = pāricchattaka, Vv-a 174.

Pārijuñña (neuter) [abstract from parijuṇṇa, past participle of pari + jur]

1. decay, loss M II 66; Dhp-a I 238; Vv-a 101 (bhoga°).

2. loss of property, poverty Pv-a 3.

Pāripanthika [from paripantha]

1. highwayman, robber S II 188; Ja V 253.

2. connected with danger, threatening, dangerous to (–°) Vism 152; Pp-a 181 (samādhi°, vipassanā°).

Pāripūrī (feminine) [abstract from pari + pūr, cf. BHS pāripūri Avś II 107] fulfilment, completion, consummation S I 139; A V 114f.; Snp 1016; Ja VI 298; Nidd II §137 (pada°); Pj II 28 (the same); Pp 53; Dhs 1367; Dhp-a I 36; Pv-a 132, 133; Vibh-a 468 (°mada conceit of perfection).

Pāribhaṭya (neuter) (and derivative) [from pari + bhṛ] “petting (or spoiling) the children” (Q.K.M. 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 = Vibh-a 483). The readings are different, thus we find °bhaṭyatā at Vbh 240; Vibh-a 338, 483; °bhatyatā at Vism 17, 23, 27 (vv.ll. °bhaṭṭatā and °bbhaṭṭatā); °bhaṭṭakatā at Miln 370; °bhaṭṭatā at Vibh 352; Pj I 236; Nidd II §39. The more detailed explanation at Vibh-a 338 is “alaṅkāra-karaṇādīhi dāraka-kīḷāpanaṁ etaṁ adhivacanaṁ.” – See stock phrase under mugga-sūpyatā.

Pāribhogika (adjective) [from paribhoga] belonging to use or enjoyment, with reference to relics of personal use Ja IV 228 (one of the 3 cetiyas, viz. sarīrika, pāribhogika, uddesika); Miln 341 (the same).

Pārima (adjective) [superlative formation from pāra] yonder, farther, only combined with °tīra the farther shore D I 244; M I 134, 135; S IV 174; Miln 269; Dhp-a II 100. Cf. BHS pārimaṁ tīraṁ Avś I 148.

Pārivattaka (adjective) = pari°; changing, turning round (of cīvara) Vin IV 59, 60.

Pārivāsika = pari° (a probationer), Vin I 136; II 31 sq. where distinguished from a pakatatta bhikkhu, a regular, ordained bhikkhu to whom a pārivāsika is inferior in rank.

Pārisajja [from parisā] belonging to an assembly, plural the members of an assembly, especially those who sit in council, councillors (cf. BHS pāriṣadya councillor Divy 291) Vin I 348; D I 136; III 64, 65; M I 326; S I 145, 222; A I 142; Miln 234; Sv I 297.

Pārisuddhi (feminine) [from parisuddha] purity Vin I 102, 136 (cf. Vinaya Texts I 242, 280); M III 4; A II 194f. (°padhāniyaṅgāni, the four, viz. sīlapārisuddhi, citta°, diṭṭhi°, vimutti°); Nidd I 475; Paṭis I 42 (°sīla); Dhs 165; Miln 336 (ājīva°, and in 4th jhāna); Vism 30 (= parisuddhatā), 46 (°sīla), 278; Dhp-a III 399 (catu°-sīla); IV 111 (ājīva°); Saddh 342.

Pārihāriya (adjective) [from parihāra] connected with preservation or attention, fostering, keeping Vism 3 (°paññā), 98 (°kammaṭṭhāna); Pj II 54 (the same).

Pāruta [past participle of pārupati] covered, dressed S I 167, 175; Thag 153; Ja I 59, 347; Pj II 401; Pv-a 48, 161. °duppāruta not properly dressed (without the upper robe) Vin I 44; II 212; S II 231, 271. See also abhipāruta.

Note: The form apāruta is apparently only a negative pāruta, in reality it is apa + ā + vṛta.

Pārupati [metathesis from pāpurati = Sanskrit prāvṛṇoti, pa + vṛ; see also pāpurati etc.] to cover, dress, hide, veil D I 246; Vin IV 283; M III 94; S II 281; Ja II 24, 109; Pv II 11^02 (= nivāseti Pv-a 147); Mhv 22, 67; Vism 18; Dhp-a III 325; Vv-a 44, 127; Pv-a 73, 74, 77. – past participle pāruta (q.v.).

Pārupana (neuter) [from pārupati] covering, clothing; dress Ja I 126, 378; III 82; Miln 279; Dhp-a I 70, 164; Pv-a 74, 76.

Pāreti [denominative from pāra; cf. Latin portare] to make go through, to bore through, pierce, break (?) Ja III 185 (reading uncertain).

Pārevata [the Prākrit form (cf. Māgadhi pārevaya) of the Sanskrit pārāpata, which appears also as such in Pāli]

1. a dove, pigeon A I 162 (dove-coloured); Vv 36^03 (°akkhi = pārāpatakkhi Vv-a 167); Ja VI 456.

2. a species of tree, Diospyros embryopteris Ja VI 529, 539.

Pāroha [from pra + ruh, cf. Sanskrit prāroha]

1. a small (side) branch, new twig (of a Nigrodha tree) Ja V 8, 38, 472; VI 199; Pj II 304; Pv-a 113.

2. a shoot, sprout (from the root of a tree, tillering) S I 69 (see Commentarial explanation at K.S. 320); Ja VI 15; Dhp-a II 70; Vibh-a 475; 476.

Pāla (–°) [from pā, see pāleti] a guard, keeper, guardian, protector S I 185 (vihāra°); Ja V 222 (dhamma°); Vv-a 288 (ārāma°); Saddh 285. See also go°, loka°.

Pālaka (–°) [from pā] a guardian, herdsman M I 79; S III 154; A IV 127; Ja 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 bhuñjati^01 as “pālanajjhohāresu” by eating and drinking for purposes of living, at Dhātup 379. As pālanā at the Dhs passages of same context as above (see under yapana).

Pālanā (feminine) [from pāleti cf. Epic Sanskrit pālana neuter] guarding, keeping Ja I 158; Dhs 19, 82, 295.

Pāli and Pāḷi (feminine) [cf. Sanskrit pālī a causeway, bridge Abhidh-r-m III 54]

1. a line, row Dāṭh III 61; IV 3; Vism 242 (dvattiṁsākāra°), 251 (danta°); Pj II 87.

2. a line, norm, thus the canon of Buddhist writings; the text of the Pāli 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. d. 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. – Ja IV 447 (°nayena according to the Pāli Text); Vism 376 (°nayanusārena the same), 394, 401, 565 (°anusārato according to the text of the canon); 607, 630, 660f., 693, 712; Pj I 41; Pj II 333, 424, 519, 604; As 157, 168; Dhp-a IV 93; Vv-a 117, 203 (pālito + aṭṭhuppattito); Pv-a 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 Vibh 291; Vism 240 (contrasted to bhāvanāniddesa).

Pāliguṇṭhima (adjective) [doubtful, fr pali + guṇṭh, see paliguṇṭhita; hapax legomenon] covered round (of sandals) Vin I 186 (Vinaya Texts II 15: laced boots); v.l. °gunṭhika.

Pālicca (neuter) [from palita] greyness of hair M I 49; S II 2, 42; A III 196; Dhs 644, 736, 869; Vibh-a 98.

Pālibhaddaka [from palibhadda = pari + bhadda, very auspicious] the tree Butea frondosa Ja IV 205; Nidd II §680 A 4n;; Vism 256 (°aṭṭhi); Vibh-a 239 (the same); Pj I 46, 53; As 14; Dhp-a I 383. As phālibhaddaka (°vana) at Ja II 162 (v.l. pātali°).

Pāleti [cf. (Epic) Sanskrit pālayati, from pā]

1. to protect, guard, watch, keep Snp 585; Ja I 55; IV 127; VI 589; Miln 4 (paṭhavī lokaṁ pāleti, perhaps in meaning “keeps, holds, encircles,” similar to meaning 2); Saddh 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 Nidd II §237; Vibh 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 Nidd II §28). See other references. under palāyati. past participle pālita. See also abhi° and pari°. A contracted (poetical) form is found as pallate at Ja V 242, explained by commentary as pālayati (pālayate), used as medium-passive

Pāvaka (adjective/noun) [from pu, Vedic pāvaka]

1. (adjective) pure, bright, clear, shining Ja V 419.

2. (masculine) the fire S I 69; A IV 97; Dhp 71, 140; Ja IV 26; V 63 (= kaṇha-vattanin) VI 236 (= aggi commentary); Pv I 8^05; Vism 170 (= aggi).

Pāvacana (neuter) [pa + vacana, with lengthening of first a (see Geiger, Pāli Grammar §33.1)] a word, especially the word of the Buddha D I 88; S II 259; Thag 587; Thig 457.

Pāvadati [= pavadati] to speak out, to tell, show Ja II 439; Pv IV 1^04; Pv-a 118.

Pāvassi see pavassati.

Pāvāra [from pa + vṛ]

1. a cloak, mantle Vin I 281; Ja V 409 (explained as pavara-dibba-vattha!).

2. the mango tree Pj I 58 (°puppha; Vism 258 at the same passage has pāvāraka°).

Pāvārika [from pāvāra] a cloak-seller (?) Vin IV 250.

Pāvāḷa [see pavāḷa] hair; only in compound °nipphoṭanā pulling out one’s hair S IV 300.

Pāvisa and Pāvekkhi see pavisati.

Pāvuraṇa (neuter) [from pa + ā + vṛ; see pāpuraṇa and pārupana] cloak, mantle M I 359; Vin IV 255, 289; Thig-a 22.

Pāvusa [pa + vṛṣ, cf. Vedic prāvṛṣa and pravarṣa]

1. rain, the rainy season (its first 2 months) Thag 597; Ja V 202, 206.

2. a sort of fish Ja IV 70 (gloss pāgusa, q.v.).

Pāvussaka (adjective) [from pāvusa] raining, shedding rain M. I 306; S V 51; A IV 127; Ja I 95, 96; Miln 114.

Pāsa^01 [Vedic pāśa] a sling, snare, tie, fetter S I 105, 111; A II 182; IV 197; Vin IV 153 (? hattha°); Snp 166; It 36 (Māra°); Ja III 184; IV 414; Pv-a 206. On its frequent use in similes see JPTS 1907, 111.

Pāsa^02 [Classical Sanskrit prāsa from pra + as] a spear, a throw Snp 303; A IV 171 (kuṭhāri° throw of an axe). – asi° a class of deities Miln 191.

Pāsa^03 (a stone?) at Pv-a 63 (pāsantare) is probably a misreading and to be corrected to palāsa (palāsantare, similarly to rukkhantare, kaṭṭh’- and mūlantare), foliage.

Pāsaṁsa (adjective) [gerundive from pasaṁsati with pā for pa as in similar formations (see pāmokkha)] to be praised; praiseworthy M I 15, 404; II 227 (dasa °ṭṭhānāni); A V 129 (the same); Ja III 493; Pv IV 7^13; Nett 52.

Pāsaka^01 [from pāsa^01] a bow, for the dress Vin II 136; for the hair Thig 411 (if Morris, JPTS 1893, 45, 46, is right to be corrected from pasāda).

Pāsaka^02 [from pāsa^02] a throw, a die Ja VI 281.

Pāsaka^03 lintel Vin II 120 = 148 (see Vinaya Texts III 144).

Pāsaṇḍa [cf. late Sanskrit pāṣaṇḍa] heresy, sect S I 133, A II 466; Thig 183; Miln 359; Thig-a 164. –° ika heretic, sectarian Vin IV 74.

Pāsati (?) only in “sammaṁ pāsanti” at Pj II 321 as explanation of sammāpāsa (q.v.).

Pāsāṇa [Epic Sanskrit pāṣāṇa] a rock, stone A I 283; Snp 447; Ja I 109, 199; V 295; Vism 28, 182, 183; Vibh-a 64 (its size as compound with pabbata); Dhp-a III 151; As 389; Vv-a 157; Saddh 328.

-guḷa a ball of (soft) stone, used for washing (pumice stone°) A II 200 (sāla-laṭṭhiṁ ... taccheyya ... likheyya ... pāsāṇaguḷena dhopeyya ... nadiṁ patāreyya), cf. M I 233; and Vism 28 “bhājane ṭhapitaṁ guḷapiṇḍaṁ viya pāsāṇaṁ.”

-cetiya a stone Caitya Dhp-a III 253;

-tala a natural plateau Ja I 207;

-piṭṭhe at the back of a rock Vism 116;

-pokkharaṇī a natural tank Vism 119;

-phalaka a slab of stone Ja IV 328;

-macchaka a kind of fish (stonefish) Ja IV 70; VI 450;

-lekha writing on a stone Pp 32;

-sakkharā a little stone, fragment of rock S II 137; A IV 237;

-sevāla stone Vallisneria Ja V 462;

-vassa rain of stones Pj II 224.

Pāsāṇaka = pāsāṇa Vin II 211.

Pāsāda [pa + ā + sad, cf. Classical Sanskrit prāsāda] a lofty platform, a building on high foundations, a terrace, palace Vin I 58, 96, 107, 239; II 128, 146, 236 (cf. Vinaya Texts I 174; III 178); D II 21; S I 137; A I 64; Snp 409; It 33; Pv II 12^05; Ja II 447; IV 153 (pillars); V 217; Vism 339 (°tala); As 107; Pj II 502; Thig-a 253, 286; Vv-a 197; Pv-a 23, 75, 279 (cf. upari°); Saddh 299. – satta-bhūmaka° a tower with 7 platforms Ja I 227, 346; IV 323, 378; V 426, 577. The Buddha’s 3 castles at D II 21; A I 145; Ja VI 289. See also JPTS 1907, 112 (p. in similes).

Pāsādika (adjective) [from pasāda]

1. pleasing pleasant, lovely, amiable Vin IV 18; D III 141; S I 95; II 279; A II 104f., 203; III 255f.; Dhp-a I 119; Thig-a 266, 281; Sv I 141, 281; Vv-a 6; Pv-a 46, 186, 187, 261. – samanta° lovely throughout A I 24; V 11.

2. comfortable Vism 105.

Pāsāvin (adjective) [from pasavati] bringing forth S V 170; Ja I 394.

Pāsuka [for the usual phāsuka] a rib Vin II 266. (loop° Rh.D.).

Pāsuḷa [for phāsuka] a rib Vin III 105.

Pāssati future of pibati (for pivissati). See pivati.

Pāhuna (masculine neuter) [from pa + ā + hu, see also āhuna and derivatives]

1. (masculine) a guest A III 260; Ja VI 24, 516.

2. (neuter) meal for a guest D I 97 = M II 154; Vism 220; Sv I 267.

Pāhunaka (masculine-neuter) [from pāhuna]

1. (masculine) a guest Ja I 197; IV 274; Miln 107; Sv I 267, 288; Dhp-a II 17.

2. (neuter) meal for a guest S I 114.

Pāhuneyya and Pāhuṇeyya (adjective) [from pāhuna, see also āhuneyya] worthy of hospitality, deserving to be a guest D III 5; S I 220; II 70; A II 56; III 36, 134, 248, 387; IV 13f.; V 67, 198; It 88; Vism 220.

Pāhuneyyaka = pāhuṇeyya Ja III 440.

Pāheti [secondary formation after preterit pāhesi from pahiṇati] to send Ja I 447; Miln 8; Pv-a 133.

Pi-Pl.

Pi (indeclinable) [the enclitic form of api (cf. api 2.a); on similarities in Prākrit see Pischel, Pkt Gr. §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 D I 1; Vin IV 139 (cara pi re get away with you: see re); Ja I 151, 278.

2. even, just so; with numbers or numeral expressions “altogether, in all, just that many” Ja I 151; III 275; IV 142. – cattāro pi Ja III 51; ubho pi Ja I 223; sabbe pi Snp 52; Ja I 280.

3. but, however, on the other hand, now (continuing a story) Ja I 208; IV 2.

4. although, even if Ja II 110 (ciram pi kho ... ca although for a long time ... yet).

5. perhaps, it is time that, probably Snp 43; Ja 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); Ja I 222 (jale pi thale pi);

(b) either ... or Ja I 150; II 102.

Piṁsa [past participle of piṁsati^02] crushed, ground, pounded Dhp-a III 184 (v.l. piṭṭha, perhaps preferable).

Piṁsati^01 [piś or piṁś, cf. Vedic piṁśati, with two bases viz. Indo-Germanic °peig, as in Pāli piñjara and piṅgala; Latin pingo to paint, embroider; and °peik, as in Sanskrit piṁśati, peśah.; Avesta paes° to embellish; Greek ποικίλος many-coloured; Gothic feh, Anglo-Saxon fāh the same See detail in Walde, Latin Wtb. under pingo] to adorn, form, embellish; originally to prick, cut. Perhaps piṁsare (3. plural medium) Ja V 202 belongs here, in meaning “tinkle, sound” (literally prick), explained in commentary by viravati. Other derivations see under piṅgala. piñjara, pesakāra.

Piṁsati^02 [piṣ or piṅś, Vedic pinaṣṭi, cf. Latin pinso to grind, pīla = pestle, pistillum = pistil; Lithuanian paisýti to pound barley; Greek πτίσσω the same; Old High German fesa = Nhg. fese]

1. to grind, crush, pound Ja I 452; II 363; IV 3 (matthakaṁ), 440 (akaluñ candanañ ca silāya p.); Miln 43; Dhp-a III 184 (gandhe piṁsissati; pisissati).

2. to knock against each other, make a sound Ja V 202: see piṁsati^01. – past participle piṁsa and piṭṭha^01. See also pisati and paṭi°.

Piṅka [for piṅga yellow, brownish, tawny] a young shoot, sprout Ja III 389 (v.l. siṅga, which also points to piṅga; explained by pavāla).

Piṅga see piṅka.

Piṅgala (adjective) [see piṁsati^01, cf. Vedic piṅgala]

1. reddish yellow, brown, tawny S I 170; Ja VI 199 (= piṅgiya).

2. red-eyed, as sign of ugliness Ja IV 245 (As proper name; combined with nikkhanta-dāṭha); V 42 (tamba-dāṭhika nibbiddha-piṅgala); Pv II 4^01 (= °locana Pv-a 90; + kaḷāra-danta).

-kipillaka the red ant Dhp-a III 206;

-cakkhutā red-eyedness Pv-a 250;

-makkhikā the gadfly Ja III 263 (= ḍaṁsa) Nidd II §268 = Pj II 101 (the same); Pj II 33 (where a distinction is made between kāṇa-makkhikā and piṅgala°), 572 (= ḍaṁsa).

Piṅgiya (adjective) [from Vedic piṅga] reddish-brown, yellow Ja VI 199.

Piṅgulā (feminine) [a variation of Sanskrit piṅgalā, a kind of owl] a species of bird Ja VI 538.

Picu^01 [cf. Classical Sanskrit picu] cotton Vin I 271; usually in compounds, either as kappāsa° S V 284, 443, or tūla° S V 284, 351 (Text thula°), 443; Ja V 480 (Text tula°).

-paṭala membrane or film of cotton Vism 445;

-manda the Neem tree Azadizachta Indica Pv IV 1^06 (cf. Pv-a 220); the usual Pāli form is pucimanda (q.v.).

Picu^02 [etymology unknown, probably Non-Aryan] a wild animal, said to be a kind of monkey Ja VI 537.

Piccha (neuter) [cf. Epic Sanskrit piccha and puccha tail, to Latin pinna, English fin. German finne] tail-feather, especially of the peacock Vin I 186 (mora°). – dve° (and de°) having two tail-feathers Ja V 339, 341 (perhaps to be taken as “wing” here, cf. Abhidh-r-m 2, 84 = pakṣa). Cf. piñcha and piñja.

Picchita in su° Ja V 197 is not clear, commentary explains by suphassita, i.e. pleasing beautiful, desirable, thus dividing su-picch°.

Picchila (adjective) [cf. Classical Sanskrit picchila] slippery Vism 264; Vibh-a 247 (lasikā = p-kuṇapaṁ); Dhp-a III 4 (°magga).

Piñcha = piccha, i.e. tail-feather, tail Vin II 130 (mora°). Cf. piñja.

Piñja (neuter) [= piccha] a (peacock’s) tail-feather Ja I 38 (mora° kalāpa), 207 (= pekkhuṇa); III 226 (vv.ll. piccha and miccha); Sv I 41 (mora°); Dhp-a I 394 (the same); Vv-a 147 (mayūra°; vv.ll. piñcha, pakkha); Pv-a 142 (mora° kalāpa).

Piñjara [cf. Classical Sanskrit piñjara; for etymology see piṁsati^01] of a reddish colour, tawny Ja I 93; Sv I 245; Vv-a 165, 288.

-odaka fruit of the esculent water plant Trapa Bispinosa Ja VI 563 (v.l. ciñcarodaka), explained by siṅghāṭaka.

Piñjita (adjective) [from piṁsati^01, cf. Sanskrit piñjana] tinged, dyed Miln 240. On expression see Kern, Toev. sub voce

Piññāka (neuter) [to piṁsati^02, cf. Classical Sanskrit piṇyāka] ground sesamum, flour of oil-seeds M I 78, 342; Vin IV 341. (p. nāma tilapiṭṭhaṁ vuccati); Vv-a 142 (tila° seed cake); Pv-a 48.

-bhakkha feeding on flour of oil-seeds D I 166; A I 241, 295; II 206; Nidd I 417; Pp 55.

Piṭaka [cf. Epic Sanskrit piṭaka, etymology not clear. See also Pāli peḷā and peḷikā]

1. basket Vin I 225 (ghaṭa p. ucchaṅga), 240 (catudoṇika p.); Pv IV 3^33; Vism 28 (piṭake nikkhitta-loṇa-maccha-phāla-sadisaṁ phaṇaṁ); dhañña° a grain-basket Dhp-a III 370; vīhi° a rice basket Dhp-a III 374. Usually in combination kuddāḷa-piṭaka “hoe and basket,” wherever the act of digging is referred to, e.g. Vin III 47; D I 101; M I 127; S II 88; V 53; A I 204; II 199; Ja I 225, 336; Sv I 269.

2. (figurative) technical term for the 3 main divisions of the Pāli Canon “the three baskets (basket as container of tradition Winternitz, Gesch. d. Ind. Litt. II 8; cf. peḷā 2) of oral tradition,” viz. Vinaya°, Suttanta°, Abhidhamma°; thus mentioned by name at Pv-a 2; referred to as “tayo piṭakā” at Ja I 118; Vism 96 (pañca-nikāya-maṇḍale tīṇi piṭakāni parivatteti), 384 (tiṇṇaṁ Vedānaṁ uggahaṇaṁ, tiṇṇaṁ Piṭakānaṁ uggahaṇaṁ); Pj II 110, 403; Dhp-a III 262; IV 38; cf. Divy 18, 253, 488. With reference to the Vinaya mentioned at Vin 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 D II 124; cf. the expression bhikkhu suttantika vinayadhara Vin 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; Dāṭh V 22; Pj I 41 with v.l. ti°; Pj II 306 the same; Dhp-a III 385). tipetakī (Vin V 3 Khemanāma t.), tipeṭaka (Miln 90), and tipiṭaka-dhara Pj 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. Divy 54), as also tripiṭa (e.g. Avś I 334; Divy 261, 505). – On the Piṭakas in general and the origin of the Pāli Canon see Oldenberg, in editor of Vin I ; and Winternitz, Gesch. d. Ind. Litt. 1913, II 1f.; III 606, 635. – Cf. peṭaka.

-ttaya the triad of the Piṭakas or holy scriptures Pj 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 Pāli tradition or on the ground of the authority of the Pāli M I 520 (itihītiha etc.); II 169 (the same); and in exegesis of itikirā (hearsay-tradition) at A I 189 = II 191 = Nidd II §151.

Piṭṭha^01 (neuter) [past participle of piṁsati^02. Cf. Sanskrit piṣṭa] what is ground, grindings, crushed seeds, flour. Vin I 201, 203; IV 261, 341 (tila° = piññāka); Ja II 244 (māsa°). As piṭṭhi at Ja I 347.

-khādaniya “flour-eatables,” i.e. pastry Vin I 248 (cf. Vinaya Texts II 139);

-dhītalikā a flour-doll, i.e. made of paste or a lump of flour Pv-a 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 Vin II 151 (explained in commentary by piṭṭha-khali; cf. piṭṭhi-madda Ja III 226, which would correspond to piṣṭī);

-surā (intoxicating) extract or spirits of flour Vv-a 73.

Piṭṭha^02 (neuter) [identical in form with piṭṭha^03] a lintel (of a door) Vin I 47 (kavāṭa°); II 120 (°saṅghāṭa, cf. Vinaya Texts III 105), 148, 207.

Piṭṭha^03 (neuter) [cf. Vedic pṛṣṭha, explained by Grassmann as pra-stha, i.e. what stands out] back, hind part; also surface, top Ja I 167 (pāsāṇa° top of a rock). Usually in oblique cases as adverb, viz. instrumental piṭṭhena along, over, beside, by way of, on Ja II 111 (udaka°); IV 3 (samudda°), locative piṭṭhe by the side of, near, at: parikhā° at a ditch Pv-a 201; on, on top of, on the back of (animals): ammaṇassa p. Ja VI 381 (cf. piṭṭhiyaṁ); tiṇa° Ja IV 444; paṅka° Ja I 223; samudda° Ja I 202. – assa° on horseback D I 103; similarly: vāraṇassa p. Ja I 358; sīha° Ja II 244; haṭṭhi° Ja II 244; III 392. See also following.

Piṭṭhi and Piṭṭhī (feminine) [= piṭṭha^03, of which it has taken over the main function as noun. On relation piṭṭha > piṭṭhi cf. Trenckner, “Notes” 55. Cf. also the Prākrit forms piṭṭha, piṭṭhī and piṣṭī, all representing Sanskrit pṛṣṭḥa: Pischel, Prākrit Gram. §53]

1. the back Vin II 200 (piṭṭhī); M I 354; Ja I 207; II 159, 279. piṭṭhiṁ (paccāmittassa) passati to see the (enemy’s) back, i.e. to see the last of somebody Ja I 296, 488; IV 208. piṭṭhi as opposed to ura (breast) at Vin II 105; Snp 609; as opposed to tala (palm) with reference to hand and foot: hattha (or pada°) tala and °piṭṭhi: Ja IV 188; Vism 361. – ablative piṭṭhito as adverb (from) behind, at the back of Snp 412 (+ anubandhati to follow closely); Vv-a 256; Pv-a 78 (geha°). piṭṭhito karoti to leave behind, to turn one’s back on Ja I 71 (cf. pṛṣṭhato-mukha Divy 333). piṭṭhito piṭṭhito right on one’s heels, very closely Vin I 47; D I 1, 226.

2. top, upper side (in which meaning usually piṭṭha^03), only in compound °pāsāṇa and locative piṭṭhiyaṁ as adverb on top of Ja V 297 (ammaṇa°) piṭṭhi at Vv-a 101 is evidently faulty reading.

-ācariya teacher’s understudy, pupil-teacher, tutor Ja II 100; V 458, 473, 501;

-kaṇṭaka spina dorsi, backbone M I 58, 80, 89; III 92; Vism 271; Vibh-a 243; Pj I 49f.; Saddh 102;

-koṭṭhaka an upper room (bath room?) Dhp-a II 19, 20;

-gata following behind, following one’s example Vism 47;

-paṇṇasālā a leaf-hut at the back Ja VI 545;

-parikamma treating one’s back (by rubbing) Vin II 106;

-passe (locative) at the back of, behind Ja I 292; Pv-a 55, 83, 106;

-pāda the back of the foot, literally foot-back, i.e. the heel Vism 251; Pj I 51, (°aṭṭhika); Sv I 254;

-pāsāṇa a flat stone or rock, plateau, ridge Ja I 278; II 352; VI 279; Dhp-a II 58; Vibh-a 5, 266;

-bāha the back of the arm, i.e. elbow (cf. °pāda) Pj I 49, 50 (°aṭṭhi):

-maṁsa the flesh of the back Pv-a 210; Pj II 287;

-maṁsika backbiting, one who talks behind a person’s back Snp 244 (= °maṁsakhādaka commentary); Ja II 186 (of an unfair judge); V 1; Pv III 9^07 (v.l. Text °aka). As °maṁsiya at Ja V 10.

-maṁsikatā backbiting Nidd II §39;

-roga backache Pj II 111;

-vaṁsa back bone, a certain beam in a building Dhp-a I 52.

Piṭṭhika (adjective) (–°) [from piṭṭhi] having a back, in dīgha° with a long back or ridge Snp 604; mudu° having a flexible back Vin III 35.

Piṭṭhikā (feminine) = piṭṭhi; locative piṭṭhikāya at the back of, behind Ja I 456 (maṇḍala°).

Piṭṭhimant (adjective) [from piṭṭhi] having a back, in feminine piṭṭhimatī (senā) (an army) having troops on (horse- or, elephant-) back Ja VI 396.

Piṭhara (masculine and neuter) [cf. Epic Sanskrit piṭhara] a pot, a pan Miln 107 (spelt pīthara). As piṭharaka [cf. BHS piṭharikā Divy 496; so read for Text piparikā] at Pj I 54 to be read for Text pivaraka according to appendix Pj II 869.

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 Wtb. sub voce puls]

1. a lump, ball, thick (and round) mass S I 206 (aṭṭhīyaka°); Pv III 5^05 (nonīta°); Vv-a 62 (kummāsa°), 65; Saddh 529 (ayo°).

2. a lump of food, especially of alms, alms given as food S I 76; Snp 217, 388, 391; Ja 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. Vin II 195; III 15; M III 157; Snp 386; Pj II 141, 175; Pv-a 12, 13, 16, 47, 81, 136 and passim.

3. a conglomeration, accumulation, compressed form, heap, in akkhara° sequence of letters or syllables, context Dhp-a IV 70.

-attha condensed meaning, résumé Ja I 233, 275, 306; Pj I 124, 192. Cf. sampiṇḍanattha;

-ukkhepakaṁ in the manner of taking up lumps (of food), a forbidden way of eating Vin II 214 = IV 195, cf. Vinaya Texts I 64 (= piṇḍaṁ piṇḍaṁ ukkhipitvā commentary);

-gaṇanā counting in a lump, summing up Sv I 95;

-cāra alms-round, wandering for alms Snp 414;

-cārika one who goes for alms, begging Vin II 215; III 34, 80; IV 79; Ja I 116; Vv-a 6;

-dāyika (and °dāvika) one who deals out food (as occupation of a certain class of soldiers) D I 51 (°dāvika); A IV 107 (v.l. °dāyaka); Miln 331; cf. Sv I 156. See also Geiger, Pāli Grammar 46.1; Rh.D. D.B. 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 Pv-a 17; cf. piṭṭha°;

-paṭipiṇḍa (kamma) giving lump after lump, alms for alms, i.e. reciprocatory begging Ja II 82 (piṇḍa-paṭipiṇḍena jīvikaṁ kappesuṁ), 307 (piṇḍapāta-paṭipiṇḍena jīvikaṁ kappenti); V 390 (mayaṁ piṇḍa-paṭipiṇḍa-kammaṁ na karoma);

-pāta food received in the alms-bowl (of the bhikkhu), alms-gathering, alms bowl (see parikkhāra b) (on term see Vism 31 yo hi koci āhāro bhikkhuno piṇḍolyena patte patitattā piṇḍapāto ti vuccati, and cf. BHS piṇḍapāta-praviṣṭha Avś I 359; piṇḍapāta-nirhāraka Divy 239) Vin I 46; II 32 (°ṁ nīharāpeti), 77, 198, 223; III 80, 99; IV 66f., 77; M III 297; S I 76, 92; A I 240; II 27, 143; III 109, 145f.; V 100; Snp 339; Ja I 7, 149, 212, 233; Pp 59; Vism 31, 60; Vibh-a 279 (°āpacāyana); Pj II 374; Pv-a 11f., 16, 38, 240;

-pātika one who eats only food received in the alms-bowl; °aṅga is one of the dhutaṅga ordinances (see dhutaṅga) Vin I 253; II 32 (°aṅga), 299 (+ paṁsukūlika); III 15 (the same); M I 30; III 41; A III 391; Pp 59, 69; Pj II 57 (°dhutaṅga); – piṇḍapātika bhikkhu a bhikkhu on his alms-round Vism 246 (in simile); Vibh-a 229 (the same). Cf. BHS piṇḍapātika Avś I 248;

-pātikatta (abstract to preceding) the state of eating alms-food, a characteristic of the Buddhist bhikkhu M III 41; S II 202, 208f.; A I 38; III 109.

[BD]: mess, mess-bowl -kit

Piṇḍaka [from piṇḍa] (alms)-food A IV 185 (v.l. piṇḍapāta); in phrase na piṇḍakena kilamati not go short of food Vin III 15, 87; IV 23, in ukka-piṇḍaka meaning a cluster of insects or vermin Vin I 211 = 239 (v.l. piṇḍuka).

Piṇḍi (feminine) [cf. piṇḍa and Sanskrit piṇḍī] a lump, round mass, ball, cluster D I 74 = A III 25 (nahāniya° ball of fragrant soap; Sv I 218: piṇḍa); M III 92; Ja I 76 (phala°); II 393; III 53 (amba°); Miln 107; Vism 500 (piṭṭha°); Dhp-a 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” Ja VI 376. Dutoit (Ja translation VI 457) translates “opening at the back of the sunshade,” thus evidently reading “piṭṭhika.”

[BD]: If this is an umbrella it is likely the openining at the top/center for the handle.

Piṇḍita (adjective) [past participle of piṇḍeti, cf. BHS piṇḍitamūlya lump-sum Divy 500]

1. made into a lump, massed together, conglomerated, thick Thig 395.

2. “ball-like,” close, compact; of sound: Ja II 439; VI 519.

Pindiyālopa [piṇḍi + ālopa] a morsel of food Vin I 58 (°bhojana), 96 (the same); A II 27; It 102.

Piṇḍeti [denominative from pinḍa] to ball together, mix, put together Pv II 9^52 (= pisana-vasena yojeti Pv-a 135). past participle piṇḍita.

Piṇḍola [etymology unclear] one who seeks alms S III 93 = It 89; cf. Personal name °bhāradvāja Pj II 346, 514, 570.

Piṇḍolya (neuter) [from piṇḍola] asking for alms, alms-round S III 93 = It 89; Vism 31.

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, cp. tāta and mātā] father. – Cases: singular nominative pitā S I 182; Dhp 43; Ja V 379; Pj II 423; accusative pitaraṁ Dhp 294; and pituṁ Cp II 9, 3; instrumental pitarā Ja III 37, pitunā, petyā Ja V 214; dative genitive pitu M III 176; Ja IV 137; VI 365, 589; and pituno Vin I 17 (cf. Prākrit piuṇo); ablative pitarā Ja V 214; locative pitari. – plural nominative pitaro Snp 404; Ja IV 1; Pv-a 38, 54 (mātā°); accusative pitaro Pv-a 17, pitare, and pitū Thig 433; instrumental pitarehi and pitūhi; dative genitive pitunnaṁ Ja III 83; (mātā°); VI 389 (the same); Pv II 8^04; pitūnaṁ It 110; locative pitusu Thig 499; Ja I 152 (mātā°); and pitūsu Pv-a 3 (mātā°). Further: ablative singular pitito by the father’s side D I 113 (+ mātito); A III 151; Ja V 214. – A I 62, 132, 138f.; Snp 296, 579 (paralokato na pitā tāyate puttaṁ); Nidd II §441 (= yo so janako); Ja I 412 (= tāta); V 20; Vibh-a 108 (where pretty popular etymology is given with “piyāyatī ti pitā”), 154 (in simile). Of Brahmā: D I 18, cf. Sv I 112; of Inda Ja 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 Ja I 115 (+ ayyaka); Pv-a 107. The collective term for “parents” is mātāpitaro (plural not dual), e.g. Snp 404; Ja I 152; III 83; IV 1; Pv-a 107. On similes of father and son cp. JPTS 1907, 112.

In compounds there are the 3 bases pitā, piti° and pitu°.

(a) pitā°:

-putta father and son Ja I 253; plural

-puttā fathers and sons, or parents and children Ja IV 115; VI 84;

-mahā grandfather Pv II 8^04; Ja II 263; Sv I 281; Pv-a 41;

-mahāyuga age of a grandfather (i.e. a generation of ancestors) D I 113 (see detailed explanation Sv I 281 = Pj II 462); Snp page 115; Pj I 141; petti-pitā-mahā great-grandfathers, all kinds of ancestors Ja II 48 (= pitu-pitā-mahā commentary).

(b.) piti-:

-kicca duty of a father Ja V 153;

-ghāta parricide Ja IV 45 (v.l. pitu-);

-pakkha father’s side Dhp-a I 4;

-pitāmahā (plural) fathers and grandfathers, ancestors Ja V 383;

-vadha parricide Sv I 135.

(c) pitu-:

-ja originating from the father Ja VI 589 (+ mātuja);

-ghātaka parricide (+ mātughātaka) Vin I 88, 136, 168, 320;

-nāma fathers name Pj II 423;

-pitāmahā (plural) ancestors (cf. piti-) A IV 61; Ja I 2; II 48;

-rakkhita guarded by a father M III 46;

-santaka father’s possession Ja I 2;

-hadaya father’s heart Ja I 61.

Pitika (–°) (adjective) [from pitā] one who has a father, having a father Vv-a 68 (sa° together with the feminine); Pv-a 38 (mata° whose father was dead): cf. dve° with 2 fathers Ja V 424.

Pitucchā (feminine) [pitu + svasā, cf. Sanskrit pitṛ-ṣvasṛ] father’s sister, aunt; declention similarly to pitā and mātā Dhp-a I 37; accusative singular pitucchasaṁ [Sanskrit svasaṁ instead of *svasāraṁ] Ja IV 184.

-dhītā aunt’s daughter, i.e. (girl) cousin Dhp-a I 85;

-putta aunt’s son, i.e. (boy) cousin S II 282 (Tisso Bhagavato p.); III 106 (the same); Ja II 119, 324.

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 Pj I 60 = Vism 260, viz. baddha° and abaddha°, bile as organ and bile as fluid. See also in detail Vism 359; Vibh-a 65, 243. – In enumerations of the parts or affections of the body pitta is as a rule combined with semha (cf. Vin II 137; Khp 111; Vism 260, 344; Miln 298). – Vin II 137; M III 90; S IV 230, 231 (+ semha); A II 87; III 101, 131; Snp 198 (+ semha), 434 (the same, explained as the two kinds at Pj II 388); Nidd I 370; Ja 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-a III 15 (cittaṁ n’atthi pittaṁ n’atthi has no heart and no bile, i.e. does not feel and get excited; vv.ll. vitta and nimitta).

2. [according to Morris, JPTS 1893, 4 for *phitta = phīta, Sanskrit sphīta] swelling, a gathering Vin II 188 (Vinaya Texts III 237 “a burst gall, i.e. bladder”); S II 242. The passage is not clear, in commentary on Ud I 7 we read cittaṁ, see Morris loc. cit. May the meaning be “muzzle”?

-kosaka gall-bladder Pj I 61; Vism 263; Vibh-a 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 M I 73; Ja I 51; Nidd I 489.

Pittivisayika (adjective) [from pittivisaya] belonging to the realm of the departed Nidd I 97 (gati; v.l. petti°).

Pithīyatī (pithiyyati) [passive of pidahati, cf. api-dahati, Sanskrit apidhīyate] to be covered, obscured or obstructed; to close, shut M II 104; III 184; Snp 1034, 1035; Nidd II §442 (v.l. pidhiyyati; explained by pacchijjati); Thag 872; Dhp 173; Ja 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).

Pidalaka [etymology? Kern, Toev. sub voce suggests diminutive formation from Sanskrit bidala split bamboo] a small stick, skewer Vin II 116, Sp 1206 reads vidalaka and explains: “daṇḍakaṭhina-ppamāṇena kaṭasārakassa pariyante paṭisaṁharitvā dugguṇa-karaṇa.” See also Vinaya Texts III 94.

Pidahati [api + dhā, cf. apidahati and Prākrit piṇidhattae = Sanskrit apinidhātave] to cover, to close, conceal, shut M I 117, 380 (dvāraṁ); Ja I 292; III 26; V 389; Miln 139 (vajjaṁ); Dhp-a I 396; II 4, 85; IV 197 (ūruṁ); Saddh 321; preterit pidahi Ja IV 308 (kaṇṇe); gerund pidahitvā Pv II 7^06 (dvāraṁ); Vism 182 (nāsaṁ); Sv I 136, pidhatvā Thig 480, and pidhāya Ja I 150 (dvāraṁ), 243 (the same); Thig-a 286; Dhp-a II 199 (dvārāni). – passive pithīyati; past participle pihita (q.v.). The opposite of p. is vivarati.

Pidahana (neuter) [from api + dhā, cf. apidahana] covering up, shutting, closing Vism 20; Dhp-a IV 85 (= thakana).

Pidhara [from api + dhṛ] a stick (or rag?) for scraping (or wiping?) Vin II 141 (avalekhana°), 221 (the same). Meaning doubtful.

Pidhāna (neuter) [= pidahana] cover Ja VI 349. -°phalaka covering board Vism 261 (where Pj I in same passage reads paṭikujjana-phalaka) = Vibh-a 244.

Pināsa [cf. Sanskrit pīnasa] cold in the head, catarrh, in enumeration of illnesses under dukkha, at Nidd II §304 (kāsa, sāsa, pināsa, etc.).

Pipati [dialect form for pibati, pivati, usually restricted to Gāthā D.B., cf. Geiger, Pāli Grammar §132] to drink, only in imperative present pipa M I 316; S I 459, and present participle pipaṁ Ja V 255, genitive plural pipataṁ Snp 398.

Pipāsā (feminine) [desiderative formation from pā, pibati > pipati, literally desire to drink]

1. thirst Nidd II §443 (= udaka-pipāsā); Miln 318; Vibh-a 196 (in comparison); Pv-a 23, 33, 67f.; Saddh 288. Often combined with khudā (hunger) e.g. Snp 52, 436 (khup°); Pv-a 67; or jighacchā (the same), e.g. M I 10; S I 18; A II 143, 153; Miln 304.

2. longing (for food), hunger Ja II 319.

3. desire, craving, longing D III 238 (avigata°); S III 7, 108, 190; IV 387; A II 34 (pipāsavinaya; explained at Vism 293); IV 461f.

Pipāsita (adjective) [past participle of pipāsati, desiderative from pā, cf. pipāsā] thirsty S I 143; II 110 (surā°); Ja VI 399; Miln 318 (kilantatasita-p.); Vism 262; Pv-a 127; Saddh 151.

Pipāsin (adjective) [from pipāsā] thirsty D II 265.

Pipi (adjective) [from pā, see pivati] drinking (?) in su° good to drink (?) Ja VI 326 (v.l. sucimant). Or is it “flowing” (cf. Vedic pipiṣvat overflowing)?

Pipīlikā (feminine) and Pipillika [cf. Vedic pipīlikā, pipīlaka and pipīlika; BHS pipīlaka Avś II 130 (kunta°). See also kipillikā] ant Ja III 276 (v.l. kipillikā); Saddh 23; as pipillikā at Ja I 202.

Pippala [for the usual Pāli pipphalī, Sanskrit pippalī] pepper Vin I 201, cf. Vinaya Texts II 46.

Pipphala [cf. Epic Sanskrit pippala, on ph for p see pipphalī] the fruit of Ficus religiosa, the holy fig tree Ja VI 518 (Kern’s reading, Toev. sub voce for Text maddhu-vipphala, commentary reads madhuvipphala and explains by madhuraphala).

Pipphalaka (neuter?) [etymology? BR give Sanskrit pippalaka in meaning “thread for sewing”] scissors (? so ed.) Sv I 70.

Pipphalī (feminine) [with aspirate ph for p, as in Sanskrit pippalī, see Geiger, Pāli Grammar §62. See also pippala. Etymology loan words are Greek πέπερι = Latin piper = English pepper, German pfeffer] long pepper S V 79; Ja III 85; Vv 43^06; Dhp-a I 258 (°guhā name of place); IV 155.

Piya^01 (adjective) [Vedic priya, prī, cf. Greek προπροών; Gothic frijon to love, frijonds loving = English friend; German frei, freund; Old High German Frīa = Sanskrit priyā, English Friday, etc.] dear, in two applications (as stated Nidd I 133 = Nidd II §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.) S I 210 (also comparative °tara); Dhp 130, 157, 220; Vism 296, 314f.; often combined with manāpa (pleasing also in 2), e.g. D II 19; III 167; Ja 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 S I 189; Snp 450, 811; Dhp-a III 275.

– appiya unpleasant M I 86; Khp VIII 5. appiyatā unpleasantness Ja IV 32. See also pīti and pema.

-āpāya separation from what is dear to one, absence of the beloved A III 57; Dhp 211;

-āppiya pleasant and unpleasant D II 277 (origin of it); Dhp 211;

-kamya friendly disposition Vin IV 12;

-ggāhin grasping after pleasure Dhp 209, cf. Dhp-a III 275;

-cakkhu a loving eye D III 167;

-dassana lovely to behold, goodlooking D III 167;

-bhāṇin speaking pleasantly, flattering Ja V 348;

-manāpatā belovedness M I 66;

-rūpa pleasant form, an enticing object of sight D I 152 (cf. Sv I 311); S II 109f.; A II 54; It 95, 114; Snp 337, 1086 (cf. Nidd II §445); Vibh 103; Nett 27;

-vacana term of endearment or esteem, used with reference to āyasmā Nidd II §130; Pj II 536, etc.; or mārisa Pj II 536;

-vācā pleasant speech S I 189; Snp 452;

-vādin speaking pleasantly, affable D I 60 (manāpacārin + p.); A III 37; IV 265f.

-vippayoga separation from the beloved object Snp 41 (cf. Nidd II §444); Pv-a 161 (here with reference to the husband); synonymous with appiya-sampayoga, e.g. at Vism 504f.

Piya^02 [sporadic for phiya, q.v.] oar; usually so in compound piya-ritta (neuter) oar and rudder S I 103; A II 201; Ja IV 164.

Piyaka [cf. Classical Sanskrit priyaka] a plant going under various names, viz. Nauclea cadamba; Terminalia tomentosa; Vitex trifolia Ja V 420 (= setapuppha commentary); VI 269.

Piyaṅgu (feminine) [cf. Vedic priyaṅgu]

1. panic seed, Panicum Italicum Vv 53^07; Ja I 39; Pv-a 283. Mixed with water and made into a kind of gruel (piyaṅgūdaka) it is used as an emetic Ja I 419. See also kaṅgu.

2. a medicinal plant, priyaṅgu Ja V 420.

Piyatta (neuter) [abstract from piya^01] belovedness, pleasantness A V 164f.; Saddh 66.

Piyāyati [denominative from piya^01] to hold dear, to like, to be fond of (accusative), to be devoted to S I 210; Ja I 156; II 246; VI 5; Vibh-a 108 (in etymology of pitā, q.v.); Dhp-a IV 125; Pj II 78; Vv-a 349; Pv-a 71. – past participle piyāyita.

Note: A present participle piyaṁ is found at Pj II 169 for Snp 94 adjective piya, and is explained by pīyamāna tussamāna modamāna.

Piyāyanā (feminine) [from piyāyati] love, fondness for (locative) S I 210.

Piyāyita [past participle of piyāyati] held dear, fondled, loved, liked Snp 807; Nidd I 126.

Piyāla [cf. Classical Sanskrit priyāla] the Piyal tree, Buchanania latifolia Ja V 415. – (neuter) the fruit of this tree, used as food Ja IV 344; V 324.

Pire at Vin 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.

Pilaka [cf. Classical Sanskrit piḍakā] a boil Snp page 124 (piḷaka, v.l. pilaka); Vism 35 (pīḷaka); Dhp-a I 319 (v.l. piḷaka). See also piḷakā.

Pilakkha [cf. Vedic plakṣa] the wave-leaved fig tree, Ficus infectoria Vin IV 35; Sv I 81. As pilakkhu [cf. Prākrit pilakkhu Pischel, Pkt Gr. §105] at S V 96; Ja III 24, 398.

Pilandha (adjective) (–°) [from pilandhati] adorning or adorned Miln 336, 337. Cf. apiḷandha.

Pilandhati [see apilandhati, api + nah] to adorn, put on, bedeck Miln 337; Ja V 400. causative II pilandhāpeti Ja I 386.

Pilandhana and Piḷandhana (neuter) [= apilandhana] putting on ornaments, embellishment, ornament, trinkets A I 254, 257; III 16; Thig 74; Vv 64^17 (-ḷ-); Ja I 386 (ḷ); V 205; Vibh-a 230 (°vikati; -ḷ-); Vv-a 157 (-ḷ-), 167 (-ḷ-); Saddh 243.

Pilava and Plava [from plu, cf. Vedic plava boat, Russ. plov ship]

1. swimming, flowing, floating Ja V 408 (suplav-atthaṁ in order to swim through well = plavana commentary).

2. a kind of duck [so Epic Sanskrit] Vv 3^05 (cf. Vv-a 163); Ja V 420.

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 Thag 104; Miln 377; Vv-a 163; As 76. As plavati at Ja I 336 (verse); Dhp 334 (v.l.; Text palavati). As palavati at Thag 399. – See also uppalavati (uppluta), opilāpeti, paripalavati.

Pilavana and Plavana (neuter) [from plu] swimming, plunging Ja V 409 (pl°).

Pilāpanatā (feminine) [from plu, see pilavati] superficiality Dhs 1349, cf. As 405.

Pilāla at Ja I 382 (°piṇḍa + mattikā-piṇḍa) is doubtful. Fausbøll suggests mistake for palala straw, so also Müller P.Gram. 6.

Pilotikā (feminine) [cf. Classical Sanskrit plota (BR = prota), Suśṛ I 15, 3; 16, 7 and passim] a small piece of cloth, a rag, a bandage Vin I 255, 296 (khoma° cf. Vinaya Texts II 156); M I 141 (chinna-°o-dhammo laid bare or open); S II 28 (the same), 219 (paṭa°); Ja I 220; II 145; III 22 (jiṇṇa°), 511; VI 383; Miln 282; Vism 328; Pj I 55; Dhp-a I 221 (tela° rags dipped in oil); Vv-a 5; Pv-a 185; – As masculine at Ja IV 365. The BHS forms vary; we read chinna-pilotika at Avś I 198; Mvu III 63; pilotikā (or °ka) at Mvu III 50, 54. Besides we have ploti in karmaploti (pūrvikā k.) Divy 150 etc. Avś I 421.

-khaṇḍa a piece of rag Dhp-a IV 115; Thig-a 269; Pv-a 171.

Pillaka [cf. Sanskrit pillaka] the young of an animal, sometimes used as term for a child Ja II 406 (sūkara°); Dhp-a IV 134 (as an abusive term; vv.ll. kipillaka; pitucūḷaka (gloss), cūḷakaniṭṭha); Saddh 164, 165. – As pillika at Ja I 487 (godha°, v.l. godha-kippillika).

Piḷakā (feminine) [cf. Classical Sanskrit piḍakā]

1. a small boil, pustule, pimple Vin I 202; S I 150; Ja V 207, 303; Nidd I 370; Miln 298; Sv I 138.

2. knob (of a sword) Ja VI 218. – Cf. pilaka.

Piḷayhati [api + nayhati, cf. Sanskrit pinahyate] to fasten on, put on, cover, dress, adorn Ja V 393 (piḷayhatha 3rd singular imperative = pilandhatu commentary).

Piḷhaka (v.l. miḷhakā) at S 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 (K.S. II 155) has “dung-beetle.”

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, Pāli patta). See also pāyeti to give drink, pāna, pānīya drink, pīta having drunk] to drink. – present pivati D I 166; III 184; Ja IV 380; V 106; Pv-a 55. – 1st plural pivāma Pv I 1^01; 2nd plural pivatha Pv-a 78 and pivātha Pv I 11^02; 3rd plural medium piyyare Ja IV 380. – imperative piva Pv-a 39, and pivatu Vin IV 109. – present participle pivaṁ Snp 257; Dhp 205, and pivanto Pj II 39. – future pivissati Ja VI 365; Pv-a 5, 59; pissāmi Ja III 432; pāssati Ja IV 527. – preterit pivi Ja I 198; apivi Mhv 6, 21; pivāsiṁ Ud 42; apāyiṁha Ja I 362 (or

°siṁha?); apaṁsu A I 205. – gerund pivitvā Ja I 419; III 491; VI 518; Pv-a 5, 23; pītvā Snp 257; Dhp 205; Ja I 297; pītvāna Ja II 71; pitvā Pv I 11^08. – gerundive pātabba Vin II 208; peyya; see kāka-peyya. – infinitive pātuṁ Ja II 210; Pv I 6^04. – past participle pīta (q.v.). – Of forms with p for v we mention the following: pipati M I 32; As 403 (as v.l.); imperative pipa Ja I 459; present participle pipaṁ M I 316, 317. – causative pāyeti and pāyāpeti (q.v.).

Pivana (neuter) [from pivati] drinking Pv-a 251.

Pivaraka see piṭharaka.

Pisati [= piṁsati] to grind, crush, destroy; passive pisīyati to perish Vv-a 335 (+ vināseti). – past participle pisita.

Pisana (neuter) [from piṁsati?] grinding, powder see upa°.

Pisāca [cf. Sanskrit piśāca and Vedic piśāci; to same root as pisuna = Vedic piśuna, and Latin piget, Old High German fehida enmity = Anglo-Saxon faehp (“feud”), connected with root of Gothic fijan to hate; thus pisāca = fiend]

1. a demon, goblin, sprite D I 54 (Text pesācā, v.l. pisācā, explained at Sv I 164 as “pisācā mahanta-mahantā sattā ti vadati”), 93; S I 209; A III 69; Ud 5; Ja I 235; IV 495 (yakkha p. peta); Miln 23; Vv-a 335; Pv-a 198; Saddh 313. – feminine pisācī Ja 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, Pkt Gr. §3] a kind of copper Vibh-a 63 (eight varieties).

Pisācaka = pisāca, only in compound paṁsu° mud-sprite Ja IV 380, 496; Sv I 287; Dhp-a II 26.

Pisācin (adjective/noun) [from pisāca, literally having a demon] only feminine pisācinī a witch (= pisācī) Thag 1151.

Pisācillikā (feminine) [from pisāca] a tree-goblin Vin I 152; II 115, 134; Pj II 357; cf. Vinaya Texts I 318.

Pisita [past participle of pisati] crushed, ground Vism 260 (= piṭṭha Pj I the same passage); Vibh-a 243.

Pisīyati passive of pisati (q.v.).

Pisīla (neuter) [Sanskrit piśāla] a dialect expression for pātī or patta “bowl” M III 235 (passage quite misunderstood by Neumann M.S. III 414).

Pisuṇa (adjective) [Vedic piśuṇa, see etymology under pisāca] backbiting, calumnious, malicious M III 33, 49; Ja I 297; Pp 57; Pv-a 15, 16. Usually combined with vācā malicious speech, slander, pisuṇavācā and pisuṇāvācā D I 4, 138; III 70f., 171, 232, 269; M I 362; III 23; adjective pisuṇāvāca and M III 22, 48; S II 167; Pp 39. – Cf. pesuna.

Pisodara [pṛṣa, i.e. pṛṣant, + udara, see pasata^01] having a spotted belly Pj I 107 (ed. compares pṛṣodarādi Pāṇini VI 3, 109).

Pihaka (neuter) [cf. Sanskrit plihaṇaka and plīhan (also Vedic plāśi?), Avesta spərəzan; Greek σπλήν, σπλάγχνα entrails; Latin lien spleen] the spleen M III 90; Snp 195; Ja V 49. In detail at Vism 257; Vibh-a 240.

Pihana (neuter) and Pihanā (feminine) [from piheti] envying Dhs 1059; Pj II 459 (°sīla).

Pihayati and Piheti [cf. Vedic spṛhayati, spṛh]

1. to desire, long for (with accusative) Vin II 187; S II 242 (pihāyittha 2nd plural preterit); Ja I 401; IV 198 (pattheti + p); Thig 454; Vv 84^45 (= piyāyati Vv-a 349).

2. to envy (with genitive of person and object), covet M I 504; S I 202, 236; Thag 62; Snp 823, 947; It 36; Dhp 94 (= pattheti Dhp-a 177), 181 (the same III 227), 365 (present participle pihayaṁ = labhaṁ patthento Dhp-a IV 97); Ja 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. Sanskrit spṛhā] envy, desire M I 304; Ja I 197; Vism 392 (Bhagavantaṁ disvā Buddha-bhāvāya pihaṁ anuppādetvā thita-satto nāma n’atthi). – adjective apiha without desire S I 181.

Pihāyanā (feminine) = pihanā Nett 18.

Pihālu *Pihālu (adjective) [cf. Sanskrit spṛhālu, from spṛh, but perhaps = Vedic piyāru malevolent. On y > h cf. Pāli paṭṭhayati for paṭṭhahati] covetous, only negative a° S I 187 = Thag 1218; Snp 852; Nidd I 227.

Pihita [past participle of pidahati] covered, closed, shut, obstructed (opposite vivaṭa) M I 118; III 61; S I 40; A II 104; Nidd I 149; Ja I 266; Miln 102 (dvāra), 161; Vism 185; Sv I 182 (°dvāra).

Pīṭha (neuter) [cf. Fpic Sanskrit pīṭha] a seat, chair, stool, bench.

Four kinds are given at Vin IV 40 = 168, viz. masāraka, bundikābaddha, kuḷirapādaka, āhaccapādaka (same categories as given under mañca). – Vin I 47, 180; II 114, 149, 225; A III 51 (mañca°, dvandva); IV 133 (ayo°); Paṭis I 176; Vv 1^01 (see discussion in detail at Vv-a 8); Vv-a 295 (mañca°). – pāda° footstool Ja IV 378; Vv-a 291; bhadda° state-chair, throne Ja 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” Vv-a 8; explained at Sp 1031 as “chinn’iriyāpatha”; cf. Vinaya Texts I 225) Ja I 76, 418; V 426 (khujja + p.) VI 4, 10; Miln 205, 245, 276; Vism 596 (and jaccandha, in simile); Dhp-a I 194; II 69; Pp-a 227; Pv-a 282.

Pīṭhaka [from pīṭha] a chair, stool Vv-a 8, 124. See also palāla°.

Pīṭhikā (feminine) [from pīṭha] a bench, stool Vin II 149 (“cushioned chair” Sp 1243; see Vinaya Texts III 165); Ja IV 349; Sv I 41; Vv-a 8.

Pīṇana (neuter) [from prī, cf. pīti]

1. gladdening, thrill, satisfaction Vism 143 = As 115.

2. embellishment Vism 32 (= maṇḍana).

Pīṇita [past participle of pīṇeti] pleased, gladdened, satisfied Vv 16^13 (= tuṭṭha Vv-a 84); Miln 238, 249, 361; usually in phrase pīṇitindriya with satisfied senses, with joyful heart M II 121; Pv-a 46, 70.

Pīṇeti [cf. Vedic prīṇāti, prī, see piya. The meaning in Pāli however has been partly confused with pī, pinvati (see pīna), as suggested by Buddhaghosa in Sv 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” D I 51; III 130f.; S I 90; IV 331; Pv-a 283: cf. As 403 (sarīraṁ p.). It also occurs in definition of pīti (pīṇayatī ti pīti) at Vism 143 = As 115. – past participle pīṇita.

Pīta^01 [past participle of pivati]

1. having drunk or (predicative) being drunk (as liquid) S I 212 (madhu°); Ja I 198; Pv-a 25 (with asita, khāyita and sāyita as fourfold food).

2. soaked or saturated with (–°), in kasāyarasa° Ja II 98 (or = pīta^02?) and visapīta (of an arrow) Ja V 36; Vism 303, 381; which may however be read (on account of v.l. visappīta) as visappita “poison-applied” (see appita). Does M I 281 pīta-nisita belong here (= visapīta)?

3. (neuter) drink M I 220f. = A V 347f.; A V 359; Thag 503; Pv II 7^10; Nett 29, 80.

Pīta^02 (adjective) [Epic Sanskrit pīta, etymology unclear] yellow, golden-coloured Vin I 217 (virecana); D I 76 (nīla p. lohita odāta); III 268 (°kasiṇa); M I 281 (pīta-nisita, belonging here or under pīta^01?), cf. 385 (below); A III 239; IV 263, 305, 349; V 61; Ja VI 185 (nīla p. lohita odāta mañjeṭṭhaka), 449 (°alaṅkāra, °vasana °uttara, cf. 503); Dhs 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 Vv 4^07 (Pītavimāna 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. Vv 36^01 (= parisuddha, hemamaya Vv-a 166); 78^04 (= suvaṇṇamaya commentary 304).

-antara a yellow dress or mantle Vv 3^06 (= pītavaṇṇā uttarīyā commentary 166);

-āvalepana “golden-daubed” M I 385.

Pītaka (adjective) [from pīta] yellow Vin IV 159; Thig 260; Ja II 274; Pv III 1^03 (= suvaṇṇavaṇṇa Pv-a 170); Dhs 617 (nīla p. lohitaka odāta kāḷaka mañjeṭṭhaka); Thig-a 211. – pītakā (feminine) saffron, turmeric M I 36.

Pīti (feminine) [cf. Classical Sanskrit prīti and Vedic prīta past participle of prī, see pīneti and piya] emotion of joy, delight, zest, exuberance. On term see BMPE 9, note 6 and Cpd. 243. Classed under saṅkhāra-kkhandha, not vedanā°. – D I 37, 75; III 241, 265, 288; M I 37; S II 30; IV 236; A 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. Nidd II §446); Nidd I 3, 491; Pp 68; Dhs 9, 62, 86, 172, 584, 999; Nett 29; Vism 145 (and sukha in contrasted relation), 212, 287 (in detail); Sv I 53 (characterised by Ānanda); Dhp-a I 32; Saddh 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 Vibh-a 282). – Phrase pītiyā sarīraṁ pharati “to pervade or thrill the body with joy” (preterit phari), at Ja I 33; V 494; Dhp-a II 118; IV 102; all passages refer to pīti as the fivefold pīti, pañcavaṇṇā pīti, or joy of the 5 grades (see BMPE 9, note 6, 10, note 3, and Cpd. 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 M III 85; S IV 235.

-gamanīya pleasant or enjoyable to walk M I 117;

-pāmojja joy and gladness A III 181. 307 (°pāmujja); Dhp 374; Dhp-a IV 110; Pj I 82;

-pharaṇatā state of being pervaded with joy, joyous rapture, ecstasy D III 277; Paṭis I 48; Vibh 334; Nett 89;

-bhakkha feeding on joy (especially of the Ābhassara Devas) D I 17; III 28, 84, 90; A V 60; Dhp 200; A I 110; Dhp-a III 258; Saddh 255;

-mana joyful-hearted, exhilarated, glad of heart or mind M I 37; III 86; S I 181; A III 21; V 3; Snp 766; Nidd I 3; Ja III 411; Vibh 227;

-rasa taste or emotion of joy Vv-a 86;

-sambojjhaṅga the joy-constituent of enlightenment M III 86; D III 106, 226, 252, 282. Eleven results of such a state are enumerated at As 75, viz. the 6 anussatis, upamānussati, lūkhapuggalaparivajjanatā, siniddha-puggala-sevanatā, pasādanīyasuttanta-paccavekkhaṇatā, tadadhimuttatā (cf. Vism 132 and Vibh-a 282);

-sahagata followed or accompanied by joy, bringing joy Dhs 1578 (dhammā, various things or states); Vism 86 (samādhi);

-sukha zest and happiness, intrinsic joy (cf. Cpd. 56, 243) S I 203; D III 131, 222; Dhs 160; Vism 158; Thig-a 160. According to As 166 “rapture and bliss,” cf. Expositor 222;

-somanassa joy and satisfaction Ja V 371; Snp 512; Pv-a 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) A III 26; IV 300, 441.

Pītin (adjective) [from pīta^01] drinking, only at Dhp 79 in compound dhamma° drinking in the truth, explained as dhammapāyako, dhammaṁ pivanto at Dhp-a II 126.

Pīna (adjective) [cf. Epic Sanskrit pīna of pī to swell up (with fat); to which also Vedic pīvan and pīvara fat, Greek πιμελή and πῖον fat, Latin opīmus fat, German feist and fett = English fat] fat, swollen Thig 265 (of breasts).

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-a I 166f.

Pīḷā (feminine) [cf. Classical Sanskrit pīḍā from pīḍ]

1. pain, suffering Ja I 421; Miln 278; Vism 42.

2. oppression, damage, injury Pj II 353; Sv I 259.

Pīḷikoḷikā (feminine) [reading not quite sure, cf. koḷikā] eye secretion Thig 395 (= akkhigūthaka Thig-a 259, q.v. for fuller explanation; see also JPTS 1884, 88).

Pīḷita [past participle of pīḷeti] crushed, oppressed, molested, harassed Vin IV 261; Vism 415 (dubbhikkha°); Dhp-a IV 70; Thig-a 271. Cf. abhi°, pa°.

Pīḷeti [cf. Vedic pīḍayati, pīḍ, cf. Greek πιέζω (°πισεδῐω ?) to press, oppress (literal sit upon ?)]

1. to press, press down Vin II 225 (coḷakaṁ).

2. to weigh down heavily Ja I 25 (present participle pīḷiyamāna), 138.

3. to press, clench Miln 418 (muṭṭhiṁ pīḷayati); Dhp-a IV 69 (aṅguliyā pīḷiyamānāya).

4. to crush, keep under, subjugate Miln 277 (janaṁ).

5. to molest Vv-a 348 (pīḷanto present participle for pīḷento). – past participle pīḷita.

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 Pāli proper. The base puṁ occurs in pukusa (?), puggala (?), puṅgava, pulliṅga; puṁs in napuṁsaka (cf. Prākrit napuṁsaveya Pischel, Pkt Gram. §412). The role of puṁs as contrast to itthi has in Pāli been taken over by purisa, except in itthi-pumā at the old passage D III 85. The strong base is in Pāli puman (q.v.). See also posa^01.

[BD]: puman: manusa human, man.

Pukkusa [non-Aryan; cf. Epic Sanskrit pukkuśa, pukkaśa pulkasa. The “Paulkāsa” are mentioned as a mixed caste at Vājasaneya Saṅhitā 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 A I 162 = III 214; Ja III 194 (explained by commentary chava-chaḍḍaka-caṇḍālā ca puppha-chaḍḍaka-pukkusā ca); IV 303; Pv II 6^12; Miln 5. Further as pukkusakula as the last one of the despised clans (caṇḍālakula, nesāda°, veṇa°, rathakāra°, p.°) at M III 169; S I 94; A II 85; Vin IV 6; Pp 51. With nesāda at Pv-a 176. – Cf. M III 169.

Puggala [cf. Classical Sanskrit pudgala, etymology connected with puṁs, although the fantastic explanation of native commentators refers it to puṁ “a hell” and gal; so at 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). D I 176; M III 58; S I 93f.; III 25; A I 8, 197; II 126f.; Snp 544, 685; Dhp 344; Paṭis I 180f.; II 1f., 52; Pv II 3^25 (cf. Pv-a 88); II 97; Pv-a 40, 132. – plural puggalā people Vv-a 86 (= sattā), 149. – para-puggala another man D I 213; S II 121; V 265; Vism 409. – purisa-puggala individual man, being, person S II 206; IV 307; A I 173 = M II 217. Characterised as an individual in various ways, e.g. as agga° Saddh 92, 558; abhabba° Ja I 106; ariya° Vin V 117; asura-parivāra° A II 91; kodhagaru° A II 46; gūtha°, puppha° madhubhāṇī° A I 128; dakkhiṇeyya° Vv-a 5; diṭṭhi-sampanna° A I 26f.; III 439f.; IV 136; nibbiriya kusīta° Ja IV 131; pāsāṇalekhūpama° etc. A I 283; valāhakūpama A II 102f.; saddha, asaddha Paṭis I 121; II 33; sivāthik’-upama A III 268; suppameyya etc. A I 266f. [a]sevitabba A IV 365; V 102, 247, 281; hīna majjhima paṇīta S II 154. – Groups of characters: (2) A I 76, 87; (3) gilānūpama etc. A I 121f.; avuṭṭhika-sama padesa-vassin, sabbatthābhivassin It 64f.; satthar, sāvaka, sekha It 78; sekha asekha n’eva-sekha-nāsekha D III 218; (4) D III 232, 233; S I 93; Ja IV 131; (5) Nett 191; (6) rāga-carita, dosa°, moha°, saddhā°, Buddha°, vitakka° Vism 102; (7) ubhato-bhāga-vimutta, paññā-vimutta etc. D III 105; (8) A III 212; S V 343 (19) Nett 190; (26) Nett 189, 190. – See also paṭipuggala.

2. (in general) being, creature Miln 310 (including petas and animals).

-ññū knowing individuals D III 252, 283;

-paññatti descriptions of persons, classification of individuals D III 105 (cf. D.B. III 101); also name of one of the canonical books of the Abhidhamma-piṭaka;

-vemattatā difference between individuals S II 21; V 200; Snp page 102 (= °nānatta Pj II 436).

Puggalika (adjective) [from puggala] belonging to a single person, individual, separate Vin I 250; II 270. The BHS paudgalika at Divy 342 is used in a sense similar to the Vin passages. Divy index gives, not quite correctly, “selfish.”

Puṅkha [cf. Epic Sanskrit puṅkha, etymology puṁ (base of puṁs) + kha (of khan), thus “man-digging”?] the feathered part of an arrow Ja II 89. Cf. poṅkha.

Puṅgava [puṁ + gava (see go), cf. Classical Sanskrit puṅgava in both meanings] a bull, literal “male-cow,” A I 162; II 75f.; Snp 690; Ja III 81, 111; V 222, 242, 259, 433; Pj II 323. As –° in meaning “best, chief” Vism 78 (muni°); Thig-a 69 (Ap V. 5) (nara°).

Pucimanda [from picumanda] the Neem tree, Azadirachta Indica Ja III 34; IV 205; VI 269 (°thanī, of a woman = nimba-phala-saṇṭhāna-thana-yuggalā commentary).

Puccaṇḍatā (feminine) [pūti + aṇḍa + tā, via *pūtyaṇḍatā] state of a rotten egg M I 357.

Puccha (neuter) [cf. Vedic puccha (belonging with punar to Latin puppis) and Pāli piccha] a tail As 365 (dog’s tail). See puñcikata.

Pucchaka (adjective) [from pṛch] asking, questioning As 2, 3 (pañha°).

Pucchati [pṛcch, cf. Vedic pṛcchati = Latin posco, postulo, with which connected also Latin precor = Gothic fraihnan; Old High German frāgon; Vedic praśna = Pāli pañha]

1. to ask, to question S I 207, 214; Vin II 207; Snp 995; Nidd I 341 etc. – Present 1st singular pucchāmi Snp 83, 241, 682, 1043, 1049; Nidd II §447: Pv II 1^12. – 1st plural pucchāma Snp 1052; imperative puccha Snp 460; Sv I 155; pucchatha D II 154; pucchassu Snp 189, 993; potential puccheyyāmi D I 51; puccheyya A I 199; Pv-a 6; present participle pucchanto Snp 1126; preterit 1st singular apucchissaṁ Snp 1116, pucchisaṁ Vv 30^11, apucchiṁ Vv-a 127; 2nd singular apucchasi Snp 1050; 3rd singular apucchi Snp 1037, apucchasi Nidd II §447; pucchi Snp 981, 1031; Pv-a 6, 39, 68; apucchatha Snp 1017; 1st. plural apucchimha Snp 1052. 3rd plural pucchiṁsu Ja I 221; pucchisuṁ Mhv 10, 2. Future pucchissāmi Ja VI 364. infinitive pucchituṁ Vin I 93; Snp 510; puṭṭhuṁ Snp 1096, 1110; pucchitāye Ja V 137. imperative pucchavho Snp 1030; passive pucchiyati Dhp-a I 10. – causative II pucchāpeti Mhv 10, 75. – past participle puṭṭha and pucchita (q.v.).

2. to invite to (instrumental), to offer, to present to somebody (accusative), literally to ask with Vin II 208, 210 (pāniyena); III 161 (odanena, sūpena etc.); D II 240. – See also anu°, abhi°, sam°.

Pucchana and Pucchanā (neuter and feminine) [from pṛch] asking, enquiring, questioning Snp 504 (ā); Pv-a 121, 223.

Pucchā (feminine) [cf. Classical Sanskrit pṛcchā = Old High German forsca question] a question Snp 1023; Pj II 46, 200, 230. A system of questions (“questionnaire”) is given in the Niddesa (and commentaries), consisting of 12 groups of three questions each. In full at Nidd I 339, 340 = Nidd II 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 Sv I 68 = As 55. The complete list is referred to at Pj II 159.

-apuccha (adjective) that which is not a question, i.e. that which should not be asked Miln 316;

-pucchavissajjanā question and answer Pv-a 2. – At Nett 18 p. occurs as quasi-synonym of icchā and patthanā.

Pucchita [past participle of pucchati] asked Snp 76, 126, 383, 988, 1005; Nidd I 211; Pj I 125 (°kathā); Pv-a 2, 13, 51. Cf. puṭṭha.

Pucchitar [agent noun to pucchita] one who asks, a questioner M I 472; S III 6f.; Snp page 140.

Pujja (adjective) [gerund of pūj, cf. Sanskrit pūjya] to be honoured M III 38f., 77f.; A III 78 (v.l.); Nett 52, 56 (= pūjaniya commentary). Cf. pujjatara M I 13; and see pūja.

Puñcikatā is wrong reading at Dhs 1059 in taṇhā paraphrase (pattern 1 Nidd II taṇhā) for mucchañcikatā. The readings of the same passage are puñcikatā Dhs 1136, 1230; Vibh 351, 361 (v.l. pucchañji°); mucchañci° at Nidd I 8 (vv.ll. mucchañji°, suvañci°); Nidd II page 152 (vv.ll. pucchiñci°, pupañci°); pucchañjikatā Vibh-a 477. The translation of Dhs 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 Vibh (Vibh-a 477) explains as “lābhanālābhanaka-ṭṭhāne vedhanā kampanā nīcavuttatā,” thus “agitation.”

Puñchati [cf. Sanskrit proñchati, but BHS poñcchate (v.l. puñchati and pocchate) Divy 491: upānahān mūlāc ca p.] to wipe off, clean Vin II 208 (upāhanā), 210; A IV 376 (rajoharaṇaṁ suciṁ p., asuciṁ p. etc.); Ja I 392 (akkhīni); Vism 63 (gabbha-malaṁ), 415 = Pj I 120 = Ja I 47 (assūni hatthehi p.); Pj I 136 (paṁsukaṁ). The reading puñjati occurs at Ja I 318 (akkhīni); V 182; VI 514, also as v.l. at A IV 376 (v.l. also muñcati: cf. puñcikatā). – causative II puñchāpeti Vism 63. Cf. pari°.

Puñchana (adjective neuter) [from proñch] wiping Vin I 297 (mukha°-colaka); II 208 (upāhana°-colaka), 210. Cf. puñchanī.

Puñchanī (feminine) [see puñchana] a cloth for wiping, a towel Vin II 122; Thag 560 (pāda° napkin for the feet). See Vinaya Texts III 114.

Puñja (usually –°) [cf. Epic Sanskrit puñja] a heap, pile, mass, multitude Vin II 211; Ja I 146 (sabba-rogānaṁ). As –° in the following compounds: aṭṭhi° It 17 (+ aṭṭhikaṅkala); kaṭṭha° A III 408; IV 72; Ja II 327; gūtha° Ja II 211; tiṇa° A III 408; palāla° D I 71; M III 3; A I 241; II 210; maṁsa° D I 52; vālika° Ja VI 560; saṅkhāra° S I 135.

-kata (and °kita) for puñjikata; cf. Sanskrit puñjīkṛta, with i for a in combination with kṛ and bhū heaped up, heaped together Vin II 208 (puñjakita); M I 58, 89 (the same but the same passage M III 92 puñjakajāta); A III 324 (puñjakata; v.l. puñjakita and puñjanika); Ja II 408 (puñjakata, v.l. pancalikata); VI 111 (the same, v.l. puñca°).

Puñjaka = puñja M III 92 (°jātāni aṭṭhikāni, where M 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) Vv-a 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 (D III 119; S I 114; II 82; A I 154; III 412; Saddh 54, 75) or pāpa (Snp 520; Dhp 39; Nett 96; Pv-a 5). The true Arahant is above both (Pv II 6^15). See on term also PtsC. 201.

(a) passages (selected): D III 58, 120; M I 404; II 191, 199; S I 72; II 82; IV 190; V 53; A I 151, 155f.; III 412; Snp 427f., 547, 569, 790; Dhp 18, 116f., 196, 220, 267, 331, 412; Nidd I 90; Pv 1^02; I 5^12; Pp 55; Vism 541 (puññānaṁ paccayo duvidhā); Dhp-a IV 34; Pv-a 6, 8 30, 69f.; Saddh 4, 19f.

(b) Various phrases and characterizations: Merit is represented as great (uḷāra Sv I 110; Pv-a 5; anappaka Pv I 5^12) or little (paritta Sv I 110; appa S II 229); as adjective (–°) mahā° S I 191, opposite appa° M II 5. puñña is defined at Nidd I 90 as follows: “puññaṁ vuccati yaṁ kiñci tedhātukaṁ kusalābhisaṅkhāraṁ; apuññaṁ vuccati sabbaṁ akusalaṁ.” It is defined as “dāna-sīlādi-pabheda” and “sucaritaṁ kusala-kammaṁ” at Vv-a 19; considered as leading to future happiness: Vv 1^03; Pv-a 58; consisting mainly in dāna (dānamayaṁ p.) Pv-a 8, 51, 60, 66, 73, but also in vandana Pv-a 1. To do good = puññaṁ (puññāni) karoti D I 137; S IV 331; A V 177; Pv I 11^09; or pasavati S I 182, 213; A I 89; II 3f.; III 244; V 249, 282; Pv-a 121, cf. puññaṁ pasutaṁ Pv I 5^12; Vv-a 289. Other phrases: °ṁ ākaṅkhati S I 18, 20; pavaḍḍhati S I 33; corehi duharaṁ S I 36; puññānaṁ vipāko A IV 89; āgamo S III 209 IV 349; opadhikaṁ S I 233; It 78; purāṇaṁ and navaṁ S I 92; sayaṁ katāni puññāni S I 37; puññassa dhārā S I 100; V 400.

-atthika desirous of merit Snp 487 sq.

-assaya seat of merit Sv I 67;

-ānubhāva the majesty of merit Pv-a 58;

-ābhisaṅkhāra accumulation of merit D III 217; S II 82; Nidd I 90, 206, 442; Vism 557f., 571; Vibh-a 142f., 166, 184;

-ābhisanda (+ kusalābhisanda) meritorious results A II 54f.; III 51, 337; IV 245;

-iddhi the magic power of merit Pv-a 117;

-kata one who has done a deed of merit A II 32;

-kamma good works, righteousness, merit S I 97, 143; Sv I 10; Vv-a 32; Pv-a 54, 87; Saddh 32;

-kāma (adjective) desirous of doing good works S V 462;

-kiriyā a good or meritorious action S I 87 (°kriyā), 101; Pv-a 54; usually as °kiriyavatthu item of meritorious action (of which 3 are usually enumerated: see above) D III 218; A IV 241; It 51; Nett 50, 128;

-kkhandha mass of merit (only as mahā°) S V 400; A III 337;

-kkhaya decay (or waning of the effect) of merit D I 18 (cf. āyukkhaya and Sv I 110);

-kkhetta 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) D III 5, 227; M I 446; III 80; S I 167, 220; V 343, 363, 382; A I 244; II 34f., 56, 113; III 158, 248, 279f., 387; IV 10f., 292; It 88; Snp 486; Vv 50^31 (cf. Vv-a 216); Pv IV 1^33 (of a bhikkhu); Vism 220; Vv-a 286; Pv-a 1 (ariyasaṅgha), 5 (Moggallāna), 6 (Arahanto), 132, 140, 214 and passim. Cf. BHS puṇyakṣetra Divy 63, 395 (+ udāra);

-paṭipadā the meritorious path, path of merit A I 168; Nett 96;

-pasavana creation of merit Pv-a 31;

-pekkha looking for merit (i.e. reward), intent upon merit S I 167; Snp 463f., 487f.; Dhp 108 (cf. Dhp-a II 234);

-phala the fruit (or result) of meritorious action S I 217; Pp 51; Dhp-a II 4; Pv-a 8, 50, 52;

-bala the power of merit Pv-a 195;

-bhāga taking part in meritorious action S I 154;

-bhāgiya having share in merit M III 72f.; Nett 48;

-maya = puñña Ja IV 232 (°iddhi); cf. BHS puṇyamaya Avś I 183.

Puññavant (adjective) [from puñña] possessing merit, meritorious, virtuous Paṭis II 213; Vism 382; Dhp-a I 340; Pv-a 75.

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. Ja IV 436; V 441; VI 236), to carry fruit or other viands, a pocket, basket: ucchu° basket for sugar Ja IV 363; paṇṇa° leaf-basket Pv-a 168; phala° fruit basket Ja IV 436 = VI 236; phānita(ssa)° basket of molasses, sugar-basket S I 175 (K.S. I 221 “jar”); Ja IV 366; Dhp-a IV 232; mālā° basket for garlands or flowers Dhp-a III 212 (baddha made, literally bound). In puṭa-baddha-kummāsa Vv-a 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 Sv I 288 puts puṭaṁsa = pātheyya), in bhatta° bag with provisions Ja II 82 (with bandhati), 203; III 200; Sv I 270. Also at Ja IV 375 “bag” (tamba-kipillaka°). See below °aṁsa and °bhatta.

3. a tube, hollow, in nāsā° (nāsa°) nostril Ja VI 74; Vism 195, 263, 362; Pj I 65; hattha° the hollow of the hand Miln 87; vatthi° bladder(-bag) Vism 264; sippi-puṭa oyster shell Ja V 197, 206. puṭaṁ karoti to form a hollow Vibh-a 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 Sv I 288), a bag for carrying provisions on journeys, hence “provision,” in phrase puṭaṁsena with provisions (v.l. at all places puṭosena) D I 117; M III 80; A II 183; cf. D.B. I 150; see also mutoḷī;

-pāka something cooked in a bag (like a meal-pudding) Vism 500;

-baddha kind of moccasins Vin I 186, see Vinaya Texts II 15. Spelt puṭa-bandha at Vism 251 = Vibh-a 234;

-bhatta “bag-food,” viaticum, provisions for a journey Ja II 423; Pj I 46;

-bheda the breaking of the container (i.e. seed boxes of the Sirīs plant Sanskrit śirīṣa)) Vv-a 344 (in vatthu where sirīsa refers to Pāṭaliputta, cf. Vv 8452, 53);

-bhedana breaking of the (seed°) boxes of the trumpet-flower plant (Pāṭali), referring primarily to the name of Pāṭali-putta, where putta represents a secondary Pālization of Sanskrit °putra which again represents Pāli (or Non-Aryan) puṭa (see Pischel, Pkt Gr. §§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 Ud 88 (bhaṇḍakānaṁ mocana-ṭṭhānaṁ vuttaṁ hoti) gave rise to the (wrong) translation D.B. II 92 “a centre for interchange of all kinds of wares.” See also Q.K.M. I 2; Rh.D. Buddhist Suttas XVI – Vin I 229 = D II 87 = Ud 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.” – Rh.D. 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 Ja II 83 (°bhatta = provisions); Sv I 263; Dhp-a II 82 (v.l. piṭaka and kutaka); IV 132 (pockets of a serpent’s hood). Cf. bhatta.

Puṭṭha^01 [past participle of puṣ (see poseti), Vedic puṣṭa] nourished, fed, strengthened, brought up Snp 831; Ja III 467.

Puṭṭha^02 [past participle of pucchati, Vedic pṛsṭa] asked S II 36; Snp 84, 122, 510f., 1036; Dhp-a IV 132; Pv-a 10 (after accusative) 68, 72 with samāno A I 197. See also pucchita.

Puṭṭha^03 see phuṭṭha [= Sanskrit spṛṣṭa, cf. Pischel, Pkt Gr. §311].

Puṭṭhatta (neuter) [abstract from puṭṭha^01] the fact of being fed or brought up by Ja II 405 (vaḍḍhakinā °ā).

Puṭṭhavant [from puṭṭha^03, cf. same form in Prākrit AMg. puṭṭhavaṁ = Sanskrit spṛṣṭavān: Pischel, Pkt Gr. §569] one who has touched or come in direct contact with Thig-a 284.

Puṇḍarīka (neuter) [Non-Aryan (?). Cf. Vedic puṇḍarīka] the white lotus D I 75 = A III 26 (in sequence uppala, padūma, p.); D II 4 (Sikhī puṇḍarīkassa mūle abhisambuddho); M III 93; S I 138, 204 = Ja III 309; A I 145 (uppala paduma p.); II 86f. (samaṇa° adjective); Snp 547; Ja V 45, 215 (°ttacaṅgī = ratta-paduma-patta-vaṇṇasarīrā); Vv 44^12 (= seta-kamala Vv-a 191); Pv II 12^02; III 3^03 (pokkharaṇī bahu °ā); Pp 63; Sv I 219, 284 (saṅkho elo uppalo puṇḍarīko ti cattāro nidhayo). Name of a hell S I 152; Snp page 126 (here inf. Uppalaka, Puṇḍ°, Paduma).

Puṇḍarīkinī (feminine) [adjective pundarīkin, of puṇḍarīka] a pool or pond of white lotuses D I 75; M III 93; S I 138).

Puṇṇa [past participle of pṛ, Vedic pṛṇāti, passive pūryate, °pele to fill; cf. Sanskrit prāṇa and pūrṇa = Avesta p°r°na; Lithuanian pīlnas; Latin plenus; Goth fulls = English full = Ger voll] full, seldom by itself (only passage so far pannarase puṇṇāya puṇṇamāya rattiyā D 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-a I 147; Pj I 118 (v.l. suvaṇṇa-ghaṭa); Sv I 140 (°paṭimaṇḍita ghara);

-canda the full moon Ja I 149, 267; V 215;

-patta a full bowl (as gift, °ṁ deti to give an ample gift) Ja III 535;

-baddha at Miln 191 should be read as °bhadda;

-bala at Sv I 110 read puñña-bala;

-bhadda worshipper of Puṇṇabhadda, perhaps a yakkha (father of the yakkha Harikāsa) Nidd I 92 (Vāsuvadeva, Baladeva, P. and Maṇibhadda, cf. page 89); Miln 191 (pisācā maṇibhaddā p.);

-mā the full moon (night) D I 47 (Komudiyā cātumāsiniyā puṇṇāya puṇṇamāya rattiyā, cf. Sv I 140); Snp page 139 (similar); M III 21; Ja V 215 (dve p-māyo); Vism 292 (puṇṇa-m-uposatha = puṇṇamā-uposatha), 418 (Phagguṇa-puṇṇama-divase); Vv-a 66 (āsāḷhi p.); Pv-a 137 (the same); Sv I 140; Dhp-a III 461 (komudi);

-māsa = °mā only in locative puṇṇamāse Vv 81^01 (= puṇṇa-māsiyaṁ sukka-pakkhe pannarasiyaṁ Vv-a 314; the similar passage at Vv-a 321 reads, probably by mistake, sukka-pakkha-pāṭiyaṁ: see pāṭī); Ja V 215 (= puṇṇa candāya rattiyā commentary);

-māsī (feminine; from °māsa) = mā Ja I 86 (Phagguṇi p.); Vv-a 314; cf. BHS pūrṇamāsī Avś I 182.

Puṇṇatā (feminine) [abstract to puṇṇa] fullness Sv I 140 (māsa° full moon).

Puṇṇatta (neuter) [abstract to puṇṇa] fullness Pj II 502.

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), Cymr. wyr grandchild; also Sanskrit pota(ka) young animal and base pu° in pumaṁs, puṁs “man”]

1. a son S I 210; Snp 35, 38, 60, 557, 858; Dhp 62, 84, 228, 345; Ja IV 309; Vism 645 (simile of 3 sons); Pv-a 25, 63, 73f.; Sv 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 Nidd I 247; Nidd II §448; Ja I 135. Good and bad sons in regard to lineage are represented at Ja VI 380. – Metaphysical “sons of the Buddha” S I 192 = Thag 1237 (sabbe Bhagavato puttā); It 101 (me tumhe puttā orasā mukhato jātā dhammajā), Ja III 211. – The parable of a woman eating her sons is given as a punishment in the Peta condition at Pv I 6 (and 7). plural puttāni Pv I 6^03. – aputta-bhāvaṁ karoti to disinherit formally Ja 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 Ja II 154; ayya° = ayya, i.e. gentleman, lord Ja V 94; Pv-a 66. See also rāja°. – Of a girl Thig 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 Ja VI 530;

-dāra child and wife (i.e. wife and children, family) D III 66, 189, 192; S I 92; A II 67; Pv IV 3^48 (sa° together with his family); Ja III 467 (kiṁ °ena what shall I do with a family°); V 478. They are hindrances to the development of spiritual life: see Nidd II under āsiṁsanti and palibodha;

-phala a son as fruit (of the womb) Ja 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 th story [at] S 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-a I 375; Pj II 58, 342. Besides at S II 98 (in full); Thag 445 (°ūpamā); Thig 221;

-mata a woman whose sons (children) are dead M I 524.

Puttaka [from putta]

1. a little son S I 209, 210.

2. a little child Thig 462 (of a girl).

3. a young bird (= potaka) Ja II 154.

Puttatta (neuter) [from putta] sonship Dhp-a I 89.

Puttavant (adjective) [from putta] having sons S IV 249. Trenckner, “Notes” 62^16 gives a feminine *puttapatī for puttavatī, but without reference.

Puttimant (adjective) [from *puttamant] having sons S I 6; Snp 33.

Puttiya (–°) in Sakya° is compound Sakyaputta + iya “belonging to the son of the Sakyas” (i.e. to the Sakya prince) Pv-a 43. – asakyaputtiya dhamma Vin II 297.

Puthavī and Puthuvī (feminine) [doublets of paṭhavī] the earth; as puthavi at S I 186; Ja I 14 (v.l. puthuvi); IV 233, and in compounds °nābhi the navel of the earth (of the bodhimaṇḍa, the Buddha’s seat under the holy fig tree) J IV 232; °maṇḍala the round of the earth Snp 990. – As puthuvī at A II 21, and in compound puthuvi-agga Pj II 353.

Puthu (adjective) [both Vedic pṛthak and pṛthu, literally spread out, far and wide, flat, of Indo-Germanic °plēt broad, Sanskrit prath to expand, pṛthaḥ palm of hand Avesta fraϸah breadth, cf. Greek πλατύς broad, πλάτανος plane tree, Lithuanian platùs broad, Latin planta sole of foot, Old High German flado pancake, Anglo-Saxon flet ground, English flat]

1. (= pṛthak) separated, individual, adverb separated, individual, adverb separately, each (also given as puthag eva Kaccāyana 29) S I 75 (puthu attā individual self); Thag 86; Ja 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 D I 185 (puthu saññaggā; opposite ekaṁ); S I 181 (puthū), 207 (the same); Snp 769 (puthū kāme = bahū Nidd I 11); 1043, 1044 (puthū = bahukā Nidd II §449 b); Thig 344 (puthu = puthu sattā Thig-a 241); Ja VI 205 (puthū). neuter adverb puthu and puthuṁ greatly, much, in many ways Snp 580 (= aneka-ppakāraṁ Pj II 460); Vv 62^04 (= mahantaṁ Vv-a 258).

-gumba experienced in many crafts Ja VI 448 (= aneka-sippaññu commentary);

-jja (puthu 1, but see remarks on puthujjana) common, ordinary Snp 897, 911 (= puthujjanehi janita Nidd I 308);

-titthakara a common sectarian D I 116 (thus to puthu 1, but Sv I 287 = bahū t.)

-ddisā (puthu 1) each separate quarter “all the diverse quarters” S I 234;

-pañña (adjective) of wide wisdom (p. 2) A I 130; II 67 (v.l. hāsa°);

-paññatā wide wisdom A I 45;

-pāṇiya ordinary (p. 1) mode of shampooing with the hand Vin II 106 (Sp 1200 explains pudhu-pāṇikan ti hattha parikammaṁ vuccati “manual performance,” thus not identical with pāṇikā on page 151);

-bhūta (p. 2) widely spread S II 107; but cf. BHS pṛṭhag bhavati to be peculiar to Divy 58, 100;

-mati wide understanding S I 236;

-loma “flat fin,” N of a fish “the finny carp” (Mrs. Rh.D.) Vv 44^11 (= dibba-maccha Vv-a 191); Thig 508 (= so-called fish Thig-a 292); Ja IV 466;

-vacana “speaking in many (bad) ways,” or “people of various speech” (so explained Nidd I 397) Snp 932 (probably better “speaking ordinary talk” = puthu 1);

-sattā (plural) = puthujjanā, common people, the masses S I 44; Pv III 7^03.

Puthuka [from puthu, cf. (late) Vedic pṛthuka “flat corn,” also “young of an animal,” with which cf. perhaps Greek παρθένος see Walde, Latin Wtb. under virgo] rice in the ear Dhp-a I 98 (°agga as first gift of the field).

Puthujjana [*prthag-jana, thus puthu 1 + jana, but from the point of view of Pāli identical in form and meaning with puthu 02, 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 Pāli 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 PtsC. 80^07 and 291^03. It is felt to belong to puthu 2 in the same sense as German “die breite Masse,” or Greek οἱ πολλοί. The explanation at Nidd I 308 = 328 is puthu-nānā-janā. A long and detailed etymological-speculation explanation of the term is found at Sv I 59, translated at BMPE 237, note 3. The BHS form is pṛthagjana Divy 133 etc.] an ordinary, average person (4 classes of ordinary people are discussed at Cpd. 49, 50), a common worldling, a man of the people, an ordinary man M I 1, 7, 135, 239, 323; III 64, 227; S I 148; II 94f. (assutavā), 151 (the same); III 46, 108, 162; IV 157, 196, 201 (assutavā), 206f.; V 362 (as opposed to sotāpanna); A 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; Vv 82^06 (= anariya Vv-a 321, + anavabodha); Nidd I 146, 248; Paṭis I 61f., 143, 156; II 27; Dhs 1003 (cf. As 248f.); Vism 311 (= anariya); Vibh-a 133 (avijjābhikhūta, bhava-taṇhābhibhūta), 186 (ummattaka, opposed to upabrūhita-ñāṇa-purisa, exemplifying upādāna and kamma); Dhp-a I 5 (opposite ariyasāvaka), 445; Saddh 363.

-kalyāṇaka (cf. BHS pṛthagjana-kalyāṇaka Divy 419, 429) an ordinary man striving after his spiritual good Nidd I 477; Paṭis I 176; II 190, 193;

-bhikkhu a bhikkhu of the common sort Sv I 269; Vibh-a 383;

-sukha ordinary happiness M I 454.

Puthujjanatā (feminine) [abstract from puthujjana] commonplace character S I 187 = Thag 1217.

Puthujjanika (adjective) [from puthujjana] common, ordinary Ja I 360 (of iddhi).

Puthutta and Puthatta (neuter) [from puthu, cf. Sanskrit pṛthutva; not with Kern, Toev. sub voce = Sanskrit pṛthaktva, speciality, peculiarity] being at variance, diversity S II 77 (opposite ekatta; v.l. puthatta). At A IV 97 we have to read puthattānaṁ for puthuttānaṁ which has nothing to do with puthutta, but is puthu + attānaṁ as borne out by v.l. puthujjattānaṁ, and by Mp: puthu nānākāraṇehi attānaṁ hanti.

Puthula (adjective) [from puthu] broad, large, flat Ja III 16 (°sīsa flat-headed); VI 171 (°antaraṁsa flat-chested); Miln 121 (of a river); Vv-a 301 (°gambhīra). – ablative puthulato (as adverb) across Dhp-a I 396.

Puthuso (adverb) [ablative of puthu] broadly, i.e. diversely, at variance Snp 891, 892 (= puthu-diṭṭhi-gata Nidd I 301).

Pudava and Poddava (?) see gāma° (Vin II 105 with Buddhaghosa note on page 315; Sp reads gāmapūṭava (v.l. gāmamuddava)).

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 Pāli form. The form puno is doubtful; if authentic, a Sanskritization; only found at Thig-a 71 (Ap. verse 38; v.l. puna) and 72 (Ap. verse 41, v.l. 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 ar (Ja III 437: na hi dāni punā atthi; v.l. 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 Ja I 403 (= puna āgato Ja 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, Pkt Gram. §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; Pv II 8^07; II 11^06. We have m in puna-m-upāgamuṁ Snp 306; puna by itself is rarely found, it is usually combined with other emphatic part, 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, Pkt Gram. §342). – puna by itself at Pj II 597; Pv-a 3, 45; Mhv 14, 12. doubled as punappunaṁ S I 174; Thag 531, 532; Snp 728, 1051; Dhp 117, 118, 325, 337; Ja V 208; Pj II 107; Pv-a 45, 47; punappuna at Dhp-a II 75; as puna-d-eva at D I 60, 142; Pv II 11^03 (v.l.); Vism 163; Dhp-a II 76; puna-m-eva Pv II 11^03; puna pi once more Ja I 279; Pv-a 67, 74; puna-p-pi Ja 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 Vin. 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; Cp III 6, 1.

-āgamana coming again, return S I 22 (a°);

-āvāsa rebirth S I 200;

-divase on the following day Ja I 278; Pv-a 19, 38;

-nivattati to turn back again S I 177;

-bbhava renewed existence, new birth D II 15; S I 133; It 62; S IV 201 (āyati°); Snp 162, 273, 502, 514, 733; Nidd II sub voce; Nett 28, 79f.; Pv-a 63, 200; cf. ponobhavika; a° no more rebirth S I 174, 208; Nidd II §64;

-ābhinibbatti birth in a new existence M I 294; S II 65; A I 223; Vin III 3; Pv-a 35;

-vacana repetition Pj II 487;

-vāre (locative) another time Ja 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. Pāli pāvaka) = Old High German fūir = English fire, Armen. hur, literally “cleansing” see also puñña]

1. to clean, cleanse Vv-a 19 (+ visodheti, in definition of puñña).

2. to sift Ja VI 108 (aṅgāraṁ p. = attano sīse angāre p. okirati commentary; so read with v.l. for phunati Text); Sv 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 It 1f. and Nidd I 202 = Nidd II §337 (kilese na p. na pacceti etc.); perhaps also at Thag 533 (sattayugaṁ), although Kern, Toev. sub voce takes it = punāti and Mrs. Rh.D. translates “lifts to lustrous purity.”

Punnāga [dialect?] a species of tree Ja I 9 (°puppha); VI 530; Pj I 50 (aggacchinna°-phala), 53 (the same).

Puppha^01 (neuter) [Vedic puṣpa according to Grassmann for *puṣka from puṣ (?) see poseti] a flower Vin II 123; S I 204 = Ja III 308; Snp 2, 5; Dhp 47f.; 377; Vism 430; Pj II 78 (paduma°); Vv-a 73; Pv-a 127; Saddh 550. – pupphāni (plural) Vibh-a 255 (of 32 colours, in simile), 292f. (for Cetiya-worship). – adjective

°puppha in ghana° thick with flowers Sv I 87. – Cf. pokkharatā.

-ābhikiṇṇa decked with flowers Vv 64^29; Pv II 11^02

-ādhāna “a ledge (on a Tope) where offerings of flowers are laid down” (Geiger, Mhv page 355; cf. G.C.C. page 202^02) Mhv 30, 51, 56, 60; 33, 22 Reading uncertain.

-āveḷā flower-garland Vv-a 125.

-āsava wine made from flowers, flower-liquor Ja IV 117; Pj I 26.

-gandha odour of flowers Dhp 54; Dhs 625.

-cumbaṭaka a fl. cushion.

-chaḍḍaka a remover of (dead) flowers, a rubbish-remover, a low occupation, including cleaning of privies and bins etc. Vin IV 6; Thag 620; Ja V 449 (= vacca-ṭṭhāna-sodhaka commentary); Miln 331; Vism 194 (in simile). Cf. JPTS 1884, 89 and Q.K.M. II 211.

-cchatta a parasol with flowers Dhp-a I 110.

-dāna offering of flowers Vibh-a 336.

-dāma a wreath or garland of fls. Ja I 397; Vv-a 198.

-dhara bearing flowers Pv II 12^04 (so read for Text °dada).

-pañjara a cage (ornamented) with flowers Ja V 365.

-paṭa a cloth (embroidered) with flowers Ja IV 283; Dhp-a II 45.

-palāsa a fl. heap Dhp-a I 75.

-bhāṇin “speaking flowers,” i.e. speaking the truth Pp 29.

-mālā garland of fls. Pj II 78.

-muṭṭhi a handful of fl. Vism 432 (in simile).

-rasa (wine°) juice made of fls., flower-liquor Vin I 246; taste of fls. Dhs 629.

-rāsi a heap of fls. Dhp 53.

Puppha^02 (neuter) [cf. Classical Sanskrit puṣpa “les fleurs” in strī° the menses Am. Kośa 3, 4, 30, 233 and Mārk. Pur. 51, 42. Similarly phala is used in the sense of “menstruation”: see BR sub voce phala 12] blood: see pupphaka and pupphavatī. With reference to the menses at Ja V 331.

Pupphaka (neuter) [from puppha^02] blood Ja III 541 (v.l. pubbaka; commentary = lohita); Miln 216 (tiṇa°-roga, a disease, Kern. “hay-fever”). Kern, Toev. sub voce translates the Ja passage with “vuil, uitwerpsel.”

Pupphati [puṣp] to flower Ja I 76 (preterit °iṁsu); Pv-a 185 (= phalati). – past participle pupphita.

Pupphavatī (feminine) [from puppha^02, but cf. Vedic puṣpavat flowering] a menstruous woman Miln 126.

Pupphita [past participle of pupphati] flowering, in blossom S I 131 = Thig 230 (su°); Vv 35^04; Ja I 18; Miln 347; Thig-a 69 (Ap. verse 12); Dhp-a I 280; II 250 (su°).

Pupphin (adjective) [from puppha^01 cf. Vedic puṣpin] bearing flowers; in nīlapupphī (feminine) name of a plant (“with blue flowers”) Ja VI 53.

Pubba^01 [Vedic pūya > *pūva > *puvva > pubba (Geiger, Pāli Grammar §46^01); 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 M I 57; III 90; S I 150; II 157; A I 34; Ja II 18; Miln 382; Pv-a 80. – In detail discussed (as one of the 32 ākāras) at Vism 261, 360; Pj I 62; Vibh-a 244. – Often in combination pubba-lohita matter and blood, e.g. Snp page 125; Snp 671; Ja V 71; Dhp-a I 319; as food of the petas Pv I 6^09; I 9^01 (lohita-pubba); I 11^08; II 2^06. pubba-vaṭṭi a lump of matter Dhp-a III 117.

Pubba^02 (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 Sanskrit pūrvya = Gothic frauja = Old High German fro Lord, frouwa = German frau. See also Latin prandium, provincia] previous, former, before. The adjective never occurs in absolute forms by itself (for which see pubbaka), it is found either as –° or °– or in cases as adverb. The phrase pubbam antam anissita Snp 849 is poetical for pubbantam.

1. (–°) having been before Ja III 200; na diṭṭha° not seen before Nidd I 445; māta-bhūta° formerly (been) his mother Pv-a 79; vuttha° (gāma) formerly inhabited Dhp-a I 15; as adverb bhūtapubbaṁ before any beings (existed) Vin I 342; Dhp-a I 102 and passim (see bhūta).

2. (negative) apubba (neuter) what has not been before, something new Vv-a 117, 287. accusative as adverb in phrase apubbaṁ acarimaṁ not earlier, not after, i.e. simultaneously M III 65; Pp 13 (= apure apacchā, ekappahāren’eva ti attho Pp-a 186).

3. (cases adverbially) instrumental pubbena in °āpara gradual M III 79; accusative pubbaṁ see 1, 2, with ablative as preposition = before Pj II 549 (= purā); locative pubbe in earlier times (also referring to previous births, cf. pure), in the past, before S IV 307; Snp 831, 949 (with pacchā and majjhe, i.e. future and present); Pv I 3^01; II 2^02; Pj II 290, 385, 453; Pv-a 4, 10, 39, 40, 100. With ablative as preposition = before S II 104. In compounds with °nivāsa see seperate. An old accusative feminine *pūrvīṁ (cf. Prākrit puvviṁ Pischel, Pkt Gr. §103) we find in compound anupubbikathā (q.v.). The comparative pubbatara (“quite early”) occurs absolute at S IV 117 as nominative plural “ancestors” (cf. Greek οἱ πρότεροι) as locative adverb at S I 22.

-aṅgin in feminine °aṅgī (cāru°) at Ja V 4 and VI 481 read sabbaṅgin;

-aṇṇa “first grain,” a name given to the 7 kinds of grain, as distinguished from aparaṇṇa, the 7 sorts of vegetables, with which it is usually combined; Vin III 151; IV 267; Nidd I 248 (where the 7 are enumerated); Nidd II §314; Ja II 185; Miln 106; Sv I 78, 270; Dhp-a IV 81 etc. (see aparaṇṇa). See also bīja-bīja;

-aṇha the former part of the day, forenoon, morning (as contrasted with majjhaṇha and sāyaṇha) D I 109, 226; A I 294; III 344; S I 76 (°samayaṁ); Pj II 139 (the same); Dhp-a III 98; Pv-a 61, 216. The spelling pubbanha M I 528 (cf. Trenckner, “Notes” 80);

-anta

(1) the East Ja I 98 (°ato aparantaṁ aparantato pubbantaṁ gacchati from E. to W. from W. to E.); V 471.

(2) the Past (opposite aparanta the future) D I 12f.; S II 26; Nidd I 212; Dhs 1004. pubbam antaṁ for pubbantaṁ is poetical at Snp 849. –°ānudiṭṭhi theory concerning the past or the beginning of things D I 13 (cf. Sv I 103); M II 233; S III 45; Dhs 1320;

-aḷha(ka) (āḷhaka) at Thig 395 is doubtful. Text reads bubbuḷaka, Mrs. Rh.D. translates “bubble of film”; Thig-a 259 explains by “ṭhita-jalapubbaḷha-sadisa.”

-ācariya

(1) an ancient teacher, a scholar of previous times A I 132; II 70; It 110; Vism 523 = Vibh-a 130; Pj I 11, 64, 65.

(2) a former teacher Pj II 318;

-āciṇṇa (°vasena) by way of former practice, from habit Pj 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) A III 201 (°kusala); Dhp 352; Nett 3 (°ānusandhi); cf. BHS pūrvāpareṇa vyākhyānaṁ karoti “explained in due order” Avś II 20.

(2) °rattaṁ “as in the former, so in the following night,” i.e. without ceasing continuous Thag 413. Cf. pubbaratt-āparattaṁ Dhp-a IV 129;

-āpariya former and future, first and last Ud 61 (°visesa);

-ābhoga previous reflection Thig-a 30;

-ārāma “Eastern Park,” name of a locality east of Sāvatthi A III 344; Snp page 139 (cf. Pj II 502);

-āsava former intoxication Snp 913, cf. Nidd I 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 Vv-a 71, 136;

-uṭṭhāyin “getting up earlier” (with complementary epithet pacchā-nipātin “lying down later”), see above D I 60; III 191; A III 37; IV 265f.; Sv I 168. – abstract °uṭṭhāyitā Ja III 406 (°ādīhi pañcahi kalyāṇa-dhammehi samannāgatā patidevatā) = V 88; Pj I 173;

-uttara

(1) preceding and following Kaccāyana 44. 47.

(2) “east-northern,” i.e. north-easteren Ja V 38 (°kaṇṇa N.E. corner); VI 519 (the same);

-kamma a former deed, a deed done in a former existence Cp III 11, 3;

-kārin “doing before,” i.e. looking after, obliging, doing a favour A I 87; Pp 26 (= paṭhamaṁ eva kāraka Pp-a 204) Pv-a 114;

[BD]: anticipating;

-kicca preiiminary function Vin V 127 (cattāro pubbakiccā); cf. Cpd. 53;

[BD]: anticedent;

-koṭṭhaka “Eastern Barn,” name of place A III 345.

-(ṅ)gama

(1) going before, preceding A III 108 (okkamane p.); M III 71f.

(2) “allowing to go before”; controlled or directed by, giving precedence Dhp 2 (mano° dhammā = tena paṭhama-gāminā hutvā samannāgatā Dhp-a I 35); Nidd II §318; Pp 15 (paññā° ariyamagga = paññaṁ pure-cārikaṁ katvā Pp-a 194); Saddh 547 (paññā°). Cf. BHS pūrvaṅgama Divy 333 (“obedient” index);

-carita former life Pj II 382, 385;

[BD]: walk, formerly walked

-ja born earlier, i.e. preceding in age Pv-a 57 (= jeṭṭhaka);

[BD]: elder

-ñāti former relative Pv-a 24;

-deva a former god, a god of old, plural the ancient gods (viz. the Asuras) S I 224;

-devatā an ancient deity A II 70; It 110 (v.l. °deva);

-nimitta “previous sign,” a foregoing sign, prognostic, portent forecast It 76 (the 5 signs of decay of a god); Ja I 11 (the 32 signs at the conception of a Buddha, given in detail on page 51), 48; Miln 298 (of prophetic dreams, cf. Cpd. p. 48); Vibh-a 407 (in dreams); Dhp-a II 85;

-pada the former, or antecedent, part (of a phrase) As 164;

-parikamma a former action Pj II 284 (as opposed to pacchā-parikamma);

-purisa ancestor D I 93, 94;

-peta a deceased spirit, a ghost (= peta) D I 8 (°kathā, cf. Sv I 90 and D.B. I 14). pubbe pete is poetical at Pv I 4^01 for pubbapete. Cf. BHS pūrvapreta Avś I 149 (see Index page 230); Divy 47, 97;

-bhāga “former part,” i.e. previous Pv-a 133 (°cetanā opposite apara-bhāga-cetanā. Sinhalese mss omit bhāga);

-bhāsin speaking obligingly (cf. pubbakārin) D I 116 (translation “not backward in conversation”), Sv I 287 (bhāsanto va paṭhamataraṁ bhāsati etc.);

-yoga “former connection, “ i.e. connection with a former body or deed, former action (and its result) Ja V 476; VI 480; Miln 2 (pubbayogo ti tesaṁ pubba-kammaṁ). Kern, Toev. sub voce remarks that it is frequent in BHS as pūrvayoga (yoga = yuga; synonymous with pūrvakalpa), e.g. Saddhp ch. VII; Mvu II 287; III 175; and refers to Ind. Studien 16, 298; JRAS 1875, page 5;

-ratta-parattaṁ the past and future time, the whole time, always A III 70; Dhp-a IV 129;

-vāsana an impression remaining in the mind from former actions Snp 1009; Thig-a 31 (Ap verse 8);

-videha Eastern Videha Pj I 123, 176; Pj II 443;

-sadisa an old (former) friend Dhp-a I 57

Pubbaka (adjective) [from pubba^02]

1. former, ancient, living in former times D I 104 (isayo), 238 (the same); Snp 284 (the same); S II 105; IV 307 (ācariya-pācariyā); Thag 947.

2. (–°; cf. pubba^02 1) having formerly been, previous Ja I 182 (suvaṇṇakāra° bhikkhu), cf. BHS °pūrvaka in same use at Avś I 259, 296, 322.

3. (–°) accompanied or preceded by Thig-a 74 (guṇābhitthavana° udāna); Pv-a 122 (puññānumodana° maggācikkhana); cf. āśvāsana-pūrvaka Jm 210.

Pubbāpeti [denominative from pubba^02] occurs only in one phrase (gattāni pubbāpayamāno) at M I 161 and A III 345 ≈ 402 in meaning “drying again”; at both A passages the vv.ll. (glosses) are “sukkhāpayamāno” and “pubba-sadisāni kurumāno”; to the M. 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 S I 8, 10 has “gattāni sukkhāpayamāno” as Text reading and “pubbāpayamāno” as v.l.

Pubbe (°–) [locative of pubba^02, see pubba^02 3] in compounds: “in a former existence”: °kata (neuter) deeds done in a past life M II 217 = A I 173 (°hetu); Ja V 228 (°vādin fatalist); Nett 29 (°puññata); °nivāsa [cf. BHS pūrve-nivāsasaṁprayuktaṁ Mvu III 224, otherwise as pūrvanivāsa Divy 619] abode in a former life, one’s former state of existence D II 1, 2; III 31f., 50f., 108 sq, 230, 281; M I 278; II 21; III 12; S I 167; A I 164f.; It 100; Snp 647; Dhp 423; Pp 61; Vism 411 (remembered by 6 classes of individuals); Thig-a 74, 197. pubbe-nivāsānussati (-ñāṇa) (knowledge of) remembrance of one’s former state of existence, one of the faculties of an Arahant (cf. A I 164f., and Cpd. 64) D III 110, 220; M I 35, 182, 248, 278, 496; Dhs 1367; Nett 28, 103; Vism 433; Vibh-a 373f., 401, 422; Tikap 321. – See also under nivāsa and cf. Vism ch. xiii, pages 410f.

Pumati [onomatopoetic °pu to blow, cf. Greek ϕῠσα blowing, bubble, ϕυσάω blow, Latin pustula = pustule, Sanskrit pupphusa = Pāli papphasa lung, phutkaroti blow, etc., see Uhlenbeck Ai. Wtb. sub voce pupphusa] to blow, preterit pumi Ja I 171; gerund pumitvā Ja I 172. See JPTS 1889, 207 (?).

Puman and Pumā [see puṁs] a male, a man, nom singular pumo D II 273; Cp II 6, 2; instrumental pumunā Ja VI 550. nominative plural pumā D III 85 (itthi-pumā men and women; v.l. K. °purisā); Ja III 459; accusative singular pumaṁ Ja V 154 (gata, cf. purisantara-gata). – On declention cf. Müller P.Gram. page 79; Greiger, P.Gram § 93.5.

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) Vin I 179; II 32; D II 14 (mātu); S I 137; Pv I 11^01, 11^03 (opposite pacchā); II 8^06 (janādhipassa); Sv I 152; Pv-a 5 (purisassa), 22, 39 (tassa). Often repeated (distributively) purato purato each time in front, or in front of each, or continuously in front Vin 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 Sanskrit puraṁ neuter and purī feminine]

1. a town, fortress, city Vin I 8 = M I 171 (Kāsinaṁ puraṁ); Ja I 196, 215; Snp 976, 991, 1012 (°uttama),1013; Ja VI 276 (= nagara commentary); Mhv 14, 29. – avapure below the fortress M I 68. – devapura city of the Gods S IV 202; Vv 64^30 (= Sudassana-mahā-nagara Vv-a 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” Ja V 296, and antepura.

3. the body [cf. Sanskrit pura body as given by Abhidh-r-m 2, 355, see op. cit. page 273] Thag 79 1150 (so read for pūra, cf. Kern, Toev. sub voce and under sarīradeha). – Cf. porin.

Purakkhata [past participle of purakkharoti] honoured, esteemed, preferred D I 50; M I 85; S I 192, 200; Snp 199, 421, 1015; Nidd I 154; Dhp 343 (= parivārita Dhp-a IV 49); Ja II 48 (°parivārita); Pv III 7^01 (= payirupāsita Pv-a 205); Sv I 152 (= purato nisinna); Thig-a 170. Cf. purekkhata.

[BD]: It also means ‘being oppressed’. Ps I ii 56, MN 13, note 5

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 S III 9f.; preterit 3rd plural purakkharuṁ Miln 22; gerund purakkhatvā M I 28; Snp 969; Nidd I 491; Ja V 45 (= purato katvā commentary); Pv-a 21, 141. purakkhata past participle (q.v.). See also purekkhāra.

Puratthaṁ (adverb) [for Vedic purastāt, from puraḥ, see *pura]

1. before S I 141 (na pacchā na puratthaṁ = no after, no before).

2. east D I 50 (°ābhimukha looking eastward.)

Puratthato (adverb) [from puratthaṁ, cf. BHS purastataḥ Mvu II 198] in front, coram Snp 416 (sic, v.l. purakkhato); Ja VI 242.

Puratthima (adjective) [from *pura, cf. Prākrit (AMg.) puratthima, according to Pischel, Pkt Gr. §602 a derivation from purastāt (= Pāli puratthaṁ) as *purastima, like *pratyastima (= paccatthima) from *pratyastaṁ] eastern D I 153; S I 144; Ja I 71 (°ābhimukha: Gotama facing East under the Bo tree).

Purā (indeclinable) [Vedic purā; to Indo-Germanic °per, cf. Gothic faūr = Anglo-Saxon for = English (be°) fore; also Latin prae = Greek παραί = Sanskrit pare] preposition with ablative “before” (only temporal) Vin IV 17 (purāruṇā = purā aruṇā before dawn); Snp 849 (purā bhedā before dissolution (of the body), after which the suttanta is named Purābhedasutta, cf. Nidd I 210f.; explained by sarīra-bhedā pubbaṁ at Pj II 549).

Purāṇa (adjective) [Vedic purāṇa, from °per, cf. Sanskrit parut in former years, Greek πίρυσι = Lithuanian pernai, Gothic fairneis, Old High German firni = German firn (last year’s snow), forn formerly, ferro far]

1. ancient, past Snp 312, 944 (= Nidd I 428 atītaṁ, opposite nava = paccuppannaṁ); Dhp 156 (= pubbe katāni commentary); with reference to former births or previous existences: p. kammaṁ S II 64 = Nidd I 437 = Nidd II §680 Q. 2; puññaṁ S I 92.

2. old (of age), worn out, used (opposite nava recent) D I 224 (bandhanaṁ, opposite navaṁ); Vin II 123 (udakaṁ p.°ṁ stale water); S II 106 (magga); Snp 1 (tacaṁ); Ja 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); Vibh-a 363 (udaka stale water).

3. former, late, old in compounds as °dutiyikā the former wife (of a bhikkhu) Vin I 18, 96; IV 263; S I 200; Ud 5; Ja I 210; °rājorodhā former lady of the harem Vin IV 261; °sālohita former blood-relation Snp page 91; Ud 7; Dhp-a II 210. Cf. porāṇa.

Purātana (adjective) [from purā, cf. sanātana in formation] belonging to the past, former, old Nett-a 194.

Purindada [distorted from Vedic puraṁ-dara, pura + dṛ to break, see darī, thus “breaker of fortresses,” epithet of Indra (and Agni). The Pāli commentator (Vv-a 171) of course takes it popularly as “pure dānaṁ dadātī ti Purindado ti vuccati,” thus pure + dā; see also Trenckner, “Notes” 59^06; Geiger, Pāli Grammar §44.3] “town-breaker,” a name of Sakka (Indra) D II 260; S I 230; Vv 37^04, 62^02; Pv-a 247.

Purima (adjective) [comparative-superlative formation from *pura, cf. Sanskrit purima] preceding, former, earlier, before (opposite pacchima) D I 179; Snp 773, 791, 1011; Nidd I 91; Ja I 110; Pj II 149 (°dhura); Pv-a 1, 26. In sequence p. majjhima pacchima; past, present, future (or first, second, last) D I 239f.; Sv I 45f. and passim. – purimatara = purima Ja I 345 (°divase the day before).

-attabhāva a former existence Vv-a 78; Pv-a 83, 103, 119;

-jāti a previous birth Pv-a 45, 62, 79, 90.

Purimaka (adjective) [from purima] previous, first Vin II 167 (opposite pacchimaka). feminine °ika Vin I 153.

Purisa [according to Geiger, Pāli Grammar §30.3 the base is *pūṛsa, from which the Vedic form puru.sa, and the Prākrit-Pāli 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 A III 209; IV 197; Ja I 90; V 72; Pv-a 51). Definitions of the commentary are “puriso nāma manussa-puriso na yakkho na peto etc.” (i.e. man κατ’έξϕχήν) Vin IV 269 (the same explanation for purisa-puggala at Vin IV 214); “seṭṭhaṭṭhena puri setī ti puriso ti satto vuccati” Vv-a 42

1. man D I 61 (p. kassaka “free man”); II 13; S I 225; A I 28, 126; II 115; III 156; Snp 102, 112, 316, 740, 806 and passim; Dhp 117, 152, 248; Nidd I 124; Pv-a 3, 4, 165, 187; Vv-a 13 (majjhima°, paṭhama°, as technical term in grammar?). uttama° S II 278; III 61, 166; IV 380; It 97; mahā° S V 158; A 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 Ja 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° Vibh-a 23; dubbala Vism 533; papāte patanto Vibh-a 23 (cannot be a help to others; similarly with patita at Vibh-a 170 = Vism 559); bhikkhu-saṅghaṁ disvā Vism 333; maṇḍapa-lagga Vism 339f.; lakuṇṭaka-pāda and dīgha-pāda Vibh-a 26; cf. the following: of a man pleasing the king Vibh-a 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 Vin II 297; D I 60 (dāsa + p.), 72 (the same); Ja I 385 (dāsa°); VI 462. Cf. porisa, posa.

-atthika one who seeks a servant Vin II 297;

-anta = purisādhama Snp 664 (anta = Sanskrit antya; Pj 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 D I 166 (cf. D.B. I 228); M I 77; A I 295; II 206; Vin IV 322; Pp 55 (= he does not accept food, lest their intercourse should be broken: rati antarāyo hoti Pp-a 231); Sv I 79 (= itthi, as opposed to kumārikā). Cf. pumaṁ gata, Ja V 154;

-allu (and ālu) name of certain monstrous beings, living in the wilderness Ja V 416 (= vaḷavā-mukhayakkhinī, a y. 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 S III 91; A V 325f., Snp 544; Dhp 193; as -ājāneyya at Dhp-a I 310; -ājāniya at A I 290; II 115; IV 397f.; V 324;

-āda a bad man (“man-eater”) a wild man, cannibal Ja V 25 (cf. puruṣāda Jm 31^41); °ādaka Ja V 30;

-ādhama a wicked man Dhp 78; Ja V 268;

-indriya male faculty, masculinity S V 204; A IV 57; Dhs 634, 715, 839, 972; Vism 447, 492;

-uttama “the highest of men,” an excellent man A V 16, 325f.; Snp 544; Dhp 78; Dhp-a II 188;

-usabha (purisusabha) “a bull of a man,” a very strong man Vin III 39;

-kathā talk about men D I 8;

-kāra manliness D I 53 (cf. Sv I 161); Miln 96;

-thāma manly strength D I 53; S II 28; A II 118; IV 190;

-dammasārathi guide of men who have to be restrained, epithet of the Buddha [cf. BHS puruṣa-damyasārathi Divy 54 and passim] S II 69; A I 168, 207; II 56, 112, 147; Snp page 103 (= vicitrehi vinayanūpāyehi purisadamme sāretī ti Pj II 443); It 79; Pp 57; Vism 207; Thig-a 178;

-dosā (plural) faults or defects in a man; eight are discussed in detail at A IV 190f.; Paṭis I 130; eighteen at Ja VI 542, 548;

-dhorayha a human beast of burden S I 29;

-parakkama manly energy D I 53; S II 28;

-puggala a man, a human character D III 5, 227 (eight); S I 220 (8); II 69, 82, 206; IV 272f. = It 88 (8) (explained at Vism 219); A I 32, 130, 173, 189; II 34, 56; III 36, 349; IV 407 (8); V 139, 183 (8), 330 (8); Vin IV 212f. (= male); Vibh-a 497;

-bhava state of being a man, manhood, virility Ja III 124; Dhs 634, 415, 839; Pv-a 63;

-bhūmi man’s stage, as “eight stages of a prophet’s existence” (D.B. I 72) at D I 54, in detail at Sv I 162, 163;

-medha man-sacrifice, human sacrifice S I 76; A II 42; IV 151; It 21; Snp 303;

-yugāni (plural) (4) pairs of men S IV 272f.; A I 208; II 34, 56; III 36; IV 407; V 330; D III 5, 227; It 88; in verse Vv 44^21; explained Vism 219 (see under yuga);

-lakkhaṇa (lucky) marks on a man D I 9;

-liṅga (see also pulliṅga) a man’s characteristic, membrum virile male sexual organ Vin III 35; Dhs 634, 715, 839; Tikap 50; Vism 184;

-viriya manly vigour S II 28;

-vyañjana the membrum virile male sexual organ (= °liṅga) Vin 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 Ja I 290.

Purisatta (neuter) [abstract from purisa] manhood, virility Dhs 634, 715, 839.

Purisattana (neuter) [= purisatta, cf. Trenckner, “Notes” 70^37] manhood Miln 171.

Pure (indeclinable) [is the genuine representative (with Māgadhī e) of Vedic puraḥ, which also appears as *puro in purohita, as *pura in 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 S I 176 (pure hoti to lead); Ja II 153 (opposite pacchima)

(b) temporal S I 200; Snp 289, 311, 541, 645, 773 (= atītaṁ Nidd I 33; opposite pacchā); Dhp 348 (opposite pacchato); Ja I 50 (with ablative pure puṇṇamāya). Often meaning “in a former life,” e.g. Vv 34^08, 34^13; Pv I 2^01 (= pubbe atītajātiyaṁ Pv-a 10); II 3^02 (cf. purima); II 4^02; II 7^04 (= atītabhāve Pv-a 101); II 9^13. – apurāpacchā neither before nor after, i.e. simultaneously Pp-a 186 (see apubbaṁ) – puretaraṁ (adverb) first, ahead, before any one else Dhp-a I 13, 40.

(c) modal, meaning “lest” Sv I 4; cf. purā in same sense Jm 28.

-cārika going before, guiding, leading, only in phrase °ṁ katvā putting before everything else, taking as a guide or ideal Ja I 176 (mettā-bhāvanaṁ); III 45 (the same), 180 (khantiñ ca mettañ ca); VI 127 (Indaṁ); Pp-a 194 (paññaṁ).

-java [cf. BHS purojava attendant Divy 211, 214, 379; also Vedic puroyāva preceding] preceding, preceded by, controlled by (= pubbaṅgama) S I 33 (sammā-diṭṭhi°); Snp 1107 (dhamma-takka°, cf. Nidd II §318).

-jāta happening before, as logical category (°paccaya) “antecedence”; Vism 537 (elevenfold) = Tikap 17; frequent in Dukap and Tikap (as ārammaṇa° and vatthu°), cf. Vibh-a 403 (°ārammaṇa and °vatthuka);

-dvāra front door Ja II 153;

-bhatta the early meal, morning meal, breakfast [cf. BHS purobhaktakā Divy 307] Vv-a 120; Pv-a 109; °ṁ in the morning Vv-a 51; Pv-a 78; °kicca duties after the morning meal Sv I 45f.; Pj II 131 sq.

-bhava “being in front,” i.e. superior Sv I 75 (in exegesis of porī);

-samaṇa one who wanders ahead of someone else Vin II 32 (opposite pacchā°).

Purekkhata = purakkhata Snp 849, 859, (a°); Nidd I 73, 214.

Purekkharoti [for purakkharoti, pure = Sanskrit puraḥ] to honour etc. Snp 794 = 803; present participle purekkharāna Snp 844, 910.

Purekkhāra [for purakkhāra, puraḥ + kṛ, see pure] deference, devotion, honour; usually –° (adjective) devoted to, honouring D I 115; Vin III 130; IV 2, 277; Nidd I 73, 214; Dhp 73 (= parivāra Dhp-a II 77); Vv 34^14 (attha° = hitesin Vv-a 152); Vibh-a 466 (°mada); Vv-a 72.

Purekkhāratā (feminine) [abstract from purekkhāra] deference to (–°) Dhp-a IV 181 (attha°).

Purohita [puraḥ + pp 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 Ja 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 D I 138; Ja I 210; V 127 (his wife as brāhmaṇī); Pp 56 (brāhmaṇa p.); Miln 241, 343 (dhamma-nagare p.); Pv-a 74.

Pulaka [cf. Sanskrit pulāka, Abhidh-r-m 5, 43; not Sanskrit pulaka, as Kern, Toev. sub voce for which see also Walde, Latin Wtb. sub voce pilus] shrivelled grain Miln 232 (sukka-yava° of dried barley); Dhp-a II 154 (v.l.; Text reads mūlakaṁ, which is explained by Buddhaghosa as “nitthusaṁ katvā ussedetvā gahita-yava-taṇḍula vuccanti” ibid). Here belongs pulasa-patta of Ja III 478. (vv.ll. pulā°, mūlā°, mulā°; explained by commentary as “saṇhāṇi pulasa-gaccha-paṇṇāni,” thus taking pulasa as a kind of shrub, probably because the word was not properly understood).

Pulasa see pulaka.

Pulina and Puḷina (neuter) [cf. Epic Sanskrit pulina, also Abhidh-r-m 3, 48]

1. a sandy bank or mound in the middle of a river Ja II 366 (vālika°); III 389 (the same); V 414; Miln 297 (ḷ); Dāṭh IV 29; Vism 263 (nadī°); Vv-a 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 Ja V 143 (where explained by commentary as uṇha-chārikā plural “hot embers”; the passage is evidently misunderstood; v.l. phull°).

Puḷava [etymology? dialect; cf. Classical Sanskrit pulaka erection of the hairs of the body, also given by lexicographers (Hemachandra 1202) in meaning “vermin”] a worm, maggot M III 168; Snp 672; Ja III 177; VI 73; Miln 331, 357; Vism 179 (= kimi) Dhp-a III 106, 411. See next.

Puḷavaka (v.l. puḷuvaka) = puḷava Dhp-a IV 46; Vv-a 76; Pv-a 14. One of the (asubha) kammaṭṭhānas is called p. “the contemplation (°saññā perception) of the worm infested corpse” S V 131; Dhs 264; Vism 110, 179 (puḷu°), 194 (the same.; as asubha-lakkhaṇa); Dhp-a IV 47. See also asubha.

Pussa° at Nidd I 90 in compounds °tila, °tela, °dantakaṭṭha, °mattikā, etc. is probably to be read with v.l. phussa°; meaning not quite clear (“natural, raw”?).

Pussaka at A I 188 is to be read as phussaka (see phussa^03) cuckoo.

Pussaratha at Ja VI 39 read phussa° (q.v.).

Pūga^01 (neuter) [etymology? Cf. Vedic pūga in meaning of both pūga^01 and pūga^02] heap, quantity; either as noun with genitive or as adjective = many, a lot Snp 1073 (pūgaṁ vassānaṁ = bahūni vassāni Nidd II §452); Pv IV 7^09 (pūgāni vassāni); Vibh-a 2 (khandhaṭṭha, piṇḍ°, pūg°).

Pūga^02 (masculine) [see preceding] corporation, guild Vin II 109, 212; IV 30, 78, 226, 252; M III 48; A III 300; Ud 71; Pp 29 (= seṇi Pp-a 210).

-āyatana guild’s property Ja VI 108 (= pūga-santaka dhana commentary);

-gāmaṇika superintendant of a guild, guildmaster A III 76;

-majjhagata gone into a guild A I 128 = Pp 29; Pj II 377.

Pūga^03 [Classical Sanskrit pūga] the betel-palm, betel nut tree Ja V 37 (°rukkha-ppamāṇaṁ ucchu-vanaṁ).

Pūja (adjective) [Epic Sanskrit pūjya, cf. pujja] to be honoured, honourable A III 78 (v.l.; Text pūjja); Ja III 83 (apūja = apūjanīya commentary); pūjaṁ karoti to do homage Vism 312. See also pūjiya.

Pūjanā (feminine) [from pūjeti] veneration, worship A II 203f.; Dhp 106, 107; Pp 19; Dhs 1121; Miln 162.

Pūjaneyya and Pūjanīya [gerund of pūjeti] to be honoured, entitled to homage S I 175; Pj II 277; -īya Ja III 83; Saddh 230, 551.

Pūjā (feminine) [from pūj, see pūjeti] honour, worship, devotional attention A I 93 (āmisa°, dhamma°); V 347f.; Snp 906; Dhp 73, 104; Pv I 5^05; I 5^12; Dīp VII 12 (cetiya°); Pj II 350; Pv-a 8; Saddh 213, 230, 542, 551.

-āraha worthy of veneration, deserving attention Dhp 194; Dhp-a III 251.

-karaṇa doing service, paying homage Pv-a 30.

-kāra = karaṇa Dhp-a II 44.

Pūjita [past participle of pūjeti] honoured, revered, done a service S I 175, 178; II 119; Thag 186; Snp 316; Ud 73 (sakkata mānita p. apacita); Pv I 4^02 (= paṭimānita commentary); II 810.

Pūjiya [= pūja, Sanskrit pūjya] worthy to be honoured Snp 527; Ja V 405; Saddh 542.

Pūjetar [agent noun from pūjeti] one who shows attention or care A V 347f., 350f.

Pūjeti [pūj, occurring in ṚV only in śācipūjana ṚV VIII 16, 12] to honour, respect, worship, revere Snp 316 (potential pūjayeyya), 485 (imperative pūjetha); Dhp 106, 195; Sv I 256; Pv-a 54 (preterit sakkariṁsu garukkariṁsu mānesuṁ pūjesuṁ); Saddh 538. – past participle pūjita (q.v.).

Pūti (adjective) [cf. Sanskrit pūti, pūyati to fester Greek πύθω, πῦον = pus; Latin pūtidus putrid; Gothic fūls = German faul, English foul] putrid, stinking, rotten, fetid D II 353 (khaṇḍāni pūtīni); M I 73, 89 = III 92 (aṭṭhikāni pūtīni); Vin III 236 (anto°); S III 54; Pv I 3^02; I 6^01 (= kuṇapagandha Pv-a 32); Vism 261 (= pūtika at Pj I 61), 645 (°pajā itthi, in simile); Pv-a 67; Saddh 258. – See also puccaṇḍatā.

-kāya foul body, mass of corruption, epithet of the human body M II 65; S I 131; III 120; Thig 466; Thig-a 283; Pj II 40; Dhp-a III 111;

-kummāsa rotten junket Vism 343;

-gandha bad smell, ill-smelling Pv I 3^01 (= kuṇapa° Pv-a 15); Ja V 72;

-dadhi rancid curds Vism 362; Vibh-a 68; cf. pūti-takka Vism 108;

-deha = °kāya S I 236;

-maccha stinking fish M III 168 (+ °kuṇapa and °kummāsa); in simile at It 68 = Ja IV 435 = VI 236 = Pj I 127;

-mukha having a putrid mouth Pj II 458 (āsīvisa); Pv-a 12, 14;

-mutta strong-smelling urine, usually urine of cattle used as medicine by the bhikkhu Vin I 58 = 96 (°bhesajja); M I 316; It 103; Vv-a 5 (°harītaka);

-mūla having fetid roots M I 80;

-latā “stinking creeper,” a sort of creeper or shrub (Coccolus cordifolius, otherwise gaḷocī) Snp 29 = Miln 369; Vism 36, 183; Pj I 47 (°saṇṭhāna); Dhp-a III 110, 111 (taruṇā galoci-latā pūtilatā ti vuccati);

-lohitaka with putrid blood Pv I 7^08 (= kuṇapa° Pv-a 37);

-sandeha = °kāya Dhp 148.

Pūtika (adjective) = pūti M I 449; S V 51; A I 261; Ja I 164; II 275; Miln 252; Dhp-a I 321; III 111; Vv-a 76.

– apūtika not rotten, fresh M I 449; A I 261; Ja V 198; Miln 252.

Pūpa [cf. Epic Sanskrit pūpa; “a rich cake of wheaten flour” Abhidh-r-m, 2, 164; and BHS pūpalikā Avś II 116] a special kind of cake, baked or boiled in a bag Ja V 46 (°pasibbaka cake-bag); Dhp-a I 319 (jāla° net-cake; v.l. pūva). See also pūva.

[BD]: pudding?

Pūra (adjective) [cf. Classical Sanskrit pūra; from pṛ, see pūreti] full; full of (with genitive) D I 244 (nadī); M I 215; III 90, 96; A IV 230; Snp 195, 721; Ud 90 (nadī); Ja I 146; Pv IV 3^13 (= pānīyena puṇṇa Pv-a 251); Pp 45, 46; Pv-a 29. -dup° difficult to fill Ja V 425. – pūraṁ (–°) neuter as adverb in kucchi-pūraṁ to his belly’s fill Ja III 268; Vism 108 (udara-pūra-mattaṁ).

Pūraka (adjective) [= pāra + ka] filling (–°) Vism 106 (mukha°).

Pūraṇa (adjective/noun) [from pūreti]

1. (adjective) filling Snp 312 (? better read purāṇa with Pj II 324); Pv-a 70 (eka-thālaka°), 77 (the same). as proper name in Pūraṇa Kassapa, which however seems to be distorted from Purāṇa K. (D I 47; Snp page 92, cf. Pj I 126, 175; Pj II 200, 237, 372). The explanation (popular etymology) of the name at Sv 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” Pj II 590; “kho” the same 139; “kho pana” the same 137; “taṁ” Pj I 219; “tato” Pj 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 Vin II 239 (opposite unattaṁ).

Pūraḷāsa [cf. Vedic puroḍāśa] sacrificial cake (brahmanic), oblation Snp 459 (= carukañ ca pūvañ ca Pj II 405), 467, 479 (= havyasesa commentary), 486.

Pūrita [past participle of pūreti] filled with (–°), full Pv II 1^20 (= paripuṇṇa Pv-a 77); Pv-a 134.

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) S I 173; Snp 30, 305; Ja I 50 (pāyāsassa), 347; II 112 (preterit pūrayittha); IV 272 (sagga-padaṁ pūrayiṁsu filled deva world); Dhp-a II 82 (sakaṭāni ratanehi); IV 200 (pattaṁ); Pv-a 100 (bhaṇḍassa), 145 (suvaṇṇassa).

2. to fulfil Dhp-a I 68.

3. (causative) to make fill Vism I 37 (lakāraṁ). – past participle puṇṇa. See also pari°. Causative II pūrāpeti to cause to fill S II 259: Ja I 99.

Pūva [cf. Sanskrit pūpa; with v for p] a cake, baked in a pan (kapalla) A III 76; Ja I 345 (kapalla° pancake), 347; III 10 (pakka°); Vv 13^06; 29^06 (= kapalla-pūva Vv-a 123); Pv IV 3^13 (= khajjaka Pv-a 251); Vism 108 (jāla° net-cake, cf. jāla-pūpa), 359 (pūvaṁ vyāpetvā, in compound); Vibh-a 65, 255 (simile of woman going to bake a cake); Pj I 56; Sv I 142; Vv-a 67, 73 (°surā, one of the 5 kinds of intoxication liquors, see surā); Pv-a 244. See also Vinaya Texts I 39 (sweetmeats, sent as presents).

Pūvika [from pūva] a cake-seller, confectioner Miln 331.

Pe is abbreviation of peyyāla (q.v.); cf. la.

Pekkha^01 (adjective) (–°) [cf. Sanskrit prekṣā feminine and prekṣaka adjective; from pa + īkṣ] looking out for, i.e. intent upon, wishing; usually in puñña° desirous of merit S I 167; Dhp 108 (= puññaṁ icchanto Dhp-a II 234); Vv 34^21 (= puññaphalaṁ ākaṅkhanto Vv-a 154); Pv-a 134.

Pekkha^02 (adjective) [gerund of pekkhati, Sanskrit prekṣya] to be looked for, to be expected, desirable Ja VI 213.

Pekkhaka (adjective) (–°) [from pekkha^01] seeing, looking at; wishing to see Thig-a 73 (Ap verse 59), feminine °ikā S I 185 (vihāra°).

Pekkhaṇa (neuter) [from pa + īkṣ] seeing, sight, look Sv I 185, 193; Pj I 148 (= dassana).

Pekkhati [pa + īkṣ] to behold, regard, observe, look at D II 20; S IV 291; Ja VI 420. – present participle pekkhamāna Vin I 180; Snp 36f. (= dakkhamāna Nidd II §453), 1070, 1104; Pv II 3^07; Vism 19 (disā-vidisaṁ). Genitive plural pekkhataṁ Snp 580 (cf. Pj II 460). – causative pekkheti to cause one to behold, to make one see or consider Vin II 73 ≈ A V 71. – Cf. anu°.

Pekkhavant and Pekhavant [from pekkhā] desirous of (locative) Ja V 403.

Pekkhā and Pekhā (feminine) [from pa + īkṣ]

1. consideration, view Vibh 325, 328.

2. desire Ja V 403 (p. vuccati taṇhā).

3. (or (pekkhaṁ?) show at a fair D I 6 (= naṭa-samajjā Sv I 84); see D.B. I 7, note 4 and cf. JRAS 1903, page 186.

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).

Pekkhuṇa and Pekhuṇa (neuter) [not with Childers from *pakṣman, but with Pischel, Pkt Gr. §89 from Sanskrit preṅkhaṇa a swing, Vedic preṅkha, from pra + īṅkh, that which swings, through *preṅkhuṇa > prekhuṇa > pekhuṇa]

1. a wing Thag 211 (su° with beautiful feathers), 1136; Ja I 207.

2. a peacock’s tail-feathers Ja VI 218 (= morapiñja commentary), 497 (citrapekkhuṇaṁ moraṁ).

Pecca [gerund of pa + i, cf. BHS pretya Jm 31^54] “after having gone past,” i.e. after death, having departed S I 182; III 98; A II 174f.; III 34, 46, 78; Snp 185, 188, 248, 598, 661; It 111; Dhp 15, 131 (= paraloke Dhp-a III 51); Ja I 169; V 489, Pv I 11^09; III 7^05 (v.l. pacca). The form peccaṁ under influence of Prākrit (AMg.) peccā (see Pischel, Pkt Gr. 587) at Ja VI 360.

Peṭaka (adjective) [from piṭaka] “what belongs to the Piṭaka,” as title of a non-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.

Peṇāhikā (feminine) [dialect; etymology uncertain] a species of bird (crane?) Miln 364, 402; shortened to peṇāhi at Miln 407 (in the uddāna). Cf. Q.K.M. II 343.

Peṇṇakata is v.l. for paṇṇakata name of place at Vv 45^05f. (see Vv-a 197).

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 S II 255; cp K.S. 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) D III 189 (petānaṁ kāḷakatānaṁ dakkhiṇaṁ anupadassati); A III 43 (the same); I 155f.; V 132 (p. ñātisālohita); M I 33; S I 61 = 204; Snp 585, 590, 807 (petā-kāḷakatā = matā Nidd I 126); Ja V 7 (= mata commentary); Pv I 5^07; I 12^01; II 6^10. As pubba-peta (“deceased-before”) at A II 68; III 45; IV 244; Ja II 360.

2. (unhappy ghosts) S II 255f.; Vin IV 269 (contrasted with purisa, yakkha and tiracchāna-gata); A V 269 (dānaṁ petānaṁ upakappati); Ja IV 495f. (yakkhā pisācā petā, cf. preta-piśācayoḥ MBh 13, 732); Vibh 412f.; Saddh 96f. °manussapeta a ghost in human form Ja III 72; V 68; Vv-a 23. The later tradition on petas in their various classes and states is reflected in Miln 294 (4 classes: vantāsikā, khuppipāsā, nijjhāma-taṇhikā, paradattūpajīvino) and 357 (appearance and fate); Vism 501 = Vibh-a 97 (as state of suffering, with narakā, tiracchā, asurā); Vibh-a 455 (as nijjhāmataṇhikā, khuppipāsikā, paradatt’upajīvino).

3. (happy ghosts) mahiddhikā petī Pv I 10^01; yakkha mahiddhika Pv IV 1^54; vimānapeta mahiddhika Pv-a 145; peta mahiddhika Pv-a 217. [Cf. BHS pretamahardhika Divy 14]. – feminine petī Vin IV 20; Ja I 240; Pv I 6^02; Pv-a 67 and passim. Vimānapetī Pv-a 47, 50, 53 and in Vimānavatthu passim.

-upapattika born as a peta Pv-a 119;

-katha (pubba°) tales (or talk) about the dead (not considered orthodox) D I 8, cf. Sv I 90; A V 128;

-kicca duty towards the deceased (i.e. death-rites) Ja II 5; Dhp-a I 328;

-rājā king of the petas (i.e. Yama) Ja 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 Pv-a 9, 35, 55, 68, 103 and passim;

-loka the peta world Saddh 96;

-vatthu a peta or ghost-story; name of one (perhaps the latest) of the canonical books belonging to the Suttanta-Piṭaka Pj I 12; Sv I 178 (Aṅkura°).

Petattana (neuter) [abstract from peta] state or condition of a Peta Thag 1128.

Pettanika [from pitar] one who lives on the fortune or power inherited from his father A III 76 = 300.

Pettāpiya [for pettāviya (Epic Sanskrit pitṛvya), cf. Trenckner, “Notes” 62^16, 75] father’s brother, paternal uncle A III 348; V 138 (gloss pitāmaho).

Pettika (adjective) [from pitar, for petika, cf. Epic Sanskrit paitṛka and Pāli petteyya] paternal Vin III 16; IV 223; D II 232; S V 146 = Miln 368 (p. gocara); (sake p. visaye “your own home-grounds”) D III 58; S V 146; Ja II 59; VI 193 (iṇa). Also in compound mātā-pettika maternal and paternal D I 34, 92; Ja 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) D III 234; It 93; Ja V 186; Pv II 2^02; II 7^09; Miln 310; Dhp-a I 102; IV 226; Vism 427; Vibh-a 4, 455; Pv-a 25f., 29, 59f., 214, 268; Saddh 9.

Petteyya (adjective) [from pitar; cf. Vedic pitrya] father-loving, showing filial piety towards one’s father D III 72, 74; S V 467; A I 138; Ja III 456; V 35; Pv II 7^18. See also matteyya.

Petteyyatā (feminine) [abstract from petteyya] reverence towards one’s father D III 70 (a°), 145, 169; Dhp 332 (= pitari sammāpaṭipatta Dhp-a IV 34); Nidd II §294. Cf. matteyyatā.

Petyā (adverb) [from pitar, for Sanskrit pitrā; cf. Trenckner, “Notes” 56^04] from the father’s side Ja V 214 (= pitito).

Pema (neuter) [from prī, see pīṇeti and piya and cf. BHS prema Jm 221; Vedic preman consonant stem] love, affection D I 50; III 284f.; M I 101f.; S III 122; IV 72, 329; V 89, 379; A II 213; III 326f.; Snp 41; Dhp 321; Sv I 75. (a)vigata-pema with(out) love or affection D III 238, 252; S III 7f., 107f., 170; IV 387; A II 174f.; IV 15, 36, 461f.

Pemaka (masculine or neuter) [from pema] = pema Ja IV 371.

Pemanīya (adjective) [from pema as gerundive formation, cf. BHS, premaṇīya Mvu III 343] affectionate, kind, loving, amiable, agreeable D I 4 (cf. Sv I 75); II 20 (°ssara); A II 209; Pp 57; Ja IV 470.

Peyya^01 [gerund of pibati] to be drunk, drinkable, only in compounds or negative apeyya undrinkable A III 188; Ja IV 205, 213 (apo apeyyo). maṇḍa° to be drunk like cream, i.e. of the best quality S II 29. manāpika° sweet to drink Miln 313. – duppeyya difficult to drink Saddh 158. See also kākapeyya.

Peyya^02 = piya, only in compounds vajja° [*priya-vadya] kindness of language, kind speech, one of the 4 saṅgaha-vatthus (grounds of popularity) A II 32, 248; IV 219, 364; D III 190, 192, 232; Ja V 330. Cf. BHS priya-vādya Mvu I 3; and °vācā kind language D III 152; Vv 84^36 (= piyavacana Vv-a 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 Pj II 322 (= vājam ettha pivanti; v.l. vāja°), thus peyya = peyya^01.

Peyyāla (neuter?) [a Māgadhism for pariyāya, so Kern, Toev. sub voce after Trenckner, cf. BHS piyāla and peyāla Mvu 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); Vv-a 117 (pāḷi° vasena “because of the successive Pāli 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. A V 242, 270, 338, 339, 355; sometimes pa + pe combined, e.g. S 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. S V 448, 267f.; or as v.l. of pe: A V 242, 243, 354; or la + pe combined: S V 464, 466. – On syllable pe Trenckner, “Notes” 66, says: “The sign of abridgment, pe, or as it is written in Burmese copies, pa, means peyyāla which is not an imperative “insert, fill up the gap,” but a substantive, peyyālo or peyyālaṁ, signifying a phrase to be repeated over and over again. I consider it a popular corruption of the synonymous pariyāya, passing through *payyāya, with

-eyy- for -ayy-, like seyyā, Sanskrit śayyā.” See also Vinaya Texts I 291; Oldenberg, KZ 35, 324.

Perita is Kern’s (Toev. sub voce) proposed reading for what he considered a faulty spelling in bhaya-merita (p for m) Ja IV 424 = V 359. This however is bhaya-m-erita with the hiatus-m, and to suppose perita (= Sanskrit prerita) is unjustified.

Pelaka [etymology?] a hare Ja VI 538 (= sasa commentary).

Peḷa [a Prākrit form for piṇḍa, cf. Pischel, Pkt Gr. §122 peḍhāla] a lump, only in yaka° the liver (-lump) Snp 195 (= yakana-piṇḍa Pj II 247) = Ja I 146.

Peḷā [cf. Classical and BHS peṭa, feminine peṭī and peṭā, peḍā Divy 251, 365; and the BHS various phelā Divy 503; Mvu II 465]

1. a (large) basket Ja IV 458; VI 185; Cp II 2, 5; Miln 23, 282; Vism 304; Pj I 46 (peḷāghata, wrong reading, see page 68 App.); Thig-a 29.

2. a chest (for holding jewelry etc.) Pv IV 1^42; Mhv 36, 20; As 242 (peḷ-opamā, of the 4 treasure-boxes). – Cf. piṭaka.

Peḷikā (feminine) [cf. peḷā] a basket Dhp-a I 227 (pasādhana°, v.l. pelakā).

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 Vin II 177 (ārāmika° etc.); A III 275 (the same).

Pesakāra [pesa + kāra, pesa = Vedic peśaḥ, from piś: see piṁsati^01] weaver D I 52; Vin III 259; IV 7; Ja IV 475; Dhp-a I 424 (°vīthi); III 170f.; Vibh-a 294f. (°dhītā the weaver’s daughter; story of ...) Pv-a 42f., 67.

Pesana (neuter) [from pa + iṣ, see peseti] sending out, message; service Ja IV 362 (pesanāni gacchanti); V 17 (pesane pesiyanto.)

-kāraka a servant Ja VI 448; Vv-a 349.

-kārikā (a girl) doing service, a messenger, servant Ja III 414; Dhp-a I 227.

Pesanaka (adjective) [from pesana] “message sender,” employing for service, in °corā robbers making (others) servants Ja I 253.

Pesanika and Pesaniya (adjective) [from pesana] connected with messages, going messages, only in phrase jaṅgha° messenger on foot Vin III 185; Ja II 82; Miln 370 (°iya).

Pesala (adjective) [cf. Epic Sanskrit peśala; Buddhaghosa’s popular etymology at Pj II 475 is “piya-sīla”] lovable, pleasant, well-behaved, amiable S I 149; II 387; A IV 22; V 170; Snp 678, page 124; Miln 373; Saddh 621. Often as epithet of a good bhikkhu, e.g. at S I 187; Vin I 170; II 241; Ja IV 70; Vv-a 206; Pv-a 13, 268.

Pesāca is reading at D I 54 for pisāca (so v.l.).

Pesi and Pesī (feminine) [cf. Epic Sanskrit peśī]

1. a lump, usually a mass of flesh Ja III 223 = Dhp-a IV 67 (pesi = maṁsapesi commentary). Thus maṁsapesi, muscle Vin II 25 (maṁsapesūpamā kāmā); III 105; M I 143, 364; S II 256; IV 193 (in characteristic of lohitaka); Vism 356; Pv-a 199.

2. the fœtus in the third stage after conception (between abbuda and ghana) S I 206; Ja IV 496; Nidd I 120; Miln 40; Vism 236.

3. a piece, bit (for pesikā), in veḷu° Ja IV 205.

Pesikā (feminine) (–°) [cf. Sanskrit peśikā] rind, shell (of fruit) only in compounds amba° Vin II 109; vaṁsa° Ja I 352; veḷu° (a bit of bamboo) D II 324; Ja II 267, 279; III 276; IV 382.

Pesita [past participle of peseti]

1. sent out or forth Snp 412 (rājadūta p.) Vv 21^07 (= uyyojita Vv-a 108); Dhp-a III 191. pesit-atta is the commentary explanation at S I 53 (as given at K.S. 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 Vin II 177.

Pesiya see pessiya.

Pesuñña (neuter) [abstract from pisuṇa, cf. Epic Sanskrit paiśunya. The other (diæretic) forms are pesuṇiya and pesuṇeyya] backbiting, calumny, slander M I 110; D III 69; A IV 401; Vin IV 12; Nidd I 232, 260; Pv-a 12, 15.

Pesuṇa (neuter) [from pisuṇa, cf. Epic Sanskrit paiśuna] = pesuñña S I 240; Snp 362, 389, 862f., 941; Ja V 397; Pv I 3^03; Pv-a 16; Saddh 55, 66, 81.

-kāraka one who incites to slander Ja I 200, 267.

Pesuṇika (adjective) [from pesuṇa] slanderous, calumnious Pv-a 12, 13.

Pesuṇiya and Pesuṇeyya (neuter) = pesuñña;]

1. (pesuṇiya) Snp 663, 928; Pv I 3^02.

2. (pesuṇeyya) S I 228, 230; Snp 852; Nidd I 232.

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 Ja I 86, 178, 253; IV 169 (paṇṇaṁ); V 399; VI 448; Mhv 14, 29 (rathaṁ); Dhp-a III 190; Pv-a 4, 20, 53.

2. to employ or order (cf. pesaka), in passive pesiyati to be ordered or to be in service Vin II 177 (present participle pesiyamāna); Ja V 17 (present participle pesiyanto). – past participle pesita. See also pessa and derivations.

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. D I 141; S I 76, 93 (slightly different in verse); A II 208 (spelt pesā); IV 45; Dhp-a II 7. See also A III 37; IV 266, 270; Ja V 351; Pp 56; Sv I 300. At Snp 615 pessa is used in the sense of an abstract noun = pessitā service (= veyyāvacca Pj II 466). So also in compounds

-kamma service Ja VI 374;

-kāra a servant Ja VI 356.

Pessitā (feminine) [abstract from pessa, Sanskrit preṣyatā] being a servant, doing service Ja VI 208 (para° to someone else).

Pessiya and Pessika [see pessa] servant; masculine either pessiya Vv 84^46 (spelt pesiya, explained by pesana-kāraka, veyyāvaccakara Vv-a 349); Ja VI 448 (= pesana-kāraka commentary), or pessika Snp 615, 651; Ja VI 552; feminine either pessiyā (para°) Vv 18^05 (spelt pesiyā, but v.l. pessiyā, explained as pesaniyā paresaṁ veyyāvacca-kārī Vv-a 94); Ja III 413 (= parehi pesitabbā pesana-kārikā commentary 414), or pessikā Ja VI 65.

Pehi is imperative 2nd singular of pa + i, “go on,” said to a horse A IV 190f., cf. S I 123.

Pokkhara (neuter) [cf. Vedic puṣkara, from pus, though a certain relation to puṣpa seems to exist, cf. Sanskrit puṣpapattra a kind of arrow (literal lotus-leaf) Abhidh-r-m 2, 314, and Pāli 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 Nidd I 135); Dhp 336; It 84.

2. the skin of a drum (from its resemblance to the lotus-leaf) S II 267; Miln 261 (bheri°). as proper name of an angel (Gandhabba) “Drum” at Vv 18^09.

3. a species of waterbird (crane): see compound °sātaka.

-ṭṭha standing in water (?) Vin I 215 (vanaṭṭha + p.), 238 (the same);

-patta a lotus leaf Snp 625; Dhp 401 (= paduma-patta Dhp-a IV 166); Miln 250;

-madhu the honey sap of Costus speciosus (a lotus) Ja 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 Ja I 88; VI 586; Pj I 164; Dhp-a III 163;

-sātaka a species of crane, Ardea Siberica Ja VI 539 (koṭṭha + p.); Pj II 359. Cf. proper name Pokkharasāti Snp 594; Snp page 115; Pj II 372.

Pokkharaṇī (feminine) [from puṣkara lotus; Vedic puṣkariṇī, BHS has puṣkiriṇī, e.g. Avś I 76; II 201f.] a lotus pond, an artificial pool or small lake for water-plants (see note in D.B. II 210) Vin I 140, 268; II 123; D II 178f.; S I 123, 204; II 106; V 460; A I 35, 145; III 187, 238; Ja II 126; V 374 (Khemī), 388 (Doṇa); Pv III 3^03; IV 12^01; Pj II 354 (here in meaning of a dry pit or dugout); Vv-a 160; Pv-a 23, 77, 152. pokkharaññā genitive Pv II 12^09; instrumental S I 233; locative Vin II 123. pokkharaṇiyāyaṁ locative A III 309. – plural pokkharaṇiyo Vin I 268; Vv-a 191; Pv-a 77; metri causā pokkharañño Vv 44^11; Pv II 1^19: II 7^08.

Pokkharatā (feminine) [is it from pokkhara lotus (cf. Sanskrit pauṣkara), thus “lotus-ness,” or founded on Vedic puṣpa blossom? The BHS puṣkalatā (Avś II 201) is certainly a misconstruction if it is constructed from the Pāli] splendidness, “flower-likeness,” only in compound vaṇṇa-pokkharatā beauty of complexion D I 114; Vin I 268; S I 95; II 279; A I 38, 86; II 203; III 90; Sv I 282; Pj I 179; Vv-a 14; Pv-a 46. The BHS passage at Avś II 202 reads “śobhāṁ varṇaṁ puṣkalatāṁ ca.”

Poṅkha [increment form of puṅkha] arrow, only in reduplicated (iterative) compound poṅkhānupoṅkhaṁ (adverb) arrow after arrow, shot after shot, i.e. constantly, continuously S V 453, 454; Nidd II §631 (in definition of sadā); Sv I 188; Vv-a 351. The explanation is problematic.

Poṭa [from sphuṭ] a bubble Ja IV 457 (v.l. 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 (?) Vin II 150; IV 170 (the same, 3 kinds of cotton, spelt potaki here).

Poṭakila [etymology unknown, cf. poṭaki and (lexicographical) Sanskrit poṭagala a kind of reed; the variant is poṭagala] a kind of grass, Saccharum spontaneum Thag 27 = 233; Ja VI 508 (= p°-tiṇaṁ nāma commentary).

Poṭṭhabba is spurious reading for phoṭṭhabba (q.v.).

Poṭha [from puth, cf. poṭhana and poṭheti] is aṅguli° snapping of one’s fingers (as sign of applause) Ja V 67. Cf. poṭhana and phoṭeti.

Poṭhana and Pothana (neuter) [from poṭheti]

1. striking, beating Ja II 169 (tajjana°); V 72 (udaka°); VI 41 (kappāsa°dhanuka). At all Ja passages th.

2. (-th-) snapping one’s fingers Ja I 394 (aṅguli°, + celukkhepa); Thig-a 76 (aṅguli°, for accharā-saṅghāta Thig 67). Cf. nippothana.

Poṭhita and Pothita [past participle of poṭheti] beaten, struck Miln 240 (of cloth, see Kern, Toev. sub voce poṭheti); Ja III 423 (mañca; v.l. pappoṭ°) Pj I 173 (°tulapicu cotton beaten seven times, i.e. very soft; v.l. pothita, see Pj II, App page 877); Dhp-a I 48 (su°); Pv-a 174. – Cf. paripothita.

Poṭheti and Potheti [from puth = sphuṭ]

1. to beat, strike Snp 682 (bhujāni = appoṭheti Pj II 485); Ja I 188, 483 (th); II 394; VI 548 (= ākoṭeti); Dhp-a I 48; II 27 (-th-), 67 (-th-); Vv-a 68 (-th-); Pv-a 65 (-th-).

2. to snap one’s fingers as a token of annoyance D II 96; or of pleasure Ja III 285 (aṅguliyo poṭhesi). – past participle poṭhita. – causative II poṭhāpeti (poth°) to cause to be beaten or flogged Miln 221; Dhp-a I 399. – Cf. pappoṭheti.

Poṇa^01 (neuter) [= poṇa^02?] only in compound danta° a tooth pick Vin IV 90; Ja IV 69; Miln 15; Pj II 272. As dantapoṇaka at Dāṭh I 57. – kūṭa-poṇa at Vism 268 read °goṇa.

Poṇa^02 (adjective) [from pa + ava + nam, cf. ninna and Vedic pravaṇa]

1. sloping down, prone, in anupubba° gradually sloping (of the ocean) Vin II 237 = A IV 198f. = Ud 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 M I 493; S V 38f.; A III 443; cf. Vv 84^42 (nekkhamma°-nibbāna-ninna Vv-a 348); taṁ° Paṭis II 197; ṭhāne Pv-a 190; viveka° A IV 224, 233; V 175; samādhi° Miln 38; kiṁ° M I 302.

Poṇika (adjective) [from poṇa^02] that which is prone, going prone; Sv I 23 where the passage is “tiracchāna-gata-pāṇāpoṇika-nikāyo cikkhallika-nikāyo ti,” quoted from S 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 Pj 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).

Pota^01 [cf. Epic Sanskrit pota, see putta for etymology] the young of an animal Ja II 406 (°sūkara); Cp I 10, 2 (udda°); Pj II 125 (sīha°).

Pota^02 [Epic Sanskrit pota; dialect form for plota (?), of plu] a boat Dāṭh V 58; Vv-a 42.

Pota^03 [etymology?] a millstone, grindstone, only as nisada° Vin I 201; Vism 252.

Potaka (–°) [from pota^01]

1. the young of an animal M I 104 (kukkuṭa°); Ja I 202 (supaṇṇa°), 218 (hatthi°); II 288 (assa° colt); III 174 (sakuṇa°); Pv-a 152 (gaja°). – feminine potikā Ja I 207 (haṁsa°); IV 188 (mūsika°).

2. a small branch, offshoot, twig; in twig; in amba° young mango sprout Dhp-a III 206f.;; araṇi° small firewood Miln 53.

Pottha^01 [?] poor, indigent, miserable Ja II 432 (= potthakapilotikāya nivatthatā pottho commentary; v.l. poṭha). See also °ponti, with which ultimately identical.

Pottha^02 [later Sanskrit pusta, etymology uncertain; loan-word?] modelling, only in compound °kamma plasterng (i.e. using a mixture of earth, lime, cowdung and water as mortar) Ja VI 459; carving As 334; and °kara a modeller in clay Ja I 71. Cf. potthaka^01.

Potthaka^01 [cf. Classical Sanskrit pustaka]

1. a book Ja I 2 (aya° ledger); III 235, 292; IV 299, 487; Vv-a 117.

2. anything made or modelled in clay (or wood etc.), in rūpa° a modelled figure Ja VI 342; Thig-a 257; Sv I 198; Saddh 363, 383. Cf. pottha^02.

Potthaka^02 (neuter) [etymology?] cloth made of makaci fibre Vin I 306 (cf. Vinaya Texts II 247); A I 246f.; Ja IV 251 (= ghana-sāṭaka commentary; v.l. saṇa°); Pp 33.

Potthanikā (feminine) [from puth?] a dagger (= potthanī) Vin II 190 = Sv I 135 (so read here with v.l. for Text °iyā).

Potthanī (feminine) [from puth°] a butcher’s knife Ja VI 86 (maṁsa-koṭṭhana°), 111 (the same).

Pothujjanika (adjective) [from puthujjana] belonging to ordinary man, common, ordinary, in 2 combinations viz.

(1) phrase hīna gamma p. anariya Vin I 10; S IV 330; A V 216;

(2) with reference to iddhi Vin II 183; Ja I 360; Vism 97. Cf. Vinaya Texts III 230. The BHS forms are either pārthag-janika Lal 540, or prāthug-janika Mvu III 331.

Pothetvā at Ja II 404 (ummukkāni p.) is doubtful. The vv.ll. are yodhetvā and sodhetvā (the latter a preferable reading).

Poddava see gāma°.

Ponobhavika (adjective) [from punabbhava, with preservation of the second o (puno > punaḥ) see puna] leading to rebirth M I 48, 299, 464, 532; S III 26; IV 186; D III 57; A II 11f., 172; III 84, 86; V 88; Nett 72; Vism 506; Vibh-a 110.

Ponti (vv.ll. poṭhi, sonti) Thig 422, 423 is doubtful; the explanation at Thig-a 269 is “pilotikākhaṇḍa,” thus “rags (of an ascetic),” cf. JPTS 1884. See also pottha^01, with which evidently identical, though misread.

Porāṇa (adjective) [= purāṇa, cf. Epic Sanskrit paurāṇa] old, ancient, former D I 71, 238; S II 267; Snp 313; Dhp 227 (cf. Dhp-a III 328); Ja II 15 (°kāle in the past); Vibh-a 1 (°aṭṭhakathā), 523 (the same); Pj I 247 (°pāṭha); Pj II 131 (the same); Dhp-a I 17; Pv-a 1 (°aṭṭhakathā), 63. – Porāṇā (plural) the ancients, ancient authorities or writers Vism passim especially Note, 764; Pj I 123, 158; Pj II 291, 352, 604; Vibh-a 130, 254, 299, 397, 513.

Porāṇaka (adjective) [from porāṇa]

1. ancient, former, of old (cf. purāṇa 1) Ja III 16 (°paṇḍitā); Pv-a 93 (the same), 99 (the same); Dhp-a I 346 (kula-santaka).

2. old, worn, much used (cf. purāṇa 2) Ja IV 471 (magga).

Porin (adjective) [from pora = Epic Sanskrit paura citizen, see pura. Semantically cf. urbane < urbanus < urbs; polite = πολίτης < πόλις. For popular etymology see Sv I 73 and 282] belonging to a citizen, i.e. citizen-like, urbane, polite, usually in phrase porī vācā polite speech D I 4, 114; S I 189; II 280 = A II 51; A III 114; Pp 57; Dhs 1344; Sv I 75, 282; As 397. Cf. BHS paurī vācā Mvu III 322.

Porisa^01 (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 Vin I 240; A I 145, 206; II 78; III 45, 76, 260; Dhp-a IV 1; dāsa° a servant Snp 769 (three kinds mentioned at Nidd I 11, viz. bhaṭakā kammakarā upajīvino); rāja° king’s service, servant of the king D I 135; A IV 286, 322; sata° a hundred servants Vism 121. For purisa in uttama° (= Mahāpurisa) Dhp 97 (cf. Dhp-a II 188). Cf. posa.

Porisa^02 (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 M I 85 (rāja°); Vv 63^11 (= purisa-kicca Vv-a 263); Pv IV 3^24 (uṭṭhāna° = purisa-viriya, purisa-kāra Pv-a 252).

2. height of a man M 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) Vv-a 275. The reading is uncertain.

Porisāda [from purisa + ad to eat] man-eater, cannibal Ja V 34f., 471f., 486, 488f., 499, 510.

Porisādaka = porisāda Ja V 489. Cf. pursādaka Ja V 91.

Porisiya (adjective) [from purisa, cf. porisa and poroseyya]

1. of human nature, human Ja IV 213.

2. Of the height of man Vin II 138.

Poroseyya = porisiya (cf. porisa^01 1) fit for man, human M I 366. The word is somewhat doubtful, but in all likelihood it is a derivation from pura (cf. porin; Sanskrit paura), thus to be understood as *paurasya > *porasya > *poraseyya > *poroseyya with assimilation. The meaning is clearly “very fine, urbane, fashionable”; thus not derived from purisa, although commentary explains by “purisānucchavikaṁ yānaṁ” (M 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. 021921; vol. II pages 45, 666. The reading poroseyya seems to be established as lectio difficilior. On form see also Trenckner, “Notes” 75.

Porohacca (neuter) [from purohita] the character or office of a family priest D II 243. As porohicca at Snp 618 (= purohita-kamma Pj II 466). Cf. Trenckner, “Notes” 75.

Porohita = purohita; Dhp-a I 174 (v.l. pur°).

Posa^01 [contraction of purisa from *pūrṣa > °pussa > °possa > posa. So Geiger, Pāli Grammar 30.3] = purisa, man (poetical form, only found in verse) Vin I 230; S I 13, 205 = Ja III 309; A IV 266; Snp 110, 662; Dhp 104, 125 (cf. Dhp-a III 34); Ja V 306; VI 246, 361. – poso at Ja III 331 is genitive singular of puṁs = Sanskrit puṁsaḥ.

Posa^02 (adjective) [= *poṣya, gerund of poseti, puṣ] to be fed or nourished, only in dup° difficult to nourish S I 61.

Posaka (adjective) [from posa^02] nourishing, feeding A I 62, 132 = It 110 (āpādaka + p.); f. °ikā a nurse, a female attendant Vin II 289 (āpādikā + p.).

Posatā (feminine) [abstract from posa^02] only –°, in su° and dup° easy and difficult support Vin II 2.

Posatha = uposatha [cf. BHS poṣadha Divy 116, 121, and Prākrit posaha (posahiya = posathika) Pischel, Pkt Gr. §141] Ja IV 329; VI 119.

Posathika = uposathika Ja IV 329. Cf. anuposathika and anvaḍḍhamāsaṁ.

Posana (neuter) [from puṣ] nourishing, feeding, support Vv-a 137.

Posāpeti and Posāveti [causative II from poseti] to have brought up, to give into the care of, to cause to be nourished Vin I 269 (opposite posāpita) ≈ Sv I 133 (posāvita, v.l. posāp°).

Posāvanika and Posāvaniya (adjective/noun) [from posāvana = posāpana of causative posāpeti]

1. (adjective) to be brought up, being reared, fed Vin I 272; Ja III 134, 432; -°iya Dhp-a III 35; Ja III 35; Ja III 429 (and °iyaka).

2. (neuter) fee for bringing somebody up, allowance, money for food, sustenance Ja II 289; Dhp-a IV 40; Vv-a 158 (°mūla). -°iya Ja I 191.

Posita [past participle of poseti] nourished, fed Cp III 3, 2; Vv-a 173 (udaka°).

Posituṁ at Vin II 151 stands for phusituṁ “to sprinkle,” cf. Vinaya Texts III 169. See phusati^02.

Posin (–°) (adjective) [from poseti] thriving (on), nourished by Vin I 6; D I 75; S I 138; Snp 65 (anañña° cf. Nidd II §36), 220 (dāra°); Sv I 219.

Poseti [puṣ] to nourish, support, look after, bring up, take care of, feed, keep Vin I 269; S I 181; A I 117; Ja I 134; III 467; Nidd II §36; Vism 305; Vv-a 138, 299. – past participle posita. – causative posāpeti.

Plava see pilava.

Plavati see pilavati.

Ph.

Phaggu [in form = Vedic phalgu (small, feeble), but in meaning different] a special period of fasting M I 39 = Sv 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° Ja I 86.

Phaṇa [cf. Epic Sanskrit phaṇa] the hood of a snake Vin I 91 (°hatthaka, with hands like a snake’s hood); Ja III 347 (patthaṭa°); Dhp-a III 231 (°ṁ ukkhipitvā); IV 133. Frequent as phaṇaṁ katvā (only thus, in gerund) raising or spreading its hood, with spread hood Ja II 274; VI 6; Vism 399; Dhp-a II 257.

Phaṇaka [from phaṇa] an instrument shaped like a snake’s hood, used to smooth the hair Vin II 107.

Phaṇijjaka [etymology?] a kind of plant, which is enumerated at Vin IV 35 = Sv I 81 as one of the aggabīja, i.e. plants propagated by slips or cuttings, together with ajjuka and hirivera. At Ja VI 536 the commentary gives bhūtanaka as explanation. According to Childers it is the plant Samīraṇa.

Phandati [spand, cf. Greek σϕαδάξω to twitch, σϕοδρός violent; Latin pendeo “pend” i.e. hang down, cf. pendulum; Anglo-Saxon finta tail, literally mover, throbber]

1. to throb, palpitate D I 52 = M I 404, cf. Sv I 159; Nidd I 46.

2. to twitch, tremble, move, stir Ja II 234; VI 113 (of fish wriggling when thrown on land). – causative II phandāpeti to make throb D I 52 = M I 404. – past participle phandita (q.v.). Cf. pari°, vi°, sam°. The nearest synonym is calati.

Phandana [from phandati, cf. Sanskrit spandana]

1. (adjective) throbbing, trembling, wavering Dhp 33 (phandanaṁ capalaṁ); Ja VI 528 (°māluvā trembling creeper); Dhp-a I 50 (issa° throbbing with envy).

2. (masculine) name of a tree Dalbergia (aspen?) A I 202; Ja IV 208f.; Miln 173.

3. (neuter) throb, trembling, agitation, quivering Ja VI 7 (°mattaṁ not even one throb; cf. phandita); Nidd I 46 (taṇhā etc.).

Phandanā (feminine) [from phandati] throbbing, agitation, movement, motion Pj II 245 (calanā + ph.); Sv I 111; Nett-a (ad Nett 88) Be [Ee Nett-a 228 omits]; cf. iñjanā.

Phandita (neuter) [past participle of phandati] throbbing, flashing; throb M II 24 (°mattā “by his throbbings only”); plural phanditāni “vapourings,” imaginings Vibh 390 (where Vibh-a 513 only says “phandanato phanditaṁ”) cf. Ps.B. 344.

Phanditatta (neuter) [abstract from phandita] = phandanā S V 315 (= iñjitatta).

Pharaṇa (adjective/noun) [from pharati]

1. (adjective) pervading, suffused (with), quite full (of) Miln 345.

2. (neuter) pervasion, suffusion, thrill Ja I 82 (°samattha mettacitta); Nett 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 Vv-a 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, D III 277; Paṭis I 48; Vibh 334; Nett 89.

Pharati [sphur and sphar, same root as in Greek σπαίρω to twitch; Latin sperno “spurn” literally kick away; Anglo-Saxon speornan to kick; spurnan = spur]

1. (transitive) to pervade, permeate, fill, suffuse Pv I 10^14 (= vyāpetvā tiṭṭhati Pv-a 52); Ja III 371 (sakala-sarīraṁ); V 64 (commentary for pavāti); Pv-a 14 (okāsaṁ), 276 (obhāsaṁ). To excite or stimulate the nerves Ja V 293 (rasa-haraṇiyo khobhetvā phari: see under rasa). – Often in standard phrase mettā-sahagatena cetasā ekaṁ (dutiyaṁ etc.) disaṁ pharitvā viharati D II 186; S V 115 and passim, where pharitvā at Vism 308 = Vibh-a 377 is explained by phusitvā ārammaṇaṁ katvā. Cf. BHS ekaṁ disāṁ spharitvopasampadya viharati Mvu III 213. Also in phrase pītiyā sarīraṁ pharati (preterit phari) to thrill the body with rapture, e.g. Ja I 33; V 494; Dhp-a 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 Ja 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 A II 95 = S III 93 = It 90 = Ja I 482; khādaniyatthaṁ and bhojaniyatthaṁ ph. to serve as eatables Vin I 201 (so to be read in preference to °attaṁ). – past participle pharita, phurita and phuṭa; cf. also phuṭṭha; see further anu°, pari°.

Pharasu [cf. Vedic paraśu = Greek πέλεκυϛ; on p > ph cf. Prākrit pharasu and parasu, Pischel, Pkt Gram. §208; Geiger, Pāli Grammar §40] hatchet, axe A III 162; Ja I 199, 399; II 409; V 500; Dhp-a II 204; Pv-a 277. The spelling parasu occurs at S V 441 and Ja III 179.

Pharita [past participle of pharati]

1. being pervaded or permeated (by) Vv-a 68 (mettāya).

2. spread (out) Ja 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 Wtb. sub voce fario]

1. (literal) rough Pv II 4^01.

2. (figurative) harsh, unkind, rough (of speech) Vin II 290 (caṇḍa + ph.); Pv II 3^04; III 5^07; Ja V 296; Kv 619. In combination with vācā we find both pharusa-vācā and pharusā-vācā D I 4, 138; III 69f., 173, 232; M I 42 (on this and the same uncertainty as regards pisuṇā-vācā see Trenckner, at M I 530). pharusa vacana rough speech Pv-a 15, 55, 83.

3. cruel Pv IV 7^06 (kamma = daruṇa Pv-a 265).

Phala^01 (neuter) [cf. Vedic phala, to phal [sphal] to burst, thus literally “bursting,” i.e. ripe fruit; see phalati

1. (literal) fruit (of trees etc.) Vv 84^14 (dumā nicca-phalūpapannā, not to phalu, as Kern, Toev. sub voce phalu); Vism 120. – amba° mango-fruit Pv-a 273f.; dussa° (adjective) having clothes as their fruit (of magic trees) Vv 46^02 (cf. Vv-a 199); patta° leaves and fruits, vegetables Snp 239; Pv-a 86 pavatta° wild fruit D I 101; puppha° flower and fruit Ja III 40. rukkha°-ūpama Thag 490 (in simile of kāmā, taken from M I 130) literally “like the fruit of trees” is explained by Thig-a 288 as “aṅga-paccaṅgānaṁ p(h)alibhañjanaṭṭhena, and translated according to this interpretation by Mrs. Rh.D. as “fruit that brings the climber to a fall.” – Seven kinds of medicinal fruits are given at Vin I 201 scilicet vilaṅga, pippala, marica, harītaka, vibhītaka, āmalaka, goṭhaphala. At Miln 333 a set of 7 fruits is used metaphorically in simile of the Buddha’s fruit-shop, viz. Sotāpatti°, Sakadāgāmi°, Anāgāmi°, Arahatta°, suññata° samāpatti (cf. Cpd. 70), animitta° samāpatti, appaṇihita° samāpatti.

2. a testicle Ja 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. Cpd. 45, 116). So frequent in exegetical literature magga, phala, Nibbāna, e.g. Tikap 155, 158; Vibh-a 43 and passim. – In general it immediately precedes Nibbāna (see Nidd II §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 D I 27, 58; III 160. Almost synonymous in the sense of “fruition, benefit, profit” is ānisaṁsā D III 132; phala at Pv I 12^05 = ānisaṁsa Pv-a 64 – Vin I 293 (Anāgāmi°); II 240 (the same); III 73 (Arahatta°); D I 51, 57f. (sāmañña°); III 147, 170 (sucaritassa); M I 477 (appamāda°); S I 173 (Amata°); Pv I 11^10 (kaṭuka°); II 8^03 (dāna°); IV 1^88 (mahap° and agga°); Vism 345 (of food, being digested); Pv-a 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 ā^04; but cf. Geiger, Pāli 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. Ja I 416; II 160; III 127; IV 220; 307, 449, V 313; VI 520; Dhp-a I 106;

-āsava extract of fruit Vv-a 73;

-uppatti ripening Pv-a 29;

-esin yielding fruit Ja I 87 = Thag 527, cf. phalesin Mvu III 93;

-gaṇḍa see palagaṇḍa;

-ṭṭha “stationed in fruition,” i.e. enjoying the result or fruition of the path (cf. Cpd. 50) Miln 342;

-dāna gift of fruit Vibh-a 337;

-dāyin giver of fruit Vv 67^06;

-pacchi fruit-basket Ja VI 560;

-pañcaka fivefold fruit Vism 580; Vibh-a 191;

-puṭa fruit-basket Ja VI 236;

-bhājana one who distributes fruit, an official term in the vihāra Vin IV 38, cf. BHS phalacāraka;

-maya see seperate

-ruha fruit tree Mbvs 82;

-sata see palasata.

Phala^02 is spelling for pala (a certain weight) at Ja VI 510. See pala and cf. Geiger, Pāli Grammar §40.

Phala^03 [etymology? Sanskrit phala] the point of a spear or sword S II 265 (tiṇha°). Cf. phāla^02.

Phalaka [from phal = *sphal or *sphaṭ (see phalati), literally that which is split or cut off (cf. in same meaning “slab”); cf. Sanskrit sphaṭika rock-crystal; on Prākrit forms see Pischel, Pkt Gr. §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 Ja I 451 (a writing board, school slate); V 155 (akkhassa ph. axle board); VI 281 (dice-board). pidhāna° covering board Vibh-a 244 = Vism 261; sopāna° staircase, landing Ja I 330 (maṇi°); Vism 313; cf. Mvu I 249; °āsana a bench Ja I 199; °kāya a great mass of planks Ja II 91. °atthara-sayana a bed covered with a board (instead of a mattress) Ja I 304, 317; II 68. °seyya the same D I 167 (“plank-bed”).

2. a shield Ja III 237, 271; Miln 355; Dhp-a II 2.

3. a slip of wood or bark, used for making an ascetic’s dress (°cīra) D I 167, cf. Vin I 305. ditto for a weight to hang on the robe Vin II 136.

4. a post M III 95 (aggaḷa° doorpost); Thig-a 70 (Ap. verse 17).

Phalagaṇḍa is spurious writing for palagaṇḍa (q.v.).

Phalatā (feminine) [abstract from phala] the fact or condition of bearing fruit Pv-a 139 (appa°).

Phalati [phal to split, break open = *sphal or *sphaṭ, cf. phāṭeti. On etymology see also Lüders, KZ xlii, 198f.]

1. to split, burst open (intransitive) A I 77 (asaniyā phalantiyā); usually in phrase “muddhā sattadhā phaleyya,” as a formula of threat or warning “your (or my) head shall split into 7 pieces,” e.g. D I 95; S I 50; Snp 983; Ja I 54; IV 320 (me); V 92 (= bhijjetha commentary); Miln 157 (satadhā for satta°); Dhp-a I 41 (masculine te phalatu s.); Vv-a 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 Vin II 108; Ja III 251; Pv-a 185.

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 Vin 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, Toev. sub voce), one should rather expect “made of crystal” by the side of made of wood, copper, bone, ivory, etc.

[BD]: Mother of pearl?

Phalavant (adjective) [from phala] bearing or having fruit Ja III 251.

Phalasata see palasata. – At Ja VI 510 it means “gold-bronze” (as material of which a “sovaṇṇa-kaṁsa” is made).

Phalika^01 [from phala] a fruit vendor Miln 331.

Phalika^02 and Phalikā (feminine) [also spelt with ḷ; cf. Sanskrit sphaṭika; on change ṭ > ḷ see Geiger, Pāli Grammar §38.6. The Prākrit forms are phaḷiha and phāḷiya, see Pischel, Pkt Gr. §206] crystal, quartz Vin II 112; Ja VI 119 (°kā = phaḷika-bhittiyo commentary); Vv 35^01 (= phalika-maṇi-mayā bhittiyo Vv-a 160); 78^03 (°kā); Miln 267 (-ḷ-), 380 (-ḷ-).

Phalita^01 (adjective) [sporadic spelling for palita] grey-haired Pv-a 153.

Phalita^02 [past participle of phal to burst, for the usual phulla, after analogy with phalita^03] broken, only in phrase hadayaṁ phalitaṁ his heart broke Dhp-a I 173; hadayena phalitena with broken heart Ja I 65.

Phalita^03 [past participle of phal to bear fruit] fruit bearing, having fruit, covered with fruit (of trees) Vin II 108; Ja I 18; Miln 107, 280.

Phalin (adjective) [from phala] bearing fruit Ja V 242.

Phalina (adjective) [from phala, phalin?] at Ja 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.

Phalima (adjective) [from phala] bearing fruit, full of fruit Ja III 493.

Phalu [cf. Vedic paru] a knot or joint in a reed, only in compound °bīja (plants) springing (or propagated) from a joint D I 5; Vin IV 34, 35.

Phaleti at D I 54 is spurious reading for paleti (see palāyati), explained by gacchati Sv I 165; meaning “runs,” not with translation “spreads out” [to sphar].

Phallava is spelling for pallava sprout, at Ja III 40.

Phassa^01 [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 M 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; Vibh-a 178f.). – Cf. D I 42f.; III 228, 272, 276; Vism 463 (phusatī ti phasso); Snp 737, 778 (as fundamental of attachment, cf. Pj II 517); Ja V 441 (rājā dibba-phassena puṭṭho touched by the divine touch, i.e. fascinated by her beauty; puṭṭho = phuṭṭho); Vibh-a 177f. (in detail), 193, 265; Pv-a 86 (dup° of bad touch, bad to the touch, i.e. rough, unpleasant); poetic for trouble Thag 783. See on phassa: BMPE 5, note 1, and introduction lxii.; Cpd. 12, 14, 94.

-āyatana organ of contact (6, referring to the several senses) Pv-a 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) Dhs 71-73; one of the 4 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° D III 243;

-sampanna endowed with (lovely) touch, soft, beautiful to feel Ja V 441 (cf. phassita).

Phassa^02 (adjective) [gerundive from phusati, corresponds to Sanskrit spṛśya] to be felt, especially as a pleasing sensation; pleasant, beautiful Ja IV 450 (gandhehi ph.).

Phassati stands for phusati at Vism 527 in definition of phassa (“phassatī ti phasso”).

Phassanā (feminine) [abstract from phassa] touch, contact with As 167 (jhānassa lābho ... patti ... phassanā sacchikiriyā).

Phassita (adjective) [past participle of phasseti = Sanskrit sparśayati to bring into contact] made to touch, brought into contact, only in compound suphassita of pleasant contact, beautiful to the touch, pleasant, perfect, symmetrical Ja 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); Vv-a 275 (as explanation of atīva saṅgata Vv 64^02).

Note: Another (doubtful) phassita is found at Ja V 252 (dhammo phassito; touched, attained) where vv.ll. give passita and phussita.

Phasseti [causative of phusati^01] to touch, attain Ja V 251 (rājā dhammaṁ phassayaṁ = commentary phassayanto; vv.ll. pa° and phu°); Miln 338 (amataṁ, cf. phusati), 340 (phassayeyya potential). – passive phassīyati Vin II 148 (kavāṭā na ph.; v.l. phussiy°). – past participle phassita and phussita^03.

Phāṭeti *Phāṭeti is conjectured reading for pāteti in phrase kaṭṭhaṁ pāteti M I 21, and in adhipāteti to split (see adhipāta and vipāta). The derivation of these expressions from pat is out of place, where close relation to phāleti (phalati) is evident, and a derivation from phaṭ = sphat, as in Sanskrit sphāṭayati to split, is the only right explanation of meaning. In that case we should put phal = sphaṭ, where l = ṭ, as in many Pāli words, cf. phalika see Geiger, Pāli Grammar §38^06. The Prākrit correspondent is phāḍei (Pischel, Pkt Gr. §208).

Phāṇita (neuter) [cf. Epic Sanskrit phāṇita]

1. juice of the sugar cane, raw sugar, molasses (ucchu-rasaṁ gahetvā kataphāṇitaṁ Vv-a 180) Vin II 177; D I 141; Vv 35^25; 40^04; Ja I 33, 120, 227; Miln 107; Dhp-a II 57. phāṇitassa puṭaṁ a basket of sugar S I 175; Ja IV 366; Dhp-a IV 232.

2. (by confusion or rightly?) salt Ja III 409 (in explanation of aloṇika = phāṇita-virahita).

-odaka sugar water Ja III 372,

-puṭa sugar basket Ja IV 363.

Phāti (feminine) [cf. Sanskrit sphāti, from sphāy, sphāyate to swell, increase (Indo-Germanic °spe(i), as in Latin spatium, Old High German spuot, Anglo-Saxon sped = English speed; see Walde, Latin Wtb. sub voce spatium), past participle sphīta = Pāli phīta] swelling, increase Ja II 426 (= vaḍḍhi); Vism 271 (vuddhi + ph.). Usually combined with kṛ, as phāti-kamma increase, profit, advantage Vin II 174; Vibh-a 334 and phāti-karoti to make fat, to increase, to use to advantage M I 220 = A V 347; A III 432.

Phāruka (adjective) at Vv-a 288 is not clear; meaning something like “bitter,” combined with kāsaṭa; v.l. pāru°. Probably = phārusaka.

Phāruliya at Vibh 350 (in thambha-exegesis) is faulty spelling for phārusiya (neuter) harshness, unkindness, as evidence of the same passage at Vibh-a 469 shows (with explanation “pharusassa puggalassa bhāvo phārusiyaṁ”).

Phārusaka [from pharusa, cf. Sanskrit pāruṣaka Mvy 103, 143]

1. a certain flower, the (bitter) fruit of which is used for making a drink Vin I 246; Vv 33^31 = Dhp-a III 316.

2. Name of one of Indra’s groves Ja VI 278, similarly Vism 424; Vibh-a 439.

Phāla^01 (masculine and neuter) [cf. Vedic phāla] ploughshare S I 169; Snp page 13 and verse 77 (explained as “phāletī ti ph.” Pj II 147); Ja I 94; IV 118; V 104; Ud 69 (as m.); Dhp-a I 395.

Phāla^02 [to phala^03] 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 A IV 70 for phāla. Kern comments on the word at Toev. II 139. See Vin I 225 (phālo divasantatto, so read; v.l. balo correct to bālo; corresponds with guḷa); A IV 70 (divasa-saṁsantatte ayokapāle, gloss ayoguḷe); Ja V 268; V 109 (phāle ciraratta-tāpite, v.l. pāle, hale, thāle; corresponds with pakaṭṭhita ayogula), the same V 113 (ayomayehi phālehi pīḷeti, v.l. vālehi).

Phāla^03 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 Ja I 432 (dāru°); Vism 500 (vijjhana°).

Phālita [= Sanskrit sphārita, sphar]

1. made open, expanded, spread Ja III 320 (+ vikasita).

2. split [from phāleti phal], split open Vism 262 = Vibh-a 245 (°haliddi-vaṇṇa).

Phāliphulla [either intensive of phulla, or derived from pariphulla in form phaliphulla] in full blossom M I 218; Ja I 52.

Phālibhaddaka is spurious spelling for pāli° at Ja II 162 (v.l. pātali-bhaddaka). Cf. Prākrit phālihadda (= pāribhadra Pischel, Pkt Gr. §208).

Phālima (adjective) [either from causative of phal^01 (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 Ja III 320 (where commentary explains by phālita vikasita).

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) Vin I 31; Ja II 144; Pv II 9^51, besides which the phrase kaṭṭhaṁ *phāṭeti.

2. sīsaṁ (muddhā) sattadhā phāleti (cf. adhipāteti and phalati) Dhp-a I 17 (perhaps better with v.l. phal°), 134.

3. (various:) A I 204 = S II 88; Ja II 398; Nidd II §483; Vism 379 (kucchiṁ; Dhp-a IV 133 (hadayaṁ). – past participle phālita. causative II phālāpeti to cause to split open Ja III 121; Miln 157 (v.l. phāḷāp°).

Phāsu^01 (adjective) [etymology? Trenckner, “Notes” 82 (on Miln 14^17: correct JPTS 1908, 136 which refers it to Miln 13^15) 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 pleasant, comfortable; only negative a° in phrase aphāsu-karoti to cause discomfort to (dative) Vin IV 290; and in compounds °kāma anxious for comfort, desirous of (others) welfare D III 164; °vihāra comfort, ease Vin II 127; D I 204; Dhs 1348 = Miln 367 (cf. As 404); Miln 14; Vism 33; Vibh-a 270; Pv-a 12.

[BD]: phāsu: see AN 8.86 note 16 and AN 8 63, but either in composition or as °ka

Phāsu^02 at Miln 146 (cf. page 425) “bhaggā phāsū” is uncertain reading, it is not phāsuka; it may represent a pāsa snare, sling. The likeness with phāsukā bhaggā (literal) of Ja I 493 is only accidental.

Phāsuka (adjective) [from phāsu. Cf. Prākrit phāsuya; according to Pischel, Pkt Gr. §208 Jain Sanskrit prāsuka is a distortion of Pāli phāsuka. Perhaps phāsu is abstracted from phāsuka] pleasant, convenient, comfortable Ja III 343; IV 30; Dhp-a II 92; Pv-a 42.

-aphāsuka unpleasant, uncomfortable, not well Ja II 275, 395; Dhp-a I 28; II 21.

Note: It seems probable that phāsuka represents a Sanskrit sparśuka (cf. Pischel §62), which would be a derived from spṛś in same meaning as phassa^02 (“lovely”). This would confirm the suggestion of phāsu being a secondary formation.

Phāsukā (feminine) [cf. Sanskrit pārśukā and Vedic pārśva, see passa^02] a rib, only in plural phāsukā Vin I 74 (upaḍḍha° bhañjitabbā), in phrase sabbā te phāsukā bhaggā Ja I 493 (literal), which is figurative applied at Dhp 154 (explained as “sabbā avasesa-kilesa-phāsukā bhaggā” at Dhp-a 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) Ja I 164, 179; III 273; mahā° with great ribs Ja V 42; uggata° with prominent ribs Pv-a 68 (for upphāsulika adjective Pv II 1^01). – in compounds as phāsuka°, e.g. °aṭṭhīni the rib-bones (of which there are 24) Vism 254 (v.l. pāsuka°); Vibh-a 237; °dvaya pair of ribs Vism 252; Vibh-a 235. – See also pāsuka, pāsuḷa and next.

Phāsulikā (feminine) [from phāsuḷi] rib, only in compound upphāsulika (adjective) Pv II 1^01.

Phāsuḷā [for phāsukā] rib S II 255 (phāsuḷ-antarikā).

Phāsuḷī [cf. phāsukā and phāsuḷā] a rib M I 80.

Phiya [etymology unknown] oar Snp 321 (+ aritta rudder, explained by dabbi-padara Pj II 330); Ja IV 21 (°ārittaṁ). See also piya^02 which is the more frequent spelling of phiya.

Phīta [past participle of sphāy, cf. Sanskrit sphīta and see phāti] opulent, prosperous, rich; in the older texts only in stock phrase iddha ph. bahujana (rich and prosperous and well-populated) D I 211 (of the town Nālandā); II 146 (of Kusāvatī); M I 377; (of Nālandā) II 71 (of country); S II 107 (figurative of brahmacariyaṁ; with bahujañña for °jana); A III 215 (of town). By itself and in other combinations in the Jātakas, e.g. Ja IV 135 (= samiddha); VI 355 (v.l. pīta). With iddha and detailed description of all classes of the population (instead of bahujana) of a town Miln 330.

Phuṭa^01 [past participle of pharati]

1. (cf. pharati^01) pervaded, permeated, thrilled (cf. pari°) D I 73, 74 (pītisukhena; Text prints phuta; v.l. phuṭa; v.l. at Sv I 217 p(h)uṭṭha); M I 276; Ja I 33 (sarīraṁ pītiyā ph.); Dhp-a II 118 (pītiyā phuṭa-sarīro); Pj II 107 (referring to the nerves of taste).

2. (cf. pharati 2) expanded, spread out, spread with (instrumental) Vin I 182 (lohitena); Ja 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 Nidd I 405 = Nidd II §304 III d reads bhikkhu yojana-sataṁ pharitvā (intransitive: expanding, wide) tiṭṭhati, which is the more correct reading). – See also ophuṭa and cf. phuta^03.

Phuṭa^02 [past participle of sphuṭ to expand, blossom] blossoming out, opened, in full bloom Dāṭh IV 49 (°kumuda). Cf. phuṭita.

Phuṭa^03 at M I 377 (sabba-vāri°, in sequence with vārita, yuta, dhuta) is unnecessarily changed by Kern, Toev. sub voce into pūta. The meaning is “filled with, spread with,” thus = phuṭa^01, cf. sequence under ophuṭa. The v.l. at M I 377 is puṭṭha. On miswriting of phuṭṭha and puṭṭha for phuṭa cf. remark by Trenckner, M I 553. A similar meaning (“full of, occupied by, overflowing with”) is attached to phuṭa in Avīci passage A I 159 (Avīci maññe phuṭo ahosi), cf. Anāg (JPTS 1886, verse 39) and remarks of Morris’s JPTS 1887, 165. – The same passage as M I 377 is found at D I 57, where Text reads phuṭṭha (as also at Sv 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 (v.l. put °).

2. cracked open, chapped, torn (of feet) Thig 269 (so read for Text phuṭika, Thig-a 212 explains by bāhita and has v.l. niphuṭita).

Phuṭṭha [past participle of phusati^01] touched, affected by, influenced by; in specific sense (cf. phusati^02) “thrilled, permeated” Vin I 200 (ābādhena); A II 174 (rogena); Ja I 82 (mettacittena, v.l. puṭṭha); V 441 (dibbaphassena); Vism 31 (°samphassa contact by touch), 49 (byādhinā); Vv-a 6 (in both meanings, scilicet pītiyā and rogena). On phuṭṭha at D I 57 see phuṭa^03. Cf. sam°.

Phunati [?] to shake, sprinkle, of doubtful spelling, at Ja VI 108 (aṅgārakāsuṁ ph.; v.l. punanti perhaps better; commentary explains by vidhunati and okirati). Perhaps we should read dhunati.

Phulaka (= pulaka) a kind of gem Vv-a 111.

Phulla^01 [past participle of phalati, or root formation from phull, cf. phalita^03] blossoming, in blossom Ja V 203. Also as intensive phāliphulla “one mass of flowers” M I 218; Ja I 52.

Note: phulla^01 may stand for phuṭa^02.

Phulla^02 [past participle of phalati, cf. phalita^02] broken, in phrase akhaṇḍa-phulla unbroken (q.v.), Pv IV 1^76 and passim.

Phullita [past participle of phullati] in flower, blossoming Ja V 214 (for phīta = rich), 216 (su°-vana).

Phusati^01 [spṛś, from which sparśa = phassa; cf. also phassati]

1. (literal) to touch Vism 463 (phusatī ti phasso); Sv 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 Cpd. 133^02. In this meaning it is very closely related to pharati, as appears e.g. from the following explanations of Commentaries: D I 74 parippharati = samantato phusati Sv I 217; D 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. D I 13 = III 30, 108 etc.; nirodhaṁ D I 184; samatha-samādhiṁ Vv 16^09 (reads āphusiṁ but should probably be aphusiṁ as Vv-a 84, explained by adhigacchiṁ); phalaṁ aphussayi (preterit medium) Pv IV 1^88; cf. Pv-a 243; amataṁ padaṁ Pv IV 3^48; amataṁ Miln 338 (but Text reads khippaṁ phasseti a.); in bad sense kappaṭṭhitikaṁ kammaṁ Miln 108 (of Devadatta). – past participle phuṭṭha. Cf. upa°.

Phusati^02 this is a specific Pāli form and represents two Sanskrit roots, which are closely related to each other and go back to the following 2 Indo-Germanic roots:]

1. Indo-Germanic *sp(h)ṛj, burst out, burst (forth), spring, sprinkle, as in Sanskrit sphūrjati burst forth, parjanya rain cloud; Greek σϕαραγέω; Anglo-Saxon spearca = English spark, English spring, sprinkle. This is an enlargement of sphur (cf. pharati, phuṭṭha, phuta).

2. Indo-Germanic *spṛk to sprinkle, speckle, as in Sanskrit pruṣ, pṛśni speckled, pṛṣan, pṛṣatī spotted antelope, pṛṣata raindrop; Greek περκνός of dark (literal spotted) colour; Latin spargere = German sprengen. To this root belong Pāli pasata, phoseti, paripphosaka, phussa, phusita. – infinitive phusituṁ, conjectured reading at Vin I 205 for Text phosituṁ (vv.ll. posituṁ and dhovituṁ), and Vin II 151 for Text posituṁ; Vinaya Texts III 169 translated “bespatter.”

Phusana (neuter) [abstract from phusati^01 1] touch Vism 463.

Phusanā (feminine) [abstract from phusati^01 2] attainment, gaining, reaching Vism 278 (= phuṭṭha-ṭṭhāna); Dhp-a I 230 (ñāṇa°); Vv-a 85 (samādhi°).

Phusāyati [causative of pruṣ, but formed from Pāli phusati^02] to sprinkle (rain), to rain gently, drizzle S I 104f., 154, 184 (devo ekaṁ ekaṁ ph. “drop by drop”). See also anuphusāyati (so read for °phusīyati).

Phusita^01 (neuter) [either past participle of phusati^02 or direct correspondent of Sanskrit pṛṣata (see pasata^02)] raindrop M III 300; S II 135; Dhp-a III 243. The Prākrit equivalent is phusiya (Pischel, Pkt Gr. §208), cf. German sprenkeln > English sprinkle.

Phusita^02 [past participle of phusati^02 2. I.e. pruṣ, cf. Sanskrit pruṣita sprinkled, pṛṣatī spotted antelope] spotted, coloured, variegated (with flowers) Snp 233 (°agga = supupphitagga-sākha Pj I 192).

Phusita^03, Phussita [= phassita^02, Kern. Toev. sub voce takes it as past participle of *puṁsayati] touched, put on, in °aggaḷa with fastened (clinched) bolts (or better: door-wings) M I 76 (reads phassit°; cf. v.l. on page 535 phussit°); A I 101; Thag 385; Ja VI 510.

Phusitaka (adjective) (–°) [from phusita^01] having raindrops, only in phrase thulla° deva (the sky) shedding big drops of rain S II 32 (reads phulla-phusitaka); III 141; A I 243; II 140; V 114; Vism 259.

Phussa^01 [from puṣ to blossom, nourish, etc. Cf. Vedic puṣya]

1. see phussa^03 2.

2. Name of a month (Dec.-Jan.) Ja I 86. Name of a lunar mansion or constellation Vv 53^04 (= phussa-tārakā Vv-a 236). – Frequent as proper name, cf. Vism 422, and combinations like °deva, °mitta.

Phussa^02 [gerund of phusati^01] touching, feeling, realising; doubled at D I 45, 54.

Phussa^03 (adjective/noun) [gerundive formation from phusati^02 2; scarcely from Sanskrit puṣya (to puṣ nourish, cf. poseti), but meaning rather “speckled” in all senses. The Sanskrit puṣyaratha is Sanskritization of Pāli phussa°]

1. speckled, gaily-coloured, °kokila the spotted cuckoo [Kern, Toev. sub voce phussa however takes it as “male-cuckoo,” Sanskrit puṁs-kokila] Ja V 419, 423; Vv-a 57. – As phussaka at A 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, Pāli Grammar §40.1a?) in °ratha [cf. Sanskrit puṣpa°, but probably to be read puṣya°?] a wonderful state carriage running of its own accord Ja II 39; III 238; IV 34; V 248; VI 39f.) v.l. pussa°); Pv-a 74. -rāga [cf. Sanskrit puṣpa-rāga] topaz Miln 118; Vv-a 111. – At Nidd I 90 as v.l. to be preferred to pussa° in °tila, °tela, °dantakaṭṭha, etc. with reference to their use by brahmins.

Pheggu [cf. Vedic phalgu and Pāli 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 M I 192f., 488; D III 51; S IV 168; A I 152 (pheggu + sāra, v.l. phaggu); II 110 = Pp 52; A III 20; Ja III 431 (opposite sāra); Miln 267, 413 (tacchako phegguṁ apaharitvā sāraṁ ādiyati).

Phegguka (–°) (adjective) [from pheggu] having worthless wood, weak, inferior M I 488 (apagata°, where °ka belongs to the whole compound); Ja III 318 (a° + sāramaya).

Pheggutā (feminine) [abstract from pheggu] state of dry wood; lack of substance, worthlessness Pp-a 229.

Pheṇa [cf. Vedic phena, with °ph from sp°, connected with Latin spūma, scum, Anglo-Saxon fām = German feim = English foam] scum, foam, froth, only in compounds viz.:

-uddehakaṁ (adverb) (paccamāna, boiling) with scum on top, throwing up foam M III 167; A I 141; Nidd II §304 III c; Ja III 46; Miln 357;

-paṭala a film of scum Vism 359; Vibh-a 65;

-piṇḍa a lump or heap of foam S III 140f. = Vism 479 (in simile of rūpa); Nidd II §680 A 4; Vism 40 (in comp); Vibh-a 32f.;

-bubbuḷaka a bubble of scum Vism 171, 259, 345; Vibh-a 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; Vibh-a 237.

Phoṭa [from sphuṭ, cf. Sanskrit sphoṭa] swelling, boil, blister Ja IV 457; VI 8 (v.l. pota and poṭha); cf. poṭa bubble.

Phoṭaka = phoṭa Vism 258; Vibh-a 242.

Phoṭana “applause,” in brahma-pphoṭana at Dhp-a III 210 should be taken as ā + phoṭana (= apphoṭana).

Phoṭeti [causative of sphuṭ, if correct. Maybe mixed with sphūrj. The form apphoṭesi seems to be ā + phoṭeti = Sanskrit āsphoṭayati] to shake, toss (or thunder?) only at two places in similar formula, viz. devatā sādhukāraṁ adaṁsu, brahmāno apphoṭesuṁ (v.l. appoṭh°) Miln 13, 18; Sakko devarājā appoṭhesi (v.l. appoṭesi), Mahā Brahmā sādhukāraṁ adāsi Ja VI 486. Perhaps we should read poṭheti (q.v.), to snap one’s fingers (clap hands) as sign of applause. At Dhp-a 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” D III 226, 250, 269; Nidd II §544 A.c). See also āyatana. – D III 102 (in list of ajjhattikabāhirāni āyatanāni: kāyo c’eva phoṭṭhabbā ca; with plural like m.); Vibh-a 79 (°dhātu).

Phosita [past participle of phoseti, cf. Sanskrit pruṣita] sprinkled Ja VI 47 (candana°, v.l. pusita).

Phoseti [causative of phusati^02, cf. Sanskrit pruṣāyati = Pāli phusayati] to sprinkle (over) Vin II 205 (infinitive phosituṁ). past participle phosita. Cf. pari°.

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 pahuta the word bahuta, with p for b (Pj I 207), cf. bakkula, badara, badālatā, baddhacara, bandhuka 2, bala, balīyati, bahuka, bahūta, billa, bella; also paribandha for paripantha; phāla^02. Also substituted for v, cf. bajjayitvā v.l. vajjetvā Sv I 4, and see under nibb-.

Baka [cf. Epic Sanskrit baka]

1. a crane, heron Cp III 10, 2; Ja I 205 (°suṇikā), 221, 476; II 234; III 252.

2. Name of a dweller in the Brahmā world M I 326; S I 142.

[BD]: Name of a brahma in the Brahmā world, not just any dweller

Bakula [cf. Classical Sanskrit bakula, name of the tree Mimusops elengi, and its (fragrant) flower] in milāta°-puppha is v.l. Pj I 60 (see App. page 870 Pj.) for °ākuli°, which latter is also read at Vism 260.

Bakkula [= vyākula? Morris, JPTS 1886, 94] a demon, uttering horrible cries, a form assumed by the yakkha Ajakalāpaka, to terrify the Buddha Ud 5 (see also ākulī, where pākula is proposed for bakkula).

Bajjha see bandhati.

Bajjhati passive of bandhati (q.v.).

Battiṁsa (cardinal number) [for dvat-tiṁsa] thirty-two Ja III 207.

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 A I 130 = Pp 32; A III 76; Vin IV 76; Ja III 21; As 320 (cited among examples of acrid flavours); Vv-a 186. Spelling padara for b° at Ja IV 363; VI 529.

-aṭṭhi kernel of the j. Pj II 247;

-paṇḍu light yellow (fresh) jujube-fruit A I 181 (so read for bhadara°);

-missa mixture or addition of the juice of jujube fruits Vin IV 76;

-yūsa juice of the j. fruit Vv-a 185.

Badarī (feminine) [cf. Sanskrit badarī] the jujube tree Ja II 260.

Badālatā (feminine) [etymology uncertain, may it be *padālatā, pa + agent noun of dal causative, literally “destroyer”?] a creeper (with thorns Kern, Toev. sub voce) D III 87 = Vism 418; Buddhaghosa says (see D.B. III 84) “a beautiful creeper of sweet taste.”

Baddha^01 [past participle of bandhati]

1. bound, in bondage M I 275; S I 133; IV 91; Snp 957 (interpreted as “baddhacara” by Nidd I 464); Dhp 324.

2. snared, trapped Ja II 153; III 184; IV 251, 414.

3. made firm, settled, fastened, bound (to a certain place) Pj I 60 (°pitta, opposite abaddha°).

4. contracted, acquired Vin III 96.

5. bound to, addicted or attached to Snp 773 (bhavasāta°, cf. Nidd I 30).

6. put together, kneaded, made into cakes (of meal) Ja III 343; V 46; VI 524.

7. bound together, linked, clusterd Dhp-a I 304 kaṇṇika° (of thoughts).

9. set, made up (of the mind) Dhp-a I 11 (mānasaṁ te b.). Cf. ati°, anu°, a°, ni°, paṭi°, vini°, sam°.

-añjalika keeping the hands reverently extended Dāṭh III 30;

-rāva the cry of the bound (or trapped) Ja IV 279, 415 (v.l. bandhana°);

-vera having contracted an enmity, hostile, bearing a grudge Dhp-a I 324.

Baddha^02 (neuter) [from bandhati] a leather strap, a thong Vin I 287 (Text bandha perhaps right, cf. ābandhana 3); Pv-a 127.

Baddhacara see paddhacara.

Badhira (adjective) [cf. Vedic badhira, on etymology see Walde, Latin Wtb. sub voce fatuus, comparing Gothic baups and M. Irish bodar] deaf Vin I 91, 322; Thag 501 = Miln 367; Ja I 76 (jāti°); V 387; VI 7; Dhp-a I 312. See also mūga.

-dhātuka deaf by nature Ja II 63; IV 146; Dhp-a I 346.

Bandha (adjective) [cf. Vedic bandha, from bandh]

1. bond, fetter It 56 (abandho Mārassa, not a victim of M.); Nidd I 328 (taṇhā°, diṭṭhi°); Thig-a 241.

2. one who binds or ties together, in assa° horsekeeper, groom Ja II 98; V 441, 449; Dhp-a I 392.

3. a sort of binding: maṇḍala° with a circular b. (parasol) Vin IV 338, salāka° with a notched b. ibid

4. a halter, tether Dīp I 76. – Cf. vinibandha.

Bandhaka as v.l. 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) Vin IV 224 (plural bandhakiniyo), 265 (the same); Ja V 425, 431 (va°).

Bandhati [Vedic badhnāti, later Sanskrit bandhati, Indo-Germanic °bhendh, cf. Latin offendimentum i.e. band; Gothic bindan = Ohg, bintan, English bind; Sanskrit bandhu relation; Greek πενθερός father-in-law, πεῖσμα bond, etc.] to bind etc.

1. Forms: imperative bandha D II 350; plural bandhantu Ja I 153. potential bandheyya S IV 198; Vin III 45; future bandhayissati Mhv 24. 6; preterit abandhi Ja III 232, and bandhi Ja I 292; Dhp-a I 182. gerund bandhitvā Vin I 46; S IV 200; Ja I 253, 428, and bandhiya Thig 81. infinitive bandhituṁ Thig 299. causative bandheti (see above fut.) and bandhāpeti (see below).

II. Meanings

1. to bind S IV 200 (rajjuyā). figurative combine, unite Dhp-a II 189 (gharāvāsena b. to give in marriage).

2. to tie on, bind or put onto (locative) Dhp-a I 182 (dasante). figurative to apply to, put to, settle on Dhp-a II 12 (mānasaṁ paradāre).

3. to fix, prepare, get up, put together Ja IV 290 (ukkā); also in phrase cakkāticakkaṁ mañcātimañcaṁ b. to put wheels upon wheels and couches upon couches Ja II 331. IV 81; Dhp-a IV 61. figurative to start, undertake, begin, make, in phrases āghātaṁ b. to bear malice Dhp-a II 21; and veraṁ b. to make enmity against (locative) Ja II 353.

4. to acquire, get Ja III 232 (atthaṁ b. = nibbatteti commentary).

5. to compose Miln 272 (suttaṁ); Ja II 33; V 39. – causative II bandhāpeti to cause to be bound (or fettered) Vin IV 224, 316 (opposite mocāpeti); Nidd II §304 III b (bandhanena); Pv-a 4, 113. – passive bajjhati Nidd II §74 (for bujjhati, as in palābujjhati to be obstructed: see palibuddhati).

I. Forms indicative 3rd plural bajjhare Thag 137; preterit 3rd plural abajjhare Ja I 428. Imperative bajjhantu S IV 309; A V 284. potential bajjheyya S II 228. preterit bajjhi Ja II 37; IV 414. gerund bajjha Ja IV 441, 498, and bajjhitvā Ja II 153; IV 259; V 442.

II. Meanings.

1. to be bound, to be imprisoned Snp 508 (cf. Pj II 418); Ja IV 278.

2. to be caught (in a sling or trap) Ja III 330; IV 414.

3. to incur a penalty (with locative, e.g. bahudaṇḍe) Ja IV 116.

4. to be captivated by, struck or taken by, either with locative Ja I 368 (bajjhitvā and bandhitvā in passive sense); V 465; or with instrumental Ja I 428; IV 259. – past participle baddha (q.v.). – Cf. ati°, anu°, ā°, o°, paṭi°, sam°.

Bandhana (neuter) [from bandh, cf. Vedic bandhana]

1. binding, bond, fetter Vin I 21; D I 226, 245 (pañca kāmaguṇā); III 176; M II 44; S I 8, 24 (Māra°), 35, 40; IV 201f. (fivefold) to bind the king of the Devas or Asuras, 291; Snp 532, 948; Thag 414; Thig 356 (Māra°) Dhp 345f.; Ja II 139, 140; III 59 = Pv-a 4; V 285; Nidd II §304 III B (various bonds, andhu°, rajju° etc. Cf. Nidd I 433); Sv I 121 (with reference to kāmā).

2. binding, tying, band, ligature; tie (also figurative) Vin I 204 (°suttaka thread for tying) II 135 (kāya° waistband); II 117 (°rajju for robes); S III 155 (vetta° ligatures of bamboo; cf. V 51); Snp 44 (gihi°, cf. Nidd II §228: puttā ca dāsī ca); Dhp-a I 4 (ghara° tie of the house); Pj I 51 (paṭṭa°).

3. holding together, composition, constitution Vin I 96 (sarīra°), cf. III 28. – figurative composition (of literature) Ja II 224 (gāthā°).

4. joining together, union, company Dhp-a II 160 (gaṇa° joining in companies).

5. handle Vin II 135.

6. piecing together Vin 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.) Vv 33^40, where we should prefer to read with v.l. °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) Nidd II §304 III c = Nidd I 404; Ja I 174; Pv-a 221; Vibh-a 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 D I 72; M I 75; Vin III 151; Ja III 326; Dhp-a II 152; Vv-a 66; Pv-a 153;

-āgārika prison keeper, head jailer A II 207.

Bandhanīya (adjective) [gerund of bandhati]

1. to be bound or fettered Miln 186.

2. apt to bind, binding, constraining D II 337 (cf. D.B. II 361); Thig 356.

Bandhava [cf. Classical Sanskrit bāndhava]

1. kinsman, member of a clan or family, relative A III 44; Snp 60 (plural bandhavāni in poetry; cf. Nidd II §455); Dhp 288 (plural bandhavā); Ja II 316; V 81; Sv I 243.

2. (–°) one who is connected with or belongs to Snp 140 (manta°, well-acquainted with mantras; cf. Pj II 192; vedabandhū veda-paṭisaraṇā ti vuttaṁ hoti); Ja V 335 (bodhaneyya°); cf. bandhu 3.

Bandhu [Vedic bandhu, see bandhati and cf. bandhava]

1. a relation, relative, kinsman; plural bandhū Ja IV 301; Pv-a 86 (= ñātī) and bandhavo Nidd II §455 (where Nidd I 11 in the same passage reads bandhū). – ādicca° kinsman of the sun, an epithet of the Buddha Vin II 296; A II 17; Snp 54, 915, 1128, cf. Nidd II §152 b; Vv 24^13; 78^10, cf. Vv-a 116. Four kinds of relations enumerated at Nidd I 11. viz. ñāti°, gotta°, manta° (where Nidd II §455 reads mitta°), sippa°.

2. Epithet of Brahmā, as ancestor of the brahmins Sv I 254: see below

°pāda.

3. (–°) connected with, related to, dealing with [cf. Vedic amrta-bandhu ṚV X 725] S I 123 (pamatta°); 128; Snp 241, 315, 430, 911; Ja IV 525; Miln 65 (kamma°); Pj II 192 (veda°). – feminine bandhunī Ja VI 47 (said of the town of Mithilā (rāja°); explained by commentary as “rāja-ñātakeh’eva puṇṇā”).

-pāda the foot of Brahma, from which the śūdras are said to have originated (cf. Sanskrit pādaja), in compound bandhupādāpacca “offering from the foot of our kinsman,” applied as contemptuous epithet to the samaṇas by a brahman D I 90; M I 334; S IV 117.

Bandhuka (adjective) [from bandhu]

1. the plant Pentapetes phoenicea Ja IV 279 (°puppha, evidently only a contraction of bandhu-jīvaka, cf. commentary bandhujīvaka puppha; although Sanskrit bandhūka is given as synonym of bandhujīva at Abhidh-r-m 2, 53).

2. in bandhukaroga M II 121 probably to be read paṇḍuka°, as v.l.; see paṇḍuroga.

Bandhujīvaka [cf. Classical Sanskrit bandhujīva] the plant Pentapetes phoenicea M II 14 (°puppha); D II 111 (the same); Ja IV 279; Vism 174; As 14; Vv-a 43, 161.

Bandhumant (adjective) [from bandhu, cf. Vedic bandhumant] having relatives, rich in kinsmen; only as proper name masculine Bandhumā name of father of the Buddha Vipassin D II 11 = Vism 433; feminine Bandhumatī name of mother of the Buddha Vipassin ibid.; also name of a town D II 12 (capital of king Bandhumā); Pj II 190 = Ja IV 388 (where the latter has Vettavatī), and a river Pj II 190 = Ja IV 388 (Vettavatī).

Bandhuvant (adjective) [bandhu + vant] having relatives, rich in relatives Ja VI 357.

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. Vin I 190; D II 55; S II 92; III 137; IV 158; A II 211; Dhp 345; Dhp-a IV 55.

-pādukā a slipper out of b. grass Dhp-a III 451;

-lāyaka cutter or reaper of grass S III 155; A III 365.

Babbu (and Babbuka) [Epic Sanskrit babhruka a kind of ichneumon; Vedic babhru brown, cf. Latin fiber = beaver, further connection “bear,” see Walde, Latin Wtb. sub voce fiber] a cat Ja I 480 (= biḷāra commentary) = Dhp-a II 152.

Babbhara [onomatopoetic, cf. Sanskrit balbalā-karoti to stammer or stutter, barbara = Greek βάρβαρος stuttering, people of an unknown tongue, balbūtha proper name “stammerer”; also Latin balbas, German plappern, English blab; babbhara is a reduplicated formation from *bhara-bhara = barbara, cf. JPTS 1889, 209; Geiger, Pāli Grammar §20] imitation of a confused rumbling noise M I 128. – Cf. also Pāli mammana and sarasara.

Barihin [cf. Sanskrit barhin] a peacock Ja IV 497.

Barihisa (neuter) [Vedic barhis] the sacrificial grass D I 141; M I 344; A II 207; Pp 56.

Bala^01 (neuter) [Vedic bala, most likely to Latin de-bilis “without strength” (cf. English debility, Pāli dubbala), and Greek βέλτιστος (superlative) = Sanskrit baliṣṭha the strongest. Dhātupāṭha (273) defines b. with pāṇane. At As 124 bala is understood as “na kampati”]

1. strength, power, force D II 73; A I 244; Thag 188; Dhp 109 (one of the 4 blessings, viz. āyu, vaṇṇa, sukha, bala; cf. Dhp-a II 239); Pv I 5^12 (= kāya-bala Pv-a 30); I 7^06; Vv-a 4 (iddhi°); Pv-a 71 (the same), 82 (kamma°). – Of cases used as adverb balasā (instrumental) is mentioned by Trenckner at Miln 430 (notes), cf. Prākrit balasā (Pischel, Pkt Gr. §364). yathā balaṁ according to one’s power, i.e. as much as possible Pv-a 1, 54. The combined form of bala in connection with kṛ is balī°, e.g. dubbalīkaraṇa making weak M III 4; Pp 59, 68; °karaṇin the same D III 183. – adjective bala strong Ja V 268, abala weak Snp 770, 1120, dubbala the same S I 222; Ja II 154; Nidd I 12; Pv-a 55; comparative °tara M I 244, neuter noun abalaṁ weakness S I 222.

2. an army, military force Mhv 25, 57; Pj 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° S IV 246-248. The five-fold force (balaṁ pañca-vidhaṁ) of a king Ja 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° A III 12; D II 120; M II 12, III 296; S III 96, 153; IV 366, V 219, 249; Paṭis II 56, 86, 166, 174, 223; II 84, 133, 168 etc. They correspond to the 5 indriyāni and are developed with them. S V 219, 220; Nett 31; they are cultivated to destroy the five uddhambhāgiyāni saṁyojanāni S 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. S III 96; Paṭis II 56; Nidd I 13 = 360 = Nidd II §420; Nidd II sub voce satipaṭṭhāna; and passim. [Cf. BHS catvāra ṛddhipādāḥ pañc’endriyāni p. balāni, sapta bodhyaṅgāni etc. Divy 208.] Two balāni are specially mentioned A I 52 (paṭisaṅkhāna-balaṁ and bhāvanā°), also D 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° A IV 363f., as given at A II 141, also the following 3 groups of cattāri balāni:

1. saddhābalaṁ, viriya°, sati°, samādhi°, cf. D III 229.

2. sati° samādhi, anavajja°, saṅgāha-.

3. paṭisaṅkhāna°, bhāvanā°, anavajja°, saṅgāha-.

– For 4 balāni see also D III 229 note, and for paṭisaṅkhāna-bala (power of computation) see BMPE 329, note 2. The ten balāni of the Tathāgata consist of his perfect comprehension in ten fields of knowledge A V 32f.; M I 69; Nidd II §466; Miln 105, 285; Vibh-a 397. – In a similar setting 10 powers are given as consisting in the knowledge of the paṭicca-samuppāda at S II 27, 28. The balāni of the sāvaka are distinct from those of the Tathāgatha: Kv 228f. – There are seven balāni D 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; Dhs 58, 95, 102; As 126. The Paṭis also enumerates seven khīṇāsava-balāni I 35; and sixty-eight balāni II 168f.

-agga front of an army, troops in array D I 6; Vin IV 107, cf. Sv I 85;

-ānīka (adjective) with strong array Snp 623; Dhp 399 (cf. Dhp-a IV 164);

-kāya a body of troops, an army cf. Fick, Soziale Gliederung page 52 note; (also in BHS e.g. Divy 63, 315) A I 109; IV 107, 110; S I 58; Ja I 437 (°ṁ saṁharati to draw up troops); II 76; III 319; V 124; VI 224, 451; Dhp-a I 393; Pp-a 249;

-koṭṭhaka fortress, camp Ja I 179; Mhv 25, 29;

-(k)kāra application of force, violence Ja I 476; II 421; III 447; instrumental °ena by force Pv-a 68, 113;

-gumba a serried troop Ja II 406;

-cakka wheel of power, of sovereignty Dīp VI 2;

-ṭṭha a military official, palace guard, royal messenger Miln 234, 241, 264, 314; Mhv 34, 17;

-da strength-giving S I 32; Snp 297;

-dāyin the same A II 64;

-deva “god of strength” name of the elder brother of Kaṇha Ja IV 82; Nidd I 89, 92 (Vāsudeva + B.); Vism 233 (the same);

-(p)patta grown-strong As 118 (v.l. phala°);

-vāhana troops, an army Ja II 319, IV 170, 433; VI 391, 458;

-vīra a hero in strength Vv 53^01, cf. Vv-a 231;

-sata for palāsata, q.v. (cf. JPTS 1908, 108 note).

Bala^02 [cf. Sanskrit bala: Abhidh-r-m 5, 23; and Pāli balākā] a species of carrion crow Ja V 268; also in compound balaṅkapāda having crow’s feet, i.e. spreading feet (perhaps for balāka°?) Ja 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 M I 226; and dub° weak M I 435. Cf. balika.

Balatā (feminine) [abstract from bala] strength, literally strength-quality M I 325.

Balati [from bal, as in bala] to live Pj I 124 (in definition of bālā as “balanti anantī ti bālā”).

Balatta (neuter) [abstract from bala, cf. balatā] strength, only in compound dubbalatta weakness Ja II 154.

Balavatā (feminine) [abstract from balavant; cf. Epic Sanskrit balavattā] strength, force (also in military sense) Ja II 369 (ārakkhassa b.); Miln 101 (kusalassa and akusalassa kammassa b.).

Balavant (adjective) [from bala] strong, powerful, sturdy M I 244 (purisa) S I 222; Ja II 406; Dhp-a II 208; Vv-a 35; Pv-a 94. Comparative balavatara Miln 131; feminine °a(n)tarī Saddh 452. In compounds balava°, e.g. °gavā sturdy oxen M I 226; °vippaṭisāra deep remorse Pv-a 14, °balava very strong Ja II 406. -balavaṁ as neuter adverb “exceedingly,” in compound balavābalavaṁ very (loud and) strong Vin II 1 (= suṭṭhu balavaṁ commentary), and °paccūse very early in the morning Vism 93, and °paccūsa-samaye the same Ja I 92; Dhp-a I 26.

Balasata see palasata.

Balākā (feminine) [cf. Vedic balākā, perhaps to Latin fulica, Greek ϕαλαρίς a water fowl, Old High German pelicha = German belche] a crane Thag 307; Ja II 363; III 226; Miln 128 (°ānaṁ megha-saddena gabbhāvakkanti hoti); Vism 126 (in simile, megha-mukhe b. viya); Sv I 91 (v.l. baka).

Bali [cf. Vedic bali; regarding etymology Grassmann connects it with bhṛ]

1. religious offering, oblation D II 74 (dhammika); A IV 17, 19; Snp 223; Mhv 36, 88 (particularly to subordinate divinities, cf. G.C.C. 263); Dhp-a II 14 (v.l. °kamma). – pañca° the fivefold offering, i.e. ñāti°, atithi°, pubbapeta°, rāja°, devatā°, offering to kinsfolk, guests, the departed, the king, the gods; A II 68; III 45.

2. tax, revenue (cf. Zimmer, Altind. Leben 166 and Fick, Soziale Gliederung page 75) D I 135, 142; Ja I 199 (daṇḍa° fines and taxes), 339; Dhp-a I 251 (daṇḍa°).

3. Personal name of an Asura D II 259.

-kamma offering of food to bhūtas, devas and others Ja 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; Pj II 138; Mhbv 28;

-karaṇa oblation, offering of food Pv-a 81; Vv-a 8 (°pīṭha, reading doubtful, v.l. valli°);

-kāraka offering oblations Ja I 384.

-ṅkatā one who offers (the five) oblations A II 68;

-paṭiggāhaka receiving offerings, worthy of oblations Ja II 17 (yakkha; interpreted by Fick, Soziale Gliederung 79 as “tax-collector,” hardly justified); feminine °ikā A III 77 (devatā), 260 (the same), cf. BHS balipratigrāhikā devatā Divy 1;

-pīḷita crushed with taxes Ja V 98;

-puṭṭha a crow (cf. Sanskrit balipuṣṭa “fed by oblations”) Abh 638;

-vadda (cf. Sanskrit balivarda, after the Pāli?) an ox, especially an ox yoked to the plough or used in ploughing (on similes with b. see JPTS 1907, 349) S I 115, 170; IV 163f., 282f.; A II 108f.; Snp page 13 (cf. Pj II 137); Dhp 152 = Thag 1025; Ja I 57; V 104 (Sāliyo b. phālena pahaṭo); Vism 284 (in simile of their escape from the ploughman); Dhp-a I 24 (dhuraṁ vahanto balivaddassa, v.l. balibaddassa); Vv-a 258 (vv.ll. °baddha and °bandha). The spelling balibadda occurs at Vin IV 312;

-sādhaka tax collector, tax gatherer Ja IV 366; V 103f.

-haraṇa taking oblations A 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 Thig-a 211. Cf. balaka.

Balin (adjective) [from bala] strong Thag 12 (paññā°); Vv 64^07; Dhp 280; Ja III 484; VI 147.

Balisa and Baḷisa (masculine and neuter) [cf. Sanskrit baḍiśa] a fish-hook S II 226 = IV 158 (āmisa-gataṁ b.); Nidd II §374 (kāma°, v.l. palisa); Ja I 482f.; III 283; IV 195; V 273f., 389; VI 416; Miln 412; Pj II 114 (in explanation of gaḷa Snp 61); Thig-a 280, 292; Vibh-a 196 (in comparison); Saddh 610. On use in similes cf. JPTS 1907, 115.

-maṁsikā (feminine) “flesh-hooking,” a kind of torture M I 87; III 164; A I 47; II 122; Nidd I 154; Nidd II §604; Miln 197;

-yaṭṭhi angling rod Dhp-a III 397.

Balī° = bala° in combination with bhū and kṛ, see bala.

Balīyati [denominative from bala, cf. BHS balīyati Mvu I 275] to have strength, to grow strong, to gain power, to overpower Snp 770 (= sahati parisahati abhibhavati Nidd I 12, cf. 361); Ja IV 84 (vv.ll. khalī° and paliyy°; commentary explains by avattharati) = Pv II 6^01 (= balavanto honti vaḍḍhanti abhibhavanti Pv-a 94); Ja VI 224 (3rd plural balīyare; commentary abhibhavati, kuppati, of the border provinces); Nett 6 (vv.ll. bali°, pali°; commentary abhibhavati).

Balya^01 (neuter) [derivation from bala] belonging to strength, only in compound dub° weakness M I 364; Pp 66; also spelt dubballa M I 13. – ablative dubbalyā as adverb groundlessly, without strong evidence Vin IV 241 (cf. JPTS 1886, 129).

Balya^02 [from bāla, cf. Pāli and Sanskrit bālya] foolishness, stupidity Dhp 63 (v.l. bālya); Ja III 278 (commentary bālya); Dhp-a 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) Thag 1104 (translation “abyss-discharged mouth,” cf. Ps.B., page 418).

Baḷīyakkha [etymology?] a species of birds Ja VI 539.

Bahati^01 [bṛh^01] to pull, see ab°, ub°, nib°, and cf. udabbahe, pavāḷha.

Bahati^02 [baṁh doublet of bṛh^02] to strengthen, increase, see brūhana (upa°); otherwise only in past participle bāḷha (q.v.). Dhātup (344, cf. Dhātum 506) explains “baha braha brūha: vuddhiyaṁ.”

Bahati^03 [a Pāli 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.

Bahala (adjective) [cf. Classical Sanskrit bahala and Vedic bahula] dense, thick Vin II 112; Ja I 467 (°palāpa-tumba a measure thickly filled with chaff); II 91; Miln 282; Vism 257 (°pūva, where Pj I 56 omits bahala), 263 (opposite tanuka); Pj I 62 (°kuthita-lākhā thickly boiled, where in the same passage Vism 261 has accha-lākhā, i.e. clear); Dhp-a IV 68; Vv-a 162 (= aḷāra). – subahala very thick Miln 258 (rajojalla).

Bahalatta (neuter) [abstract from above] thickness, swollen condition, swelling Ja I 147.

Bahi (adverb) [cf. Vedic bahis and bahir; the s(ḥ) is restored in doubling of consonants in compounds like bahig-gata Vv 50^15, in bahiddhā and in lengthening of i as bahī Ja V 65] outside:

1. (adverb) Ja I 361 (°dvāre-gāma a village outside the city gates); Pv I 10^02; Dhp-a III 118; Pv-a 24, 61.

2. (preposition) with accusative (direction to) Ja I 298 (°gāmaṁ); with locative (place where) °dvāra-koṭṭhake outside the gate M II 92; A III 31; °nagare outside the city Ja II 2; Pv-a 39. 47; °vihāre outside the monastery Dhp-a I 315.

-gata gone outside (i.e. into worldly affairs, or according to Vv-a 213 engaged with the bahiddhārammaṇāni) Vv 50^15 (abahiggata-mānasa with his mind not gone outside himself);

-nikkhamana going outside of (ablative), leaving Vism 500 (mātukucchito bahinikkhamanaṁ mūlakaṁ dukkhaṁ).

Bahiddhā (adverb) [from bahi, cf. Vedic bahirdhā, formation in °dhā, like ekadhā, sattadhā etc. of numerals] outside (adverb and preposition) D I 16; II 110; S I 169; III 47, 103; IV 205; V 157; Vin III 113 (°rūpa opposite ajjhatta-rūpa: Snp 203; Vibh-a 260 (kāye); Dhp-a 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. Dhs 1049. – The phrase “ito bahiddhā” refers to those outside the teaching of the Buddha (“outside this our doctrine”), e.g. at D I 157; S I 133; A IV 25; Dhs 1005.

Bahu (adjective) [Vedic bahu, doubtful whether to Greek παχύς; from bṛh^02 to strengthen, cf. upabrūhana, paribbūḷha] much, many, large, abundant; plenty; in combination also: very, greatly (–°) instrumental singular bahunā Dhp 166; nominative plural bahavo Vin III 90; Dhp 307, and bahū Dhp 53; Ja IV 366; V 40; VI 472; Bv 2, 47; Pv IV 1^04; Mhv 35, 98; Pv-a 67; neuter plural bahūni Snp 665, 885; genitive dative bahunnaṁ S I 196; Snp 503, 957, and bahūnaṁ Ja V 446; Kv 528 (where the same passage M I 447 reads bahunnaṁ); instrumental bahūhi Pv-a 241; locative bahūsu Pv-a 58. – neuter nominative bahu Dhp 258; bahuṁ Pv-a 166, and bahud in combination bahud-eva (d may be euphonic) Ja I 170; Bv XX 32. As neuter noun bahuṁ a large quantity A II 183 (opposite appaṁ); ablative bahumhā Ja V 387. As adverb bahu so much Pv II 13^11. – compairative bahutara greater, more, in greater number A I 36 (plural bahutarā, opposite appakā); II 183; S V 457, 466; Ja II 293; VI 472; Pv II 1^17; Miln 84; Pv-a 38, 76. – In composition with words beginning with a vowel (in sandhi) bahu as a rule appears as bavh° (for bahv°, see Geiger, Pāli Grammar §49, 1), but the hiatus form bahu is also found, as in bahu-itthiyo Ja I 398 (besides bahutthika); bahu-amaccā Ja 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 M II 94; A I 107; II 75, 85; Miln 65; Saddh 89 (cf. 77);

-āyāsa (bahu°) great trouble Thig 343;

-(i)tthika (bahutthika) having many women Vin II 256; S II 264;

-ūdaka containing much water Ja III 430 (feminine bahūdikā and bahodikā);

-ūpakāra of great service, very helpful, very useful S IV 295; V 32; M III 253; It 9; Vin V 191; Ja I 121; Pv IV 1^56; Pv-a 114;

-odaka (bavh°) = °ūdaka Thag 390;

-kata

(a) benevolent, doing service Vin IV 57, 212.

(b) much moved or impressed by (instrumental), paying much attention to Vin I 247;

-karaṇīya having much to do, busy D II 76; Vin I 71; S II 215; A III 116; Sv I 237;

-kāra

(a) favour Dāṭh IV 39

(b) doing much, of great service, very helpful M I 43, 170; A I 123, 132; II 126; S V 67; Pv II 12^19; Ja IV 422; Miln 264;

-kāratta service, usefullness Pj I 91;

-kicca having many duties, very busy Vin I 71; D I 106; II 76; S II 215; A III 116; Sv I 237;

-khāra a kind of alkali (product of vegetable ash) Ja VI 454;

-jañña see bāhu°;

-jana a mass of people, a great mulitude, a crowd, a great many people D I 4; It 78; Ja VI 358; Pp 30, 57; Pv II 7^07; Pv-a 30. At some passages interpreted by Buddhaghosa as “the unconverted, the masses”, e.g. D I 47, explained at Sv I 143 by “assutavā andha-bāla puthujjana”; Dhp 320 (bahujjana), explained at Dhp-a IV 3 by “lokiya-mahājana”;

-jāgara very watchful Dhp 29 (= mahante sativepulle jāgariye ṭhita Dhp-a I 262); Sn 972 (cf. Nidd I 501);

-jāta growing much, abundant Ja VI 536;

-ṭhāna (-cintin) of far-reaching knowledge, whose thoughts embrace many subjects Ja III 306; IV 467; V 176;

-dhana with many riches Pv-a 97;

-patta having obtained much, loaded with gifts Vin IV 243;

-pada many-footed a certain order of creatures, such as centipedes, etc. Vin II 110; III 52; A II 34; It 87;

-(p)phala rich in fruit Sn 1134, cf. Nidd II §456;

-(b)bīhi technical term in grammar, name of compounds with adjective sense, indicating possession;

-bhaṇḍa having an abundance of goods, well-to-do Vin III 138; Pj I 241;

-bhāṇika = °bhāṇin Pv-a 283;

-bhāṇitā garrulousness Pv-a 283;

-bhāṇin garrulous A III 254, 257; Dhp 227;

-bhāva largeness, richness, abundance Dhp-a II 175;

-bherava very terrible A II 55;

-maccha rich in fish Ja III 430;

-mata much esteemed, venerable Cp page 30, note 7; Pv-a 117;

-manta very tricky Dhp-a II 4 (v.l. māya);

-māna respect, esteem, veneration Ja I 90; Pv-a 50, 155, 274;

-māya full of deceit, full of tricks Ja V 357 (cf. °manta);

-vacana (technical term in grammar) the plural number Ja IV 173; Pv-a 163;

-vāraka the tree Cordia myxa Abh 558;

-vighāta fraught with great pain Thig 450;

-vidha various, multiform Cp, page 36, verse 3; Pañca-g 37;

-sacca see bāhu°;

-(s)suta having great knowledge, very learned, well taught D I 93, 137; III 252, 282; Ja I 199; IV 244; A I 24; II 22, 147, 170, 178; III 114; Snp 58 (see Nidd II §457); It 60, 80; Thag 1026; Dhp 208; Vin II 95; Ja I 93; Miln 19; Thig-a 274, 281; Pj II 109, 110.

-(s)sutaka of great knowledge (ironical) D I 107 (see D.B. I 132).

Bahuka (adjective) [from bahu] great, much, many, abundant Ja III 368 (b. jano most people, the majority of p.); V 388; VI 536; Mhv 36, 49; Pv-a 25 (gloss for pahūta Pv I 5^02); Dhp-a II 175. – neuter bahukaṁ plenty, abundance A II 7 = Pp 63; Vism 403 (opposite thokaṁ). compare bahukataraṁ more Ja II 88 (v.l. bahutaraṁ).

Bahukkhattuṁ (adverb) [bahu + khattuṁ, like sattakkhattuṁ, ti° etc.] many times Miln 215.

Bahutta (neuter) [cf. Sanskrit bahutvaṁ] multiplicity, manifoldedness Vibh-a 320 (cetanā°).

Bahudhā (adverb) [from bahu, cf. Vedic bahudhā] in many ways or forms S V 264 (hoti he becomes many), 288; M I 34; Snp 966; Pv IV 1^52 (= bahūhi pakārehi Pv-a 241); Mhv 31, 73; Dāṭh V 68.

Bahula^01 (adjective) [usually –° , as °– only in compound °ājīva] much, abundant, neuter abundance (°–); full of, rich in, figurative given to, intent on, devoted to D II 73; S I 199, 202; A III 86 (pariyatti°), 432 (āloka°); IV 35; It 27, 30; Ja IV 5 (vināsa°), 22; Pv-a 80 (chārikaṅgāra°). – sayana° “particular in one’s choice of resting place” Miln 365 neuter bahulaṁ (–°) in the fullness of, full of S III 40 (nibbidā°). The combined form with karoti (and kamma) is bahulī° (q.v.). Cf. bāhulla.

-ājīva living in abundance (opposite lūkhājīvin) D III 44, 47.

Bahula^02 (neuter) [= preceding] name of a lucky die Ja 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 S II 264; IV 200, 322; V 259; A I 6; Vism 267 (= punappunaṁ kata); °katatta (neuter) practice D II 214; °kamma continuous practice, an act often repeated M I 301; As 406 (= punappuna-karaṇa); °karoti to take up seriously, to practise, devote oneself to (accusative) M I 454; A I 275; III 79; S IV 322; Dhp-a III 356 (sevati + b.); Vibh-a 291; °kāra zealous exercise, practice M III 25f. (tab-bahulī° to this end).

Bahuso (adverb) [cf. Sanskrit bahuśaḥ] repeatedly Pv-a 107.

Bahūta (adjective) [for pahūta = Sanskrit prabhūta] abundant, much Thig 406 (°ratana, so read for bahuta°), 435 (for bahutadhana); Ja III 425 (bahūtam ajjaṁ “plenty of food”; ajja = Sanskrit ādya, with Kern, Toev. 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); Pv II 7^05 (v.l. for pahūta, cf. pahūtika).

Bahūtaso (adverb) [derivation from bahūta, cf. Sanskrit prabhūtaśaḥ] in abundance Ja III 484 (where commentary explanation with bahūtaso is faulty and should perhaps be read pahūtaso); VI 538.

Bākucī (feminine) [cf. Sanskrit bākucī] the plant Vernonia anthelminthica Abh 586.

Bāṇa [cf. Vedic bāṇa] an arrow Mbhv 19.

Bādha [from bādh] literally pressing (together), oppression, hindrance, annoyance Ja VI 224. Cf. sam°.

Bādhaka (adjective) [from bādh] oppressing harassing injurious Vism 496 (dukkhā aññaṁ na °ṁ); Vv-a 214; Pv-a 175.

Bādhakatta (neuter) [abstract from bādhaka] the fact of being oppressive or injurious Vism 496.

Bādhati [Vedic bādhate, bādh; Indo-Germanic °bheidh to force, cf. Gothic baidjan, Old High German beitten. See Walde, Latin Wtb. sub voce fido. In Pāli 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 D II 19; Ja I 211; IV 124; Vism 400; Dhp-a I 24. gerundive bādhitabba Thig-a 65; passive bādhiyati to be afflicted, to become sore, to suffer Pj II 481; Thig-a 282; present participle bādhiyamāna Pv-a 33 (so read for °ayamāna), 69. – causative bādheti; past participle bādhita (q.v.). Cf. vi°.

Bādhana (neuter) [from bādh]

1. snaring, catching (of animals etc.) S V 148; Ja I 211.

2. hindrance Sv I 132.

3. affliction, injury, hurting Vism 495; Pv-a 116.

Bādhita [past participle of bādhati] oppressed, pressed hard, harassed Dhp 342 (but taken by commentary as “trapped, snared,” baddha Dhp-a IV 49); Thig-a 65.

Bādhin (adjective) (–°) [from bādh] (literally oppressing), snaring; as noun a trainer Vin II 26 (Ariṭṭha gaddha°-pubba); IV 218 (the same).

Bādheti [causative of bādhati; the confusion with bandhati is even more pronounced in the causative. According to Kern, Toev. sub voce we find bādhayati for bandhayati in Sanskrit as well]

1. to oppress, afflict, hurt, injure Ja VI 224; Pv-a 198 (bādheyya = heṭhayeyya). gerundive bādhanīya Pv-a 175. Cf. paribādheti in same sense.

2. to bind, catch, snare Thag 454; Thig 299; Ja II 51 (preterit bādhayiṁsu); IV 342; V 295, 445 (potential bādhaye = bādheyya commentary on page 447; vv.ll. baddh°, bandh°). gerundive bādhetabba S IV 298.

Bārāṇaseyyaka (adjective) [from Bārāṇasī] of Benares, coming from B. (a kind of muslin) D II 110; III 260.

Bāla^01 (adjective) [cf. Sanskrit bāla (rarely Vedic, more frequent in Epic and Classical Sanskrit); its original meaning is “young, unable to speak,” cf. Latin infans, hence “like a child, childish; infantile”]

1. ignorant (often with reference to ignorance in a moral sense, of the common people, the puthujjana), foolish (as contrasted with paṇḍita cf. the Bālapaṇḍita-sutta M III 163f.; D II 305f.; Vism 499, and contrasts at Snp 578; Dhp 63, 64; Pv IV 3^32; Dhs 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-a I 143; II 89; Pv-a 254. – A fanciful etymology of b. at Pj I 124 is “balanti ananti ti bālā.” Other references: D I 59, 108; S I 23; A I 59, 68, 84; II 51, 180; Snp 199, 259, 318, 578, 879; It 68; Dhp 28, 60f., 71f., 206f., 330; Ja I 124 (lola° greedy-foolish); V 366 (bālo āmaka-pakkaṁ va); Vv 83^05; Pv I 8^02; IV 1^29; Pp 33; Nidd I 163, 286f., 290; Pj II 509 (= aviddasu); Pv-a 193. Compare bālatara Ja III 278, 279; Vv-a 326.

2. young, new; newly risen (of the sun): °ātāpa the morning sun Sv I 287; Dhp-a I 164; Mhbv 25; vasanta “early spring” (= Citramāsa), name of the first one of the 4 summer months (gimha-māsā) Pj I 192; °suriya the newly risen sun Ja V 284; Pv-a 137, 211.

3. a child; in wider application meaning a youth under 16 years of age (cf. Abh 251) Sv I 134. Cf. bālaka.

-nakkhatta name of a certain “feast of fools,” i.e. carnival Dhp-a I 256;

-saṅgatacārin one who keeps company with a fool Dhp 207.

Bāla^02 [for vāla] the hair of the head Pv-a 285 (°koṭimatta not even one tip of the hair; gloss vālagga°).

Bālaka [from bāla]

1. boy, child, youth S I 176; Thig-a 146 (Ap verse 44: spelt °akka); Saddh 351. – feminine bālikā young girl Thig-a 54 (Ap verse 1).

2. fool As 51 (°rata fond of fools).

Bālakin (adjective) [from bālaka] having fools, consisting of fools; feminine °inī M I 373 (parisā).

Bālatā (feminine) [abstract to bāla] foolishness Ja I 101, 223.

Bālisika [from balisa] a fisherman S II 226; IV 158; Ja I 482; III 52 (cf. Fick, Soziale Gliederung page 194); Miln 364, 412; Dhp-a III 397.

Bālya (neuter) [from bāla]

1. childhood, youth S III 1.

2. ignorance, folly Dhp 63; Ja II 220 (= bāla-bhāva); III 278 (balya); Pv-a 40. Also used as adjective in compound bālyatara more foolish, extremely foolish Vv 83^06f. = Dhp-a I 30 (= bālatara, atisayena bāla Vv-a 326).

3. weakness (?) Ja VI 295 (balya, but commentary bālya = dubbala-bhāva).

Bāḷha (adjective) [Vedic bāḍha, original past participle of bahati^02] strong; only as adverb °ṁ and °–, viz.

1. bāḷhaṁ strongly, very much, excessively, too much, to satiety Ja II 293; VI 291 (i.e. too often, commentary punappunaṁ); Miln 407; Pv-a 274. Comparative bāḷhataraṁ in a higher degree, even more, too much Vin II 270, 276; Miln 125.

2. (°–) in bāḷha-gilāna very ill, grievously sick D I 72; A II 144; S V 303; Sv I 212.

Bāḷhika (adjective) [from bāḷha], only in su° having excess of good things, very prosperous Ja V 214 (commentary explains by suṭṭhu aḍḍha).

Bāvīsati (numeral) [bā = dvā, + vīsati] twenty-two Kv 218; Miln 419; As 2.

Bāhati see bāheti.

Bāhā (feminine) [a specific Pāli 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 A II 67 = III 45 (°bala); Vin II 105; Ja III 62; V 215 (°mudu). pacchā-bāhaṁ arm(s) behind (his back) D I 245 (gāḷhabandhanaṁ baddha). bāhaṁ pasāreti to stretch out the arm D I 222 = M I 252; bāhāyaṁ gahetvā taking (him or her) by the arm D I 221f.; M I 365 (nānā-bāhāsu gahetvā); Pv-a 148. bāhā paggayha reaching or stretching out one’s arms (as sign of supplication) D II 139; Ja V 267; Pv-a 92 and passim.

2. not quite certain, whether “post” of a door or a “screen” (from bahati^03), the former more likely. Only –° in ālambana° post to hold on to, a balustrade Vin II 120, 152; dvāra° doorpost D II 190; Pv I 5^01. Cf. bāhitikā.

-aṭṭhi (bāh°) arm-bone Pj I 50;

-paramparāya arm in arm Vin III 126.

Bāhika (adjective) [= bāhiya] foreign in °raṭṭha-vāsin living in a foreign country Ja III 432 (or is it a name? Cf. Ja VII page 94).

Bāhitatta (neuter) [abstract from bāhita] keeping out, exclusion Nidd II §464 (in explanation of word brāhmaṇa).

Bāhitikā (feminine) [from bāhita, past participle of bāheti^01] a mantle, wrapper (literal “that which keeps out,” i.e. the cold or wind) M II 116, 117.

Bāhiteyya [unclear; gerund of bāheti^01, but formed from past participle?] to be kept out (?) M I 328. The reading seems to be corrupt; meaning is very doubtful; Neumann M.S. “mußt (mir) weichen.”

Bāhiya (adjective) [from bahi, cf. bāhira and Vedic bāhya] foreign Ja I 421; III 432.

Bāhira (adjective) [from bahi, as Sanskrit bāhya from bahiṣ, cf. also bāhiya]

1. external, outside (opposite abbhantara inside), outer, foreign D II 75; A IV 16; Dhp 394 (figurative in meaning of 2); Ja 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); Pv IV 1^01 (nagarassa b.); Miln 281 (°abbhantara dhana); Vv-a 68 (°kittibhāva fact of becoming known outside).

-santara° (adjective) [= sa-antara] including the inward and outward parts D I 74; A III 25; Thag 172; Ja I 125.

2. external to the individual, objective (opposite ajjhattika subjective) M III 274 (cha āyatanā); Ja IV 402 (°vatthuṁ ayācitvā ajjhattikassa nāmaṁ gaṇhāti); Dhs 674 (cf. BMPE 190); Vibh 13; Miln 215; Vism 450.

3. heretical, outsider in religious sense, non-Buddhist, frequently applied to the brahmanic religion and their practice (samaya) Kv 251 (+ puthujjana-pakkhe ṭhita); Dhp-a III 378 (= mana, i.e. Bhagavato sāsanato bahiddhā). – Cases as adverb bāhirato from outside, from a foreign country Ja I 121; bāhire outside (the Buddhist order) Dhp 254.

-assāda finding his enjoyment in outward things A I 280 (Kern, Toev. sub voce suggests “inclined towards heretic views”);

-āsa one whose wishes are directed outwards, whose desires are turned to things external Thag 634;

-kathā non-religious discourse, profane story Miln 24 (applied to the introductory chapter, thus “outside story” may be translated);

-tittha doctrine of outsiders Ja III 473;

-dāna gift of externals, gift of property as opposed to gift of the person Ja IV 401; VI 486; Dāṭh III 33;

-pabbajjā the ascetic life outside the community of the Buddha; brahmanic saintly life (thus equal to isi-pabbajjā. Cf. bāhiraka°). Ja III 352; IV 305;

-bhaṇḍa property, material things, objects Ja IV 401;

-mantā ritualistic texts (or charms) of religions other than the Buddha’s Ja III 27;

-rakkhā protection of external means S I 73;

-lomi with the fleece outside (of a rug) Vin II 108;

-samaya doctrine of the outsiders, i.e. brahmins Dhp-a III 392.

Bāhiraka (adjective) [= bāhira, but specialised in meaning bāhira 3] outsider, non-religious, non-Buddhist, heretic, profane S II 267; A I 73; III 107; Kv 172 (isayo); Vv-a 67 (itthi).

-kathā unreligious discussion, profane story Pj I 118 (cf. bāhirakathā);

-tapa = next Ja 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. Mvu I 284; II 210; III 223) Ja III 364; Dhp-a 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 Vin III 149 (b. māna external measure; opposite abbhantarima); Ja V 38 (opposite abbhantarima).

Bāhu [cf. Vedic bāhu, probably to bahati^02; 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 Ja III 271 (bāhumā bāhuṁ pīḷentā shoulder to shoulder); Vism 192. -°ṁ pasāreti to stretch out the arm (cf. bāhaṁ) Pv-a 112; pacchā-bāhuṁ (cf. bāhaṁ) Pv-a 4 (gāḷha-bandhanaṁ bandhāpetvā).

-(p)pacālakaṁ (adverb) after the manner of one who swings his arms about Vin II 213 (see explanation at Vin 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 D II 106, 219; S II 107 = V 262; Ja I 29 (V 212).

Note: The expression occurs only in stock phrase iddha phīta vitthārika bāhujañña.

Bāhulya (neuter) [from bahula, the Sanskrit form for Pāli bāhulla] abundance Saddh 77.

Bāhulika see bāhullika

Bāhulya (neuter) [from bahula, the Skanskrit form for Pāli bāhulla] abundance Saddh 77.

Bāhulla (neuter) [from bahula]

1. abundance, superfluity, great quantity M I 171; A IV 87 (°kathā) A IV 87; Paṭis I 197; Ja I 81.

2. luxurious living, swaggering, puffed up frame of mind Vin I 9, 59, 209; II 197; III 251. – See also bāhulya and bāhullika.

Bāhullika (adjective) [from bāhulla] living in abundance, swaggering, luxurious, spendthrift Vin I 9 (+ padhāna-vibbhanto, as also Ja I 68, with which Kern, Toev. sub voce compares Mvu II 241 and III 329); II 197; III 250; M I 14; III 6; A I 71; III 108, 179f.; Ja I 68; III 363. The reading is often bāhulika.

Bāhusacca (neuter) [from bahu + sacca, which latter corresponds to a Sanskrit śrautya from śru, thus b. is the abstract to bahussuta. See on explanation of word Kern, Toev. sub voce] great learning, profound knowledge M I 445; A I 38 (so read for bahu°); II 218; Vin III 10; Dhp 271; Vv 63^09.

Bāheti^01 [causative of bahati^03 or denominative from bahi] to keep away, to keep outside, to ward off; only with reference to pāpa (pāpaka) to keep away (from) sin S I 141 (bāhetvā pāpāni); Snp 519 = Nidd II §464 a (bāhetvā pāpakāni); Dhp 267; a popular etymology of brāhmaṇa (pāpaṁ bahenti) D III 94 (bāhitvā, better bāhetvā, explained by panuditvā Dhp-a III 393; v.l. K vāh°). – past participle bāhita (q.v.). See also nib°, pari°.

Bāheti^02 [causative of bahati^04, cf. Sanskrit vāhayati] to carry, see sam° (sambāhana, meaning rubbing, stroking). Whether atibāheti belongs here, is doubtful.

Bidala (adjective/noun) [cf. Sanskrit vidala in same meaning, from vi + dal]

1. a kind of pulse, split pea Ja IV 353 (= mugga), in °sūpa haricot soup Ja 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 Vin II 149; Ja I 9; Dhp-a I 135.

Bindu [cf. Vedic bindu and vindu]

1. a drop, usually a drop of water Snp 392, 812 (uda°); Ja I 100; Vism 531 (madhu°); Thig-a 281; Pv-a 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 D 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” (D.B. II 245 “continuous”). See also below °ssara.

-tthanī having breasts round as a bubble Ja V 215;

-bindu(ṁ) drop by drop Sv 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 Pv-a 100, 104 (eka °ṁ);

-sāra proper name of king of India, father of Asoka Dīp V 101; VI 15; Mhv V 18, 19;

-ssara a full rounded voice Snp 350 (referred by Pj II to a Mahāpurisa); adjective having a full voice (see above bindu 3) Pv III 3^04 (Text vindu°, v.l. bindu°; Pv-a explains by avissaṭṭha-ssara sampiṇḍita-ssara, i.e. “continuous”); Ja II 439 (= bindhunā avisaṭena piṇḍitena sarena samannāgata commentary); V 204, 299 (= sampiṇḍita-ghana-ssara); VI 518 = 581 (= piṇḍita-ssara commentary).

Bimba (neuter) [cf. Classical Sanskrit bimba]

1. shape, image (= paṭimā Vv-a 168) S I 134 (translation “puppet”); V 217 (vimba); Ja V 452. In phrase cittakataṁ bimbaṁ it refers to the human body (“the tricked-out puppet-shape” Ps.B. 303): M II 64 = Thag 769 = Dhp 147 = Vv-a 47, cf. Dhp-a III 109 (= attabhāva).

2. the red fruit of Momordica monadelpha, a species of amaranth [cf. Sanskrit bimba and bimbī, a kind of gourd] Ja III 478; VI 457, 591; Vv 36^06 (kañcana°-vaṇṇa of the colour of the golden Bimba) Dhammapala at Vv-a 168 takes it as bimba 1 = paṭimā; Dhp-a I 387 (°phala, with reference to red lips). bimboṭṭha (feminine °ī) (having) red lips Ja III 477; VI 590 (nigrodhapatta-bimb’oṭṭhī) Thig-a 133 (Ap. verse 57). The Sanskrit vimbī according to Abhidh-r-m 2, 48 is equal to oṣṭhī, a plant (Bryonia grandis?).

-oṭṭhi see above 2;

-ohana [second part either = *ūhana vāhana “carrying,” or contracted form of odahana from ava + dhā, i.e. *odhana *ohana “putting down,” or still more likely for ūhana as seen in ūhanati^02 2 from ud + hṛ raising lifting up] a pillow Vin I 47 (bhisi°); II 76, 150, 208, 200, 218; III 90, 119 (bhisi°); IV 279; S II 268; A III 240; Vibh-a 365; Vism 79. See also bhisi^01;

-jāla [BR. bimbajā?] the Bimba tree, Momordica monadelpha (literal net of b. fruits) Ja I 39; VI 497 (cf. page 498 rattaṅkura-rukkhaṁ probably with v.l. to be read ratta-kuravaka°, see bimbi-jāla); Bv XVI 19.

Bimbaka = bimba 2; Vv-a 168.

Bimbi (or bimbī) [= Sanskrit bimbī, see bimba] gold, of golden colour Sv I 280 = Pj 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 Ja I 39; V 155. At Ja VI 497, 498 the form is bimbajāla. The commentary explanation gives ratta-kuravaka as a synonym.

Bila^01 (neuter) [Vedic bila, perhaps from bhid to break, cf. KZ 12, 123. Thus already explained by Dhātup 489: bila bhedane] a hole, den, cave A II 33 = S III 85; Thag 189; Nidd I 362; Ja I 480; II 53; VI 574 (= guhā commentary); Miln 151; Saddh 23. – kaṇṇa° orifice of the ear Vism 195; vammīka° ant’s nest Ja 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°) S III 85 = A II 33; Nidd I 362; Bv II 97; Ja I 18.

Bila^02 (neuter) [identical with bila^01] a part, bit Ja VI 153 (°sataṁ 100 pieces); ablative bilaso (adverb) bit by bit M I 58 = III 91 (v.l. vilaso). At Ja 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 Ja V 266 (read macchā bilakatā yathā for macchābhīlā katā y.). The commentary here (page 272) explains as koṭṭhāsa-kata; at Ja 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.

Bila^03 [cf. Sanskrit viḍa] a kind of salt Vin I 202; M II 178, 181.

Bilaṅga [etymology doubtful; one compares both Sanskrit viḍaṅga the plant Embelia ribes, and vilaṅga the plant Erycibe paniculata] sour gruel Ja VI 365 (= kañjiya); usually in stock phrase kaṇājaka bilaṅga-dutiya (seed-cake?) accompanied by sour gruel Vin II 77, 78; S I 90; A I 145; IV 392; Ja I 228; III 299; Pj II 94; Dhp-a III 10 (v.l. pilaṅka-°akaṁ); IV 77; Vv-a 222, 298 (bilaṅka°).

-thālika a certain torture, called “gruel-pot” (should there be any relation to bila-kata under bila^02?) A I 47; II 122; Nidd II §604 (v.l. khil°); Miln 197, 290, 358 (all passages in standard setting).

Bilaṅgika (adjective) living on sour gruel; name of a class of brāhmaṇas at Rājagaha S 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 S I 150 = A 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.

Biḷāra [etymology uncertain, probably a loan-word; cf. late Sanskrit biḍāla and see also Pāli biḷāla. The Prākrit forms are birāla and virāla, feminine birālī] a cat D II 83; M I 128, 334; S II 270; A III 122 (viḷāra); V 202, 289; Thag 1138; Ja I 461 (as representing deceit), 480; V 406, 416, 418; Miln 118; Dhp-a II 152; Pp-a 225. On biḷāra in similes cf. JPTS 1907, 116.

-nissakkana (-matta) (large enough) for a cat to creep through A V 195;

-bhastā (a bag of) catskin M I 128 (explained by Buddhaghosa as “biḷāra-camma-pasibbako”); Thag 1138. At both passages in similes.

Biḷārikā (feminine) [cf. Sanskrit biḍālikā] a she-cat Ja III 265.

Biḷāla^01 [see biḷāra] a cat Ja I 110; II 244; VI 593. pakkha° a flying fox Ja VI 538.

Biḷāla^02 [see bila^03] a kind of salt Abh 461.

Biḷālī (feminine) [feminine of biḷāla = biḷāra, cf. Sanskrit biḍālī, also name of a plant, see on Prākrit chira-birālī = Sanskrit kṣīra-biḍālī Pischel, Pkt Gram. §241] a bulbous plant, a tuber Ja IV 46 (= °vallīkanda, cf. gloss latātanta on kalamba), 371 (= °kanda commentary page 373); VI 578. Cf. takkaḷa.

Biḷibiḷikā (feminine) [onomatopoetic cf. English babble] tittle-tattle S I 200 = Thag 119. Mrs. Rh.D. (Ps.B. 106 note) translates “fingle-fangle,” noting the commentator’s paraphrase “vilivilikriyā” (literally sticky-sticky-action?).

Bīja (neuter) [cf. Vedic bīja]

1. seed, germ, semen, spawn. Used very frequently in figurative sense: see on similes JPTS 1907, 116. – D I 135 (°bhatta seed-corn and food); III 44 (the five kinds: see below under °gāma); M I 457; S I 21, 134, 172, 227; III 54, 91; IV 315; A I 32 (ucchu°), 135, 223, 229, 239; III 404; IV 237; V 213 (ucchu°); Snp 77 (saddhā bījaṁ tapo vuṭṭhi, cf. Pj II 142f., where a detailed discussion on bīja is found), 209, 235 (khīṇa° adjective figurative); Ja I 242 (tiṇa°-ādīni grass and other seeds), 281; Pv I 1^01; Vism 555 (in simile); Pj I 194 (on Snp 235, in another comparison); Saddh 24, 270f., 318. nibbatta° (or nivatta°) (adjective) that which has dropped its seed (hence a lawful food) Vin I 215, Cf. II 109; IV 35.

2. element, in udaka° whose element is the water Ja VI 160.

-gāma seed-group, seed-kingdom, seed-creation (opposite bhūta-gāma). There are 5 kinds of seeds usually enumerated, e.g. at D I 5 (explained at Sv I 77, translated at D.B. I 6 and passim), viz. mūla°, khandha°, phalu°, agga°, bija°, or plants propagated by roots, cuttings, joints, buddings, shoots, seeds (D.B. III 40: tubers, shoots, berries, joints, seeds). The same set occurs at D III 44, 47; Vin IV 34; Pj II 144. – Without reference to the 5 kinds at M III 34; S V 46; Miln 33;

-jāta species of seed S III 54;

-bīja one of the 5 groups of edible or useful plants, falling under bījagāma. It is explained at Vin IV 35 and Sv 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 Pj II 137.

Bījaka [from bīja] scion, offspring Vin III 18. – nīla° a waterplant Vin III 276 (commentary on Vin 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 A I 233; S V 205; Nett 189, cf. A. IV 380; Kv II 471, see also Kv-a in JPTS 1889, 137.

Bībhaccha (adjective) [cf. Epic Sanskrit bībhatsa, bībhatsate to feel disgust. Not a desiderative from bādhate: see Walde, Latin Wtb. sub voce fastidium] disgusting, awful, horrible, dreadful Ja II 276; IV 71 (°vaṇṇa), Saddh 603. °dassana a disgusting sight, horrible to behold Ja I 171; Pv-a 32, 56, 68, 99 (all with reference to petas). – The spelling bhībhaccha (after bhī) is sometimes found, e.g. at Ja I 61; IV 491; V 42.

Bīraṇa [cf. Sanskrit vīraṇa and vīraṇī-mūla = uśīra Abhidh-r-m 2, 467] a fragrant grass, Andropogon muricatum S III 137; (here represented as larger than the kusa and babbaja grasses, smaller than a tree).

Bujjhaka (adjective) [from budh] intelligent, prudent, judicicus, in a° Dīp 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).

Bujjhati [budh, y-formation, corresponds to Sanskrit budhyate for the usual bodhate. The sense is that of a medium, but is also used as active with accusative of object, e.g. saccāni bujjhi he recognised the truths Vism 209. – Dhātup (414) and Dhātum (652) explain budh by “avagamane” (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 the Ariyan Truths, or a realizing Nibbāna”] to be awake, to be enlightened in (accusative), to perceive, to know, recognise, understand D II 249; S I 74, 198; Dhp 136, 286; Thag 146; Ja III 331; IV 49, 425; Miln 165, 348 (potential bujjheyya); Dīp I 14 (with genitive) Pj I 219 (so attho sukhaṁ b.). 3rd plural bujjhare Thig 453; Bv II 183. imperative bujjhassu Bv II 183. Future bujjhissati Bv II 65; preterit abujjhi Bv II 211, and bujjhi Ja IV 425; Vism 209; preterit 3rd singular abujjhatha Bv VII 22. – present participle bujjhamāna Snp 395; Bv VII 22; Dhp-a I 93. – past participle buddha (q.v.). – causative I bodheti (q.v.). – causative II bujjhāpeti to lead to knowledge or recognition Ja I 407. Two infinitives formed from bodh, but belonging to budh are bodhuṁ Ja V 341, and boddhuṁ Thag 167.

Bujjhana (neuter) [from budh] awakening, attaining to knowledge, recognition Paṭis I 18; Miln 194; Sv I 51.

Bujjhanaka (adjective) [from bujjhana] endowed with knowledge, having the elements of bodhi, being enlightened As 217.

Bujjhitar [agent noun of bujjhati] one who becomes enlightened or recognises Nidd I 457 = Paṭis I 174 = Vism 209 (bujjhitā saccāni, of the Buddha).

Buḍḍha [for vuḍḍha, past participle of vṛdh, see vaḍḍhati] aged, old D II 162; Ja I 164 (°pabbajita one who has become an ascetic in his old age). Compare buḍḍhatara Dhp-a II 239 (v.l. vuḍḍhatara).

Buddha^01 (adjective) [medium-passive past participle of bujjhati, cf. Epic Sanskrit Buddha]

(a) understood S I 35 = 60 (su-dub-buddha very difficult to understand).

(b) having attained enlightenment, wise A IV 449; Pv-a 16 (buddhādayo), 60 (= ariya). Usually applied to the Bhagavant (Gotama) M I 386 (one of the adjectives describing Gotama to Nigaṇṭha Nāthaputta); Snp 993. The true brāhmaṇa is buddha, e.g. Snp 622, 643, 646.

Buddha^02 [= Buddha^01]

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 A 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 Buddhānaṁ Bhagavantānaṁ bodhiyā mūle ... paññatti) Nidd I 458 and Paṭis 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 10 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 M I 235; Pv II 9^60 = Dhp-a III 219. – Besides the 18 dhammā and the 10 balāni they are gifted with the 4 vesārajjāni (A 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; Sv I 242; Pv-a 19). The news that a B. has appeared upon earth is a cause of the greatest rejoicing: opportunity to see him is eagerly sought (Vin II 155; S I 210; Sv 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. Vin III 24f.; Dhp 182f., 194, 195 (= sammā sambuddhā Dhp-a III 252), 387; Ja I 51; III 128; Vism 442 (pubba-buddhā); Pv-a 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 6 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 25th of the series of former Buddhas (pubbā buddhā) S I 109, 140; IV 52. – Seven Buddhas are mentioned in the earlier texts and frequently referred to (cf. the 7 Rishis of the Vedic period, see also under satta, No. 7). They are Vipassī, Sikhī, Vessabhū, Kakusandha, Konāgamana, Kassapa and Gotama (D II 5-7; S II 5-11; cf. Thag 491; Ja II 147). They are also mentioned in an old formula against snake-bites (Vin 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 10 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 32 signs of a great man (Mahāpurisa-lakkhaṇāni see D II 17f. and similar passages; cf. Ud 48). His mother Māyā bore him painlessly and died seven days after his birth M III 118f. – The story of each of the 25 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 (M I 169; Vin I 6; a rather different account A II 20). That day he knew and proclaimed himself to be the Buddha and his career as a teacher began (M I 171; Vin 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: S I 210; D 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 (S 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 S I 50, 132, 206. 301; A I 142; II 33; III 65; Snp 157f. He is the ādicca-bandhu kinsman of the sun S I 186; and compared to a universal monarch (rājā cakkavattī) A I 76; III 150 and to the lion (sīha), the king of the animals A III 122. He is buddha-vīra Thag 47; the refuge of all beings M II 305; Sv I 233; Miln 95; further appaṭipuggala S I 134; his teaching leads to enlightenment, to self-conquest, to security and deliverance M I 235; Snp 454, 993; Sv I 230. He himself is not to be reborn (antima-sarīro with his last body) S I 210; he is vimutto, freed and has come to the end of sorrow A IV 258; S III 65; full of compassion for all beings S I 25, 51; M II 100; he is bhisakko the physician A IV 340; magga-ññu, magga-vidū, maggakovido S 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 (D I 49), analysed and exegetically discussed. Here (p. 209) “Buddha” is explained with the formula as found at Paṭis I 174; Nidd I 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. M I 179; S 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 Thag 679, 1246 (translated “who next to our Great Waked one was awoke”);

-ānubhāva the majestic power of the B. Pv-a 38, 171;

-ānussati mindfullness of the B., one of the 6 anussatis (B.°, dhamma°, saṅgha°, sīla°, cāga°, devatā°) D III 250, 280; Vism 132 (where followed by upasamānussati and 4 other qualities making up the pīti-sambojjhaṅga; see anussati), 197f. (the 10, as mentioned under anussati);

-aṅkura a nascent (literal sprouting) Buddha, one who is destined to be a B. Dhp-a I 83;

-antara a Buddha-interval, the period between the appearance of one Buddha and the next Miln 3; Dhp-a I 201 (the 4 last ones); IV 201; Pv-a 10, 14, 21, 47, 191;

-ārammaṇa having its foundation or cause in the B., in °pīti joy, caused by contemplation of a B. Ja III 405; Vism 143 (here as ubbegā-pīti);

-ūpaṭṭhāna B.-worship Dhp-a I 101; Pv-a 93;

-uppāda the coming into existence of a Buddha, time or age in which a B. was born (opposite buddhantara), a Buddha-period Ja I 59; Mhbv 12; Vibh-a 50; Thig-a 28;

-kara making a B., bringing about Buddhahood Ja I 20;

-kāraka = °kara Mhbv 9;

-kāla the time of a B. Vism 91 (Buddhakālo viya pavattati it is like the time of the B.)

-kula Buddha clan Pj II 532 (B.-pitā, °mātā ibid);

-kolāhala the announcement of a Buddha, one of the 5 kolāhalas (q.v.) Pj I 121, cf. Ja 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. S I 211 (sati); Dhp 296;

-guṇa quality of a B., virtue, character of a Buddha Ja I 27; II 147; Bv II 177; Mbhv 80; Pj I 121 (cf. App);

-cakkhu the eye of a Buddha, i.e. an eye (or the faculty) of complete intuition Vin I 6; Thig-a 2; see discussion in detail at Nidd I 359 = Nidd II §235 4; cf. cakkhu;

-ñāṇa knowledge of a B., which is boundless (cf. Saddh. 73, JPTS 1887, 40) Bv I 64 (appameyya); X 5 (cuddasa);

-dhamma Buddhahood Miln 276; plural condition or attributes of a B. Ja I 20; referred to as 6 at Nidd I 143 = Nidd II §466 (bhāgī channaṁ °ānan ti Bhagavā), as 18 at Miln 105, 285. Kern (Manual and Grundriss III 8, page 63) gives (after Lal 183, 343) the following 18 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 Kuṇḍalakesī was unable to answer Dhp-a II 225;

-pasanna finding one’s happiness, or believing in the B. Vin IV 39;

-putta son of the B. said of bhikkhus or Arahants Miln 143, cf. S III 83: puttā Buddhassa orasā;

-bala the force of a B. (iddibala and paññā°) Bv I 3;

-bījaṅkura a future B. Bv II 71;

-bhāva condition of a B. enlightenment Ja I 14, 147 (abuddhabhāva un-buddhahood, of Devadatta); Sv I 1;

-bhūmi the ground of Buddhahood Bv II 175;

-manta mystic verses of a B. Sv I 248;

-māmaka devotedly attached to the B. Dhp-a I 206 (+ Dhamma°, Saṅgha°);

-rakkhita saved by the B. (proper name) Pj II 534 (+ Dhamma°);

-rasmi (plural °iyo) rays shining forth from the person of the Buddha; they are of 6 colours Ja I 501; Pj II 132; Mhbv 6, 15, 38; Vv-a 207; As 13;

-rūpa form or figure of the B. Vism 228 (Mārena nimmita, cf. Divy 162, 166; Buddha-nirmāṇa the magic figure of the B.);

-līḷha (and °līḷhā) deportment, ease, grace of a Buddha Ja I 54; Mhbv 39; Dhp-a I 33; II 41;

-vacana the word (teaching) of the Buddha Miln 17; Pj I 13; Pj II 274, 331;

-visaya the sphere (of wonder), the range, scope or power of a Buddha (cf. Buddha-khetta) Dhp-a I 33; II 199; Pj II 154, 228;

-veneyya one able to be led to enlightenment, accessible to Buddha’s teaching Pj II 15, 331;

-sāsana the teaching (instructions) of the B. Dhp 368, 381;

-sukumāla delicate, sensitive (to fatigue), as Buddhas are Dhp-a I 5.

Buddhaka (–°) (adjective) [from Buddha] in compound dvaṅgula-buddhikā (feminine) possessing insight as much as 2 finger-breadths Vv-a 96. – The °ka belongs to the whole compound.

Buddhatā (feminine) [abstract from Buddha] enlightenment, wisdom Dhp-a IV 228; Thig-a 4 (Buddha-subuddhatā). – Cf. Buddhatta.

Buddhati to obstruct, withhold etc.: see pali°.

Buddhatta (neuter) [abstract from Buddha] state of (perfect) enlightenment, (attainment of) Buddhahood Ja III 363 (sabbadhammānaṁ b.); Vism 209 (Buddhattā Buddho); Mhbv 12. Cf. buddhatā and abhisambuddhatta.

Buddhi (feminine) [from budh; cf. Classical Sanskrit buddhi] wisdom, intelligence D III 165 (in sequence saddhā sīla suta b. cāga etc.); Ja III 369; V 257; Miln 349; Saddh 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 Pv-a 39.

Buddhika (adjective) [–°) [from buddhi] intelligent, in cpds a° unintelligent and sa° possessed of wisdom Miln 76.

Buddhimant (adjective) [from buddhi] possessing insight, full of right knowledge Vin II 195; Ja V 257; Miln 21, 294; Pv-a 131 (paṇḍita, b., sappañña-jātika).

Bunda [Vedic budhna] the root of a tree Abh 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?) Vin II 149; IV 40, 357.

Bubbuḷa (and Bubbula) [cf. Epic Sanskrit budbuda] a bubble. On similes cf. JPTS 1907, 117. – Usually of a water bubble udaka° S III 141; A IV 137; Ja V 216; Miln 117; Vism 109; Dhp-a III 209; Vibh-a 33 (as unsubstantial to which vedanā are likened). In other connection at Ja I 68 (of cooking gruel).

Bubbuḷaka = bubbuḷa, viz.]

1. a bubble Dhp-a III 166; Miln 118.

2. the iris of the eye Thig 395 (cf. Morris, in JPTS 1884, 89, but according to Thig-a 259 the reading pubbaḷhaka is to be preferred.)

Bubhukkhita [past participle of bubhukkhati, desiderative of bhuñjati] wishing to eat, hungry Ja II 14; V 70; Miln 66; Dāṭh III 32.

Būḷha [for vūḷha, cf. Sanskrit vyūḍha for the usual vyūha, q.v.] array of troops Ja I 387.

Būha see vyūha.

Beluva and Beḷuva [the guṇa-form of billa, in like meaning. It is the diæretic form of Sanskrit bailva or *vailva, of which the contracted form is Pāli bella]

1. the Vilva tree, Ægle marmelos M I 108; II 6; Ja IV 363, 368; VI 525, 560.

2. wood of the Vilva tree S I 22; D II 264; Mhbv 31.

-pakka ripe fruit of the Vilva Ja V 74;

-paṇḍu(-vīṇā) a yellow flute made of Vilva wood, representing a kind of magic flute which according to Pj 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-a I 433 (of Māra; v.l. veḷuvadaṇḍa-vīṇā); III 225 (of P.); Pj II 393 (v.l. veluva°);

-laṭṭhi a young sprout of the Vilva tree Pj 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 S I 150 = A IV 170 = Snp page 125.

Bella (masculine and neuter) [= beluva, q.v.] the fruit of the Vilva tree (a kind of citron?) Ja III 77 (commentary beluva); VI 578. Also in doubtful passage at Ja III 319 (v.l. mella, phella).

Bojjha (neuter) [original gerund of bujjhati or bodheti] a matter to be known or understood, subject of knowledge or understanding Nett 20.

Bojjhaṅga [bodhi + aṅga; cf. BHS bodhyaṅga, e.g. Lal 37, where the 7 are given at Divy 208] a factor or constituent of knowledge or wisdom. There are 7 bojjhaṅgas usually referred to or understood from the context. These are enumerated at several places, e.g. at D III 106, where they are mentioned in a list of qualities (dhammā) which contribute to the greatest happiness of gods and man, viz.

the 4 satipaṭṭhānā, 4 sammapadhānā, 4 iddhipādā, 5 indriyāni, 5 balāni, 7 bojjhaṅgas and the Ariya Aṭṭhaṅgika Magga, 37 in all.

The same list we find at Divy 208. – The 7 b. (frequently also called sambojjhaṅgā) are sati, dhamma-vicaya, viriya, pīti, passaddhi, samādhi, upekhā or mindfullness, investigation of the Law, energy, rapture, repose, concentration and equanimity (As 217, cf. Expositor II 294). – D II 79, 83, 120, 303; III 101, 128, 284; M I 11, 61; II 12; III 85, 275; S I 54; V 82, 110; A I 14; IV 23; Nidd I 14, 45, 171 (°kusala), 341; Kv I 158; Dhs 358, 528, 1354; Vibh 199f., 227f.; Vism 160; Miln 340; Dhp-a I 230; Vibh-a 120, 310; Thig-a 27, 50, 160. They are counted among the 37 constituents of Arahantship, viz. the 30 above-mentioned qualities (counting magga as one), with addition of sīlesu paripūrikāritā, indriyesu gutta-dvāratā, bhojane mattaññutā, jāgariyanuyoga, sati-sampajaññaṁ (see e.g. Nidd I 14; Nidd II sub voce satipaṭṭhāna and sīla); cf. Thag 161, 162; Thig 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 paribhoga-bhaṇḍāni or “insignia” of the Buddha Miln 330.

-kosalla proficiency in the constituents of wisdom Vism 248.

Bodha^01 [from budh] the usual form is sambodha = bodhi, viz. knowledge, wisdom, enlightenment, Buddhahood D III 54 (v.l. sam°); As 217; in phrase bodhāya maggo Ja I 67; Miln 244, 289; and in bodha-pakkhiyadhammā (for which usually bodhi°) Pj II 164 (where given as 37); complementary to santi (arousing, soothing) Thag 342. bodhaṅgama leading to enlightenment (dhammā) Nett 31, 83 (v.l. bojjh°).

Bodha^02 see pali°.

Bodhana (neuter) [from bodheti]

1. knowing Miln 168 (cf. S V 83).

2. (adjective) enlightening, teaching Bv XXVI 22 (pacchima-jana°).

Bodhanīya (adjective) [gerundive from bodheti] capable of being enlightened, worthy to be taught Bv 5, 31. See also bodhaneyya.

Bodhaneyya (adjective) [from bodheti, see bodhanīya] capable of being enlightened, to be taught the truth Bv 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 Ja I 345 = Dhp-a I 367; Ja V 335.

Bodhi^01 (feminine) [from budh, cf. Vedic bodhin-manas having an attentive mind; ṚV V 75, 5; VIII 82, 18] (supreme) knowledge, enlightenment, the knowledge possessed by a Buddha (see also sambodhi and sammā-sambodhi) M I 356; II 95 = D III 237 (saddho hoti, saddahati Tathāgatassa bodhiṁ); D III 159 (anuttaraṁ pappoti bodhiṁ), 165 (the same); S I 103, 196; V 197f.; A II 66; Vibh-a 310 (definition). bodhi consists of 7 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” S V 160. The moment of supreme enlightenment is the moment when the Four Truths (ariya-saccāni) are grasped S V 423. bodhi is used to express the lofty knowledge of an ascetic (bodhi-paribbājaka proper name Ja V 229f.), and the stage of enlightenment of the Paccekabuddha (paccekabodhi Ja III 348; pacceka-bodhi-ñāṇa Ja IV 114; paccekasambodhi Pj II 73), as distinguished from sammāsambodhi.

-ṭṭhāna the state of bodhi, state of enlightenment Dīp II 61;

-pakkhika = pakkhiya (A III 70 = 300; Thag 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. Vibh 244, 249; Nett 31, 197, 240, 261; and in the commentaries, e.g. Ja I 275; III 290; V 483; Dhp-a 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 Nett 112, 237. In the older texts we do not find any numbered lists of the b.-p.-dhammā. At A III 70 only indriyesu guttadvāratā, bhojane mattaññutā and jāgariyānuyoga are mentioned in connection with bodhipakkhikā dhammā in general. At S V 227, 239f. (so read in Vibh preface xiv for 327, 337!) the term is applied to the 5 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. Rh.D.’s preface to the Vibh edition, past participle xiv-xvi. Of BHS passages may be mentioned Divy 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 Bv II 121f.; Cp I 1, 1 (cf. Ja I 22). It is a late term. The b. dhammā are the 10 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); Sv 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. M I 17, 163, 240; S II 5; III 27; IV 233; V 263, 281, 317; A II 130; III 240; IV 302, 439; Vism 15, 116, 499; Pj II 52 (pacceka°), 67, 72.

2. name of the author of a Pāli 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 Ja I 1; VI 595; Mbvs 12.

Bodhi^02 [= bodhi^01] 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 60 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. Ja IV 228; Vism 403). – Vism 72, 299, 342; Dhp-a I 105; Thig-a 62; Vibh-a 473.

-aṅgaṇa the courtyard in which the Bo tree stands Sv I 191; Vism 188 (°vatta); Vibh-a 349;

-tala “Bodhi-foundation,” i.e. the place or ground of the B. tree, otherwise Bodhi-maṇḍa Ja I 105; Mhbv 9; Dhp-a I 117;

-pakka fruit of the Bo tree Ja IV 229;

-pādapa the Bodhi tree Mbhv 1;

-pūjā veneration of, or offerings to the Bo tree Mhbv 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. Bv II 65, 183; Vism 203; Ja IV 228, 232; Mhbv 79; Pj II 2, 30, 225, 258, 281, 340, 391, 441; Dhp-a I 86; II 69; IV 72; Thig-a 2. Cf. BHS bodhimaṇḍa Divy 392;

-maha feast in honour of the Bo tree Ja IV 229;

-mūla the root or foot of the Bo tree Pj II 32, 391; cf. Bodhiyā mūle Nidd I 172, 458 = Paṭis I 174;

-rukkha the Bodhi tree Vin I 1.

Bodhetar [agent noun from bodheti] awakener, enlightener Nidd I 457; Paṭis I 174; Vism 209.

Bodheti [causative of bujjhati]

1. to awaken to the truth, to enlighten S I 170; Bv II 195. preterit bodhesi Vism 209, abodhayi Bv II 196 and bodhayi Bv V 31; XXV 6 infinitive bodhuṁ: see bujjhati, and bodhetuṁ Ja IV 393. gerundive bodhabba D II 246; A IV 136.

2. to make aware (of), to make known Ja VI 412; Pj II 444.

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 Wtb. under fidelia. The original meaning may have been, as Morris suggests, “trunk.” It certainly is a dialect word] body Pv IV 3^32; Ja I 503; II 160; III 117; Pv-a 254.

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 Thag 170.

Byaggha [cf. Sanskrit vyāghra] a tiger Ja II 110; Saddh 388. feminine byagghinī Miln 67.

Byañjana (neuter) [cf. Sanskrit vyañjana]

1. sign, mark: see vyañjana.

2. the letter, as compared with attha, the spirit or meaning; thus in phrase atthato byañjanato ca according to the meaning and the letter Miln 18, 345; Nett 23. As vyañjana is the more usual (and classical) form, other references. will be found under vyañjana.

Byatta (adjective) [cf. Pāli vyatta; Sanskrit vyakta] experienced, learned Miln 21.

Byattatā (feminine) [from byatta] experience, learning Miln 349. See also pari°.

Byanti° in °bhavati, bhāva etc. see vyanti°.

Byapagata [= vy-apa-gata] departed, dispelled Miln 225.

Byappatha [so for byappattha; according to Kern, Toev. sub voce the word is a distortion from °vyāpṛta (for which usually Pāli vyāvaṭa) of vi + ā + pṛ^03, pṛṇoti to be busy or active] busy, active. Thus Kern, but the translation is not satisfactory. It occurs only at 2 passages; Vin 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 Nidd I 472 to a mode of speech and explained by Pj 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.”

Byamha [cf. vyamha] a celestial mansion, a Vimāna Vv 52^03. As vyamha at Ja IV 464.

Byasana see vyasana.

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” Vin II 26; IV 134 = Sv I 27; M I 130 (evaṁ vyā kho ti evaṁ viya kho commentary), 257.

Byādhi [cf. Sanskrit vyādhi; literally “upset” from vi + ā + dhā] sickness, disease A I 146; Kv II 457; Miln 351.

Byādhita [past participle from byādheti] afflicted with disease Thag 73; Miln 168.

Byādheti [causative from byādhi cf. vyadhati] to cause to waver, unsettle, agitate, trouble S I 120; Thag 46, 1211. passive byādhiyati Kv 457 (preterit byādhiyiṁsu). – past participle byādhita.

Byāpajjha [from vy-ā-pad]

1. trouble, opposite a° relief M I 10.

2. malevolence; negative a° benevolence Vin I 3; M I 38; cf. avyāpajjha S IV 296, 371.

Byāpanna [from vyāpajjati] malevolent Saddh 70; otherwise vy°, e.g. S II 168 (°citta).

Byāpāda [from vi + ā + pad] ill-will, malevolence, one of the 5 “obstructions” (āvaraṇāni, see e.g. S V 94; Nidd II §379); and of the 4 “bonds” (kāya-ganthā see e.g. Nidd I 98). – M I 434; S I 99; It 119; Paṭis I 31; II 12; Nidd I 149, 207, 386.

-vitakka a malevolent or angry thought M I 11; S I 203; II 151; III 93; V 417; Nidd I 501; Kv 113.

Byābādha [vi + ā + bādh] evil, wrong, hurt; usually referred to as threefold: atta°, para°, ubhaya°, or against oneself, against others, and both – M I 416; S IV 159 (vyā°), 339. See also vyābādha.

Byābādheti [denominative from byābādha] to injure, hurt, oppress S V 393 (na kiñci byābādhemi tasaṁ vā thāvaraṁ vā).

Byābhaṅgī (feminine) [vi + ā + bhañj]

1. a pole for carrying burdens Thag 623.

2. a flail S IV 201.

Byāma [cf. Vedic and Pāli vyāma cf. ŚBr I 2, 5, 14] a fathom, measured by both hands being extended to their full length, only in phrase °ppabhā a halo extending for a fathom around the Buddha Ja I 12, 90; Bv I 45; Miln 75; Vv-a 213.

Byāruddha [past participle of vi + ā + rundh; reading by° in Nidd I; vy° in Snp and Pj II; v.l.] obstructed, opposed, hindered Snp 936 (aññam-aññehi b. in enmity with each other; = paṭiviruddha Nidd I 408), 938 (412 the same; Pj II 566 = āhata-citta).

Byāvaṭa [vi + ā + vṛ] The reading at Vv-a 213 is doubtful. It may be kāyavyāvaṭa, but dassana-vyāvaṭa is to be preferred (see under vyāvaṭa).

Byāsatta [past participle of vi + ā + sañj, cf. āsatta^01] attached to, clinging to, in compound °mānasa possessed with longing Dhp 47 (= sampatte vā asampatte vā lagga-mānasa Dhp-a I 361), 287 (cf. Dhp-a III 433; lagganatāya sattamānasa).

Byūha [cf. Sanskrit and Pāli vyūha from vi + vah]

1. the array or arrangement of troops in particular positions, order of parade or battle Sv I 85. Three formations of troops are mentioned at Ja 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 Vin IV 271 (byūhan nāma yen’eva pavisanti ten’eva nikkhamanti).

Byūhati [denominative from byūha] to stand in array (like a troop) Vv-a 104 (byūhanto, v.l. brahmanto).

Brahant (adjective) [cf. Vedic bṛhant, of bṛh^02 to increase, to be great or strong; paribṛdha solid (cf. brūha, paribrahaṇa and paribrūhana), Avesta bərəzat high; Arm. barjr high; Old-Irish brī, Cymr. 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 Dhātup 344 (Dhātum 506) baha braha brūha = vuddhiyaṁ; Vv-a 278 brahā = vuddhā. Its use is almost entirely restricted to poetry] very great, vast, high, lofty, gigantic; nominative singular brahā Snp 410, 550; Thag 31; Ja III 117 (= dīgha commentary); IV 111 (su°); Pv IV 3^01 (of a huge tree), accusative singular brahantaṁ A III 346; Vv-a 182; nominative plural brahā Vv 64^07 and also brahantā Vv 52^04 (= mahantā Vv-a 224; of the Yama-dūtā or Death’s giant messengers). – feminine brahatī Ja V 215 (= uḷārā commentary); also given as name of a plant Abh 588. – Superlative brahaṭṭha (= Sanskrit barhiṣṭha; on inversion bar > bra cf. Sanskrit paribarhanā > Pāli paribrahaṇa) in °puppha a large or fully developed blossom Ja V 416.

-arañña woodlands, vast forest A I 187;

-vana the wild wood, immense forest A I 152; III 44; Vv 63^03; Ja 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. (= MIr. 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) A II 184 (brahmappatta). In compounds brahma°.

2. Vedic text, mystic formula, prayer Sv 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) D I 18; III 30, also called Mahā Brahmā (D I 235f., 244f.; III 30; It 15; Vism 578; Dhp-a II 60); and Sahampati (Vin I 5; D II 157; S I 136f.; Vism 201; Pj I 171; Pj II 56) and Sanaṁkumāra (D II 226; III 97). The duration of his life is given as being 1 kalpa (see Kv 207, 208). – nominative Brahmā Vin I 5; D II 46; Ja VI 486; Miln 224; Vism 2 (Brahmānaṁ atibrahmā, epithet of Buddha Bhagavā); Pj II 229 (B. mahānubhāvo); genitive ablative brahmano D II 209; Vism 205; Pj II 177; instrumental brahmanā D I 252; II 239; Dhp 105, 230; Vism 48, 405; Dhp-a II 60; accusative Brahmānaṁ D II 37; vocative Brahme S 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 S I 142 (Baka br.); M I 327 (the same); A IV 83; Pv-a 138 (°devatā for brahma°?); genitive ablative brahmuno S I 142, 155; instrumental brahmunā D III 147, 150 and brahmanā Pv-a 98; vocative singular brahme M I 328. plural nominative brahmāno Miln 13, 18 (where Ja VI 486 has Mahā-Brahmā in the same passage); As 195; genitive brahmānaṁ Vism 2; Mhbv 151. °paccekabrahmā a br. by himself S I 149 (of the name of Tudu; cf. paccekabuddha). -sabrahmaka (adjective) including the brahma gods D I 62; A II 70; Vin I 11; Sv I 174.

III. brahma (adjective/noun) [cf. brahmā II 2; Vedic brahma° and Sanskrit brāhma]

1. holy, pious, brahmanic; (masculine) a holy person, a brahmin – (adjective) Ja II 14 (br. vaṇṇa = seṭṭha vaṇṇa commentary); Pj I 151 (brahma-cariyaṁ = brahmaṁ cariyaṁ). – (masculine) accusative brahmaṁ Snp 285; vocative brahme (frequent) Snp 1065 (= Brahmā ti seṭṭhavacanaṁ Pj II 592); Ja II 346; IV 288; VI 524, 532; Pv I 12^09 (= brāhmaṇa Pv-a 66).

2. divine, as incorporating the highest and best qualities, sublime, ideal, best, very great (see especially in compounds), A I 132 (brahmā ti mātāpitaro etc.), 182; IV 76.

3. holy, sacred, divinely inspired (of the rites, charms, hymns etc.) D I 96 (brahme mante adhiyitvā); Pv II 6^13 (mantaṁ brahmacintitaṁ) = brāhmaṇānaṁ atthāya brahmaṇā cintitaṁ) Pv-a 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-a III 210;

-ujjugatta having the most divinely straight limbs (one of the 32 marks of a Great Man) D II 18; III 144, 155;

-uttama sublime As 192;

-uppatti birth in the brahma heaven S I 143;

-ūposatha the highest religious observance with meditation on the Buddha and practice of the uposatha abstinence A I 207;

-kappa like Brahmā Thag 909;

-kāya divine body D III 84; Ja 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, past participle 191, 193, 197) D I 220; II 69; A III 287, 314; IV 40, 76, 240, 401; Thag 1082; Vism 225, 559; Pj I 86;

-kutta a work of Brahmā D III 28, 30 (cf. similarly yaṁ mama, pitrā kṛtaṁ devakṛtaṁ na tu brahmakṛtaṁ tat Divy 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 (= ghaṭa^02) company or assembly of brahmans Ja VI 99;

-cakka the excellent wheel, i.e. the doctrine of the Buddha M I 69; A II 9, 24; III 417; V 33; It 123; Paṭis II 174; Vibh-a 399 (in detail);

-cariya see separate article;

-cārin leading a holy or pure life, chaste, pious Vin II 236; III 44; S I 5, 60; II 210; III 13; IV 93, A II 44; M III 117; Snp 695, 973; Ja V 107, 382; Vv 34^11 (commentary accusative plural brahmacāraye for °cārino); Dhp 142; Miln 75; Sv I 72 (brahmaṁ seṭṭhaṁ ācāraṁ caratī ti br. commentary); Dhp-a III 83; a° S IV 181; Pp 27, 36;

-cintita divinely inspired Pv I 6^13 = Vv 63^16 (of manta); explained at Pv-a 97, as given above III 3, differs from that at Vv-a 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. brāhmaṇa^01, seen with insight);

-ja sprung from Brahmā (said of the brāhmaṇas) D III 81, 83; M II 148. Cf. dhammaja;

-jacca belonging to a brahman family Thag 689;

-jāla divine, excellent net, name of a suttanta (D No. 1) Vism 30; Vibh-a 432, 516; Pj I 12, 36, 97; Pj II 362, 434;

-daṇḍa “the highest penalty,” a kind of severe punishment (temporary death sentence?) Vin II 290; D II 154; Dhp-a II 112; cf. Kern, Manual page 87;

-dāyāda kinsman or heir of Brahmā D III 81, 83;

-deyya a most excellent gift, a royal gift, a gift given with full powers (said of land granted by the King) D I 87 (= seṭṭha-deyyaṁ Sv I 246; cf. D.B. 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 Pāli; and the word in our passage means literally “a full gift.” – Cf. the same passage Divy 620, where it does not need to mean “gift to brahmans,” as index suggests); D I 114; Ja II 166 = Dhp-a III 125 (here a gift to a br., it is true, but not with that meaning); Ja VI 486 (sudinnaṁ + b.); Mhbv 123. We think that both Kern (who at Toev. 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 Pv-a 138 (so read for Brahmā°);

-nimantanika “addressing an invitation to a brahma-god,” title of a suttanta M I 326f., quoted at Vism 393;

-nimmita created by Brahmā D III 81, 83;

-patta arrived at the highest state, above the devas, a state like the Br. gods M I 386; A II 184;

-patti attainment of the highest good S I 169, 181; IV 118;

-patha the way to the Br. world or the way to the highest good S I 141; A III 346; Thag 689. Cf. Geiger, Pāli Dhamma 77;

-parāyana devoted to Brahmā Miln 234;

-parisā an assembly of the Brahma gods D III 260; M I 330; S I 155; A IV 307;

-pārisajja belonging to the retinue of Br., name of the gods of the lowest Rūpa-brahmaloka S I 145, 155; M I 330; Kv 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.) Kv 207 (read °purohita for °parohita!);

-pphoṭana [a-pphoṭana; ā + ph.] a Brahmā applause, divine or greatest applause Dhp-a III 210 (cf. Miln 13; Ja VI 486);

-bandhu “brahma-kinsman,” a brāhmaṇa in descent, or by name; but in reality an unworthy brahman, Thig 251; Ja VI 532; Thig-a 206; cf. Fick, Soziale Gliederung page 140;

-bhakkha ideal or divine food S I 141;

-bhatta a worshipper of Br. Ja IV 377 sq;

-bhavana Br.-world or abode of Br. Nidd I 448;

-bhūta divine being, most excellent being, said of the Buddha D III 84; M I 111; III 195, 224; S IV 94; A V 226; It 57; said of Arahants A II 206; S III 83;

-yāna way of the highest good, path of goodness (cf. brahma-patha) S V 5; Ja VI 57 (commentary ariyabhūmi: so read for arāya°);

-yāniya leading to Brahmā D 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 = Pj I 121), the abode of the Br. devas; heaven. – It consists of 20 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) A 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. D III 112; S I 141, 155, 282; A III 332; IV 75, 103; Snp 508, 1117; Ja II 61; Paṭis I 84; Pv II 13^17; Dhs 1282; Vibh 421; Vism 199, 314, 367, 372, 390, 401, 405, 408, 415f., 421, 557; Mhbv 54, 83, 103f., 160; Vv-a 68; Pv-a 76; Vibh-a 167, 433, 437, 510. See also Cpd. 57, 141f.; Kirfel, Kosmographie der Inder, pages 26, 191, 197, 207, and cf. in BHS literature Lal 171. The Br.-l. is said to be the one place where there are no women: Dhp-a I 270; – yāva Brahmalokā pi even unto Br.’s heaven, expression like “as far as the end of the world” M I 34; S V 265, 288. -°ūpaga attaining to the highest heaven D II 196; A V 342; Snp 139; Ja II 61; Kv 114. – °ūpapatti rebirth in heaven Snp 139. -°parāyana the Br.-loka as ultimate goal Ja II 61; III 396. -°sahavyatā the company of the Br. gods A IV 135f.

-yāna the best vehicle S V 5 (+ dhammayāna);

-vaccasin with a body like that of Mahā Brahmā, combined with

-vaṇṇin of most excellent complexion, in stereotype passage at D I 114, 115; M II 167, cf. Sv I 282: °vaccasī ti Mahābrahmuṇo sarīra-sadisena sarīrena samannāgato; °vaṇṇī ti seṭṭhavaṇṇī;

-vāda most excellent speech Vin I 3;

-vimāna a palace of Brahmā in the highest heaven D III 28, 29; It 15; Vism 108;

-vihāra sublime or divine state of mind, blissful meditation (exercises on (a) altruistic concepts; (b) equanimity; see on these meditations D.B. I 298). There are 4 such “divine states,” viz. mettā, karuṇā, muditā, upekkhā (see Vism 111; As 192; and cf. Expositor 258; BMPE 59; BHS same, e.g. Divy 224); D II 196; III 220 (one of the 3 vihāras: dibba°, brahma°, ariya°); Thag 649; Ja I 139 (°vihāre bhāvetvā ... brahmalokūpaga), II 61; Dhs 262; Vism 295f. (°niddesa), 319;

-veṭhana the head-dress of a brahmin Pj II 138 (one of the rare passages where brahma° = brahma III. 1);

-sama like Brahmā Snp 508; Pj II 318, 325; As 195;

-ssara “heavenly sound,” a divine voice, a beautiful and deep voice (with 8 fine qualities: see enumerated under bindu) D II 211 = 227; Ja I 96; V 336.

Brahmaka (adjective) only in compound sa° with Brahmā (or the Br. world). q.v.

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 Pj I 151); especially in Buddhist sense the moral life, holy life, religious life, as way to end suffering, Vin I 12, 19, renouncing the world, study of the Dhamma D I 84, 155; II 106; III 122f., 211; M I 77, 147, 193, 205, 426, 463, 492, 514; II 38; III 36, 116; S 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; A 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; Thag 1027, 1079; It 28, 48, 78, 111; Dhp 155, 156, 312; Ja III 396; IV 52; Pv II 9^13; Dhp-a IV 42 (vasuttamaṁ); Vibh-a 504. – brahmacariyaṁ vussati to live the religious life A I 115 (cf. °ṁ vusitaṁ in formula under Arahant II A); °assa kevalin wholly given up to a good life A I 162; °ṁ santānetuṁ to continue the good life A III 90; Dhp-a I 119; komāra° the religious training of a well-bred youth A III 224; Snp 289.

– abrahmacariya unchastity, an immoral life, sinful living M I 514; D I 4; Snp 396; Pj I 26;

-antarāya raping Dhp-a II 52;

-ānuggaha a help to purity A I 167; IV 167; Dhs 1348;

-ūpaddava a disaster to religious life, succumbing to worldly desires M III 116;

-vāsa state of chastity, holy and pure life; adjective living a pure life A I 253; Ja III 393; Kv 93; Dhp-a I 225.

Brahmacariyaka (adjective) [from brahmacariya] only in phrase ādi° leading to the highest purity of life D I 189, 191; III 284; A IV 166.

Brahmacariyavant (adjective) [from brahmacariya] leading the religious life, pure, chaste S I 182; Dhp 267.

Brahmañña (adjective) [from brāhmaṇa] brahman, of the brahman rank; brahmanhood, of higher conduct, leading a pure life D I 115 (at which passage Sv I 286 includes Sāriputta, Moggallāna and Mahākassapa in this rank); M II 167; A I 143. – abstract derived brāhmaññā (neuter) higher or holy state, excellency of a virtuous life D I 166; Vin III 44; Ja IV 362 (= brāhmaṇa dhamma commentary); brahmañña (neuter) D II 248; brahmaññā (feminine) D III 72, 74; A I 142; and brahmaññattha (neuter) S III 192; V 25f., 195; A I 260 (brāhmaññattha).

Brahmaññatā (and Brāhmaññatā) [from brahma or brāhmaṇa] state of a brahman D III 145, 169; Dhp 332, cf. Dhp-a IV 33.

– Negative a° D III 70, 71.

Brahmaññattha see brahmañña.

Brahmatta (neuter) [abstract from brahma] state of a Brahma god, existence in the Br. world Vibh 337; Vism 301; Vibh-a 437; Dhp-a I 110. brahmatta-bhāva is to be read as brahm’-attabhāva (see under brahma).

Brahmattara at Ja 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.

Brāhmañña Brāhmaññatā and Brāhmaññattha see brahmañ°.

Brāhmaṇa^01 [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 Pāli definitions are e.g. “sattannaṁ dhammānaṁ bāhitattā br.” (like definition of bhikkhu) Nidd I 86 = Nidd II §464 a (cf. Snp 519); ye keci bho-vādikā Nidd I 249 = Nidd II §464 b; brahā-sukha-vihāra-jhāna-jhāyin Miln 226; pāpaṁ bāhesuṁ D III 94; bāhita-pāpattā br. Dhp-a III 84; ariyā bāhita-pāpattā br. Sv I 244. – plural brāhmaṇāse Snp 1079f. – Various references in the canon to all meanings of the term: D I 90, 94, 104, 119f., 136 (mahāsālā), 150 (°dūta), 247; III 44f., 61, 83f., 94f. (origin of), 147, 170, 258 (°mahāsālā), 270; M I 271 (°karaṇā dhammā), 280; II 84, 148, 177; III 60, 270 (a bhikkhu addressed as br.); S I 47, 54, 94f., 99 (°kumāra), 117, 125, 160f.; II 77, 259; IV 157; V 194; A I 66, 110, 163 (tevijjā); 166; II 176; III 221f. (brāhmaṇa-vagga); It 57f., 60, 98, 101; Ja III 194; IV 9; VI 521f.; Vibh 393f. For br. with the meaning “Arahant” see also: Vin I 3; II 156 (br. parinibbuta); Thag 140, 221 (brahma-bandhu pure āsiṁ, idāni kho’mhi brāhmaṇo); Dhp 383f.; Snp passim (e.g. verse 142 kammanā hoti brāhmaṇo; 284f.); Ja IV 302f.; Miln 225. Ten kinds of br. are pronounced to be apetā brahmaññā degraded from brahmanship Ja IV 361f. Diff. schools of br. teachers are enumerated at D 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 Vin I 245; D I 104; A III 224; IV 61; cf. Vv-a 265. – feminine brāhmaṇī (noun or adjective) the wife of a brāhmaṇa D I 193; Ja V 127 (of a purohita or high priest); Dhp-a I 33; IV 176; Pv-a 55, 61, 64. Frequently in combination brāhmaṇī pajā this generation of brāhmaṇas, e.g. D I 249; A I 260; II 23 (see pajā).

-ibbhā brahmans and Vaiśyas Ja VI 228f.

-kumārikā a brahmin young girl Ja III 93;

-kula a br. clan or family Ja II 85, 394, 411; III 147, 352; Pv-a 21, 61;

-gahapatikā priests and laymen (“clerk and yeoman” Rh.D. in S.B.E. XI 258) D II 178; III 148, 153, 170f.; S I 59, 184; A I 110; Vin I 35; Ja I 83;

-gāma a br. village Vin I 197; D I 87, 127; S I 111; Ja II 368; III 293; IV 276;

-dhamma duty of a br.; see on contrast between Brahmaṇic and Buddhist view Ja IV 301f., cf. also Pj II 312-325 (br.-dhammika-suta) and Fick, Soziale Gliederung page 124;

-putta son of a br. Pv-a 62;

-bhojana giving food (alms) to brahmans Vin I 44;

-māṇava a young brahmin Ja IV 391;

-rūpa (in) form of a br. Pv-a 63;

-vaḍḍhakī a br. carpenter Ja IV 207;

-vaṇṇin having the appearance of a brahmin Cp I 12, 10;

-vācanaka a br. disputation, some sort of elocution show Ja I 318; IV 391;

-vāṭaka circle of brahmins Dhp-a IV 177 (v.l. °vādaka);

-vāṇija a br. merchant Pv-a 113;

-sacca a brahmanic (i.e. standard, holy) truth A II 176 (where the Buddha sets forth 4 such br. °saccāni, different from the usual 4 ariya-saccāni).

Brāhmaṇa^02 (neuter) [for brahmañña] state of a true brahman, “holiness supreme” Thag 631.

Brūti [brū, Sanskrit bravīti, medium brūte; cf. Geiger, Pāli Grammar §14.12. Explained by Dhātup 366 as “vacane,” by Dhātum 593 as “vācāyaṁ, viyattiyaṁ”] to say, tell, call; show, explain D 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 It 33, 40; Snp 1033, 1042f. (explained as ācikkhāmi desemi paññāpemi etc. by Nidd); Pv I 2^03 (= kathemi Pv-a 11); Thag 214; 2nd singular brūsi Snp 457, 1032, 1081; Ja II 48; Thig 58; 3rd singular brūti Snp 122; imperative brūhi Thag 1266; Snp 1018, 1034, 1043; Miln 318. – preterit abravi Snp 981; Thag 1275; Ja VI 269; Pv II 9^64 (v.l. abruvi); Pv-a 264; abruvi Ja III 62, and bravi Ja V 204; 3rd singular medium bravittha Vv 53^10 (= kathesi Vv-a 240); 1st singular also abraviṁ Cp II 6, 8; 3rd plural abravuṁ Ja V 112.

Brūmeti [possible causative from brūti, but as Geiger, Pāli Grammar 14.12, rightly remarks “not critically sound”] to say D I 95 (explained as “brūmetū ti vadatu” Sv I 265).

Brūhana (neuter) [from brūheti] expansion, increasing spreading; cultivation, development (transitive and intransitive) Miln 313 (Kern, Toev. sub voce “amusement”); As 332; Vv-a 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 M I 33, 213.

Brūheti [cf. Sanskrit bṛṁhayati; from bṛh^02 to increase; Dhātup 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; S I 198 (saddhaṁ); Snp 324 (kammāni); Dhp 285 (imperative brūhaya = vaḍḍhaya Dhp-a III 429); Ud 72; Ja I 289; Miln 313 (saddena sotaṁ bṛ); Pv-a 168 (vaḍḍheti + , for ābhāveti). – Cf. anu°, pari°.

Bha.

Bha (indeclinable) the letter or sound (syllable) bh; figuring in Buddhaghosa’s exegesis of the name Bhagavā as representing bhava, whereas ga stands for gamana, va for vanta Pj I 109. – Like ba° we often find bha° mixed up with pa°; – see e.g. bhaṇḍa bhaṇḍati; bh represents b in bhasta = Sanskrit basta, bhisa = Sanskrit bisa, bhusa = Sanskrit buśa. – bha-kāra the sound (or ending) °bha, which at Vin 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).

Bhakuṭi (feminine) [cf. Epic Sanskrit bhrakuṭi from older bhṛkuti, bhrukuṭi or bhrūkuṭi] superciliousness Snp 485. Ja III 99; Vism 26 (°karaṇa); Pj II 412. derived bhākuṭika (q.v.). See also bhūkuṭi.

Bhakkha (–°) (adjective) [from bhakṣ]

1. eating, feeding on D III 41 (sāka° etc.); S I 69 (pahūta° voracious, of fire), 238 (kodha°); Pv I 9^01 (lohita-pubba°); Pp 55 (tiṇa°); Saddh 388 (tiṇa°).

2. eatable, to be eaten; neuter °ṁ food, prey, in compound appa-bhakkha offering no food Vv 84^03 (appodaka + bh.). – plural also bhakkhā (eatables) Ja II 14; IV 241 (similar context; = bhojana commentary); Pv II 9^41 (= āhārā Pv-a 129). It is to be pointed out that bhakkhā occurs in poetry, in stock phrase “dibbā bhakkhā pātubhavanti”; cf. Vedic bhakāṣa (masculine) feeding, partaking of food, especially drink (of Soma), thus something extraordinary.

Bhakkhati [bhakṣ from bhaj, cf. Sanskrit bhakāṣati and bhakṣayati; Dhātup 17 and 537 explains by “adana”] to eat, to feed upon Pv II 2^05 (pubba-lohitaṁ); Dhp-a II 57 (vātaṁ). infinitive bhakkhituṁ Ja II 14. – causative bhakkheti in same meaning Ja IV 349 (preterit bhakkhesuṁ); cf. BHS bhakṣayati Divy 276.

Bhaga [Vedic bhaga, bhaj, see bhagavant etc.] luck, lot, fortune, only in compound dub° (adjective) unhappy, unpleasant, uncomfortable It 90; Sv I 96 (°karaṇa). – bhaga (in verse “bhagehi ca vibhattavā” in exegesis of word “Bhagava”) at Sv I 34 read bhava, as read at the same passage Vism 210.

Bhagandalā [cf. late Sanskrit bhagandara] an ulcer, fistula Vin I 216, 272; Nidd I 370. Has explanation at Dhātum 204 “bhaganda secane hoti” (“comes from sprinkling”) anything to do with our word?

Bhagalavant [of uncertain origin] name of a mountain Pj II 197 (locative Bhagalavati pabbate). Occurs also as an assembly hall under the name of Bhagalavatī at D III 201. Cf. Kirfel, Kosmographie der Inder page 196.

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 Nidd I 142 = Nidd II §466; Vism 210f.; Sv I 33f. Usual translation Blessed One, Exalted One.

Bhaginī (feminine) [Epic Sanskrit bhaginī] a sister Ja VI 32. The popular etymology of bhikkhu as given at Vibh-a 108 is the same as that for bhātar, viz. “bhagatī ti bh.” – Cpd. bhagini-māla a “sister garland” (?) name of a tree Ja VI 270 (= upari-bhaddaka).

Bhagga^01 [past participle of bhañj, Sanskrit bhagna] broken, in phrases “sabbā te phāsukā bhaggā” Ja I 493, which is applied metaphorically at Dhp 154 (phāsukā = pāpakā?), explained Dhp-a 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 Nidd I 142 = Nidd II §466 B, quoted at Vism 211.

Bhagga^02 (neuter) [from bhaga; cf. Sanskrit and Pāli bhāgya] fortune, good luck, welfare, happiness Vism 210 (akāsi °ṁ ti garū ti Bhāgyavā etc.).

Bhaggava [cf. Sanskrit bhārgava, a derivation from bhṛgu, and bhargaḥ, of same root as Latin fulgur lightning; Greek ϕλόξ light; German blitzen, blank; Anglo-Saxon blanca white horse, all of the idea of “shining, bright, radianeuter” – 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 (?) Ja III 381, 382, in vocative bhaggava (masculine) and bhaggavī (feminine). The terms are not explained in commentary, evidently because somewhat obscure. According to Kern, Toev. sub voce the Sanskrit form in this meaning occurs at MBh I 190, 47; Saddhp. 191f., Mvu III 347.

Bhaggavant (adjective/noun) [from bhagga^02, cf. Sanskrit and Pāli bhāgyavant] having good luck or auspices, fortunate; in definition of “Bhagavā” at Vism 210 = Sv I 34 (“bhāgyavā bhaggavā yutto”); with reference to the 4 qualities implied in the word “Bhagavā,” which passage is alluded to at Vv-a 231 by remark “bhāgyavantatādīhi catūhi kāraṇehi Bhagavā.”

Bhaṅga^01 (neuter) [cf. Sanskrit bhaṅga, which occurs already Atharva-veda xi.6.15 (see Zimmer. Altind. Leben 68), also Avesta baṁha, Polish pienka hemp. On its possible etymology connection with Vedic śaṇa (Ath. Veda II 4. 5) = Pāli saṇa and sāṇa hemp (= Greek κάνναβις, German hanf, English hemp) see Walde, Latin Wtb. sub voce cannabis] hemp; coarse hempen cloth Vin I 58 (where combined with sāṇa).

Bhaṅga^02 (neuter) [cf. Classical Sanskrit bhaṅga, from bhañj: see bhañjati]

1. (literal) breaking, breaking off, in sākhā° a layer of broken-off branches Ja III 407.

2. (figurative) breaking up, dissolution, disruption (see on form Cpd. 25, 66) Paṭis I 57f. (°ānupassanā insight into disruption), quoted and explained at Vism 640f.; Vibh-a 27 (°khaṇa); Saddh 48, 78 (āsā°). Cf. vi°.

Bhaṅgaṇa and Bhaṅgaloka [to bhaṅga^01?] are vv.ll. of name of place at Nidd I 155 for Gaṅgaṇa and Aṅgaṇeka respectively. With misspelling bh > g, cf. bheṇḍaka > geṇḍaka.

Bhacca (adjective) [gerundive from bhṛ, cf. Sanskrit bhṛtya] to be carried, kept or sustained A III 46 ... dependant) Ja IV 301 (commentary bharitabba). As Kern. Toev. 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?).

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. Dhātup and Dhātum mark the figurative meaning (bhaj^02) by sevāyaṁ (Dhātup 61), sevāputhakkare (Dhātum 523) and saṁsevane (the same 76), whilst the literally (bhaj^01) is expressed by vibhājane. – Snp 958 (bhajato rittaṁ āsanaṁ; genitive from present participle = sevato etc. Nidd I 466); Dhp 76, 303; Pp 26, 33; Ja I 216 = III 510 (disā bh.) VI 358; Saddh 275. – potential bhaje Dhp 76, 78, and bhajetha Dhp 78 (= payirupāsetha), 208 in sense of imperative; hence 2nd singular formed like causative as bhajehi Ja III 148 (commentary bhajeyyāsi; cf. Geiger, Pāli Grammar 139.2). – gerundive bhajitabba Nidd II sub voce kāmaguṇā B (sevitabba, bh., bhāvetabba).

Bhajanā (feminine) [from bhaj] resorting to, familiarity with Pp 20 = Dhs 1326, cf. sam° and BMPE 320, note 4.

Bhajin (adjective) [from bhajati] loving, attached to, worshipping Nidd I 142 (in explanation of “Bhagavā”).

Bhajjati [Vedic bhṛjjati, cf. Greek ϕρύγω to roast, ϕρύγανον dry wood; Latin frīgo to make dry] to roast, toast Vin IV 264; Dhātup 79 and Dhātum 94, explained by “pāke.” causative bhajjāpeti to have, or get roasted Vin IV 264; Dhp-a I 224 (v.l. paccāpeti).

Bhañjaka (adjective) [from bhañjati] breaking, spoiling, destroying (attha°-visaṁvāda; cf. bhañjanaka) Ja III 499.

Bhañjati [bhañj, cf. Vedic bhañjati and bhanakti, roots with and without ṛ, as Latin frango = Gothic brikan = Old High German brehhan, English break, Sanskrit giri-bhraj breaking forth from the mountain; and Sanskrit bhaṅga, bhañji wave. – Dhātup 68 paraphrases by “omaddana,” Dhātum 73 by “avamaddana”]

1. (transitive and intransitive) to break Vin I 74 (phāsukā bhañjitabbā ribs to be broken); Dhp 337 (mā bhañji = mā bhañjatu commentary). Pv II 9^03 (sākhaṁ bhañjeyya = chindeyya Pv-a 114); Pv-a 277 (akkho bhañji the axle broke, intransitive).

2. to fold or furl (the lip): oṭṭhaṁ bh. Ja II 264.

3. (figurative) to break up, spoil, destroy, in atthaṁ bh. to destroy the good S IV 347 (cf. bhañjanaka). – past participle bhagga^01 (q.v.).

Bhañjana^01 (neuter) [from bhañjati] breakage, breaking down, break, only in compound akkha° break of the axle Vism 32, 45; Dhp-a I 375; Pv-a 277.

Bhañjana^02 (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; Vv-a 295.

Bhañjanaka (neuter) [from bhañjana^01] destroying, hurting, spoiling, in phrase attha° destroying the welfare (with reference to the telling of lies) Dhp-a III 356; Vv-a 72; cf. bhañjaka.

Bhañjanin (adjective) [from bhañj] breaking, destroying, in cakka° breaking the wheel, figurative breaking the state of harmony Ja V 112.

Bhaññaṁ (Ja V 317) see bhā.

Bhaṭa [cf. Epic and Classical Sanskrit bhaṭa, from dialect bhaṭ to hire; originally the same as bhṛtya from bhṛta and bhṛti of bhṛ Dhātup 94, Dhātum 114. – bhaṭa = bhatyaṁ i.e. bhṛtyaṁ] servant, hireling, soldier Miln 240; Vv-a 305 (bhattavetana°). As to suggestion of bhaṭa occurring in phrase yathā-bhaṭaṁ (Kern. Toev. sub voce yathābhaṭaṁ) see discussion under yathābhataṁ.

-patha service, employment, salary Vin IV 265; Pj II 542.

Bhaṭṭha^01 [past participle of bhraṁś, see bhassati] dropped, fallen down Ja I 482; IV 222, 382; V 444. Cf. pari°.

Bhaṭṭha^02 [past participle of bhaṇ, for bhaṇita] spoken, said Vv 63^19 (su° = subhāsita Vv-a 265). See also paccā° and pari°; cf. also next.

Bhaṭṭha^03 (?) [perhaps for bhatta?] wages, tip, donation Ja IV 261 (by commentary explained as kathita, thus same as bhattha^02). v.l. bhatta. Cf. Sanskrit bhāṭa and BHS bhāṭaka Mvu III 37.

Bhaṇati [bhaṇ; cf. Sanskrit bhaṇati; Old High German ban = English ban etc. “proclamation.” See connections in Walde, Latin Wtb. under fabula. – Explained by Dhātup 111 as “bhaṇana.” by Dhātum 162 as “bhāsana”] to speak, tell, proclaim (the nearest synonym is katheti: see Nidd II sub voce katheti) Dhp 264; Pp 33, 56; Dhp-a II 95. – present participle bhaṇanto Snp 397. potential bhaṇe Snp 1131 (= bhaṇeyya Nidd II §469); Dhp 224 (saccaṁ; = dīpeyya vohareyya Dhp-a III 316). Also bhaṇeyya Snp 397. An old subjunctive form is bhaṇāmase S I 209 (cf. Geiger, Pāli Grammar §126). Prohibative mā bhāṇi. A causative form is bhāṇaye (potential) Snp 397.

Bhaṇana (neuter) [from bhaṇati] telling, speaking Dhp-a IV 93 (°sīla, adjective wont to speak); Dhātup 111.

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 Vin I 240 (amhākaṁ kira bhaṇe vijite Bhaddiya-nagare), 241 (gaccha bhaṇe jānāhi ...) Miln 21 (atthi bhaṇe añño koci paṇḍito ...).

Bhaṇḍa (neuter) [cf. Epic Sanskrit bhāṇḍa]

1. stock in trade; collectively goods, wares, property, possessions, also “object” S I 43 (itthi bhaṇḍānaṁ uttamaṁ woman is the highest property), Nidd II §38; Ja III 353 (yācita° object asked, = yāca); Thig-a 288 (the same); Vism 22. °bhaṇḍaṁ kiṇāti to buy goods Vibh-a 165. °bhaṇḍaṁ vikkiṇati to sell goods Ja I 377 (+ paṭibhaṇḍaṁ dāpeti to receive goods in return); vikkiṇiya-bh. goods for sale Dhp-a I 390. – assāmika° ownerless goods, unclaimed property Ja VI 348; ābharaṇa° trinkets, jewelry Ja III 221; piya° best goods, treasure Ja III 279; bahu° having many goods, rich in possessions Vin III 138; Pj I 241 (of a bhikkhu); vara° best property or belongings Vin IV 225.

2. implement, article, instrument Vin II 142, 143 (where 3 kinds are distinguished: of wood, copper, and of earthenware), 170 (the same); Dāṭh IV 50 (turiya°). – In assa(hatthi°)-bhaṇḍa Vin 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 Vin I 284; II 176; surveyor of the (royal) warehouses, royal treasurer (a higher court office: cf. Fick. Soziale Gliederung 101f.) Ja III 293; IV 43; V 117; Miln 37; Sv I 21; Pv-a 2, 20;

-āhāraka (trader) taking up goods Dhp-a IV 60.

Bhaṇḍaka (adjective in sense of collective neuter) [from bhaṇḍa]

1. article, implement; kīḷā° toys Ja VI 6.

2. belongings, property Vin IV 225.

3. trappings, in assa° horse trappings Ja II 113.

Bhaṇḍati [bhaṇḍ, cf. “paṇḍa bhaṇḍa paribhāse” Dhātup 568; Dhātum 798] to quarrel, abuse Vin I 76 (saddhiṁ); IV 277; Thag 933; Pj II 357 (aññamaññaṁ).

Bhaṇḍana (neuter) [from bhaṇḍ, cf. BHS bhāṇḍana Divy 164] quarrel, quarrelling, strife It 11; Ja III 149; Nidd I 196; Dhp-a I 55, 64.

Bhaṇḍi [?] a certain plant or flower Ja V 420. Reading uncertain.

Bhaṇḍikā (feminine) [from bhaṇḍaka, in collective sense] collection of goods, heap, bundle; bhaṇḍikaṁ karoti to make into a heap Ja III 221, 437; or bhaṇḍikaṁ bandhati to tie into a bundle Dhp-a II 254; Vv-a 187. sahassa° a heap of 1,000 kahāpaṇas Ja II 424; III 60; IV 2.

Note: bhaṇḍika is v.l. at Ja III 41 for gaṇḍikā.

Bhaṇḍu (adjective) [etymology uncertain, dialectical or = paṇḍu?] bald-headed, close shaven Vin I 71 (°kamma shaving), 76 (kammāra°); Ja III 22; VI 538 (+ tittira); Miln 11, 128.

Bhata (adjective) [cf. Epic Sanskrit bhṛta]

1. supported, fed, reared, maintained A III 46 (bhatā bhaccā “maintained are my dependents”); Ja V 330 (kicchā bh.), given by Kern, Toev. sub voce in meaning “full” with wrong reference Ja VI 14. Cf. bharita.

Bhataka [cf. Epic Sanskrit bhṛtaka] a hired servant, hireling, servant Thag 606, 685, 1003; Ja III 446; Miln 379; Dhp-a 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 Ja I 475; III 325, 446; Dhp-a I 21, 70; Dhātup 94 (in explanation of root bhaṭ, see bhaṭa).

Bhatikā (feminine) [from bhati] fee Ja IV 184.

Bhatta (neuter) [cf. Epic and Classical Sanskrit bhakta, original past participle of bhajati] feeding, food, nourishment, meal Dhp 185; Pp 28, 55; Ja II 15; V 170 (bhatta-manuñña-rūpaṁ for bhattaṁ°); Vism 66 (where 14 kinds enumerated, i.e. saṅgha°, uddesa° etc.); Saddh 118. °ucchiṭṭha° food thrown away Pv-a 173; uddesa° special food Vin I 58 = 96, cf. II 175; devasika° daily food (as fee or wages) Sv I 296 (= bhatta-vetana); dhura° a meal to which a bhikkhu is invited as leader of others, i.e. a responsible meal Ja I 449; III 97 (v.l. dhuva°); dhuva° constant supply of food Vin I 25, 243.

-agga [cf. BHS bhaktāgra Divy 335; Mvu II 478] a refectory Vin I 44; M I 28; Ja V 334;

-ammaṇa food trough Ja VI 381;

-ābhihāra gift of food S I 82;

-uddesaka (thera) (an elder) who supervises the distribution of food, a superintendent of meals Vism 388, Dhp-a I 244;

-kāraka one who prepares the meal or food, a cook, butler Ja I 150f.; V 296; VI 349; Sv I 157;

-kicca “meal-performance,” meal (cf. BHS bhaktakṛtya Divy 185) Ja I 87; Miln 9; Vism 278 (kata° after the meal, cf. kata II 1.a); Pv-a 76;

-kilamatha fatigue after eating Pj II 58 (cf. °sammada);

-gāma a village giving tribute or service Dhp-a I 398;

-dāna gift of a meal Pv-a 54;

-puṭa a bag with food Ja II 82, 203; III 200; Sv I 270. Cf. puṭabhatta;

-puṭaka same Pj I 44; Vibh-a 234; Vism 251;

-bhoga enjoyment of food S I 92;

-randhaka a cook Ja IV 431;

-vissagga serving a meal, meal-function, participation at a meal Vin IV 263; Pv III 2^09 (so read for vissatta; explained at Pv-a 184 by bhattakicca and bhuñjana); Miln 9; Pj 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” D III 191; Vin III 222 (rañño bh-v.-āhāro “in the King’s pay”); Ja IV 132f., Miln 379; Dhp-a I 25 (to a physician); Vv-a 305;

-velā meal-time Pj II 111;

-sammada drowsiness after a meal S I 7; Ja VI 57; Vibh 352; Vism 278, 295;

-sālā hall for meals, refectory Vism 72.

Bhattar [Vedic bhartṛ to bhṛ] a husband; nominative singular bhattā Thig 413; Ja V 104, 260 (here in meaning “supporter”); VI 492; genitive bhattu Ja V 169, 170; accusative bhattāraṁ Thig 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 Sv I 34 = Vism 210f. Explained at Vism 212 by “bhaji-sevi-bahulaṁ karoti.”

Bhatti (feminine) [cf. Vedic and Classical Sanskrit bhakti, from bhaj: see bhajati]

1. devotion, attachment, fondness Pp 20 = Dhs 1326 (cf. BMPE 320, note 4); Pp 65; Ja V 340 (= sineha commentary); VI 349; Vv-a 353, 354.

2. in bhatti-kata Thig 413 it means “service,” thus “doing service” (or “rendered a servant”?).

3. of uncertain meaning in bhatti-kamma, probably “making lines, decoration, ornamentation” Vin II 113 (°kamma-kata decorated), 151. The reading is uncertain; it may be bhati° (? Kern, Toev. 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 Vin II 15. Also at Thig-a 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? Thag 370; commentary has: yathānusiṭṭhaṁ paṭipattiyā tattha bhattimā nāma.

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 S I 216 (v.l. bhaddante); vocative plural bhadantā Dhp-a III 414. – A contracted form of bhadante is bhante (q.v.).

Note: In case of bhadanta being the correspondant of Sanskrit bhavanta (for bhavān) we would suppose the change v > d and account for dd on grounds of popular analogy after bhadda. See bhante. The plural nominative from bhadantā is formed after bhadante, which was felt as a vocative of an a-stem with -e for -a as in Māgadhī Prākrit.

Bhadantika (adjective) (–°) [from bhadanta] only in compound ehi°, literally “one belonging to the (greeting) ‘come hail to thee,’” i.e. one who accepts an invitation D III 40, M II 161; A I 295; II 206; Pp 55. See also under ehi.

Bhadara in °paṇḍu at A I 181 is to be read as badara°.

Bhadda (a) and Bhadra(b) (adjective) [cf. Vedic bhadra, on different forms see Geiger, Pāli Grammar §53.2. Dhātup 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 D II 95 (a); S I 117 (b); Dhp 143f. (b) (of a good, well-trained horse), 380 (b) (the same); Ja VI 281 (b) (24 bhadrā pāsakā or lucky throws of the dice); Dhp-a 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-a III 14); Pv-a 116 (= iṭṭhaṁ). Also as form of address “hail to thee,” bhaddaṁ vo Ja V 260.

2. a kind of arrow (cf. Sanskrit bhalla) Ja II 275 (v.l. bhadra; so Kern, Toev. sub voce; but commentary takes it as bhadda lucky, in negative sense “unlucky, sinister” and explains by bībhaccha = awful).

3. bull (cf. Sanskrit bhadra, Abhidh-r-m 5, 21) Thag 16, 173, 659.

-mukha one whose face brings blessings, a complimentary address, like “my noble etc. friend!” [cf. BHS bhadramukha; Divy frequent: see index], M II 53; S I 74 (cf. K.S. I 100 noun) Ja II 261 (v.l. bhadda°); Vism 92 (v.l. bhadda°);

-muttaka [cf. Sanskrit bhadramusta] a kind of fragrant grass (Cyperus rotundus) Sv I 81; Abh 599;

-yuga a noble pair Dhp-a I 95 (Kolita and Upatissa),

-vāhana the auspicious (royal) vehicle (or carriage) Miln 4.

Bhaddaka and Bhadraka [from bhadda]

1. good, of good quality (opposite pāpaka) A IV 169 (a).

2. honoured, of high repute Ja III 269 (a) (= sambhāvita commentary).

3. (masculine neuter) a good thing, lucky or auspicious possession, a valuable. Applied to the 8 requisites (parikkhārā) of a samaṇa at Ja V 254 (b). – On upari-bhaddaka (N. of a tree Ja VI 269; commentary = bhagini-mālā) see upari. – At A 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.

Bhanta [past participle of bham] swerving, swaying, staggering, deviating; always used of an uncontrolled car (ratha or yāna) Dhp 222 (ratha = ativegena dhāvanta Dhp-a III 301); (yāna = adanta akārita aviṇīta Nidd I 145); As 260 (°yāna). Cf. vi°.

Bhantatta (neuter) [from bhanta] turmoil, confusion Dhs 429 (= vibhanti-bhāva As 260, so read for vibhatti°); cf. BMPE 110. note 1.

Bhante [would correspond either to Sanskrit bhavantaḥ (with ending °e as Māgadhism for °aḥ) = bhavān, or to Pāli bhadanta. In both cases we have a contraction. The explanation bhante = bhadante (bhadantaḥ) is advocated by Pischel, Pkt Gr. §§165, 366b, intimated also by Weber, Bhagavatī 156, note 3 (unable to explain -e); the explanation bhante = bhavantah (see bhavaṁ) by Geiger, Pāli 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: Vin I 76; D II 154, 283; Ja II 111; III 46; Miln 19; or with another vocative: Miln 25; or with other oblique cases, as with nominative D I 179; Dhp-a I 62. with genitive D I 179.

Bhabba (adjective) [garundive of bhū, Sanskrit bhavya]

1. able, capable, fit for (-° or with dative or infinitive); abhabba unfit, incapable; Vin I 17; S III 27 (dukkha-kkhayāya); IV 89 (the same); Pp 12, 13; Vism 116 (bhikkhu), negative It 106 (antakiriyāya), 117 (phuṭṭhuṁ sambodhiṁ); Ja I 106 (°puggala a person unfit for the higher truths and salvation). bhabbābhabba fit and unfit people Nidd II §235 3 p^02 = Vism 205, explained at Vibh 341, 342 by “bhabbā niyāmaṁ okkamituṁ kosalesu dhammesu sammattaṁ.”

2. possible (and abhabba impossible) M III 215 (kammaṁ bhabba-ābhāsa apparently possible). – See also abhabba.

Bhabbatā (feminine) [abstract from bhabba] possibility; negative a° impossibility Snp 232; Pj I 191; Vv-a 208.

Bhamati [bhram; on etymology see KZ IV 443; VI 152. Explained at Dhātup 219 by “anavaṭṭhāne,” i.e. unsettledness] to spin (of a wheel), to whirl about, to roam Dhp 371 (mā te kāmaguṇe bhamassu cittaṁ); Ja I 414; III 206 = IV 4 (cakkaṁ matthake); IV 6 (kumbha-kāra-cakkaṁ iva bh.); V 478. – past participle bhanta. – causative bhameti to make whirl Vism 142 (cakkaṁ).

Bhamara [cf. Epic and Classical Sanskrit bhramara; either to bhram (semantically quick, unsteady motion = confused noise), cf. Greek ϕόρμιγξ zither; or perhaps for °bramara to Old High German bremo = German bremse gadfly, bremen = brummen to hum; Greek βρόμος thunder, Latin fremo to growl, roar: see Walde, Latin Wtb. sub voce fremo]

1. a bee Ja V 205 (°vaṇṇa bee-coloured, i.e. of black colour, in explanation of kaṇha); Thig 252. Usually in similes, e.g. at Dhp 49 (cf. Dhp-a I 374f.); Vism 142, 152; Pj II 139.

2. in bhamara-tanti “the string that sounds,” one of the seven strings of the lute Ja II 253, cf. Vv-a 140.

Bhamarikā (feminine) [from bhamara] a humming top Ja V 478.

Bhamu (feminine) [secondary formation after bhamuka] eyebrow Ja VI 476 (ṭhita°), 482 (nīla°).

Bhamuka (and Bhamukha) (feminine) [cf. Vedic bhrū; the Pāli word is possibly a combination of bhrū + mukha with dissimilation of first u to a] eyebrow Thag 232 = S I 132 pamukh-; Ja IV 18 (in explanation of su-bbhū = su-bhamukhā in commentary, Fausbøll puts “bhamuka”? Kern on this passage quotes BHS bhrūmukha, see Toev. sub voce); VI 503 (aḷāra° for pamukha); Dhp-a III 102; IV 90, 197 = Ja V 434; Pj II 285.

Bhaya (neuter) [from bhī, cf. Vedic bhaya, Pāli bhāyati] fear, fright, dread A II 15 (jāti-maraṇa°); D III 148, 182; Dhp 39, 123, 212f., 283; Nidd I 371, 409; Pp 56; Vism 512; Pj I 108; Pj II 155; Dhp-a 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 A II 121f., the same in essence, but in different order at Nidd II §470, and at Vibh-a 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); Vibh 379 (5, viz. ājīvika°, asiloka°, parisa-sārajja°, maraṇa°, duggati°, explained at Vibh-a 505f.), 376 (4: jāti°, jarā°, vyādhi°, maraṇa°) 367 (3: jāti°, jarā°, maraṇ°); Nidd I 402 (2: diṭṭha-dhammikaṁ and samparāyikaṁ bh.).

– abhaya absence of fear, safety Vin I 75 (abhay-ūvara for abhaya-vara?); Dhp 317; Ja I 150; Dhp-a III 491.

-ñāṇa insight into what is to be feared: see Cpd. 66;

-dassāvin seeing or realising an object of fear, i.e. danger Vibh 244, 247 and passim;

-dassin the same Dhp 31, 317;

-bherava fear and dismay M I 17 (= citt’uttrasassa ca bhayānakārammaṇassa adhivacanaṁ Ps I 113), name of Suttanta No. 4 in Majjhima (pages 16 f.), quoted at Vism 202; Pj II 206.

Bhayānaka (adjective) [from bhaya, cf. Epic Sanskrit bhayānaka] frightful, horrible Ja III 428; Ps I 113; Pv-a 24 (as °ika); Saddh 7, 208. – neuter °ṁ something awful Nidd II §470 (in definition of bhaya).

Bhara (adjective) (–°) [from bhṛ] “bearing” in active and passive meaning, i.e. supporting or being supported; only in compounds attabhara self supporting Ud 30, dubbhara hard to support A V 159, 161 (v.l. dubhara), and subhara easy to support Thag 926 (translation “of frugal ways”).

Bharaṇa (neuter) [from bhṛ, Epic Sanskrit bharaṇa] bearing, supporting, maintenance Dhātum 346 (in explanation of bhṛ); Abh 1053.

Bharatā (feminine) [abstract from bhara] only in compound dub° difficulty to support, state of being hard to maintain, synonymous with kāsajja at A IV 280, and kuhanā at A V 159, 161. – opposite subharatā A 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 Ja 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) M III 123 (chatta: a parasol being spread out), on which see Geiger, Pāli 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 (–°) Ja I 2 (suvaṇṇa-rajata° gabbha); IV 489 (udaka°); V 275 (kimi°); Pj II 494 (vāta°); Thig-a 283 (kuṇapa°).

Bhara-bhara a word imitating a confused sound M I 128; otherwise contracted to babbhara (q.v.)

Bhariyā (feminine) [from bhṛ, Vedic bhāryā] a wife (literally one who is supported) D III 190; It 36; Ja III 511; Dhp-a I 329.

Bharu [a dialect (inscription) word, cf. Kern, Toev. sub voce] sea, in two names for a town and a kingdom viz. Bharukaccha Nidd I 155; Ja II 188; IV 137, and Bharu-raṭṭha Ja 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 Ja II 171 (v.l. Kuru°). – derivation Bhārukacchaka an inhabitant of Bharukaccha As 305 (so read at Expositor II 401).

Bhallaka [literally from the Bhalla people] a kind of copper, enumerated under the eight pisāca-lohāni, or copper coming from the Piśāca country Vibh-a 63 (is reading correct?). It is doubtful whether we should not read mallaka, cf. malla.

Bhallāṭaka [cf. Epic Sanskrit bhallātaka] the marking nut plant Semicarpus anacardium Ja VI 578.

Bhava [cf. Sanskrit bhava, as philosophical term late, but as name of a deity Vedic; of bhū, see bhavati] “becoming,” (form of) rebirth, (state of) existence, a “life.” There are 3 states of existence conventionally enumerated as kāma°, rūpa°, arūpa° or sensual existence, deva-corporeal, and formless existence (cf. rūpa) D II 57; III 216; S II 3; IV 258; A II 223; III 444; Nidd I 48; Nidd II sub voce dhātu B.; Vism 210 = Sv I 34; Vism 529; Vibh-a 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. Cpd. 43) Vibh 137; Vism 571; Vibh-a 183; also in definition of bhava at Nidd II §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; Nidd I 274; Vibh 294, 358; Vism 556f.; Dhp-a IV 221; Saddh 33, 333, 335. – On iti-bhavābhava see iti, and additional reference Vibh 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) Pj I 227; Pj II 199; and mānasaṁ = manasi bhavaṁ (for manasi-bhū) Pj I 248, cf. Pāṇini IV 3, 53. Similarly āroga bhava health Dhp-a I 328 for °bhava. – Cf. anu°, vi°, sam°.

-agga the best (state of) existence, the highest point of existence (among the gods) Ja III 84; Vibh 426; Miln 132; Pj I 179, 249; Pj II 17, 41, 507; often as highest “heaven” as opposed to Avīci, the lowest hell; thus at Ja 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. Rh.D. in Expositor 185 note), subconscious individual life. See on term Cpd. 26f., 265-267; and cf. BMPE 124, note 1. – Ja VI 82; Miln 299f.; Vism 164, 676; As 72, 140, 269; Dhp-a I 23; Vibh-a 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; Nidd I 48, 109, 284; Nidd II §472, 664 A; Thag 784 (Thig-a mahantāmahanta bh.) Thig-a 71 (Ap verse 30); Vibh-a 501;

-āsava the intoxicant of existence D III 216; Vibh 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. M III 147;

-esanā longing for rebirth D III 216, 270;

-ogha the flood of rebirth (see ogha) Nidd I 57, 159; Vism 480;

-cakka the wheel or round of rebirth, equivalent to the paṭicca-samuppāda Vism 529, 576f.; in the same context at Vibh-a 138, 194 sq;

-carimakā the last rebirth Vism 291;

-taṇhā craving for rebirth D III 212, 216, 274; S V 432; Snp 746; Vibh 101, 358, 365; Thig 458; Thig-a 282; Vibh-a III 133;

-netti [cf. BHS bhava-netrī Mvu II 307; °netrika III 337] leader to renewed ex., guide to ex. Vin I 231; It 38; Dhs 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-a IV 70);

-sāta (plural sātāni) the pleasures of ex., variously enumerated in sets of from one to six at Nidd I 30;

-ssita at Ja V 371 read with v.l. as ghaṭa-ssita.

Bhavati [bhū to become, cf. Sanskrit bhūmi earth; Greek ϕύσις nature (physical), ϕύομαι to grow; Latin fui I have been, futurus = future; Old-Irish buith to be; Anglo-Saxon būan = Gothic bauan to live, German bauen, also Anglo-Saxon bȳldan = to build; Lithuanian būti to be, būtas house Dhātup 1: bhū sattāyaṁ] to become, to be, exist, behave etc. (cf. Nidd II §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, Pāli Grammar §§131.2, 151.3; and cf. anubhavati, abhibhavati, abhisaṁ°, pa° (also pahoti, pahūta), pari°, vi°, saṁ°.

1. Present indicative bhavāmi Snp 511 and homi Ja III 260; 2nd bhavasi and hosī M III 140; Vv 84^20; 3rd bhavati frequent; Snp 36 (where Nidd II §474 with v.l. of Snp reads bhavanti; Divy page 294 also reads bhavanti snehāḥ as conjecture of Cowell’s for mss bhavati); Dhp 249, 375; and hoti frequent; 1st plural homa Pv I 11^08; 2nd hotha Ja I 307; 3rd bhavanti and honti frequent – imperative 2nd singular bhava Snp 337, 340, 701; Dhp 236; Thig 8; bhavāhi Snp 510; hohi Snp 31; M III 134; Ja I 32; Pv-a 89. 3rd singular hotu Snp 224; Ja III 150; Pv-a 13; Miln 18. plural 1st medium bhavāmase Thag 1128; Snp 32; 2nd plural bhavatha Ja II 218, bhavātha Snp 692; Dhp 144; hotha Dhp 243; Dhp II 141; Ja II 302; Dhp-a I 57; 3rd plural bhavantu Snp 145; hontu Ja II 4. potential 1st singular bhaveyyaṁ Ja VI 364; 2nd bhaveyyāsi Ud 91; Pv-a 11; 3rd bhave Snp 716, bhaveyya Ja II 159; Dhp-a I 329, and hupeyya Vin I 8 (for huveyya: see Geiger, Pāli 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 Pv-a 79. – future 1st singular bhavissāmi Pv-a 49, hessāmi Thig 460 (Thig-a 283 reads bhavissāmi), and hessaṁ Thag 1100; Ja III 224; Pv I 10^05; 2nd bhavissasi Pv-a 16, hohisi Pv I 3^03; 3rd bhavissati Dhp 228, 264; Dhp-a II 82, hessati Ja III 279 and medium hessate Mhv 25, 97, hehitī Bv II 10 = A I 4; Vv 63^32; and hossati (in pahossati from pahoti Dhp-a III 254); 1st plural bhavissāma Dhp 200; 2nd hessatha S IV 179; 3rd bhavissanti frequent – Conditional 1st singular abhavissaṁ Ja I 470; 2nd abhavissa Ja II 11; III 30; 3rd abhavissa It 37; Vin I 13; D II 57; M III 163; Ja I 267; II 112 (na bhavissa = nābhavissa?); 3rd plural abhavissaṁsu Vin I 13. 1st preterit (original preterit of *huvati, cf. hupeyya potential; see Geiger P.Gram 131.2, 162.2): 1st singular ahuvā S I 36, with by-form (see preterit) ahuvāsiṁ Vv 82^06; 2nd ahuvā ibid., 3rd ahuvā Vv 81^24; Ja II 106; III 131; 1st plural ahuvāma M I 93; II 214, and ahuvamha ibid.; 2nd ahuvattha S IV 112; M I 445; Dhp-a I 57. 2nd preterit (simple preterit, with preterit endings): 1st singular ahuṁ Pv II 3^02 (v.l. ahu) (= ahosiṁ Pv-a 83); 2nd ahu (Sanskrit abhūḥ) Pv II 3^05; 3rd ahū (Sanskrit abhūt) Snp 139, 312, 504 and passim; Pv I 2^03, and ahu Pv I 9^03; I 11^03; and bhavi Dhp-a I 329 (pātubhavi); 1st plural ahumhā (Sanskrit abhūma) Pv I 11^06, and ahumha Ja I 362; Dhp-a I 57. – 3rd preterit (s preterit) 1st singular ahosiṁ Thag 620; Ja I 106; Vv-a 321: Pv-a 10 (= āsiṁ); 2nd ahosi Ja I 107; 3rd ahosi Snp 835; Vin I 23; 1st plural ahesumha M I 265; 3rd ahesuṁ D II 5; Vv 74^04; Ja I 149; Dhp-a I 327; and bhaviṁsu (Sanskrit abhāviṣuḥ) Dhp-a IV 15. – Of medial forms we mention the 1st plural present bhavāmahe Mhv I 65, and the 3rd sg, preterit ahuvattha Vv-a 103. – infinitive bhavituṁ Snp 552, and hetuye Bv II 10. – gerund bhavitvā Snp 56, hutvā Snp 43, and hutvāna Snp 281. – gerundive bhavitabba Ja I 440; VI 368; hotabba Vin 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 Ja VI 368.

2. The future bhavissati “is certainly,” “must be” Dhp-a 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-a I 399 (assā etad ahosi “this thought struck her”).

Bhavatta (neuter) [abstract from bhū] the fact of being, state, condition Pj I 227.

Bhavana (neuter) [from bhū] dwelling, sphere, world, realm S I 206, Snp 810 (see explanation Nidd I 132: nerayikānaṁ Nirayo bhikkhus etc. and Pj II 534: Nirayādi-bhede bhavane); Nidd I 448 (Inda° the realm of Indra); Ja III 275 (nāga° the world of the Nāgas).

Bhavant [cf. Sanskrit (and Vedic) bhavant, used as pronoun of the 2nd; but constructed with 3rd person of the verb. Probably a contraction from Bhagavant, see Whitney, Altind. Gr. 456] pronoun of polite address “Sir, Lord,” or “venerable, honourable,” or simply “you.” Cases as follows (after Geiger, Pāli Grammar §98.3): singular nominative bhavaṁ Snp 486; D I 249; M I 484. neuter bhavaṁ M III 172. accusative bhavantaṁ Snp 597; D II 231; instrumental bhotā D I 93, 110; S IV 120. genitive bhoto Snp 565; M I 486; vocative bhavaṁ D I 93 and bho D I 93; M I 484; Ja II 26. See bho also seperately – plural nominative bhavanto Snp page 107 (only as v.l.; Text Bhagavanto), and bhonto ibid.; M II 2; Miln 25; accusative bhavante M II 3; instrumental bhavantehi M III 13; genitive bhavataṁ M II 3; vocative bhonto Thag 832; M II 2; – feminine bhotī: singular nominative bhotī Snp 988; Ja III 95; accusative bhotiṁ Ja VI 523; locative bhotiyā ibid. vocative bhoti ibid.; D II 249. – On form bhante see this.

Bhaveyya [cf. Classical Sanskrit bhavya] a sort of tree, perhaps Averrhoa carambola Ja VI 529.

Bhasati [cf. Epic Sanskrit bhaṣate] to bark (of dogs) Ja 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.

Bhasta [cf. Vedic basta] a he-goat Ja III 278.

Bhastā (feminine) and Bhasta (neuter) [cf. Classical Sanskrit bhastrā (also one MBh passage), original agent noun from bhas (to bark?), literally bellower, blower]

1. a bellows Thag 1134; Ja VI 12 (vāta-puṇṇa-bhasta-camma, skin of bellows full of wind); Pj II 171 (vāta-pūrita-bhastrā viya), 494 (vātabharita°); Dhp-a I 442 (bhastaṁ dhamāpeti); Vism 287.

2. a sack Thag 1151; 2, 466 (Text reads gatta, but Thig-a 283 reads bhasta and explains as “camma-pasibbaka”); Ja III 346 (sattu° = sattu pasibbaka flour sack); V 45; Thig-a 212 (udaka°). biḷāra-bhastā a bag of catskin M I 128 (= biḷāra-camma-pasibbaka Buddhaghosa); Thag 1138.

Bhasman, Bhasma (neuter) [cf. Vedic bhasman (adjective); Sanskrit bhasman (noun), originally present participle of bhas to chew and thus n-stem. It has passed into the a-declention in Pāli, except in the locative bhasmani (S I 169). Etymologically and semantically bhasman is either “chewing” or “anything chewed (small),” thus meaning particle, dust, sand, etc.; and bhas is another form of psā (cf. Sanskrit psā morsel of food, psāta hungry = Pāli chāta). Indo-Germanic °bhsā and°bhsam, represented in Greek ψώχω to grind, ψάμμος and ψῶχος and; Latin sabulum sand. Dhātup 326 and Dhātum 452 explain bhas by bhasmīkaraṇa “reduce to ashes,” a past participle of it is bhasita; it also occurs in Sanskrit locative bhasi] ashes S I 169 = Nidd II §576 (locative bhasmani); Vv 84^44; Ja III 426; Vism 469 (in comparison).

-antāhuti (bhasmantāhuti) “whose sacrifice ends in ashes” D I 55 (so read for bhassant°, according to Sv I 166, and cf. Franke, Dīgha translation page 60); M I 515; S III 207;

-ācchanna covered by ashes Dhp 71 (= chārikāya paṭichanna Dhp-a II 68); Ja VI 236 (. ... va pāvaka);

-puṭa a sack for ashes Sv I 267 (as explanation for assa-puṭa of D. I 98; fanciful; see assa^01);

-bhāva “ashy” state, state of being crumbled to dust Vv-a 348.

Bhassa (neuter) [cf. Classical Sanskrit bhāṣya, of bhāṣ] speech, conversation, way of talking, disputation Snp 328 (v.l. for hassa); It 71; Miln 90; Vism 127 (grouped into fit talk, as the 10 kathā-vatthus, and unfit talk or gossip, as the 32 tiracchāna-kathā).

-kāraka one who makes talk, i.e. invites disputation, or one who gossips Vin I 1; Nidd I 142;f.

-kārikā Vin IV 230;

-pavādaka one who proposes disputation, one who is fond of debate and discussions M I 161, 227 (°ika); Miln 4;

-pavedin one experienced in debating Miln 90;

-samācāra (good) conduct in speech, proficiency in disputation D III 106;

-samussaya grandeloquence, proud talk Snp 245 (cf. Pj II 288 = attukkaṁsanatā ti vuttaṁ hoti).

Bhassati [bhraṁś, Sanskrit bhraśyate] to fall down, drop, to droop (Dhātup 455 and Dhātum 695: adho-patane and adhopāte) Ja IV 223; VI 530. present participle bhassamāna Miln 82; preterit 3rd singular medium bhassittha Ja II 274 (cf. pabhassittha Vin II 135), and abhassittha S I 122 (so read for abhassatha). – past participle bhaṭṭha^01.

Bhassara (adjective/noun) [from bhās]

1. (adjective) shining, resplendent Ja V 169 (commentary pabhassara).

2. Name of a bird Ja VI 538 (= sata-haṁsa commentary). – Cf. ā°, pa°.

Bhā (feminine) [cf. Vedic bhā and bhāh. neuter] light, splendour; given as name of a jewel at an extremely doubtful passage Ja V 317, 318, where Text reads “vara taṁ bhañ ñam icchasi,” and commentary explains: “bhā ti ratanass’etaṁ nāmaṁ.” The v.l. for bhaññaṁ is bhuñjaṁ; the passage may be corrupt from “varatu bhavaṁ yam icchasi.”

Bhākuṭika (adjective) [from bhakuṭi] knitting the eyebrows, frowning, only in reduplicated compound bhākuṭika-bhākuṭiko frowning continually, supercilious Vin II 11 = III 181 (manda-mando + bh.); Nidd II §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 Vibh 352 = Vism 23, 25 (cf. Nidd I 225), and at Nidd II §342 D. See also Vibh-a 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 v.l. ibid. is bhākuṭitā. -bhākuṭikaṁ karoti to make a frowning face, to act superciliously Vism 105 (as a quality of one “dosa-carita”).

Bhāga [cf. Vedic bhāga, from bhaj, bhajati]

1. part, portion, fraction, share Vin I 285; Snp 427 (sahassa-bhāgo maraṇassa = sahassaṁ bhāgānaṁ assā ti Pj II 387; a thousand times a share of death, i.e. very near death, almost quite dead), 702 (v.l. Pj II 492 for Snp samāna-bhāva, evenness, proportionate-ness); Vv 14^06 (= kummāsa-koṭṭhāsa Vv-a 62); Pv I 11^05 (aḍḍhi° one half); Vin IV 264. – Cf. vi°. -bhāgaso (ablative-adverb) in parts, by parts, by portions, especially in even portions, i.e. evenly, in proportion S I 193 (according to each one’s share; cf. Thag 1242); M III 183; Vv 7^02; 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); Ja V 266 (cf. commentary on page 272) = Nidd II §304 III d; Pv I 10^13 (= bhāgato mita Pv-a 52). – bhāgabhatta apportioned food, ration Dhp-a 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 1,000 kahāpaṇas) Ja I 273; V 457; VI 178; Miln 10; Dhp-a I 253.

3. division of space, quarter, side, place, region: disā° quarter of the compass Vin II 217; para° outside part Pj I 206 = Pv-a 24 (kuḍḍānaṁ parabhāgā = tiro-kuḍḍā); pacchābhāgaṁ (accusative-adverb) at the back part, behind Pv-a 114. – figurative way, respect, in ubhato-bhāga-vimutta “free in both ways” D II 71; M I 477 (see D.B. II 70; i.e. free both by insight and by the intellectual discipline of the 8 stages of Deliverance, the aṭṭha vimokkhā).

4. division of time, time, always –°, e.g. pubba° the past, apara° the future Pv-a 133; oblique cases adverbially: tena divasa-bhāgena (+ ratti bhāgena) at that day (and that very night) Miln 18; apara-bhāge (locative) in future Ja I 34; Pv-a 116.

Bhāgavant (adjective) [from bhāga, equal to bhāgin] sharing in, partaking of (genitive) Dhp 19, 20 (sāmaññassa).

Bhāgin (adjective) [from bhāga. Cf. Vedic bhāgin] sharing in, partaking of (with genitive), endowed with; getting, receiving A II 80; III 42 (āyussa vaṇṇassa etc.); Ja I 87 (rasānaṁ); Miln 18 (sāmaññassa); Vism 150 (lābhassa); Dhp-a II 90; Vibh-a 418f. (paññā as hāna-bhāginī, ṭhiti°, visesa° and nibbedha°). – Also in definition of term Bhagavā at Nidd I 142 = Nidd II §466 = Vism 210. – plural bhāgino Pv III 1^12 (dukkhassa); Pv-a 18 (dānaphalassa), 175. – Cf. bhāgavant, bhāgimant, bhāgiya.

Bhāgineyya [from bhaginī, cf. Epic Sanskrit bhāgineya] sisters son, nephew Snp 695; Ja I 207; II 237; Dhp-a I 14; Pv-a 215.

Bhāgimant (adjective) [a double adjective formation bhāgin + mant] partaking in, sharing, possessing (with genitive) Thig 204 (dukkhassa); Thig-a 171 (= bhāgin).

Bhāgiya (adjective) (–°) [from bhāga, cf. bhāgin] connected with, conducive to, procuring; in following philosophical terms: kusala° A I 11; hāna°, visesa° D III 274f.; hāna°, ṭhiti°, visesa°, nibbedha° Vism 15 (in verse), 88 = Paṭis I 35. Cf. BHS mokṣa bhāgīya, nirvedha° Divy 50; mokṣa° ibid. 363.

Bhāgo [BD]: (in earlier ed.) a portion, part, share; region, quarter, side; time; lot, destiny.

Bhāgya (neuter) [cf. Epic and Classical Sanskrit bhāgya; from bhaga, see also contracted form bhagga^02] good luck, fortune Ja V 484.

Bhāgyavant (adjective) [same as bhaggavant, only differentiated as being the Sanskrit form and thus distinguished as seperate word by commentators] having good luck, auspicious, fortunate, in definition of term “Bhagavā” at Sv I 34 = Vism 210; also at Vv-a 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 Vin I 285 (cīvara°); A III 275 (cīvara°, phala°, khajjaka°).

Bhājana^01 (neuter) [cf. Epic Sanskrit bhājana, from bhāj] a bowl, vessel, dish, usually earthenware, but also of metal, e.g. gold (suvaṇṇa°) Sv I 295; copper (tamba°) Dhp-a I 395; bronze (kaṁsa°) Vism 142 (in simile); Vin I 46; Snp 577 (plural mattika-bhājanā); Ja II 272 (bhikkhā°); III 366 (the same), 471; V 293 (bhatta°); Miln 107; Vv-a 40, 292 (v.l. bhojana); Pv-a 104, 145, 251; Saddh 571.

-vikati a special bowl Ja V 292 (so read for Text bhojana°); Vism 376.

Bhājana^02 (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.

Bhājita [past participle of bhājeti] divided, distributed; neuter that which has been dealt out or allotted, in compound bhājitābhājita A III 275.

Bhājeti [causative of bhajati, but to be taken as root by itself; cf. Dhātum 777 bhāja = puthakkare] to divide, distribute, deal out Vin IV 223 (present participle bhājiyamāna); Ja I 265; As 4 (future bhājessati) gerundive bhājetabba Vin I 285. – past participle bhājita.

Bhāṇa [from bhaṇati] reciting or preaching, in pada° reciting the verses of the scriptures Dhp-a II 95 (v.l. paṭibhāna); III 345; IV 18.

-vāra a section of the scriptures, divided into such for purposes of recitation, “a recital” Vin I 14; II 247; Sv 13; Ps I 2 (concerning the bh. of Majjhima Nikāya); Pj II 2 (of Sutta Nipāta), 608 (the same); As 6 (of Dhammasaṅgaṇī, cf. Expositor 8 note 3), and frequently in other commentaries and explanatory works.

Bhāṇaka^01 (adjective/noun) [from bhaṇati] speaking; (noun) a reciter, repeater, preacher (of sections of the scriptures), like Aṅguttara° Vism 74f.; Dīgha° Sv I 15, 131; Ja I 59; Vism 36, 266; Jātaka° etc. Miln 341f.; Majjhima° Vism 95 (Revatthera), 275, 286, 431; Saṁyutta° Vism 313 (Cūḷa-Sivatthera). Unspecified at Pj II 70 (Kalyāṇavihāravāsi-bhāṇaka-dahara-bhikkhu; reading doubtful). – feminine bhāṇikā Vin IV 285 (Thullanandā bahussutā bhāṇikā); also in compound mañju-bhāṇikā sweet-voiced, uttering sweet words Ja VI 422.

Bhāṇaka^02 [cf. Sanskrit bhāṇḍaka a small box: Kathās 24, 163; and see Müller P.Gram. page 48] a jar Vin II 170 (loha°); III 90.

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 Pj II 549 as “mantāya pariggahetvā vācaṁ bhāsitā”); Dhp 363 (the same; explained as “mantā vuccati paññā, tāya pana bhaṇana-sīlo” Dhp-a IV 93). – ativela° speaking for an excessively long time, talking in excess Ja IV 247, 248.

Bhāṇumā see bhānumant.

Bhāṇeti causative of bhaṇati (q.v.) with 3rd preterit bhāṇi and potential bhāṇaye.

Bhātar [cf. Vedic bhrātar = Avesta bratar, Greek ϕράτωρ, Latin frater, Gothic brōϸar = Old High German bruoder, English brother] brother, nominative singular bhātā Snp 296; Ja I 307; Pv-a 54, 64; genitive singular bhātuno Thig-a 71 (Ap verse 36), and bhātussa Mhv 8, 9; instrumental bhātarā Ja I 308; accusative bhātaraṁ Snp 125; Ja I 307; locative bhātari Ja III 56. – nominative plural bhātaro Ja I 307, and bhātuno Thig 408; accusative bhāte Dīp VI 21. In compounds both bhāti° (bhātisadisa like a brother Ja V 263), and bhātu° (bhātu-jāyā brother’s wife, sister-in-law Ja V 288; Vism 95). Cf. bhātika and bhātuka. On popular etymology see bhaginī.

Bhāti [bhā Dhātup 367, Dhātum 594: dittiyaṁ; Indo-Germanic °bhē, cf. Sanskrit bhāḥ neuter splendour, radiance, bhāsati to shine forth; Greek ϕάος light, ϕαίνω to show etc.; Anglo-Saxon bonian to polish = German bohnen; also Sanskrit bhāla shine, splendour, = Anglo-Saxon bael funeral pile] to shine (forth), to appear D II 205; Vv 35^02; Ja II 313. – past participle bhāta: see vi°.

Bhātika (and Bhātiya) [from bhātar, cf. Classical Sanskrit bhrātṛka] literally brotherly, i.e. a brother, often °–: “brother”

(a) bhātika: Ja I 253 (jeṭṭhaka°); VI 32; Dhp-a I 14 (°thera my thera-brother or br.-thera), 101, 245; Pv-a 75.

(b) bhātiya: Vism 292 (dve °therā two th. brothers). – Cf. bhātuka.

Bhātuka [= bhātika, from Sanskrit bhrātṛka] brother, usually –°, viz. pati° brother-in-law, husband’s brother Ja VI 152; putta° son and brother Dhp-a I 314; sa° with the brother Thig-a 71 (Ap. verse 36).

Bhānu (adjective) [cf. Vedic bhānu (masculine) shine, light, ray; Epic Sanskrit also “sun”] light, bright-red Ja III 62 (of the kaṇavera flower); Vv-a 175 (°raṁsi).

Bhānumant (adjective) [from bhānu, ray of light Vedic bhānumant, especially of Agni; also Epic Sanskrit the sun] luminous, brilliant; mostly of the sun; nominative bhānumā S I 196 = Thag 1252; Vv 64^17, 78^07 (= ādicca Vv-a 304); Ja I 183. accusative bhānumaṁ Snp 1016. – The spelling is sometimes bhāṇumā.

Bhāyati [cf. Sanskrit bhayate, bhī, present reduplicated bibheti; Indo-Germanic °bhei, cf. Avesta bayente they frighten; Lithuanian bijotis to be afraid; Old High German biben = German beben. Nearest synonym is tras] to be afraid. Present indicative 1st singular bhāyāmi Thag 21; Snp page 48; 2nd singular bhāyasi Thig 248; 1st plural bhāyāma Ja II 21; 3rd plural bhāyanti Dhp 129; imperative 2nd plural bhāyatha Ud 51; Ja III 4; potential 3rd singular bhāye Snp 964 and bhāyeyya Miln 208; 3rd plural bhāyeyyuṁ Miln 208. Preterit 1st singular bhāyiṁ Dhp-a III 187; 2nd singular bhāyi Thag 764; Dhp-a III 187; and usually in prohibative mā bhāyi do not be afraid S V 369; Ja I 222; Dhp-a I 253. – gerundive bhāyitabba Nidd II sub voce kāmaguṇā B; Dhp-a III 23. causative I bhāyayate to frighten Ja III 99 (commentary: utraseti); causative II bhāyāpeti Ja III 99, 210. – past participle bhīta.

Bhāyitabbaka (adjective) [gerund of bhāyati + ka] to be feared, dreadful, fearful, Saddh 95.

Bhāra [from bhṛ, Vedic bhāra; cf. bhara]

1. anything to carry, a load Vin III 278 (Buddhaghosa; dāru° a load of wood). bhāraṁ vahati to carry a load A I 84; Vv-a 23. – garu° a heavy load, as “adjective” “carrying a heavy load” Ja 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) Vv-a 12 (saṭṭhi-sakaṭa°-parimāṇa); Pv-a 102 (aneka-parimāṇa).

3. (figurative) a difficult thing, a burden or duty, i.e. a charge, business, office, task, affair Vism 375; Ja I 292; II 399; IV 427; VI 413; Dhp-a I 6, 111. Several bhārā or great tasks are mentioned exemplifying the meaning of “gambhīra” and “duddasa” (saccāni) at Vibh-a 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 M I 139; A III 84; S I 233; Dhp 402 (= ohita-khandha-bhāra Dhp-a IV 168); Snp 626 (same explained at Pj II 467), 914 (explained as patita-bhāra, oropita°, nikkhitta° Nidd I 334, where 3 bhāras in this sense are distinguished, viz. khandha°, kilesa°, abhisaṅkhāra°); Thag 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 S III 25. -(m)oropana “laying down the load,” i.e. delivery of a pregnant woman Bv II 115;

-ṭṭha contained in a load, carried as a burden Vin III 47;

-nikkhepana the laying down or taking off of a burden S III 25;

-mocana delivery (of a pregnant woman) Ja I 19;

-vāhin “burden-bearer,” one who carries an office or has a responsibility A IV 24 (said of a bhikkhu);

-hāra load-carrier, burden-bearer S III 25f.

Bhāraka (–°) [from bhāra] a load, only in compound gadrabha° a donkey-load (of goods) Ja II 109; Dhp-a I 123.

Bhārataka [from bhara] “the petty descendants of Bhārata” or: load-carrier, porter (?) S IV 117 (indignantly applied to apprentices and other low class young men who honour the Mahā-Kaccāna).

Bhārika (adjective) [from bhāra]

1. loaded, heavy Ja V 84, 477; Miln 261.

2. full of, loaded down with (–°) Vv-a 314 (sineha° hadaya).

3. grievous, serious, sorrowful Pv-a 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) Ja IV 60, 82; V 45; where it interchanges with °dhārin (e.g. Vv 32^03; v.l. at Pv-a 211; cf. BHS °dhārin Mvu I 124). – feminine °bhārinī Ja III 530; Vv-a 12; and °bhārī Thag 459 (as v.l.; 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 Pv-a 195, or bh. kammaṁ a grave deed, a sin Dhp-a I 298, 329; II 56; III 120; Vv-a 68; or bhāriyaṁ alone (as neuter), something grave, a sin Dhp-a I 64. Similarly with ati° as atibhāriyaṁ kammaṁ a very grave deed Dhp-a I 70, or atibhāriyaṁ the same Dhp-a I 186.

2. bhāriyā (= bhārikā, feminine of bhāraka) carrying, fetching, bringing Ja VI 563 (phala°).

Bhārukacchaka see bharu.

Bhāva [from bhū, cf. Vedic bhāva]

1. being, becoming, condition, nature; very rarely by itself (only in later and commentary literature, as e.g. Ja 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° “asininity” Ja II 109. Thus in connection with

(a) adjectives: atthika° state of need Pv-a 120; ūna° depletion Pj II 463; ekī° loneliness Vism 34; sithilī° (for sithila° in connection with kṛ and bhū) relaxation Vism 502.

(b) adverbs. upari° high condition M I 45; pātu° appearance Snp 560; vinā° difference Snp 588.

(c) nouns and noun-derivations: atta° individual state, life, character Snp 388 (= citta Pj II 374); asaraṇa° state of not remembering Dhp-a III 121; samaṇa° condition of a recluse Snp 551.

(d) forms of verbs: nibbatta° fact of being reborn Dhp-a III 121; maggārūḷha° the condition of having started on one’s way Vv-a 64; baddha° that he was bound; suhita° that they were well Ja IV 279. The translation can give either a full sentence with “that it was” etc. (Vv-a 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-a III 94, for *sampayuttattaṁ (abstract); bhākuṭi-kassa bhāvo = bhakuṭiyaṁ Vism 26; sovacassassa bhāvo = sovacassatā Pj I 148; mittassa bh. = mettaṁ Pj 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 Vin and Ja) in sense “thinking of someone,” i.e. affection, love, sentiment

(a) in combination khanti, diṭṭhi, ruci, bhāva at Vin II 205; III 93; IV 3, 4.

(b) in Jātaka passages: Ja V 237; VI 293 (bhāvaṁ karoti, with locative, to love). – abhāva (late, only in commentary style) not being, absence, want Pv-a 25; ablative abhāvato through not being, in want of Pv-a 9, 17. – sabhāva (sva + bhāva) see seperate.

Bhāvanā (feminine) [from bhāveti, or from bhāva in meaning of bhāva 2, cf. Classical Sanskrit bhāvanā] producing, dwelling on something, putting one’s thoughts to, application, developing by means of thought or meditation, cultivation by mind, culture. – See on term BMPE 240, note 3; Expositor I 217 (= As 163); Cpd. 207 note 2. Cf. pari°, vi°, sam°. – Vin I 294 (indriya°); D III 219 (three: kāya°, citta°, paññā°), 221, 225, 285, 291; S I 48; Dhp 73, 301; Ja I 196 (mettā°); III 45 (the same); Nidd I 143 (saññā°); Nett 91 (samatha-vipassenaṁ); Vibh 12, 16f., 199, 325; Vism 130 (karaṇa, bhāvanā, rakkhaṇa; here bh. = bringing out, keeping in existence), 314 (karuṇā°), 317 (upekkhā°); Miln 25 (°ṁ anuyuñjati); Saddh 15, 216, 233, 451.

-ānuyoga application to meditation Vibh 244, 249;

-ārāma joy of or pleasure in self culture A II 28;

-bala power to increase the effect of meditation, power of self-culture A I 52; D III 213;

-maya accomplished by culture practice; brought into existence by practice (of cultured thought), cf. Cpd. 207. D III 218, 219; Nett 8; with dānamaya and sīlamaya at It 19, 51; Vibh 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) M I 33 (garu + ; explained by Buddhaghosa as “addhā’yam āyasmā jānaṁ jānāti passaṁ passatī ti evaṁ sambhāvanīyo” Ps I 156); S V 164; A III 110; Miln 373; Pv-a 9. See also under manobhāvanīya.

Bhāvita [past participle of bhāveti] developed, made to become by means of thought, cultured, well-balanced A V 299 (cittaṁ parittaṁ abhāvitaṁ; opposite cittaṁ appamāṇaṁ subhāvitaṁ); Snp 516, 558.

Bhāvitatta^01 (adjective) [bhāvita + attan] one whose attan (ātman) is bhāvita, i.e. well trained or composed. Attan here = citta (as Pv-a 139), thus “self-composed, well-balanced” A IV 26; Snp 277, 322, 1049; Dhp 106, 107; Nidd II §142; Nidd II §475 B (indriyāni bh.); Ja II 112 (°bhāvanāya when the training of thought is perfect); Vism 185 (°bhāvana, adjective one of well-trained character), 267, 400 (+ bahulī-kata); Dhp-a I 122 (a°); Thig-a 164 (indriya°). See next.

Bhāvitatta^02 (neuter) [abstract from bhāvita = *bhāvitattvaṁ] only negative a° the fact of not developing or cultivating S III 153, 475; Pv II 9^66.

Bhāvin (adjective) [from bhāva, Epic Sanskrit bhāvin “imminent”] “having a being,” going to be, as –° in avassa° sure to come to pass inevitable Ja I 19. – feminine bhāvinī future Vv-a 314 (or is it bhāvanīya? Cf. v.l. bhāvaniyā).

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, M I 293; cf. BMPE page 132. – D II 79; M II 11 (cattāro sammappadhāne and iddhipāde); S I 188 (cittaṁ ekaggaṁ), Thag 83, 166 (present participle bhāvayanto); Snp 341 (cittaṁ ekaggaṁ), 507 (present participle bhāvayaṁ), 558 (gerundive bhāvetabba), 1130 (present participle bhāvento = āsevanto bahulī-karonto Nidd II §476); Dhp 87, 350, 370; Ja I 264 (mettaṁ), 415, II 22; Nidd II sub voce kāmaguṇā (p. 121) (where gerundive in sequence “sevitabba, bhajitabba, bhāvetabba, bahulī-kātabba”); Pp 15, Dhp-a III 171; Saddh 48, 495. – passive present participle bhāviyamāna A II 140; Pj I 148. – past participle bhāvita.

Bhāsa [cf. Epic Sanskrit bhāsa] -sakuṇa a bird of prey, a vulture [Abh 645, 1049]; as one of the lucky omens enumerated (under the so-called maṅgala-kathā) at Pj I 118 (with v.l. cāta° and vāca°, cāba°) = Nidd I 87 (on Snp 790) (Text reads vāta°; v.l. vāpa°, chapa°).

Bhāsaka (adjective) (–°) [from bhāṣ] speaking Sv I 52 (avaṇṇa° uttering words of blame).

Bhāsati^01 [bhāṣ; Dhātup 317: vacane; Dhātum 467; vācāya] to speak, to say, to speak to, to call M I 227, Snp 158, 562, 722; Dhp 1, 246, 258; also medium bhāsate Snp 452. – potential bhāseyya Vin II 189; Snp 451, 930; Pj II 468 (for udīraye Dhp 408); bhāse Dhp 102; Snp 400; and bhāsaye A II 51 = Ja V 509 (with gloss katheyya for joteyya = bhāseyya). – preterit abhāsi Vin IV 54; Pv-a 6, 17, 23, 69; 1st singular also abhāsissaṁ (conditional) Pv I 6^08 (= abhāsiṁ Pv-a 34); imperative present bhāsa Snp 346; present participle bhāsamāne A II 51 = Ja V 509; Snp 426; Dhp 19; Ja IV 281 (perhaps better with v.l. as hasamāna); V 63; and bhāsanto Snp 543. – gerundive bhāsitabba A IV 115; Vism 127. – medium indicative present 2nd singular bhāsase Vv 34^02; medium imperative present 2nd singular bhāsassu M II 199. – An apparent gerund form abhāsiya It 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°.

Bhāsati^02 [bhās Dhātum 467: dittiyaṁ] to shine, shine forth, fill with splendour Snp 719 (2nd singular future bhāsihi = bhāsissasi pakāsessasi Pj II 499). Usually with preposition prefix pa° (so read at Pv I 10^09 for ca bh.). Cf. o°, vi°.

Bhāsana (neuter) [from bhāṣ] speaking, speech Dhātum 162; Saddh 68.

Bhāsā (feminine) [cf. Epic Sanskrit bhāṣā] speech, language, especially vernacular, dialect Ja IV 279 (manussa° human speech), 392 (caṇḍāla°); Pj I 101 (saka-saka°-anurūpa); Pj II 397 (Milakkha°); Sv I 176 (Kirātā-Yavanādi-Millakkhānaṁ bhāsā); Ps I 1 (Sīhaḷa°); Vibh-a 388 (18 dialects, of which 5 are mentioned; besides the Māgadhabhāsā).

Bhāsita [past participle of bhāsati^01] spoken, said, uttered A V 194; Miln 28; Dhp-a IV 93. – (neuter) speech, word Dhp 363; M I 432. Usually as su° and dub° (both adjective and neuter) well and badly spoken, or good and bad speech Vin I 172; M II 250; A I 102; II 51 (su°; read bhāsita for bāsita); VI 226; Snp 252, 451, 657; Ja IV 247, 281 (su°, well spoken or good words); Pv II 6^20 (su°); Pv-a 83 (dub°).

Bhāsitar [agent noun from bhāṣ] one who speaks, utters; a speaker S I 156; Pp 56; Pj II 549.

Bhāsin (adjective) (–°) [cf. Epic Sanskrit bhāṣin] speaking A I 102 (dubbhāsita-bhāsin).

Bhāsura (adjective) [cf. Epic Sanskrit bhāsura from bhas] bright, shining, resplendent Thig-a 139, 212; Vv-a 12.

Bhiṁsa (adjective) [= Vedic bhīṣma, of which there are 4 Pāli forms, viz. the metathetic bhiṁsa, the shortened bhisma, the lengthened bhesma, and the contracted bhīsa (see bhīsana). Cf. also Sanskrit-Pāli bhīma; all of bhī] terrible; only in compound °rūpa (neuter and adjective) an awful sight; (of) terrific appearance, terrible, awful Ja III 242, 339; IV 271, 494.

Bhiṁsana and Bhiṁsanaka (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) D II 106 = A IV 311; D II 157; Vin III 8; Pv-a 22; Thig-a 242 (°sabhāva = bhīmarūpa); Ja V 43.

(b) bhiṁsana Pv IV 3^05 (+ lomahaṁsa).

Bhiṁsā (feminine) [from bhiṁsa] terror, fright; mahā-bhiṁsa (adjective) inspiring great terror D II 259. Cf. bhismā.

Bhiṁsikā (feminine) [from bhiṁsa] frightful thing, terror, terrifying omen Mhv 12, 12 (vividhā bhiṁsikā kari he brought divers terrors to pass).

Bhikkhaka [from bhikkhu, cf. Epic Sanskrit bhikṣuka and feminine bhikṣukī] a beggar, mendicant S I 182 (bh. brāhmaṇa); Ja VI 59 (v.l. °uka); Vibh-a 327.

Bhikkhati [cf. Vedic bhikṣate, old desiderative to bhaj; definition Dhātup 13 “yācane”] to beg alms, to beg, to ask for S I 176, 182 (so read for Text bhikkhavo); Dhp 266; Vibh-a 327. – present participle medium bhikkhamāna Thig 123.

Bhikkhā (feminine) [cf. Epic and Classical Sanskrit bhaikṣa of bhikṣ, adjective and neuter] begged food, alms, alms-begging; food Vin IV 94; Cp I 1, 4; Vv 70^04 (ekāhā bh. food for one day); Miln 16; Pv-a 3, 75, 131 (kaṭacchu°); bhikkhāya carati to go out begging food [cf. Sanskrit bhaikṣaṁ carati] Ja III 82; V 75; Pv-a 51 and passim. °subhikkha (neuter) abundance of food D I 11. dubbhikkha (neuter) (and °ā feminine) scantiness of alms, famine, scarcity of food, adjective famine-stricken (cf. Sanskrit durbhikṣaṁ) Vin II 175; III 87 (adjective); IV 23 (adjective); S IV 323, 324 (dvīhitikaṁ); A I 160; III 41; Ja II 149, 367; V 193; VI 487; Cp I 3, 3 (adjective); Vism 415 (°pīḷita), 512 (feminine in simile); Pj I 218; Dhp-a I 169; II 153 (feminine); III 437 (°bhaya).

-āhāra food received by a mendicant Ja I 237 (= bhikkhu-āhāra?);

-cariyā going about for alms, begging round Snp 700; Pv-a 146;

-cāra = °cariyā Mhbv 28;

-paññatti declaration of alms, announcement that food is to be given to the Saṅgha, a dedication of food Vin I 309.

Bhikkhu [cf. later Sanskrit bhikṣu, from bhikṣ] an almsman, a mendicant, a Buddhist monk or priest, a bhikkhu. Nominative singular bhikkhu passim; Vin III 40 (vuḍḍhapabbajita); A 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; Vv 80^01; accusative bhikkhuṁ Vin III 174; Dhp 362, and bhikkhunaṁ Snp 87, 88, 513; genitive dative bhikkhuno A I 274; Snp 221, 810, 961; Dhp 373; Pv I 10^10; and bhikkhussa A I 230; Vin III 175; instrumental bhikkhunā Snp 389. Plural nominative bhikkhū Vin II 150; III 175; D III 123; Vism 152 (in simile); Vibh-a 305 (compared with amaccaputtā) and bhikkhavo Snp 384, 573; Dhp 243, 283; accusative bhikkhu Snp 78; M I 84; Vv 22^10; and bhikkhavo Snp 384, 573; genitive dative bhikkhūnaṁ Vin III 285; D III 264; Snp 1015; Pv II 1^07; and bhikkhunaṁ S I 190; Thag 1231; instrumental bhikkhūhi Vin III 175; locative bhikkhūsu A IV 25, and bhikkhusu Thag 241, 1207; Dhp 73; vocative bhikkhave (a Māgadhī form of nominative bhikkhavaḥ) Vin III 175; Snp page 78; Vv-a 127; Pv-a 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) Vibh-a 328; Vv-a 29, 114, 310; Pv-a 51.

(b) Another more explicit explanation is “sattannaṁ dhammānaṁ bhinnattā bhikkhu” (because of the breaking or destroying of 7 things, viz. the 7 bad qualities, leading to rebirth, consisting of sakkāya-diṭṭhi, vicikicchā, sīlabbata-parāmāsa, rāga, dosa, moha, māna). This definition at Nidd I 70 = Nidd II §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 Vibh 245-246, where bhikkhu-ship is established on the ground of 18 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 Vibh-a 327, 328. – Two kinds of bhikkhus are distinguished at Paṭis I 176; Nidd I 465 = Nidd II §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 Nidd I 130 (on Snp 810).

-gatika a person who associates with the bhikkhus (in the Vihāra) Vin I 148;

-bhāva state of being a monk, monkhood, bhikkhuship D I 176; Snp page 102;

-saṅgha the community of bhikkhus, the Order of friars D III 208; Snp 403, 1015; Snp pages 101, 102; Miln 209; Pv-a 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 Vin IV 307, 308; opposite a° without bhikkhus, ibid.

Bhikkhunī (feminine) [from bhikkhu, cf. BHS bhikṣuṇī, but Classical Sanskrit bhikṣukī] an almswoman, a female mendicant, a Buddhist nun D III 123f., 148, 168f., 264; Vin IV 224f., 258f. (°saṅgha); S I 128; II 215f., IV 159f.; A I 88, 113, 279; II 132 (°parisā), 144; III 109; IV 75; Miln 28; Vibh-a 498 (dahara°, story of); Vv-a 77.

Bhiṅka [cf. Vedic bhṛṅga large bee] the young of an animal, especially of an elephant, in its property of being dirty (cf. pigs) Vin II 201 = S II 269 (bhiṅka-cchāpa); Ja 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).

Bhiṅkāra^01 Bhiṅgāra) [cf. late Sanskrit bhṛṅgāra] a water jar, a (nearly always golden) vase, ceremonial vessel (in donations) Vin I 39 (sovaṇṇa-maya); D II 172; A IV 210 = 214 (Text °gāra, v.l. °kāra); Cp I 3, 5; Ja I 85, 93; II 371; III 10 (suvaṇṇa°); Dīp XI 32; Pv-a 75; Pj I 175 (suvaṇṇa°; v.l. °gāra), Saddh 513 (soṇṇa°).

Bhiṅkāra^02 [?] cheers, cries of delight (?) Bv I 35 (+ sādhu-kāra).

Bhiṅkāra^03 [cf. Sanskrit bhṛṅga bee, bhṛṅgaka and bhṛṅga-rājā] a bird: Lanius caerulescens Ja V 416.

Bhijjati [passive of bhindati, cf. Sanskrit 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 Ja VI 508, which is difficult to explain (not breaking? for abhijjantī after abhejja and abhedi, and *abhijjanto for abhijjamāna, intransitive?). Imperative bhijjatu Thag 312. – Medium preterit 2nd plural bhijjittha Ja I 468; preterit abhedi Ud 93 (abhedi kāyo). – Future bhijjhissati Sv I 266; gerundive bhijjitabba Ja III 56; on gerundive °bhijja see pabhindati; gerundive bhejja in abhejja not to be broken (q.v.).

Bhijjana (neuter) [from bhijjati] breaking up, splitting, perishing; destruction Ja I 392; V 284; VI 11; Dhp-a I 257 (kaṇṇā bhijjanākāra-pattā); Thig-a 43 (bhijjana-sabhāva of perishable nature; explanation of bhidura Thig 35); Pv-a 41 (°dhammā destructible, of saṅkhārā). – Derivation abhijjanaka see seperate

Bhitti (feminine) [from bhid, cf. Sanskrit bhitta fragment, and Classical Sanskrit bhitti wall] a wall Vin I 48; D II 85; S II 103; IV 183; V 218; Ja I 491; Vism 354 = Vibh-a 58 (in comparison); Thig-a 258; Vv-a 42, 160, 271, 302; Pv-a 24.

-khīla a pin (peg) in the wall Vin II 114, 152;

-pāda the support or lower part of a wall Ja IV 318.

Bhittika (adjective) [from bhitti] having a wall or walls Ja IV 318 (naḷa °ā paṇṇasālā); VI 10 (catu° with 4 walls).

Bhidura (adjective) [from bhid] fragile, perishable, transitory Thig 35 (= bhijjana-sabhāva Thig-a 43).

Bhindati [bhid, Sanskrit bhinatti; cf. Latin findo to split, Gothic beitan = German beissen. Definition at Dhātup 381, 405 by “vidāraṇe” i.e. splitting] to split, break, sever, destroy, ruin. In two bases: *bhid (with derived *bhed) and *bhind.

(a) *bhid: preterit 3rd singular abhida (= Sanskrit abhidat) D II 107; Ja III 29 (see also under abhida); abbhidā Ja I 247; II 163, 164. – Future bhecchati (Sanskrit bhetsyati) A I 8. – Gerund bhetvā (Sanskrit bhittvā) Thag 753; Snp 62 (v.l. bhitvā). – Gerundive bhejja: only negative abhejja (q.v.). See also derivations bheda, bhedana. – Past participle bhinna and passive bhijjati.

(b) *bhind: present bhindati Nidd I 503; Dhp-a I 125 (kathaṁ bh. to break a promise); Saddh 47. – present participle bhindanto Mhv 5, 185. – potential bhinde Vism 36 (sīlasaṁvaran). – future bhindissati Vin II 198. – preterit bhindi Ja I 467 (mitta-bhāvaṁ), and abhindi A IV 312 (atta-sambhavaṁ). – gerund bhinditvā Ja I 425, 490; Pv-a 12; also in phrase indriyāni bhinditvā breaking in one’s senses, i.e. mastering, controlling them Ja II 274; IV 104, 114, 190. – causative I bhedeti: see vi°. causative II bhindāpeti to cause to be broken Ja I 290 (sīlaṁ); VI 345 (pokkharaṇiṁ) and bhedāpeti Vin III 42. – See also bhindana.

Bhindana (adjective) [from bhindati] breaking up, brittle, falling into ruin S I 131 (kāya).

Bhindivāla [non-Aryan; Epic Sanskrit bhindipāla spear, but cf. Prakrit bhiṇḍi-māla and °vāla, Pischel, Pkt Gr. §248; see also Geiger, Pāli Grammar §38] a sort of spear Ja VI 105, 248; Abh 394.

Bhinna [past participle of bhindati]

1. broken, broken up (literal and figurative) Snp 770 (nāvā); Ja I 98 (abhinna magga an unbroken path); III 167 (uda-kumbha); Pv-a 72 (°sarīra-cchavi).

2. (figurative) split, fallen into dissension, not agreeing D 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 Ja IV 159;

-paṭa a torn cloth, in compound °dhara “wearing a patchwork cloth,” i.e. a bhikkhu (see also sub voce bhikkhu) Thag 1092;

-plava ship-wrecked Ja III 158;

-manta disobeying (i.e. breaking) a counsel Ja VI 437;

-sira with a broken head Ja 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 Ja I 207.

Bhinnatta (neuter) [from bhinna] state of being broken or destroyed, destruction A IV 144.

Bhiyyo Bhīyo, Bhīyyo [Vedic bhūyas, comparative form from bhū, functioning as comparative to bhūri. On relation Sanskrit bhūyaḥ: Pāli bhiyyo cf. Sanskrit jugupsate: Pāli 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 S 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 Vin II 214;

-bhāva getting more, increase, multiplication D III 221; Vin III 45; S V 9, 198, 244; A I 98; V 70; Vibh-a 289.

Bhiyyoso (adverb) [ablative formation from bhiyyo 1] still more, more and more, only in compound °mattāya [cf. BHS bhūyasyā mātrāya Mvu II 345; Divy 263 and passim] exceedingly, abundantly A I 124 = Pp 30 (explained at Pp-a 212 by “bhiyyoso-mattāya uddhumāyana-bhāvo daṭṭhabbo”); Ja I 61; Pv-a 50.

Bhisa (neuter) [cf. Vedic bisa, with bh for b: see Geiger, Pāli Grammar §40.1a] the sprout (from the root) of a lotus, the lotus fibres, lotus plant S I 204; II 268; Ja I 100; IV 308.

-puppha the lotus flower Snp 2 (= paduma-puppha Pj II 16);

-muḷāla fibres and stalk of the lotus Ja V 39; Vism 361.

Bhisakka [cf. Vedic bhiṣaj physician, Pāli bhesajja medicine and see Geiger, Pāli Grammar §63.1] a physician M I 429; A III 238; IV 340; It 101; Miln 169, 215, 229, 247f., 302; Vism 598 (in simile); Sv I 67, 255.

Bhisi^01 (feminine) [cf. Epic Sanskrit bṛṣī and bṛsī, with bh for b, as in Prākrit bhisī, cf. Pischel, Pkt Gr. §209] a bolster cushion, pad, roll Vin 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, Vin II 150 = Vibh-a 365 (tiṇa°).

-bimbohana bolster and pillow Vin I 47; II 208; Dhp-a I 416; Vibh-a 365.

Bhisi^02 [etymology?] a raft Snp 21. – Andersen, PG, sub voce identifies it with bhisi^01 and asks: “Could it also mean a sort of cushion, made of twisted grass, used instead of a swimming girdle?”

Bhisikā (feminine) [from bhisi^01] a small bolster Vin II 148 (vātapāna° a roll to keep out draughts); Pj I 50 (tāpasa°, v.l. kapala-bhitti, see appendix to indexes on Sutta Nipāta and Pj).

Bhismā (feminine) [= bhiṁsā] terror, fright D II 261 (°kāya adjective terrific).

Bhīta [past participle of bhāyati] frightened, terrified, afraid Dhp 310; Ja I 168 (Niraya-bhaya°); II 110 (maraṇa-bhaya°), 129; IV 141 (+ tasita); Pv-a 154, 280 (+ tasita). – Cf. sam°.

Bhībhaccha see bībhaccha.

Bhīma (adjective) [from bhī, cf. Vedic bhīma] dreadful, horrible, cruel, awful Ja IV 26; Miln 275.

-kāya of horrible body, terrific Ja V 165;

-rūpa of terrifying appearance Thig 353;

-sena having a terrifying army Ja IV 26; VI 201. Also proper name of one of the 5 sons of King Paṇḍu Ja V 426; Vism 233.

Bhīmala (adjective) [from bhīma] terrifying, horrible, awful Ja V 43 (Text bhīmūla, but read bhīmala; commentary explains by bhiṁsanaka-mahāsadda).

Bhīrati passive to bharati, only in compound present participle anubhīramāna M III 123 (chatta: being brought up,or carried behind). Neumann, M.S. 02 III 248 translates “uber ihm schwebt,” and proposes reading (on page 563) anu-hīramāna (from hṛ). This reading is to be preferred, and is also found at D II 15.

Bhīru (adjective/noun) [from bhī; cf. Vedic bhīru]

1. fearful, i.e. having fear, timid, afraid, shy, cowardly Saddh 207 (dukkha°); usually in negative abhīru not afraid, without fear, combined with anutrāsin: see utrāsin.

2. fearful, i.e. causing fear, awful, dreadful, terrible Pv II 4^01 (°dassana terrible to look at).

3. (masculine) fear, cowardice Snp 437 (= utrāsa Pj II 390).

-ttāṇa refuge for the fearful, adjective one who protects, those who are in fear A II 174; It 25; Saddh 300.

Bhīruka (adjective) [from bhīru] afraid, shy, cowardly, shunning (–°) Vism 7 (pāpa°), 645 (jīvitu-kāma bhīruka-purisa).

Bhīsana (adjective) = bhiṁsana (q.v.) Pv IV 3^05 (v.l. in Pv-a 251), explained by bhayajanana Pv-a 251, where commentary reading also bhīsana.

Bhukka (adjective) [from onomatopoetic root *bhukk, dialectical, cf. Prākrit bhukkai to bark, bhukkiya barking, bhukkana dog (Pischel, Pkt Gr. §209); the root bhukk (bukk) is given by Hemacandra 4, 98 in meaning “garjati” (see Pāli 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?) Ja VI 354 (commentary: bhuṅ-karaṇa). See also bhussati.

Bhuṅkaraṇa (adjective/noun) [bhu + kṛ, see bhukka] making “bhu,” i.e. bow-wow, barking Ja VI 355 (°sunakha); v.l. bhu-bhukka-sadda-karaṇa.

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) Thig 143. See under yathā.

Bhuja^01 (masculine and neuter) [cf. Epic and Classical Sanskrit bhuja masculine and bhujā; bhuj, bhujate to bend, literally “the bender”; the root is explained by koṭilya (koṭilla) at Dhātup 470 (Dhātum 521). See also bhuja^03. Indo-Germanic °bheng, from which also Latin fugio to flee = Greek ϕεύγω, Latin fuga flight = Sanskrit bhoga ring, 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 Pāli laguḷa a club (q.v. for etymology), with which cf. Latin lacerta = lizard, similar in connotation to Pāli bhujaga snake] the arm Snp 48 (explained by Nidd II §478 as hattha, hand); 682 (plural bhujāni); Ja V 91, 309; VI 64; Bv I 36; Vv 64^18.

Bhuja^02 [from bhuñjati^02] clean, pure, bright, beautiful Ja VI 88 (°dassana beautiful to look at; commentary explains by kalyāṇa-dassana).

Bhuja^03 (adjective) [from bhuj to bend] bending, crooked, in bhuja-laṭṭhi betel-pepper tree Ja 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); Dāṭh 2, 17; also as bhujaṅga Dāṭh 2, 56, and in derivation bhujaṅga-latā “snake-creeper,” i.e. Name of the betel-pepper Ja VI 457; and bhujaṅgama S I 69. – Cf. bhogin^02.

Bhujaka [from bhuj, as in bhuñjati^02; or does it belong to bhuja^03 and equal to bhuja-laṭṭhi?] a fragrant tree, growing (according to Dhpāla) only in the Gandhamādana grove of the Devaloka Vv 35^05; Vv-a 162.

Bhujissa [cf. BHS bhujiṣya Divy 302, according to Mhvyut §84 meaning “clean”; thus from bhuj (see bhuñjati^02) to purify, sort out]

1. (noun masculine) a freed slave, freeman; a servant as distinguished from a slave Vin I 93; Ja II 313; Pv-a 112. – bhujissaṁ karoti to grant freedom to a slave Ja V 313; VI 389, 546; Dhp-a I 19; Thig-a 200. – feminine bhujissā Vin II 271 (in same sequence as bhujissa at Vin I 93).

2. (adjective) freeing from slavery, productive of freedom D II 80 (cf. D.B. II 80); III 245; S II 70; IV 272; A III 36, 132, 213; Vism 222 (with exegesis). Cf. bhoja and bhojaka.

-bhāva state of being freed from slavery, freedom Thig-a 200.

Bhuñjaka (adjective) [from bhuñjati^01] eating, one who eats or enjoys, in °sammuti definition of “eater,” speaking of an eater, declaration or statement of eating Vibh-a 164.

Bhuñjati^01 [bhuj to Latin fruor, frūx = English fruit, frugal etc.; Gothic brūkjan = As. brūkan = German brauchen. Dhātup 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; Pp 55. potential bhuñjeyya Snp 400; Dhp 308, 2nd plural bhuñjetha Dhp 70; Mhv 25, 113. Imperative 2nd medium bhuñjassa S V 53; 3rd active bhuñjatu S I 141; Snp 479; bhuñjassu Snp 421; present participle bhuñjanto Ja III 277: bhuñjamāna Thag 12; Snp 240. Future 1st singular bhokkhaṁ [Sanskrit bhoksyāmi] Ja IV 117. Preterit 1st singular bhuñjiṁ Miln 47; 3rd singular bhuñji Ja IV 370; 3rd plural abhuñjiṁsu Thag 922; abhuñjisuṁ Mhv 7, 25. Gerund bhutvā Ja III 53 (= bhuñjitvā commentary); Dhp-a I 182; bhutvāna Snp 128. gerund bhuñjitabba Mhv 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.

Bhuñjati^02 [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; Pāli paribhuñjati 2, paribhojaniya and vinibbhujati. See Kern, Toev. page 104, sub voce bhujissa] to clean, purify, cleanse: see bhuja^02 and bhujissa, also bhoja and bhojaka.

Bhuñjana (neuter) [from bhuñjati^01] taking food, act of eating, feasting Ja IV 371 (°kāraṇa); Pv-a 184.

-kāla meal-time Dhp-a I 346.

Bhutta [past participle of bhuñjati^01; Sanskrit bhukta]

1. (passive) eaten, being eaten Snp page 15; Dhp 308; impersonal eating Vin IV 82 (bhuttaṁ hoti). Also °geha eating house Ja V 290, and in phrase yathā-bhuttaṁ bhuñjatha “eat according to eating,” i.e. as ought to be eaten, eating in moderation D II 173 (where Rh.D., D.B. II 203, translates “ye shall eat as ye have eaten”) = III 62, 63 (where Rh.D., D.B. 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 Ja II 273; Dhp-a IV 226.

-āvasesa the remainder of a meal Vin II 216.

Bhuttar [agent noun from bhuj, cf. Sanskrit bhoktṛ already Vedic and Epic] one who eats or has eaten, or enjoys (cf. bhutta 2) Ja V 465 (ahaṁ bhuttā bhakkhaṁ ras’uttamaṁ).

Bhuttavant (adjective) [bhutta + vant] having eaten, one who has eaten Ja V 170 (= kata-bhatta-kicca); Vv-a 244.

Bhuttāvin (adjective) [bhutta + suffix °āvin, corresponding to Vedic °āyin] having eaten, one who has had a meal; nominative singular bhuttāvī Vin IV 82; Miln 15 (+ onīta-pattapāṇi); Pv-a 23 (+ pavārita); Pj II 58; instrumental bhuttāvinā Vin IV 82; genitive dative bhuttāvissa D II 195. Accusative bhuttāviṁ Vin I 213; Snp page 111 (+ onīta-pattapāṇiṁ); Ja V 170; nominative plural bhuttāvī Vin IV 81, and bhuttāvino S IV 289.

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); Saddh 420 (sabba-bhummā khattiyā). plural bhummā the earthly ones, i.e. the gods inhabiting the earth, especially tree gods (yakkhas) Vv 84^02 (= bhumma-deva Vv-a 334). – neuter ground: Pv II 10^02 (yāva bhummā down to the ground); v.l. bhūm(i).

2. the locative case Pj I 106, 111, 224; Pj II 140, 210, 321, 433; Pv-a 33.

-attharaṇa “earth-spread,” a ground covering, mat, carpet Vin 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 Sanskrit bhaum-āntarīkṣa;

-jāla “terrestrial net (of insight) gift of clear sight extending over the globe (perhaps to find hidden treasures) Pj II 353 (term of a vijjā, 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 Vin 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) Ja III 87;

-deva a terrestrial deva or fairy A IV 118; Paṭis II 149; Vibh-a 12; Dhp-a I 156; Vv-a 334; Pv-a 5, 43, 55, 215, 277;

-devatā = °deva Ja IV 287 (= yakkha); Pj I 120.

Bhummi^01 (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 BMPE 231, note 6).

Bhummi^02 [old vocative of bhumma] a vocative of friendly address “my (dear) man” (literal terrestrial) Vin II 304 (= piyavacanaṁ Sp I 1298).

Bhuyya the regular Pāli representative of Sanskrit bhūyas (comparative); for which usually bhiyyo (q.v.). Only in compound yebhuyyena (q.v.).

Bhuvi see bhū.

Bhusa^01 [cf. Vedic busa (neuter) and buśa (masculine)] chaff, husks A I 241 (°āgāra chaff-house); Dhp 252 (opuṇāti bhusaṁ to sift husks); Ud 78; Pv III 4^01; III 10^07; Vv-a 47 (tiṇa° litter).

Bhusa^02 (adjective) [cf. Vedic bhṛśa] strong, mighty, great Dhp 339 (taṇhā = balavā Dhp-a IV 48); Ja V 361 (daṇḍa = daḷha, balavā commentary). – neuter bhusaṁ (adverb) much, exceedingly, greatly, vehemently. In compounds bhusaṁ° and bhusa°. – S I 69; Ja III 441; IV 11; V 203 (bhusa-dassaneyya); VI 192; Vv 6^09; Pv 3^38; IV 7^07; Miln 346; Pj II 107 (“verbum intensivum”); Saddh 289.

Bhusati and Bhussati [perhaps a legitimate form for Sanskrit bhaṣate (see Pāli bhasati), with u for a, so that the suggested correction of bhusati to bhasati (see under bhasati) is unfounded] to bark Sv I 317 (bhusati; vv.ll. bhussati and bhūsati); Dhp-a I 171, 172. – See also bhasati and bhukka; – past participle bhusita.

Bhusikā (feminine) [from bhusa^01] chaff A I 242; Vin II 181.

Bhusita [past participle of bhusati] barking Ja IV 182 (°sadda, barking, noise). See also bhasita.

Bhuseti [denominative from bhusa^02 = *bhṛśayati; but not certain, may have to be read bhūseti, to endeavour, cf. Sanskrit bhūṣati] to make strong, to cause to grow (?) Ja V 218 (commentary explains by “bhusaṁ karoti, vaḍḍheti” page 224).

Bhū^01 [from bhū] (adjective) being, (noun) creature, living being in pāṇa-bhū a living being (a breathing being) Ja V 79 (= pāṇa-bhūta commentary).

Bhū^02 (feminine) [from bhū, otherwise bhūmi] the earth; locative bhuvi according to Kaccāyana; otherwise bhuvi is preterit 3rd singular; of bhū: see Pischel, Pkt Gr. §516; Geiger, Pāli Grammar §86.5.

Bhūkuṭi (feminine) [a different spelling of bhakuṭi, q.v. – Cf. Sanskrit bhṛkuti and bhrukuṭi] frown, anger, superciliousness M I 125 (v.l. bhakuṭi and bhā°); Ja V 296.

Bhūja [cf. late Sanskrit bhūrja, with which related Latin fraxinus ash, Anglo-Saxon beorc = English birch, German birke] the Bhūrja tree, i.e. a kind of willow Ja V 195, 405 (in both places = ābhujī), 420.

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 Ps I 31) distinguishes the following 7 meanings of the term:

(1) animate nature as principle, or the vital aggregates (the 5 khandhas), with reference M I 260;

(2) ghosts (amanussā) Snp 222;

(3) inanimate nature as principle, or the elements (the 4 dhātus) S III 101 (mahābhūtā);

(4) all that exists, physical existence in general (vijjamānaṁ) Vin 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) Ja II 260;

(6) all beings or specified existence, animal kingdom (sattā) D II 157;

(7) the vegetable kingdom, plants, vegetation (rukkhādayo) Vin IV 34 (as bhūta-gāma).

Meanings:

1. bhūtā and bhūtāni (plural) beings, living beings, animate nature Snp 35 (explained at Nidd II §479 as 2 kinds, viz. tasā and thāvarā, movable and immovable; S II 47 (K.S. II 36) mind and body as come-to-be; Dhp 131 (bhūtāni), 405; M I 2f. (paṭhavī, āpo etc., bhūtā, devā, Pajāpatī etc.), 4; Ps 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 M 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; Pv-a 34. See compounds °bhāva, °vacana, °vāda.

4. a supernatural being, ghost, demon, yakkha; plural bhūtā guardian genii (of a city) Ja 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 Pv-a 78; abhūtapubbaṁ bhūtaṁ what has never happened before happened (now) Sv 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 Ja VI 139; aru° consisting of wounds Dhp-a III 109; udapāna° being a well, a well so to speak Pv-a 78; opāna° acting as a spring A IV 185; hetu° as reason, being the reason Pv-a 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-a I 11;

-gāma vegetation, as trees, plants, grass, etc. Under bhūtagāma Buddhaghosa understands the 5 bīja-jātāni (5 groups of plants springing from a germinative power: see bīja), viz. mūla-bījaṁ, khandha°, phala°, agga°, bīja°. Thus in commentary on Vin IV 34 (the so-called bhūtagāma-sikkhāpada, quoted at Dhp-a III 302 and Pj II 3); cf. M III 34; Ja V 46; Miln 3, 244;

-gāha possession by a demon Miln 168 (cf. Divy 235);

-ṭṭhāna place of a ghost Pj I 170;

-pati

(a) lord of beings Ja V 113 (of Inda); VI 362 (the same); Vv 64^01 (the same).

(b) lord of ghosts, or yakkhas Ja VI 269 (of Kuvera);

-pubba

(a) as adjective (–°) having formerly been so and so, as mātā bhūtapubbo satto, pitā etc. S II 189f.; also at Pj 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 Vin II 201; D I 92; II 167, 285, 337; M I 253; III 176; S I 216, 222, 227; IV 201; V 447; A IV 136 = Vism 237; A IV 432; Ja I 394; Dhp-a I 56;

-bhavya past and future D I 18;

-bhāva truthful character negative a° Pv-a 14;

-vacana statement of reality or of the truth Pj II 336;

-vādin truthful, speaking the truth M I 180; D III 175; Pp 58; a° untruthful Dhp 306; Ja II 416;

-vikāra a natural blemish, fault of growth, deformity Pj II 189 (opposite nibbikāra);

-vijjā knowledge of demons, exorcism D I 9; Dhp I 93, cf. D.B. I 17);

-vejja a healer of harm caused by demons, an exorcist Vin IV 84; Ja II 215; III 511; Miln 23.

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); Ps I 32 (the same).

Bhūtanaka [cf. Sanskrit bhūtṛṇa] a fragrant grass; Andropogon schoenanthus Ja VI 36 (= phanijjaka); Vism 543 (so v.l. for Text bhūtinaka).

Bhūtika (adjective) (–°) in compound cātummahā° belongs to the whole expression, viz. composed of the 4 great elements M I 515.

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 Pj II 479 as “bhūti-hanaka vuddhi-nāsaka”; vv.ll. bhūnahaṭa, bhūnahoṭa, bhūhata, all showing the difficulty of the archaic word); Ja V 266 (plural bhūnahuno, explained by commentary 272 as “isīnaṁ ativattāro attano vaḍḍhiyā hatattā bh.”). Cf. M I 502 (“puritanical” suggested by Lord Chalmers).

Bhūma (–°) [= bhūmi]

1. (literal) ground, country, district S III 5 (pacchā° the Western district).

2. (figurative) ground, reason for, occasion; stage, step Snp 896 (avivāda° ground of harmony; according to Pj II 557 epiyhet of Nibbāna).

Bhūmaka (and Bhūmika) (adjective) (only –°) [from bhūma, or bhūmi]

1. having floors or stories (of buildings) as dve° pāsāda Dhp-a I 414; pañca° pāsāda a palace with 5 stories Ja I 58, 89; satta° with 7 stories (pāsāda) Dhp-a II 1, 260. The form °ika at Dhp-a I 182 (dve° geha).

2. belonging to a place or district, as jāti° from the land of (their) birth M I 147; pacchā° from the western country S IV 312 (brāhmaṇā).

3. being on a certain plane or in a certain state, as paritta° and mahā° Vibh 340 te° in 3 planes Pj II 4 (of the 5 khandhas), 510 (°vaṭṭa); Dhp-a I 36 (kusala), 305 (°vaṭṭa); IV 69 (tebhūmaka-vaṭṭa-saṅkhātaṁ Māra-bandhanaṁ), 72 (°dhammā); catu° in 4 planes As 296 (°kusala); Dhp-a I 35 (°citta). The form °ika at Dhp-a 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 Vin II 175; Snp 418 (yāna° carriage road); Pv I 10^14; Pj II 353 (heṭṭhā-bhūmiyaṁ under the earth); Dhp-a I 414 (the same, opposite upari-bhūmiyaṁ).

2. place, quarter, district, region M I 145 (jāti° district of one’s birth); Snp 830 (vighāta°); Nidd II §475 (danta°); Dhp-a I 213 (āpāna°); Pv-a 80 (susāna°). – uyyāna° garden (place or locality) Vv 64^19; Pv II 12^09; Ja I 58.

3. (figurative) ground, plane, stage, level; state of consciousness, Vin. I 17; Vibh 322f.; Vism 126, 442 (with reference to the 4 Paṭisambhidā, as sekha-bhūmi and asekha-bhūmi), 517 (paññā°-niddesa). Usually –°: indriya° Nett 192; dassana° plane of insight Nett 8, 14, 50; sukha° ground for happiness Dhs 984 (cf. As 214). bhūmi-ttaya the 3 stages, viz. kāmāvacara, rūpāvacara, lokuttara Vism 493. – plural bhūmiyo Paṭis II 205 = Vism 384 (applied to the 4 jhānas); purisa° (aṭṭha p. bh. eight stages of the individual; viz. manda-bhūmi, khiḍḍā°, vīmaṁsana°, ujugata°, sekha°, samaṇa°, jina°, panna°, or as translated by Rh.D. in D.B. 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 10 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 “cittuppāda” (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. Ja 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 Ja I 375;

-ghana thick soil Pj II 149, cf. paṭhavi-ghana ibid. 146;

-tala ground (°surface) Pv-a 186;

-padesa place or region upon the earth Ja VI 95;

-pappaṭaka outgrowths in the soil D III 87 = Vism 418;

-pothana beating the ground Dhp-a I 171;

-bhāga division of the earth, district Ja I 109; V 200; Vv-a 125; Pv-a 29, 154;

-laddh’-(uppanna) acquired on a certain stage of existence Pj II 4;

-saya lying or sleeping on the ground Dhp-a II 61.

[BD]: -gata “Gone to ground”, of animals seeking safety in their burrows, and figuratively of men

Bhūri^01 (feminine) [cf. late Sanskrit bhūr] the earth; given as name for the earth (paṭhavi) at Paṭis II 197; see also definition at As 147. Besides these only in 2 doubtful compounds, both resting on demonology, viz. bhūri-kamma D I 12, explained as “practices to be observed by one living in a bhūrighara or earth-house” (?) Sv I 97, but cf. Vedic bhūri-karman “much effecting”; and bhūrivijjā D I 9, explained as “knowledge of charms to be pronounced by one living in an earth-house” (?) Sv I 93. See D.B. I 18, 25. The meaning of the terms is obscure; there may have been (as Kern rightly suggests: see Toev. 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.

Bhūri^02 (adjective) [cf. Vedic bhūri] wide, extensive, much, abundant, As 147 (in definition of the term bhūri^01, i.e. earth); otherwise only in compounds: °pañña (adjective) of extensive wisdom, very wise S IV 205; Snp 346, 792, 1097, 1143; Pv III 5^05; Paṭis II 197 (“paṭhavī-samāya vitthatāya vipulāya paññāya samannāgato ti bhūripañño,” with other definitions); Nidd I 95 (same explanation as under Paṭis II 197); Nidd II §415 commentary (the same). °paññāṇa (adjective) same as °pañña Snp 1136 (cf. Nidd II §480); °medhasa (adjective) very intelligent S I 42, 174; III 143; A IV 449; Snp 1131, 1136; Thag 1266; Pv III 7^07.

Bhūrī (feminine) [is it original? cf. BHS bhūri in same sense at Lal 444, 541; Mvu III 332] knowledge, understanding, intelligence Dhp 282, quoted at As 76 (explained as termed so because it is as widespread as the earth; Dhs 16; Dhp-a III 421; same explanation at As 148); Ja 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 Pv III 3^02.

Bhūseti [causative of bhūṣ, to be busy; in meaning “to adorn” etc. Explained at Dhātup 315, 623 by “alaṅkāra”] to adorn, embellish, beautify. Only in past participle bhūsita adorned with (–°) Pv II 9^52, 12^07; III 3^05; Ja VI 53. Cf. vi°.

Bheka [cf. Vedic bheka, onomatopoetic] a frog Thag 310; Ja III 430; IV 247; VI 208.

Bhecchati is future 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; Ja I 263; III 318; Pp 30; Miln 160, 199.

Bhejjanaka (adjective) [from bhejja] breakable; like bhejja only in negative form abhejjanaka indestructible Ja I 393.

Bheṇḍi [perhaps identical with and only wrong spelling for bheṇḍu = kaṇḍu^02] a kind of missile used as a weapon, arrow Vin III 77 (where enumerated with asi, satti and laguḷa in explanation of upanikkhipana).

Bheṇḍu [with v.l. geṇḍu, of uncertain reading and meaning. Pischel, Pkt Gr. §107 gives giṇḍu and remarks that this cannot be derived from kaṇḍuka (although kaṇḍu may be considered as gloss of bheṇḍu at Thag 164: see kaṇḍu^02), but belongs with Prākrit geṇḍui play and Pāli geṇḍuka and the originally Sanskrit words genduka, ginduka, geṇḍu, geṇḍuka to a root gid, giḍ, Prākrit giṇḍai to play. Morris, JPTS 1884, 90 says: “I am inclined to read geṇḍu in all cases and to compare it with geḍuka and geṇḍuka a ball”] a ball, bead; also a ball-shaped ornament or turret, cupola Thag 164 (see kaṇḍu^02) Ja I 386 (also °maya ball-shaped); III 184 (v.l. geṇḍu).

Bheṇḍuka^01 [in all probability misreading for geṇḍuka. The v.l. is found at all passages. Besides this occur the vv.ll. keṇḍuka (= kaṇḍuka?) and kuṇḍika] a ball for playing Ja IV 30, 256; V 196; VI 471; As 116. See also geṇḍuka.

Bheṇḍuka^02 [from bheṇḍu, identical with bheṇḍuka^01] a knob, cupola, round tower Ja I 2 (mahā-bh°-pamāṇa).

Bhettar [agent noun from bhid] a breaker, divider A V 283.

Bheda [from bhid, cf. Vedic and Classical Sanskrit bheda in same meanings]

1. breaking, rending, breach, disunion, dissension Vism 64f. (contrasted with ānisaṁsa), 572f. (with reference to upādāna and bhava); Vibh-a 185 (the same); Saddh 66, 457, 463. – mithu° breaking of alliance D II 76; Ja IV 184; Kv 314; – vacī° breaking of [the rule as to] speech Miln 231; – saṅgha° disunion in the Saṅgha Vin II 203; – sīla° breach of morality Ja 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. D III 52, 146f., 258; Dhp 140; Pp 51.

2. (–°) sort, kind, as adjective consisting of, like Ja II 438; VI 3 (kaṭukādi°); Dhp-a III 14 (kāya-sucaritādi°-bhadra-kammāni); Pj II 290 (Avīci-ādi° Niraya).

-kara causing division or dissension Vin II 7; III 173; V 93 (cf. Vin I 354 and Vinaya Texts III 266 for the 18 errors in which the Saṅgha is brought into division by bhikkhus who are in the wrong); As 29 (aṭṭhārasa bheda-kara-vatthūni the 18 causes of dissension).

Bhedaka (adjective/noun) [from bheda] breaking, dividing, causing disunion; (masculine) divider Vin II 205; Ja VI 382. – neuter adverb bhedakaṁ, as in °nakha in such a way as to break a nail Sv 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 A IV 247; Dhp 138; Bv II 7; Ja I 467 (mittabhāva°).

-dhamma subject to destruction, fragile, perishable A IV 386; Ja I 146, 392; Thig-a 254;

-saṁvattanika leading to division or dissension Vin III 173.

Bhedāpeti and Bhedeti are causatives of bhindati (q.v.).

Bheraṇḍaka [cf. Sanskrit bheruṇḍa] a jackal Ja V 270; the nominative probably formed after the accusative in phrase bheraṇḍakaṁ nadati to cry after the fashion of, or like a jackal A I 187.

Bherava (adjective) [from bhīru, cf. Epic Sanskrit bhairava] fearful, terrible, frightful Thag 189; Snp 959, 965, 984; Nidd I 370, 467; Ja VI 520; Dīp XVII 100; Pañca-g 26, 31. – bahu° very terrible A III 52; stricken with terror Ja VI 587. – (noun) terror, combined with bhaya fear and dismay M I 17; A IV 291; V 132; Thag 367, 1059; – pahīna-bhayabherava having left behind (i.e. free from) fear and terror S III 83.

-rāva cry of terror Miln 254.

Bheri (feminine) [cf. Epic Sanskrit bherī] a kettledrum (of large size; As 319 distinguishes 2 kinds: mahā° and paṭaha°) D I 79; A II 185; Vv 81^10; Ja VI 465; Dhp-a I 396; Saddh 429. – issara° the drum of the ruler or lord Ja I 283; paṭaha° kettledrum Dīp XVI 14; As 319; Pv-a 4; yāma° (-velāya) (at the time) when the drum sounds the watch Ja V 459; – bheriṁ vādeti to sound the drum Ja I 283; – bheriyo vādentā (plural) beating (literal making sound) the drums Ja II 110. bheriñ carāpeti to make the drum go round, i.e. to proclaim by beat of drum Ja V 41; VI 10;

-caraṇa the carrying round of the drum (in proclamations), in compounds °magga the proclamation road Dhp-a II 43; and °vīthi the same Dhp-a II 45;

-tala the head of the drum Vism 489 (in comparison); Vibh-a 80 (the same);

-paṇava drum and tabor (in battle) A II 117;

-vāda drum-sound, figurative for a loud voice Pv-a 89 (bherivādena akkosati rails like drum);

-vādaka a drummer Ja I 283;

-saññā sign of the drum Dhp-a I 396;

-sadda sound of the drum Ja I 283.

Bhesajja (neuter) [cf. Vedic bhaiṣajya < bheṣaja, from bhiṣaj; see also Pāli bhisakka] a remedy, medicament, medicine Vin I 278; D II 266; M I 30; Pj II 154, 446; Saddh 393. – bhesajjaṁ karoti to treat with a medicine Dhp-a I 25; mūla-bhesajjāni the principal medicines Miln 43; pañca bhesajjāni the 5 remedies (allowed to bhikkhus) Dhp-a I 5;

-kapālaka medicine bowl Vibh-a 361;

-sikkhāpada the medicine precepts Vibh-a 69.

Bhesma (adjective) [cf. Vedic bhīṣma of which the regular Pāli form is bhiṁsa, of bhī; bhesma would correspond to a form *bhaiṣma] terrible, awful Vin II 203 = It 86 (“bhesmā hi udadhī mahā,” so read for Vin. bhasmā, with v.l. bhesmā, and for It tasmā, with v.l. bhesmā, misunderstood by editor – Sp 1277 explains by bhayānaka); Ja V 266; VI 133 (v.l. bhasma).

Bho (indeclinable) [vocative of bhavant, cf. Sanskrit bhoḥ which is the shortened vocative bhagoḥ of Vedic Bhagavant; cf. as to form Pāli āvuso > Sanskrit āyuṣmaḥ of āyuṣmant] a familiar term of address (in speaking to equals or inferiors): sir, friend, you, my dear; plural sirs D I 88, 90, 93, 111; M I 484; Snp 427, 457, 487; with vocative of noun: bho purisa my dear man Ja I 423; bho brahmaṇā oh ye brahmans Ja II 369. Double bho bho Dhp-a IV 158.

-vādika = °vādin Nidd I 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; Ja VI 211, 214; Dhp-a IV 158.

Bhokkhaṁ is future of bhuñjati (q.v.).

Bhokkhi at Vibh-a 424, in phrase sucikāmo bh. brāhmaṇo is a kind of desiderative, formation from bhuj° (bhuñj), appearing as *bhukṣ = bhokkh (cf. bhokkhaṁ), with ending °in; meaning “wishing to eat.” It corresponds to Sanskrit bhoktu-kāma. Cf. also agent noun bhoktṛ of °bhukṣ, enjoyer, eater. Pāli bhokkhi might be Sanskrit bhoktrī, if it was not for the latter being feminine The word is a curiosity.

Bhoga^01 [from bhuñj: see bhuñjati]

1. enjoyment A IV 392 (kāmaguṇesu bh.).

2. possession, wealth D III 77; Snp 301, 421; Dhp 139, 355; Pp 30, 57; Saddh 86, 228, 264. – appa° little or no possession Snp 114.

-khandha a mass of wealth, great possessions D II 86 (one of the 5 profits accruing from virtue);

-gāma “village of revenue,” a tributary 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” Ja II 135. Cf. Fick, Soziale Gliederung pages 71, 112;

-cāgin giving riches, liberal A III 128.;

-pārijuñña loss of property or possessions Vv-a 101;

-mada pride or conceit of wealth Vibh-a 466;

-vāsin, as feminine vāsinī “living in property,” i.e. to be enjoyed or made use of occasionally, one of the 10 kinds of wives: a kept woman Vin III 139, 140; cf. M I 286.

Bhoga^02 [from bhuj to bend, cf. bhuja^03 and Sanskrit bhoga the same Hālayudha 3, 20] the coil of a snake Ja III 58. See also nib°.

Bhogatā (–°) (feminine) [abstract from bhoga] condition of prosperity, having wealth or riches, in uḷāra° being very rich, M III 38.

Bhogavant (adjective) [from bhoga] one who has possessions or supplies, wealthy Ja V 399; Mhv 10, 20; Saddh 511.

Bhogika (–°) (adjective) [from bhoga] having wealth or power, in antara° an intermediate aristocrat Vin III 47.

Bhogin^01 (–°) (adjective/noun) [from bhoga] enjoying, owning, abounding in, partaking in or devoted to (e.g. to pleasure, kāma°) D II 80; III 124; S I 78; IV 331, 333; A III 289; V 177. – masculine owner, wealthy man M I 366.

Bhogin^02 (adjective) [from bhuj, see bhuja^03] having coils, of a snake Ja III 57; VI 317.

Bhogiya is diæretic form of Sanskrit bhogya = Pāli bhogga^02 with which identical in meaning 2, similar also to bhogika; D III 148; Th-a III 47.

Bhogga^01 (adjective) [from bhuj to bend, past participle corresponds to Sanskrit bhugna] bent, crooked M I 88; D II 22; A I 138; Ja III 395.

Bhogga^02 (adjective) [gerund of bhuñj to enjoy, thus = Sanskrit bhogya]

1. to be enjoyed or possessed, noun property, possession, in compound rāja° (of an elephant) to be possessed by a king, serviceable to a king, royal D I 87; A I 244, 284; II 113, 170; Ja II 370; Dhp-a I 313 (royal possessions in general); Sv I 245. Cf. BHS rājabhogya Mvu I 287. See in detail under rāja-bhogga. – naggabhogga one who possesses nothing but nakedness, i.e. an ascetic Ja IV 160; V 75; VI 225.

2. (identical with bhogika and bhogiya and similar in meaning to bhojarājā) royal, of royal power, entitled to the throne, as a designation of “class” at Vin III 221 in sequence rājā rāja-bhoggā brāhmaṇā, etc., where it takes the place of the usual khattiya “royal noble.”

Bhoja [literal gerund of bhuñjati^02, 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 S I 44, 45; bhojājānīya a well-trained horse, a thoroughbred Ja I 178, 179; bhojaputta son of a villager Ja V 165; bhojarājā head of a village (-district) a subordinate king Snp 553 = Thag 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 Pj 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. M III 173: “paṭirājāno te rañño cakkavattissa anuyuttā bhavanti,” and A V 22: “kuḍḍarājāno” in same phrase. – Mrs. Rh.D. at Ps.B., page 311, translates “nobles and wealthy lords.”

Bhojaṁ is present participle of bhojeti, feeding Ja VI 207.

Bhojaka [from bhuj, bhojeti]

1. one who provides food, attendant at meals Ja V 413.

2. (is this from bhuñjati^02 and bhujissa?) one who draws the benefit of something, owner, holder, in gāma° landholder, village headman (see D.B. I 108 note and Fick, Soziale Gliederung 104f.) Ja I 199, 354, 483; II 135 (= gāmapati, gāmajeṭṭhaka); V 413; Dhp-a I 69. Cf. bhojanaka.

Bhojana (neuter) [from bhuñjati] food, meal, nourishment in general S II 218; IV 103, 175; Ja I 178; IV 223; Snp 102, 128, 242, 366, 667; Dhp 7, 70; Pp 21, 55; Miln 370; Vism 69, 106; Saddh 52, 388, 407. Some similes with bhojana see JPTS 1907, 119. – tika° food allowed for a triad (of reasons) Vin II 196. dub° having little or bad food Ja II 368; Dhp-a IV 8. paṇīta° choice and plentiful meals Vin IV 88. sabhojane kule in the family in which a bhikkhu has received food Vin IV 94. – bhojane mattaññu(tā) knowing proper measure in eating (and abstract); eating within bounds, one of the 4 restrictions of moral life S II 218; A I 113f.; Nidd I 483. 5 bhojanāni or meals are given at Vin 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 ascribed to the Buddha between gaṇa-bhojanaṁ, parampara-bhojanaṁ, atiritta-bhojanaṁ, anatiritta-bhojanaṁ mentioned at Kv II 552; see Vin 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 Vin IV 74. – The distinction is made as follows: gaṇa-bhojanaṁ said when 4 bhikkhus are invited to partake together of one of the five foods; or food prepared as a joint meal Vin IV 74; cf. II 196; V 128, 135; parampara-bhojanaṁ said when a bhikkhu, invited to partake of one of the 5 foods, first takes one and then another Vin 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) Vin IV 82; anatiritta-bhojanaṁ is food that is not left over and is accepted and eaten by a bhikkhu without inquiry Vin IV 84.

-aggadāna gift of the best of food Pj II 270;

-atthika in need of food, hungry Pv II 9^29;

-pariyantika restricting one’s feeding Vism 69;

-vikati at Ja V 292 is to be read as bhājana° (q.v.).

Bhojanaka = bhojaka, in °gāma owner or headman of the village Ja 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 Vin IV 92 (five foods: odana rice, kummāsa gruel, sattu meal, flour, maccha fish, maṁsa meat). Soft food, as distinguished from khādaniya hard food Ja I 90. See also khādaniya. bhojanīya: eatable S I 167, cf. pari°. bhojaneyya: fit to eat Sv I 28; a° unfit to be eaten Snp 81; Ja V 15.

Bhojin (–°) (adjective) [from bhuj] feeding on, enjoying A III 43; M I 343; Snp 47; Ja II 150; Pp 55.

Bhojeti [causative of bhuñjati] to cause to eat, to feed, entertain, treat, regale Vin I 243; IV 71; Ja VI 577; Dhp-a I 101.

Bhojja (adjective) [gerund of bhuñjati] to be eaten, eatable; khajja° what can be chewed and eaten Sv I 85. °yāgu “eatable rice-gruel,” i.e. soft gruel, prepared in a certain way Vin I 223, 224.

Bhojjha a good horse, a Sindh horse Ja I 180.

Bhoti feminine of bhavant (q.v.) Sn 998; Dhp-a III 194 (vocative bhoti).

Bhottabba and Bhottuṁ are gerundive and infinitive of bhuñjati (q.v.); bhottabba to be eaten Ja V 252, 253; bhottuṁ to eat Ja II 14.

Bhobhukka [intensive-reduplication of bhukk = bukk, to bark: see bhukka and cf. Sanskrit bukkati, bukkana] one making a barking sound, barker, i.e. dog Ja VI 345 (= bhuṅkaraṇa commentary).

Ma.

M -M- euphonic consonant inserted between two vowels to avoid hiatus, as agga-m-agga the best of all Vin IV 232; aṅga-m-aṅgāni limb by limb Vin III 119; Vv 38^02, etc. See also S III 254 (yena-m-idh’ekacco); Dhp 34 (oka-mokata ubbhato); Snp 765 (aññatra-m-ariyehi); Nidd I 269 (dvaye-m-eva); Ja I 29 (asīti-hattha-m-ubbedha, for hatth’ubbedha); III 387 (katattho-m-anubujjhati); V 72 (orena-m-āgama); VI 266 (pacchā-m-anutappati); Pj II 309 (rāgādi-m-anekappakāraṁ). – On wrong syllable division through sandhi -m-, and thus origin of specific Pāli forms see māsati.

Ma (-kāra) the letter or sound m Ja III 273 (sandhi-vasena vutta put in for the sake of euphony); V 375 (ma-kāro sandhikaro); Pj I 155, 224; Pj II 181, 383, 404.

Maṁsa (neuter) [cf. Vedic māṁsa, from Indo-Germanic °memsro°, as in Greek μηρός thigh, Latin membrum limb (“member”); Gothic mims flesh; Oir mīr bite, bit (of flesh)] flesh, meat S II 97 (putta°); Dhp 152; Ja III 184; Pp 55; Vism 258, 357 (in comparative); Dhp-a I 375 (putta°); II 51 (alla° living flesh); Vibh-a 58, 61 (pilotika-paliveṭhita). Described and defined in detail as one of the 32 ākāras or constituents of the human body at Vism 252, 354; Pj I 46; Vibh-a 235.

-ūpasecana sauce for meat Ja III 144 = VI 24; Dhp-a I 344;

-kalyāṇa beauty of flesh, one of the 5 beauties of a girl (see kalyāṇa) Ja I 394; Dhp-a I 387;

-khādaka flesh-eater Ja VI 530;

-cakkhu the bodily eye, one of the 5 kinds of the sense of sight (see cakkhu III) D III 219; Nidd I 100, 354;

-dhovanī-odaka water for washing meat Pj I 54;

-piṇḍika a meat-ball, lump of flesh Vism 256;

-puñja a heap of flesh Vism 361 (in compound); Vibh-a 67;

-pesi a piece of flesh or meat (see on simile JPTS 1907, 122) Vin II 25; III 105 (°ṁ vehāsaṁ gacchantiṁ addasaṁ); M I 143; A III 97; Miln 280; Vism 195, 252, 468; Dhp-a I 164; Vibh-a 235;

-lohita flesh and blood Dhp 150.

Maṁsi (feminine) [cf. Sanskrit māṁsī] a certain plant Nardostychus jatamansi Ja VI 535.

Maṁsika [from maṁsa; cf. Sanskrit 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 Pj II 287). Similarly piṭṭhi-maṁsikatā (q.v.) Nidd II §391.

Makaci [etymology?] a kind of cloth, material, fibre Dhp-a III 68 (vākakhaṇḍa).

-pilotikā rough cloth (used for straining) Ja II 96; Dhp-a II 155. Cf. makkhi-vāla;

-vāka masculine bark Vism 249 (+ akkavāka); Vibh-a 232.

Makara [cf. Epic Sanskrit makara] a mythical fish or sea monster Leviathan (cf. Zimmer, Altind. Leben 97) Ja II 442; III 188; Miln 131, 377; Thig-a 204. – feminine makarinī Miln 67.

-dantaka the tooth of a sword fish, used as a pin Vin II 113, cf. Sp 1200. – as a design in painting or carving Vin II 117. 121, 152; IV 47. In these latter passages it occurs combined with latākamma and pañcapaṭṭhika (q.v.). The meaning is not quite clear.

Makaranda [cf. Classical Sanskrit makaranda] the nectar of a flower Ja VI 530.

Makāsa [from Vedic maśaka via° *masaka > makasa: see Geiger, Pāli Grammar §47.2] mosquito Vin II 119; S I 52 (a° free from m.); A II 117; Snp 20; Ja I 246; Saddh 50. See also compound ḍaṁsa°.

-kuṭikā mosquito net or curtain Vin II 119, 130;

-vījanī mosquito fan Vin II 130.

Makuṭa (feminine) [cf. BHS makuṭa Divy 411] a crest Abh 283 (kirīṭa +, i.e. adornment).

Makula -ḷa [cf. Sanskrit makula]

1. a bud (Hardy in index to Vv-a gives Mimusops elengi after BR) Thig 260; Vv 45^26; Ja I 273; II 33; IV 333; V 207 (makuḷa), 416; Vism 230 (ḷ); 256 (paduma°); Vv-a 177 (kaṇavīra°), 194 (makuḷa), 197 (the same); Vibh-a 228, 239 (where Vism 256 has makulita, and Pj I 53 mukulita).

2. a knob Ja I 31; II 90; Vism 253 (kandala°).

3. v.l. at Nidd II §485 B for pakulla (= pakuṭa).

Makkaṭa [cf. Epic Sanskrit markaṭa]

1. a monkey Ja I 385; II 267; Dhp-a II 22; Vibh-a 408 (°niddā, a m.’s sleep, said to be quickly changing); Pj I 73 (in simile); Pj II 522 (cf. Snp 791). Names of monkeys famous in Jātaka tales: Sālaka Ja II 268; Kālabāhu Ja III 98f.; on the monkey as a figure in similes see JPTS 1907, 119, to which additional Vibh-a 228 and 259 (tālavana°), cf. Vism 245.

2. a spider: see °sutta.

-chāpaka the young of a monkey M I 385; Ja I 218;

-sutta spider’s thread Ja V 47; Vism 136 (in simile); Dhp-a I 304.

Makkaṭaka [cf. Sanskrit markaṭaka; derived from markaṭa = makkaṭa] a spider (see on similes JPTS 1907, 119) Dhp 347 (cf. Dhp-a IV 58); Ja 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 Ja II 448 (mukha°). The same as mukha-makkaṭika at Ja II 70.

Makkaṭī (feminine) [of makkaṭa] a female monkey Vin III 33, 34; Ja I 385; Dhp-a I 119.

Makkha^01 [from mṛkṣ, literally smearing over. Cf. BHS mrakṣa Śikṣ 198. 8, in compound māna-mada-mrakṣa-paridāha etc.] hypocrisy; usually combined with paḷāsa (see also palāsa) M I 15; A I 95, 100, 299; IV 148, 456; V 39, 156, 209, 310, 361; It 3; Snp 56, 437, 631, 1132 (cf. Nidd II §484 = makkhāyanā makkhāyitattaṁ niṭṭhuriya-kammaṁ, i.e. hardness, mercilessness); Dhp 150, 407; Ja V 141; Vibh 357, 380, 389; Pp 18, 22; Miln 289, 380; Dhp-a III 118; VI 181.

-vinaya restraining from hypocrisy S II 282; A V 165f.

Makkha^02 [probably = makkha^01, but BHS differentiates with mrakṣya Divy 622, translation index “ill-feeling”? BR: mrakṣya “wohlgefühl”] anger, rage Vin I 25.

Makkhaṇa (neuter) [from mṛkṣ, cf. Sanskrit mrakṣaṇa] smearing, oil Ja III 120; Miln 11 (tela°); Dhātup 538.

Makkhāyanā (feminine) and Makkhāyitatta (neuter) [abstract from makkha] the fact of concealment, hypocrisy: in exegesis of makkha at Nidd II §484; Pp 18, 22.

Makkhikā (feminine) [cf. Vedic makṣika and makṣikā] a fly M III 148; Nidd I 484; Ja II 275 (nīla°); III 263 (piṅgala° gadfly), 402; Pj II 33 (piṅgala°), 572 (the same); Dhp-a IV 58; Saddh 396, 529.

Makkhita [past participle of makkheti] smeared with (–°), soiled; anointed M I 364 (lohita°); Ja I 158 (madhu°); III 226 (piṭṭhi-maddena); V 71 (ruhira°); VI 391.

Makkhin (adjective) [from makkha] concealing, hypocritical; harsh, merciless; often combined with palāsin (e.g. at Vin II 89; Ja III 259) D III 45, 246. a° (+ apalāsin) D III 47; A III 111; Snp 116; Pp 22.

Makkhi-vāla [cf. makaci-pilotikā] a cloth of hair for straining Ja II 97.

Makkheti [causative of mṛkṣ; Dhātup 538: makkhaṇa] to smear, paste, soil, anoint Ja III 225, 314; Pp 36; Miln 268; Vism 344; Dhp-a II 65. – passive makkhīyati Miln 74. causative II makkhāpeti to cause to be anointed Ja I 486; Dhp-a I 400. – past participle makkhita.

Maga [another form of miga = Sanskrit mṛga, cf. Geiger, Pāli Grammar 12.4]

1. animal for hunting, deer, antelope M I 173 (in simile); S I 199 (the same); A I 70; II 23; Thag 958, 989; Snp 275, 763, 880; Ja V 267.

2. a stupid person Ja VI 206, 371.

Magga [cf. Epic Sanskrit mārga, from m.rg to track, trace]

1. a road (usually high road), way, footpath Vism 708 (maggaṁ agata-pubba-purisa, simile of); Vibh-a 256 (tiyojana°, simile of a man travelling); Dhp-a I 229. – addhāna° high road Vin IV 62; M III 158; see under addhāna; antāra-magge on the road Miln 16; ujuka° a straight way S I 33; Dhp-a I 18; ummagga

(a) a conduit;

(b) a devious way: see ummagga, to which add references Ja V 260; Thig 94; kummagga a wrong path: see kum°, to which add S IV 195; Thag 1174. passāva° and vacca° defecation and urination Vin III 127; visama° a bad road S I 48.

2. the road of moral and good living, the path of righteousness, with reference to the moral standard (cf. the 10 commandments) and the way to salvation. The exegetic (edifying) etymology of magga in this meaning is “Nibbānatthikehi maggīyati (traced by those who are looking for N.), Nibbānaṁ vā maggeti, kilese vā mārento gacchatī ti maggo” (Vibh-a 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 8 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 7 first constituents are at D II 216 and M 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. Vin III 93; IV 26; D II 353; III 102, 128, 284, 286; It 18; Nidd I 292; Nidd II §485; Vibh 104f. 235f., Vibh-a 114f. (its constituents in detail), 121, 216; Vism 509f. (where the 8 constituents are discussed).

(b) as ariya magga: M III 72; Pp 17; Sv I 176f., 225f., 233; Vibh-a 373f.; Thig-a 205.

(c) as pañcaṅgika or the Path of 5 constituents (the above first 2 and last 3): Dhs 89; Vibh 110f., 237f.

(d) other expressions of same import: dhamma° Miln 21; magga alone; S I 191 (Bhagavā maggassa uppādetā etc.) = M III 9 = S III 66; Snp 429, 441, 724f., 1130; Dhp 57, 273f., It 106; Vibh-a 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. Nidd II under dukkha II. page 168), or magga, phala, Nibbāna (e.g. Tikap 155f., 158; Vibh-a 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 D III 227, Paṭis 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 Cpd. 41f., 66f., 175, 186; BMPE 58, 299f., 362f.; Expositor 216, 354n. On passages with aṭṭhaṅgika magga and others where magga is used in similes see Mrs. Rh.D. in JPTS 1907, pages 119, 120.

3. Stage of righteousness, with reference to the various conditions of Arahantship divided into 4 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-a 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° S I 78; A III 391; Sv I 224.

(b) in particular as the 4 paths: Nidd II §612 A; Vibh 322f., 328, 335; Vism 453, 672-678; Dhp-a IV 30; Vibh-a 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 Vibh-a 120;

-āmagga which is the (right) road and which is not M I 147; Vism ch. xx (°ssa kovida) = Snp 627; S III 108 (the same); Dhp-a IV 169 (the same); A V 47 (°ssa ñāṇa-dassana); Dhp 403;

-udaka water found on the road Vism 338 (simile);

-kilanta wearied by the road Ja I 129;

-kusala one who is clever as regards the road, one who knows the road well S III 108; Nidd I 171; Vibh-a 332 (in simile); Pj I 70, 126;

-kovida = °kusala Nidd I 446;

-kkhāyin (should be °akkhāyin) one who tells the (right) way M III 5; Nidd I 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 Vibh-a 416;

-ññū knows the path Nidd I 446;

-ṭṭhāna one who stands in the path, attains the path see Cpd. 23, 50;

-ttaya the triad of the paths (i.e. the first 3 of the 4 paths as given above under 3) Dhp-a IV 109;

-dūsin highway robber Snp 84;

-desaka one who points out the way, a guide Snp 84; Ja IV 257; as °desika at Dhp-a II 246;

-desin = °desaka Snp 87;

-dhamma the rule of the path, i.e. righteous living Snp 763;

-dhīra wise as regards the path Nidd I 45;

-paṭipanna

1. one on the road, i.e. wandering, tramping Dhp-a I 233.

2. one who has entered the path Pv IV 3^49.

-parissaya danger of the road Vv-a 200;

-bhāvanā cultivation of the path (i.e. righteousness) Nidd I 323;

-mūḷha one who has lost the way Vv-a 332;

-vaṇṇa praise of the path Dhp-a I 115;

-vidū one who knows the path Nidd I 446;

-sacca the truth concerning the path Vibh-a 114, 124;

-sira name of a month Sv I 241.

Maggati and (spurious) Mageti [denominative from magga, cf. Sanskrit margayati. Dhātup gives both mag and magg in meaning “anvesana,” i.e. tracking, following up; see Dhātup Nos. 21, 540, 541] to track, hunt for, trace out, follow, seek M I 334 (present participle magayamana); S II 270 (present participle maggayamāna); Thig 384 (cf. Thig-a 255 = pattheti); Ja V 102 (where Text reads maggheyya, which is explained by commentary as vijjheyya to pierce, hurt, and which is doubtful in meaning, although Kern, Toev. sub voce defends it. The v.l. 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 Pv-a 112. – passive maggīyati Vibh-a 114.

Maggana, Magganā (neuter and feminine) [from magg] tracking, search for, covetousness Vism 29 (synonym for nijigiṁsanatā and gaveṭṭhi); Dhātup 298 (and gavesana).

Maggika [from magga] wayfarer, tramp Dhp-a I 233.

Magghati see maggeti.

Maghavant [cf. Epic Sanskrit maghavā, on etymology see Walde, Latin Wtb. sub voce Maia] name of Indra, or another angel (devaputta) S I 221 (vocative maghavā; so read for mathavā), 229; Dhp 30.

Maghā (feminine) [cf. Sanskrit maghā] name of a nakkhatta, in compound  °deva Pj II 352 (cf. M II 74, note 6, where spelling Makkādeva; we also find Makhadeva at ŚBr XIV I. 1).

Maṅkati is given as root maṅk (preterit maki) at Dhātum 13, in meaning maṇḍana, i.e. adornment. Is it meant to be an explanation of maṅkato?

Maṅkato (adverb) [for Sanskrit mat-kṛte, cf. Müller P.Gram. 12] on my account, for me Miln 384.

Maṅku (adjective) [cf. Vedic maṅku; see on meaning Hardy in preface to Aṅguttara V page vi] staggering, confused, troubled, discontented Vin II 118; S V 74; Dhp 249; Nidd I 150; Dhp-a III 41, 359 (with locative). – feminine plural maṅkū Vin I 93.

-dummaṅku “staggering in a disagreeable manner,” evil-minded A 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; Vin II 196; III 21; IV 213; S II 218; Nett 50;

-bhāva discontent, moral weakness Ja IV 49; Miln 227; Dhp-a III 359;

-bhūta discontented, troubled, confused Vin II 19; D II 85; A I 186; Dhp 263; Ja V 211; VI 362; Dhp-a II 76; a° self-possessed A III 40; Miln 21, 339.

Maṅkuna (and Maṅkuṇa) [cf. late Sanskrit matkuṇa, see Geiger, Pāli Grammar §63] an insect, bug or flea Ja I 10; III 423; Vism 109 (where kīla-maṅkula ought to be read as kīṭamaṅkuna); Dhp-a II 12.

Maṅgala (adjective) [cf. Vedic maṅgala. Explained by Dhātup 24 with root maṅg, i.e. lucky; see also mañju] auspicious, prosperous, lucky, festive Nidd I 87, 88; Pj I 118f.; Pj II 273, 595; Saddh 551. – neuter maṅgalaṁ good omen, auspices, festivity Snp 258; Vin II 129; Pv-a 17. A curious popular etymology is put forth by Buddhaghosa at Pj 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 Pv-a 198), to get married Dhp-a I 182; maṅgalaṁ vadati to bless one Ja IV 299; Dhp-a I 115. Three (auspicious) wedding-ceremonies at Dhp-a 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 Ja IV 72, 73 and Pj I 118f. (see also maṅgalika). – Several ceremonious festivities are mentioned at Dhp-a II 87 with regard to the bringing up of a child, viz. nāma-karaṇa-maṅgala the ceremony of giving a name; āhāra-paribhoga° 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 Pj II 323;

-chaṇa a merry time, fair Ja II 48; Dhp-a I 392;

-kicca auspicious function, festivity Pj II 175, 323;

-kiriyā festivity, wedding Pj II 69; finding good omens Ja IV 72;

-kolāhala the lucky, or most auspicious, foreboding, one of the 5 kolāhalas (q.v.) Pj I 121;

-pañha see maṅgalika;

-divasa a lucky day Ja IV 210; Dhp-a III 467;

-vappa ploughing festival Pj II 137. Cf. vappa-maṅgala;

-sindhava state horse Ja I 59;

-silāpaṭṭa auspicious slab (of stone) Ja I 59; VI 37; Pv-a 74;

-supina lucky dream Ja VI 330;

-hatthi state elephant Mhv 35, 21; Dhp-a 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 Ja I 372; Miln 94 (apagata°, without passion for excitement).

2. superstitious, looking out for lucky signs Vin II 129 (gihī), 140 (the same). At Ja 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 Pj I 118f. (cf. Nidd I 89); diṭṭha-maṅgalika pañha “a question concerning visible omens” Ja IV 73 (correct meaning given under diṭṭha^01) 390 (?). The proper name Diṭṭha-maṅgalikā at Ja IV 376f.

Maṅgalya (neuter) [from maṅgala] auspiciousness, good luck, fortune Dhātup 24.

Maṅgura (adjective) [etymology? or = maṅgula? See JRAS 1903, page 186 the corresponding passage to M I 246 in Lal 320 has madgura.] golden; in compound °cchavi of golden colour, feminine °cchavī D I 193, 242; M I 246, 429; II 33; Vism 184.

Maṅgula (adjective) [cf. maṅgura] sallow; feminine maṅgulī woman of sallow complexion S II 260 = Vin III 107; Vin III 100.

Macca (adjective/noun) [original gerund of marati, mṛ corresponding to Sanskrit martya. A diæretic form exists in Pāli mātiya (q.v.)] mortal; (masculine) man, a mortal S I 55; Snp 249, 577, 580, 766; Ja III 154; IV 248; V 393; Dhp 53, 141, 182; Vv 63^12; Kv 351. – See also references. under jāta.

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 S I 156; Snp 357 (genitive maccuno), 581 (instrumental maccunā), 587; Thag 411; Dhp 21, 47, 128, 135, 150, 287; Vibh-a 100; Pj II 397; Dhp-a III 49; Saddh 295, 304.

-tara one who crosses or overcomes death Snp 1119 (= maraṇaṁ tareyya Nidd II §486);

-dheyya the realm of Māra, the sphere of Death S I 4; adjective belonging to death or subject to death (= Māradheyya, maraṇadheyya Nidd II §487 b). – Snp 358, 1104 (with explanation “m. vuccanti kilesā ca khandhā ca abhisaṅkhārā ca” Nidd II §487 a), 1146 (°pāra-maccudheyyassa pāraṁ vuccati amataṁ Nibbānaṁ Nidd II §487); Thig 10 (= maccu ettha dhīyati Thig-a 13); Dhp 86; Dhp-a II 161;

-parāyaṇa surmounting death Snp 578;

-pareta the same Snp 579;

-pāsa the sling or snare of Māra Snp 166; Ja V 367;

-bhaya the fear of death Mhv 32, 68;

-maraṇa dying in death M I 49 (cf. Ps 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; Nidd I 48;

-rājā the king of death Snp 332, 1118 (= Maro pi Maccurājā maraṇaṁ pi Nidd II §488); Dhp 46, 170; Pj I 83;

-vasa the power of death S I 52: Snp 587, 1100 (where maccu is explained by maraṇa and Māra);

-hāyin leaving death behind, victorious over death It 46 = Snp 755; Thag 129.

Maccha [cf. Vedic matsya] fish A III 301; Snp 605, 777, 936; Ja I 210, 211; V 266 (in simile); VI 113 (phandanti macchā, on dry land); Pp 55; Saddh 610. °maccha is given at Nidd II §91 as synonym of ambucārin. °pūti° rotten fish M III 168; and in simile at It 68 = Ja IV 435 = VI 236 = Pj I 127. Cf. JPTS 1906, 201. bahu° rich in fish Ja III 430. loṇa° salt fish Vism 28. rohita° the species Cyprinus rohita Ja II 433; III 333; Dhp-a 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) Ja I 207; II 352; V 462; Timanda and Timirapiṅgala Ja V 462; Mitacintin Ja I 427; Bahucintin Ja I 427.

-maṁsa the flesh of fishes Snp 249;

-bandha one who sets net to catch fish, a fisherman A III 301; Vism 379;

-bhatta food for fishes, devoured by fishes Ja V 75;

-vālaka a garment made in a particular fashion (forbidden to bhikkhus) Vin II 137;

-sakalika “a bit of fish” (fish-bone?) in description of constitution of the fingernails at Vism 250 = Pj I 43 = Vibh-a 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 A IV 285; Snp 811, 862, 954 (vīta-macchara, adjective).

Maccharāyati [denominitive from macchariya] to be selfish, greedy or envious Ja VI 334; Dhp-a II 45, 89.

Maccharāyanā (feminine) and Maccharāyitatta (neuter) the condition of selfishness, both expressions in definition of macchariya at Dhs 1122; Pp 19, 23; As 375.

Maccharin (adjective) [cf. Vedic matsarin, from mat + sṛ, i.e. “reflecting to me”] selfish, envious, greedy (cf. BMPE page 320, note 2); A II 82; III 139, 258, 265; D III 45, 246; Dhp 263; Snp 136, 663; Nidd I 36; Ja I 345; V 391; Vv 52^26; Pp 20; As 394; Dhp-a II 89; Saddh 89, 97. – a° unselfish D III 47; A IV 2; Snp 852, 860; It 102.

Macchariya and Macchera (neuter) [cf. Epic Sanskrit mātsarya] avarice, stinginess, selfishness, envy; one of the principal evil passions and the main cause of rebirth in the Petaloka.

1. macchariya: A I 95, 299; III 272; Dhp III 44 (issā°), 289; Snp 863 (°yutta), 928; Pp 19, 23; Vibh 357, 389, 391. – Five sorts of selfishness are mentioned: āvāsa°, kula°, lābha°, vaṇṇa°, dhamma° D III 234; Nidd I 118, 227; A IV 456; Dhs 1122 (cf. BMPE 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 A V 40, 209; Miln 289; Pv-a 87, 124.

2. macchera A I 105 (°mala), 281; Dhp 242; It 18; Nidd I 260; Saddh 313, 510. At A 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 Vibh-a 513 is rather interesting: “idaṁ acchariyaṁ mayhaṁ eva hotu, mā aññassa acchariyaṁ hotū ti pavattattā macchariyan ti vuccati” (from the Purāṇas?).

Macchika [from maccha] a fish-catcher, fisherman A III 301; Ja V 270; VI 111; Miln 331.

Macchī (feminine) [of maccha] a female fish Ja II 178.

Macchera see macchariya.

Majja (neuter) [from mad, cf. Vedic mada and madya]

1. intoxicant, intoxicating drink, wine, spirits Vin I 205; D III 62, 63; Snp 398 (+ pāna = majjapāna); Vv-a 73 (= surā ca merayañ ca); Saddh 267.

2. drinking place Ja IV 223 (= pānāgāra).

-pa one who drinks strong drink, a drunkard A IV 261; Snp 400; Pv IV 1^76 (a°); Thig-a 38;

-pāna drinking of intoxicating liquors Vv 15^08; Vv-a 73; Saddh 87;

-pāyaka = majjapa Ja II 192 (a°);

-pāyin = °pāyaka Saddh 88;

-vikkaya sale of spirits Ja IV 115.

Majjati^01 [majj to immerse, submerge, cf. Latin mergo] is represented in Pāli by mujjati, as found especially in compounds ummujjati and nimujjati.

[BD]: ‘dunk’?

Majjati^02 [m.rj to clean, polish; connected with either Latin mergo (cf. Greek ἀμέργω) or Latin mulgeo to wipe, stroke, milk (cf. Greek ἀμέλγω, MIr. mlich = milk etc.) – Dhātup 71 gives root majj with meaning “saṁsuddhiyaṁ”] to wipe, polish, clean Vv-a 165. – Cf. sam°. – past participle majjita and maṭṭha.

Majjati^03 [mad, Sanskrit mādyati; Vedic madati; see mada for etymology] to be intoxicated; to be exultant, to be immensely enjoyed or elated S I 73, 203; A IV 294; Snp 366 (potential majje = majjeyya Pj II 364), 676 (the same, Text reads na ca majje, Pj II 482 reads na pamajje); Ja II 97; III 87 (majjeyya). preterit majji in compound pamajji Mhv 17, 15. – past participle matta.

Majjāra [cf. Epic Sanskrit mārjāra; dialectical] a cat Miln 23. – feminine majjārī (majjāri°) Vin I 186 (°camma cat’s skin); Dhp-a I 48; Pañca-g 49.

Majjika [from majja] a dealer in strong drink. a tavern keeper Miln 331.

Majjita [past participle of majjati^02] cleaned, polished Vv-a 340 (suṭṭhu masculine for sumaṭṭha Vv 84^17). See also maṭṭha.

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 D 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) Pv I 11^01, 11^04; Ja I 207 (sakuṇānaṁ); Dhp-a I 182 (vasana-gāmassa); Pv-a 11 (parisā°). majjhe chetvā cutting in half Ja 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 Nidd I 434: “majjhaṁ vuccati paccuppannā rūpā” etc. (similarly at Nidd II §490). – Snp 949 (in sequence pubbe majjhe pacchā), 1099 (the same); Dhp 348 (pure majjhe pacchato; i.e. paccuppannesu khandhesu Dhp-a IV 63).

4. (neuter) majjhaṁ the middle Dhp-a 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 4 nigamas situated near Mithilā Ja VI 330.

Majjhatta (adjective/noun) [for majjha-ṭṭha, which we find in Prākrit as majjhattha: Pischel, Pkt Gr. §214; majjha + sthā]

1. (adjective) “standing in the middle,” umpire, neutral, impartial, indifferent Ja I 300; II 359 (parama°, + upekkhā-pārāmī); VI 8; Miln 403; Vism 230; Mhv 21, 14.

2. indifference, balance of mind, equanimity; almost synonymous with upekkhā: Vism 134, 296; Vibh-a 283 (°payogatā); Dhp-a II 214 (°upekkhā); Pv-a 38 (so read for majjhattha). See also following.

Note: A similar term is found in BHS as mṛdu-madhyā kṣānti “state of spiritual calm” Divy 271; see Yoga Sūtra II 34.

Majjhattatā (feminine) [abstract from preceding] impartiality, indifference, balance of mind Nidd II §166 (in explanation of upekkhā, with synonym passeddhatā); Vibh 230; Vism 134; Vibh-a 285 (satta° and saṅkhāra°), 317 (definition); As 133.

Majjhantika [majjha + anta + ika] midday, noon; used either absolutely Vin IV 273; S IV 240; Ja V 213 (yāva upakaṭṭha – majjhantikā); V 291 (read majjhantikātikammāgami); Vism 236; Miln 3; or as apposition with kāla and samaya S I 7 (kāla); Pv IV 3^02 (the same); Nidd II §977 (samaya); Sv I 251 (the same).

Majjhāru [etymology doubtful] a certain kind of plant Vin I 196 (v.l. majjāru); doubtful whether designation (like Sanskrit mārjāra) of Plumbago rosea.

Majjhima (adjective) [Vedic madhyama, with sound change °ama > °ima after Geiger, Pāli 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 D III 215 (tisso dhātuyo); Dhs 1025-1027 (dhammā); Vism 11 (sīlaṁ); h. m. ukkaṭṭha Vism 308; omaka m. ukkaṭṭha Vin IV 243; khuddaka m. mahā Vism 100; lāmaka m. paṇīta (i.e. lokuttara) As 45 (dhammā); paritta-m-uḷāra Saddh 260.

(b) of time: paṭhame yāme majjhima° pacchima° Ja I 75; the same with vaye Pv-a 5.

2. (neuter) majjhimaṁ the waist, in compound su-majjhimā (feminine) a woman with beautiful waist V 4.

Mañca [cf. Epic Sanskrit mañca stand, scaffolding, platform] a couch, bed Vin IV 39, 40 (where 4 kinds are mentioned, which also apply to the definition of pīṭha, viz. masāraka, bundikābaddha, kuḷīra-pādaka, āhacca-pādaka; same definition at Vibh-a 365); Snp 401; Ja III 423; Dhp-a I 89 (°ṁ bandhati to tie a bed or two together), 130; IV 16; Vibh-a 20; Vv-a 291; Pv-a 93. – heṭṭhā mañce underneath the bed Ja 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 Ja III 456; VI 277; Dhp-a IV 59;

-parāyaṇa ending in bed, kept in bed Pv II 2^05 (nīla°, figurative for being buried); Dhp-a I 183 (with v.l. maccu°, just as likely, but see maccuparāyaṇa);

-pīṭha couch and chair Vin II 270f.; A III 51; Vv-a 9, 220, 295;

-vāna stuffing of a couch Dhp-a I 234.

Mañcaka [from mañca] bed, couch, bedstead Vin I 271; S I 121 = III 123; Ja I 91; III 423; Thig 115; Miln 10; Dhp-a II 53.

Mañjari (feminine) [cf. Epic and Classical Sanskrit mañjarī] a branching flower-stalk, a sprout Ja V 400, 416.

Mañjarikā (feminine) = mañjari, Vin III 180.

Mañjarita (adjective) [from mañjari] with (full-grown) pedicles, i.e. in open flower Miln 308 (°patta in full bloom).

Mañjīra [cf. late Sanskrit mañjīra neuter] an anklet, foot-bangle Abh 228.

Mañju (adjective) [cf. Classical Sanskrit mañju, also maṅgala, cf. Greek μάγγανον means of deceiving, Latin mango a dealer making up his wares for sale. See further cognates at Walde, Latin Wtb. sub voce mango] pleasant, charming, sweet, lovely (only with reference to the voice) D II 211, 227 (one of the 8 characteristics of Brahmā’s and the Buddha’s voice: see bindu and aṭṭhaṅga); Ja II 150. – (neuter) a sweet note Ja VI 591 (of the deer in the forest); Vv-a 219 (karavīka ruta°).

-bhāṇaka sweet-voiced, speaking sweetly Ja II 150 = Dhp-a I 144; feminine bhāṇikā Ja VI 418, 420;

-bhāṇin the same Ja II 150.

Mañjuka (adjective) [mañju + ka] sweet-voiced Vin I 249; Ja II 350; III 266; VI 412, 496.

Mañjūsaka (-rukkha) [from mañjūsa] name of a celestial tree, famed for its fragrancy Vv 38^06; Pj II 52, 66, 95, 98; Vv-a 175.

Mañjūsā (feminine) [cf. Epic Sanskrit mañjūṣā] a casket; used for keeping important documents in Ja II 36 (suvaṇṇapaṭṭaṁ mañjūsāya nikkhipāpesi); IV 335 (suvaṇṇapaṭṭaṁ sāra-mañjūsāyaṁ ṭhapetvā kālam akāsi).

Mañjeṭṭha (adjective) [cf. Sanskrit mañjiṣṭhā Indian madder] light (bright) red, crimson, usually enumerated in set of 5 principal colours with nīla, pīta, lohitaka, odāta; e.g. at Vin I 25; S II 101 (feminine mañjeṭṭhā); Vv 22^01 (Hardy in Vv reads mañjaṭṭha, as twice at Vv-a 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 Vv 39^01 (cf. definition at Vv-a 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 5 fundamental colours: M I 509 (has °eṭṭhika in Text but v.l. °eṭṭhaka); Ja VI 185; Dhs 617. – feminine mañjeṭṭhikā a disease of sugar cane Vin II 256.

Mañjeṭṭhī (feminine) [= Sanskrit mañjiṣṭhā] Bengal madder Sv I 85.

Maññati [man, Vedic manyate and manute, Avesta mainyeite; Indo-Germanic °men, cf. Greek μένος mood, anger = Sanskrit manah mind; μέμονα to think of, wish to, Latin memini to think of, mens > mind, meneo; Gothic munan to think, muns opinion; Old Icelandic man, Anglo-Saxon mon; Old High German minna love, Ags, myne intention. Dhātup 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); Ja 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 Pv II 4^01; 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. Divy 50, 64 etc.] D 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? D I 60; S III 104 and passim. – potential 1st singular maññeyyaṁ I should think Pv-a 40; 3rd singular maññeyya S 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. D I 137 (patapati m. paccatthike yasasā); S I 181 (m.’haṁ); IV 289 (paveliyamānena m. kāyena); Ja II 275; Miln 21; Vism 90, 92 (mato me m. putto); Dhp-a I 107; II 51; Pv-a 40 (m. goṇo samuṭṭhahe), 65 (tasmā m. sumuttā). – na maññe surely not Dhp-a II 84; Pv-a 75 (noun m. puññavā rājā).

2. to know, to be convinced, to be sure Snp 840 (= jānāti Nidd I 192), 1049, 1142; Nidd II §491 (= jānāti); Dhp-a 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); Ja 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.

Maññanā (feminine) [from man] conceit Nidd I 124 (taṇhā°, diṭṭhi°, māna°, kilesa° etc.); Dhs 1116 1233; Nett 24; Vism 265 (for mañcanā?).

Maññita (neuter) [past participle of maññati] illusion, imagination M I 486. Nine maññitāni (the same list is applied to the phanditāni, the papañcitāni and saṅkhatāni) at Vibh 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 Dhs 1116; As 372.

Maṭaja (neuter) [doubtful] a certain weapon M I 281 (°ṁ nāma āvudhajātaṁ; Neumann M.S. “Mordwaffe”).

Maṭāhaka (adjective) [doubtful spelling and meaning] short (?) Vin II 138 (ati° = atikhuddaka commentary).

Maṭṭa and Maṭṭha [past participle of mṛj, see majjati^02] wiped, polished, clean, pure.

(a) maṭṭa: D II 133 (yugaṁ maṭṭaṁ dhāraṇīyaṁ: “pair of robes of burnished cloth of gold and ready for wear” translation); Vism 258 (v.l. maṭṭha). Cf. sam.°

(b) maṭṭha: Vv 84^17 (su°); Miln 248; Dhp-a I 25 (°kuṇḍalī having burnished earrings); Vv-a 6 (°vattha). Cf. vi°.

-sāṭaka a tunic of fine cloth Ja I 304; II 274; III 498; Vism 284 (ṭṭh).

Maṇi [cf. Vedic maṇi. The connection with Latin monile (pendant), proposed by Fick and Grassmann, is doubted by Walde, Latin Wtb. 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.” D I 7 (as ornament); Dhp 161; Ja VI 265 (agghiya, precious). In simile at D 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?) Ja III 504; Vv-a 32; cūḷā° a jewelled crest or diadem, the crown-jewel Ja V 441f.; jāti° a genuine precious stone Ja II 417; Vism 216 (in comparison); tārā° (-vitāna) (canopy) of jewelled stars Vism 76; nīla° a dark blue jewel Ja II 112; IV 140; Dhp-a 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 Abh 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-a II 152;

-kuṇḍala a jewelled earring, adjective wearing an (ear) ornament of jewels Vin II 156 (āmutta° adorned with ...); Vv 20^08 (the same); 43^08 (the same); Pv II 9^51 (the same); Thag 187; Dhp 345 (maṇi-kuṇḍalesu = manīsu ca kuṇḍalesu ca maṇicittesu vā kuṇḍalesu, i.e. with gem-studded earrings Dhp-a IV 56);

-kuṭṭima at Vv-a 188 is probably to be read as °kuṇḍala (v.l. °kundima);

-khandha “jewel-bulk,” i.e. a tremendous jewel, large gem, functioning in tales almost like a magic jewel Ja III 187; V 37 (°vaṇṇaṁ udakaṁ water as clear as a large block of crystal), 183 (°pilandhana);

-guhā a jewelled cave, cave of crystal Ja II 417 (where pigs live); Pj 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 Vv 64^06 (= maṇi-maya-maṇḍalānuviddha-candamaṇḍala-sadisa maṇi VbA 277);

-cchāyā reflection of a jewel Ja VI 345. -thūṇā, a jewelled pillar, adjective with jewelled pillars Vv 54^01, 67^01;

-pabbata mountain of gems Pj II 358;

-pallaṅka a jewelled pallanquin Dhp-a I 274;

-bandha (place for) binding the jewel(led) bracelet, the wrist Vism 255 = Vibh-a 238 = Pj I 50 (°aṭṭhi);

-bhadda name of one of 20 classes of people mentioned Miln 191; translated by Rh.D. Q.K.M. I 266 by “tumblers.” The term occurs also at Nidd I 89 and 92. Cf. Sanskrit Maṇibhadra, name of a brother of Kuvera and prince of the Yakāṣas;

-maya made of, consisting of, or caused by jewels Pv II 6^04; Vv-a 280; Dhp-a 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-a I 370;

-lakkhaṇa fortune-telling from jewels D I 9; Pj II 564;

-vaṇṇa the colour or appearance of crystal; i.e. as clear as crystal (of water) Ja II 304 (pasanna + m.);

-sappa a kind of poisonous snake (i.e. a mysterous, magic snake) Sv I 197.

Maṇika [cf. Classical Sanskrit maṇika] a waterpot M II 39. Usually in compound udaka° Vin I 277; M I 354; S IV 316; A III 27; Miln 28; Dhp-a 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.

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 D I 214 (m. iddhi-vijjā), cf. D.B. I 278, note 3.).

Maṇila [cf. Sanskrit maṇila dewlap?] a kind of tree Vism 313.

Maṇḍa [later Sanskrit maṇḍa, perhaps dialect from °mranda, cf. Sanskrit vi-mradati to soften. Attempts at etymology see Walde, Latin Wtb. 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 A 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?) Ja IV 233 (cf. puthavi-maṇḍa ibid. and puthavi-maṇḍala Snp 990); Dhp-a I 86; II 69; IV 72. sappi° “cream of butter,” the finest ghee (cf. Avś I 15^13 sarpimaṇḍa) D I 201; A II 95; Pp 70; Miln 322. – maṇḍaṁ karoti to put into the best condition, to make pleasant Pj II 81. – manda at As 100 is to be read baddha (v.l.). Cf. Expositor 132n.

-khetta best soil, fertile ground Miln 255;

-peyya to be drunk like cream, i.e. of the finest quality, first-class S II 20 (°ṁ idaṁ brahmacariyaṁ).

Maṇḍaka [from maṇḍa]

1. the cream of the milk, whey, in dadhi° whey S II 111.

2. the scum of stagnant water, i.e. anything that floats on the surface and dirties the water, water-weeds, moss etc. Ja II 304 (gloss sevāla).

Maṇḍana (neuter) [from maṇḍ] ornament, adornment, finery D I 5, 7; Ja VI 64; Pp 21, 58; Vibh 351; Vibh-a 477; Dhātum 13. See under mada.

-ānuyoga practice of ornamenting, fondness of finery Vin I 190;

-jātika of an ornament(-loving) nature, fond of dressing D I 80 = Vin II 255 = M II 19, 32.

[BD]: Dandy, fop, dude

Maṇḍapa [cf. late Sanskrit maṇḍapa] a temporary shed or hall erected on special or festive occasions, an awning, tent Vin I 125; Vism 96, 300 (dhamma-savaṇa°), 339f. (in simile); Dhp-a I 112; II 45; III 206 (°kāraka); Pv-a 74, 171, 194; Vv-a 173.

Maṇḍala [cf. Vedic maṇḍala]

1. circle D 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); Vv-a 147 (of a fan = tālapattehi kata°-vījanī).

2. the disk of the sun or moon; suriya° Vv-a 224, 271 (divasa-kara°); canda° Vism 174; Pv-a 65.

3. a round, flat surface, e.g. jānu° the disk of the knee, i.e. the knee Pv-a 179; naḷāta° the (whole of the) forehead D I 106; Snp page 108.

4. an enclosed part of space in which something happens, a circus ring; e.g. M I 446 (circus, race-ring); assa° horse-circus, raceground, Vism 308; āpāna° drinking circle, i.e. hall; kīḷa° play-circle, i.e. games Ja VI 332, 333; Dhp-a III 146; keḷi° dice board (?) Ja I 379; gā° Thag 1143, cf. Ps.B. ibid. note 3; go° ox-round Snp 301; jūta° dicing table Ja I 293; yuddha° fighting ring Vism 190; raṅga° play-house Vv-a 139; vāta° tornado Ja I 73.

5. anything comprised within certain limits or boundaries, a group Ja V 418 (chāpa° litter of young animals).

6. border as part of a bhikkhu’s dress, hem, gusset Vin I 287; II 177.

-agga [cf. Sanskrit 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 D I 2, 50 (ḷ); Miln 16 (ḷ); Snp page 104; Pj II 132 (Name of place); Vv-a 175.

Maṇḍalika (adjective/noun) [from maṇḍala, cf. maṇḍalaka-rājā “the king of a small country” Mvy 94] a district officer, king’s deputy Vin III 47f.. maṇḍalikā = maṇḍala 4, i.e. circus, ring, round, in assa° race court Vin III 6.

Maṇḍalin (adjective) [from maṇḍala]

1. circular Thag 863 (maṇḍali-pākāra).

2. having a disk, orbed (of the sun) S I 51 = Vv-a 116.

Maṇḍita [past participle of maṇḍeti] adorned, embellished, dressed up Saddh 244, 540. In compound °pasādhita beautifully adorned at Ja I 489; II 48; VI 219. – Cf. abhi°.

Maṇḍūka [Vedic maṇḍūka] a frog Vv 51^02; Ja IV 247; V 307; VI 164; Pj I 46; Vv-a 217, 218; Saddh 292. feminine mandūkī Ja I 341. – Maṅdūka is the name of an angel (devaputta) at Vism 208.

-chāpī a young (female) frog Ja VI 192;

-bhakkha eating frogs, frog eater (i.e. a snake) Ja III 16.

Maṇḍeti [maṇḍ to adorn, related to Latin mundus world, cf. in meaning Greek κόσμος = ornament Dhātup 103 bhūsane, 566: bhūsāyaṁ] to adorn, embellish, beautify Ja III 138; Dhp-a II 86. – past participle maṇḍita.

Mata^01 [past participle of maññati] thought, understood, considered (as = –°), only late in use Vibh 2 (hīna° paṇīta°, doubtful reading); Saddh 55; Mhv 25, 55 (tassā matena according to her opinion); 25, 110 (pasu-samā matā, plural considered like beasts). – Cf. sam°.

Note: Does mata-sāyika at Thag 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. Rh.D. (Ps.B., page 240) translates “nesting-place of thought.”

Mata^02 [past participle of marati, mṛ] dead M I 88 (ekāha° dead one day); III 159 (matam eyya would go to die); Snp 200, 440; Ja V 480. Negative amata see separate article.

Note: mata at Pv-a 110 is to be corrected into cuta.

-kicca duty towards the dead, rites for the dead Pv-a 274.

Mataka [from mata^02] dead, one who is dead Dhp-a II 274.

-ākāra condition of one who is dead Ja I 164 (°ṁ dassati pretends to be dead);

-bhatta a meal for the dead, food offered to the manes Ja IV 151; Dhp-a I 326 (= petakicca page 328); III 25.

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 Vin III 138 (purisa° thought of a man); Mhv 3, 42 (padīpa lamp of knowledge); 15, 214 (amala° pure-minded); Pv-a 151 (kāma + m.). °su° (adjective) wise, clever Mhv 15, 214; opposite du° (adjective) foolish Ja III 83 (= duppañña commentary); Pv I 8^02 (= nippañña Pv-a 40); Saddh 292.

Matikata (adjective) [cf. Sanskrit matī-kṛta, from matya, neuter, harrow = Latin mateola, Old High German medela plough] in su° well-harrowed (field) A I 229, 239 (khetta).

Matimant (adjective) [mati + mant] sensible, intelligent, wise, metri causā as matīmā (from matimanto, plural) at Snp 881 (= matimā paṇḍitā Nidd I 289).

Matta^01 (–°) (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 Sv I 35; saṭṭhimatte saṭṭhimatte katvā Pj II 510; māsamattaṁ Pv-a 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° Pv-a 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 Ja VI 7; phandita° the mere fact of ... M II 24, bindu° only one drop Pv-a 100; rodita° M II 24.

3. (positive) as much as, so much, some, enough (of); vibhava° riches enough Ja V 40; kā pi assāsa-mattā laddhā found some relief? Pv-a 104 (may be = mattā feminine).

4. like, just as what is called, one may say (often untranslateable): sita°-kāraṇā just because he smiled Vv-a 68; bhesajja-mattā pītā I have taken medicine D I 205 (= mattā f.?) okāsa-°ṁ (neuter) permission Snp page 94; putta° like children A II 124; maraṇa° (almost) dead M I 86; attanonnattumatte vandanto Dhp-a 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: vuttamatte eva as soon as said Dhp-a I 330; cintitamatte at the mere thought Dhp-a I 326; naṁ jātamattaṁ yeva as soon as he was born Pv-a 195; anumodana-mattena because of being pleased Pv-a 121; upanītamattam eva as soon as it was bought Pv-a 192; nimujjana-matte yeva as soon as she ducked her head under Pv-a 47. – na mattena ... eva not only ... but even Pv-a 18 (noun masculine nipphalā, attano dānaphalassa bhāgino eva honti).

Matta^02 [past participle of madati] intoxicated (with), full of joy about (–°), proud of, conceited Snp 889 (mānena m.); Ja IV 4 (vedanā°, full of pain, perhaps better with v.l. °patta for °matta); Vv-a 158 (hatthi matto elephant in rut); Dhp-a IV 24 (the same); Pv-a 47 (surā°), 86 (māna-mada°), 280 (bhoga-mada°).

-kāsinī see matthakāsinī.

Mattaka (adjective) [from matta^01]

1. of the size of Saddh 238 (pāṇi°).

2. only as much as, mere D I 12 (appa°, ora°, sīla°); Ja IV 228 (mana°); Dhp-a IV 178 (pitumattakaṁ gahetvā).

Mattatta (neuter) [abstract from matta] (the fact of) consisting of, or being only ... Pv-a 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 Pp 37 (= pamānena padesa-mattam eva karontī ti).

In compounds shortened to matta°;

-aṭṭhiya (mattaṭṭhiya = °atthika) desirous of moderation, moderate Thag 922;

-ññu knowing the right measure, moderate, temperate (bhojane or bhojanamhi in eating) A II 40; Snp 338; Pp 25; Dhp 8. Cf. jāgariyā;

-ññutā moderation (in eating) D III 213; Nidd I 483; Dhp 185; Pp 25; Vibh 249, 360; Dhs 1348; Dhp-a II 238;

-sukha (metri causa: mattā-sukha) measured happiness, i.e. small happiness Dhp 290 (cf. Dhp-a III 449).

Matti (-sambhava) [for *māti° = mātu° = *mātṛ, after pitti° = pitu° = °pitṛ] born (from a mother) Snp 620 (= mātari sambhūta Pj II 466) = Dhp 396 (= mātu santike udarasmiṁ sambhūta Dhp-a IV 158).

Mattika (adjective) (°–) [from mattikā] made of clay, clay-; only in compounds:

-kuṇḍala clay earring S I 79 (v.l. mattikā°);

-bhājana clay or earthenware vessel Snp 577; Vism 231 (in comparison); Dhp-a I 130;

-vāka clay fibre As 321 (v.l. °takka, perhaps gloss = takku spindle, see takka^01).

Mattikā (feminine) [cf. Vedic mṛttikā, derived from Vedic mṛt (mṛd) soil, earth, clay; with Pāli maṇḍa, Sanskrit vimradati. Greek βλαδαρός soft, Osil. mylsna dust, Gothic mulda, Anglo-Saxon molde (E. mould, mole = mouldwarp), to same rootmṛd as in Sanskritmṛdu = Latin mollis soft, Greek ἀμαλδύνω to weaken, Sanskrit mardati andmṛdnāti to crush, powder, causative mardayati; also in cognate °mḷd as appearing in Greek μέλδω to melt = Ags meltan, Old High German smelzan]

1. clay J VI 372; Mhv 29, 5f. – tamba° red clay Dhp-a IV 106; Pv-a 191. mattikā plural kinds of clay (used in cosmetics, like Fuller’s earth) Ja V 89 (nānā-cunṇāni + mattikā; see also cuṇṇa).

2. loam, mud M III 94 (alla° fresh loam or mud); Vism 123 (aruṇa-vaṇṇā); Pj I 59 (paṇḍu); Vv-a 65; Pv-a 216 (aruṇa-vaṇṇā).

-thāla bowl of clay Dhp-a IV 67;

-piṇḍa a lump of clay or loam Sv I 289; same trope at Pv-a 175.

Matteyya and Metteyya (adjective) [from mātā, *mātreyya > *matteyya] reverential towards one’s mother, mother-loving D III 74; Pv II 7^18 (= mātu hita Pv-a 104; v.l. mett°). Spelling at D 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 Metteyyatā (feminine) [abstract from matteyya] filial love towards one’s mother; always combined with petteyyatā D III 145 (v.l. mett°); Nidd II §294 (mett°), Dhp 332; Dhp-a IV 33.

Mattha [cf. Vedic masta(ka) skull, head, Vedic mastiṣka brains; perhaps to Latin mentum chin, Cymr. mant jawbone; indirectly also to Latin mons mountain] the head, etc. Only in compound mattha-luṅga [cf. Sanskrit mastuluṅga] the brain Vin I 274; Snp 199; Khp III ; Ja I 493; Pj I 60; Vism 260 (in detail) 264, 359; Vibh-a 63, 243, 249; Dhp-a II 68; Pv-a 78, 80. – See also matthaka.

Matthaka [cf. mattha] the head, figurative top, summit Ja III 206 = IV 4; IV 173, 457; V 478; Sv I 226 (pabbata°); Pv IV 16^03; Dhp-a I 184. matthaka-matthakena (from end to end) Ja I 202; III 304. Locative matthake as adverb

(1) at the head Dhp-a I 109;

(2) at the distance of (–°) Dhp-a I 367;

(3) on top of (–°) Ja V 163 (vammīka°); Mhv 23, 80 (sīsa°); Yugandhara° Miln 6; Dhp-a II 3 (uddhana°).

-āsin sitting on top (of the mountain) Ja 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 Pj I 64 (= muddhani tela Vism 262).

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. Dhātup (126) gives both roots (math and manth) and explained by “viḷolana,” as does Dhātum (183) by “viḷoṭana”] to churn, to shake, disturb, upset. Only in causative matheti to agitate, crush, harass, upset (cittaṁ) S IV 210; Snp 50 (= tāseti hāpeti Nidd II §492); Pv IV 71 (kammānaṁ vipāko mathaye manaṁ; Pv-a 263: abhibhaveyya); Miln 385 (vāyu pādape mathayati; ... kilesā mathayitabbā). – past participle mathita. See also abhimatthati (sic) and nimmatheti.

Mathana (adjective neuter) [from math] shaking up, crushing, harassing confusing Miln 21 (+ maddana); Dhp-a I 312; Pv-a 265.

Mathita. [past participle of matheti]

1. (churned) buttermilk Vin II 301 (amathita-kappa).

2. upset, mentally unbalanced state, disturbance of mind through passion, conceit, etc. M I 486 (maññita + m.). Neumann M.S. “Vermutung” i.e. speculation, guessing (v.l. matth°).

Mada [Vedic mada, mad (see majjati), Indo-Germanic °mad, as in Avesta mata intoxication, drink, mad, to get intoxicated original meaning “drip, be full of liquid or fat”; cf. Greek μαδάω dissolve, μαστός breast μαζός > Amazone), Latin madeo to be wet, Old High German mast fattening, Sanskrit meda grease, fat, Greek μέζεα; μεστός full; Gothic mats eatables, Anglo-Saxon mos, Old High German muos = gemuse, etc. Perhaps connected with °med in Latin medeor to heal. For further relations see Walde, Latin Wtb. sub voce madeo. – Dhātup (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.) M I 355 = A II 40 = Nidd I 496 = Nidd II §540 = Pp 21 = Dhs 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 Pj II 273 comments on mada with jāti-madādi-bhedā madā).

2. (as mental state or habit) pride, conceit Miln 289 (māna, m., pamāda); Vibh 345 (where 27 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 Nidd II §505 and Dhs 1116); sometimes more definitively characterised with phrase mada-matta elated with the pride or intoxication of ... (–°). e.g. A I 147 (yobbana°, ārogya°, jīvita°); Pv-a 86 (māna°), 280 (bhoga°). – The traditional exegesis distinguishes only 3 madas, viz. ārogya-mada the pride of health, yobbana° of youth, jīvita° of life: D III 220; A I 146.

-nimmadana “disintoxication from intoxication,” freedom from pride or conceit A II 34; Bv I 81; Vism 293.

Madana (neuter) [from mad] literally making drunk, intoxication Nidd II §540 commentary (in formula davāya madāya madanāya, instead of maṇḍanāya: see under mada 1); in compound °yuta intoxicated, a name for the yakkhas Ja I 204. Cf. nimmadana.

Madanīya (adjective neuter) [original gerund of madati]

1. intoxicating D II 185 (sadda vaggu rajanīya kāmanīya m.).

2. intoxication Vv-a 73.

Madirā (feminine) [of adjective Vedic madira intoxicating] intoxicating drink, spirit Ja V 425; As 48.

Madda 1. [from mṛd, Sanskrit marda] crushing etc.; kneading, paste, in piṭṭha paste of flower Vin II 151; Ja III 226 (piṭṭhi°).

2. [dialectical, cf. Sanskrit madra] name of a country and its inhabitants, in °raṭṭha Pj II 68f.; °rājakula Pj I 73.

-viṇā a sort of girdle Vin II 136.

Maddati [cf. Vedic mṛd to crush: see etymology under mattikā]

1. to tread on, trample on (accusative), crush Ja III 245, 372 (present participle maddamāna); Dhp-a II 66.

2. to defeat, destroy Snp 770 (= abhibhavati Nidd I 12); Nidd II §85 (madditvā = abhibhuyya); Pj II 450; Mhv 1, 41. – figurative to crush a heresy: vādaṁ m. Mhv 36, 41.

3. to neglect (an advice), spurn Ja III 211 (ovādaṁ).

4. to mix up, knead, jumble together Dhp-a II 155.

5. to thrash Ja I 215.

6. to break down, upset Ja I 500 (vatiṁ, a fence).

7. to draw together (a net) Ja I 208. – causative I maddeti to cause to be trampled on Mhv 29. 4 (preterit maddayi). – causative II maddāpeti to cause to be threshed Vin II 180. – past participle maddita. See also pari°.

Maddana (neuter) [cf. Epic Sanskrit mardana, from mṛd]

1. crushing, grinding, destroying Ja IV 26; Miln 21 (adjective, + mathana); Saddh 449; Dhātup 156.

2. threshing Miln 360. – See also nimmaddana, pamaddana, parimaddana.

Maddarī (feminine) [?] a species of bird, in compound ambaka° A I 188.

Maddava (adjective neuter) [from mṛdu, cf. Epic Sanskrit mārdava]

1. mild, gentle, soft, suave Dhs 1340; Vibh 359; Miln 229 (cittaṁ mudukaṁ m. siniddhaṁ), 313 (mudu°), 361 (among the 30 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-a IV 112). – neuter maddavaṁ mildness, softness, gentleness Snp 250 (ajjava + m.), 292 (the same); Ja III 274 (as one of the 10 rāja-dhammā); V 347 (= metta-cittaṁ); As 151. See also sūkara°.

Maddavatā (feminine) [abstract from maddava] gentleness, softness, suavity Dhs 44, 1340; As 151.

Maddālaka [etymology?] a kind of bird Ja VI 538.

Maddita [past participle of maddeti, see maddati]

1. kneaded, mixed, in su° Vism 124.

2. crushed, defeated, in su° Miln 284. – Cf. pa°, pari°.

Maddin (adjective) [from mṛd, cf. Sanskrit mardin = mardana] crushing, destroying Saddh 218. Cf. pamaddin.

Maddhita [of mṛdh] see 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 Ja I 157f.; IV 117; Dhp 69 (madhū vā read as madhuvā); Mhv 5, 53; As 330; Dhp-a II 197 (alla° fresh honey). – plural madhūni Mhv 5, 31. – The Abh (533) also gives “wine from the blossom of Bassia latifolia” as meaning. – On madhu in similes see JPTS 1907, 121.

-atthika (madh°) at Ja III 493 is with v.l. to be read madhu-tthika (q.v. below). The proposal of Kern’s (Toev. 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 Ja IV 205; Mhv 5, 50;

-āpaṇa (madhv°) honey shop Mhv 5, 52;

-āsava (madhv°) honey extract, wine from the flower of Bassia latifolia Vv-a 73 (as one of the 5 kinds of intoxicating liquors);

-kara “honey-maker,” bee Ja IV 265; Vism 136 (in simile); Dhp-a I 374;

-gaṇḍa honey-comb Mhv 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 Ja III 493 (so read for madh-atthika); VI 529 (= madhuṁ paggharanto commentary). Kern, Toev. sub voce unnecessarily reads as °atthika which he takes = °aṭṭhika;

-da giving honey, liberal Mhv 5, 60 (Asoka);

-paṭala honey-comb Ja I 262; Dhp-a I 59; III 323;

-piṇḍikā a ball of honey (to eat), honey-food, a meal with honey Vin I 4; M I 114;

-pīta having drunk honey, drunk with honey S I 212;

-(b)bata “courting honey,” a bee Dāṭh III 65;

-bindu a drop of honey Vism 531; Vibh-a 146 (°giddha, in comparison);

-makkhitā smeared with honey Ja I 158;

-madhuka dripping with honey, full of honey Ja VI 529;

-mehika referring to a particular disease madhumeha (“honey-urine,” diabetes?) Vin IV 8;

-laṭṭhikā liquorice (no reference?); cf. Laṭṭhi-madhukavana Ja I 68;

-lāja sweet corn Ja IV 214, 281;

-vāṇija honey seller Mhv 5, 49;

-ssava flowing with honey Pv II 9^11.

Madhuka (adjective/noun) [from madhu] connected with honey.

1. (noun) the tree Bassia latifolia (literal honey tree) Vin I 246; Ja V 324, 405; VI 529; Miln 165.

2. the fruit of that tree Ja IV 434.

3. (adjective) (–°) full of honey Ja VI 529 (madhu° containing honey).

4. connected with an intoxicating drink, given to the drink of (–°) Ja IV 117 (surā-meraya°).

-aṭṭhika the kernel (of the fruit) of Bassia latifolia Vism 353 = Pj 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 Vin I 246 (°rasa liquorice juice); Ja I 430.

Madhukā (feminine) [from madhuka] honey drink, sweet drink, liquor Mhv 5, 52.

Madhura (adjective) [from madhu]

1. sweet Snp 50; Ja III 493; V 324; Pv II 6^07; Pv-a 119, 147.

2. of intoxicating sweetness, liquor-like, intoxicating Ja IV 117.

3. (neuter) sweetness, sweet drink Dhp 363; Ja I 271 (catu° the 4 sweet drinks, used as cure after poison); Dhs 629; As 320.

4. (neuter) flattery, praise Pj II 287 (opposite avaṇṇa).

-rasa sweet (i.e. honey°) juice, sweet liquor Dhp-a II 50; Pv-a 119;

-ssara sweet-sounding Vv-a 57; Pv-a 151; Mhv 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. – D II 99; M I 334; S III 106, A III 69. The description refers to a state of swooning, like one in a condition of losing consciousness through intoxication. Rh.D. (D.B. 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 S III 106 translation (K.S. III 90).

Madhuratā (feminine) [abstract from madhura] sweetness Ja I 68.

Madhuratta (neuter) [abstract from madhura] sweetness Mhv 2, 13.

Manaṁ (adverb) [cf. Classical Sanskrit manāk, “a little (of something)” probably derived from Vedic manā feminine a gold weight = Greek μνᾶ] “by a certain weight,” i.e. a little, somewhat, almost, well-nigh, nearly. Combined with vata in exclamation: M II 123 (m. v. bho anassāma); Dhp-a III 147 (m. v. therī nāsitā). Often in phrase manamhi (with past participle). “I nearly was so and so,” e.g. Vin I 109 (vuḷho); Ja I 405 (upakūḷito); III 435 (matā), 531 (mārāpito). Cf. BHS manāsmi khāditā Mvu II 450.

Manatā (feminine) [abstract from mano] mentality As 143 (in explanation of attamanatā).

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 Pj II 567); Pv I 6^06 (paduṭṭha-manasāf., maybe °mānasā; but Pv-a 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.).

Manāti [cf. Sanskrit mṛṇāti, mṛ^02] to crush, destroy; only in commentator’s fanciful etymological analysis of veramaṇī at As 218 (veraṁ manāti (sic) vināsetī ti v.) and Pj I 24 (veraṁ maṇātī ti v., veraṁ pajahati vinodeti etc.).

Manāpa (adjective) [cf. BHS manāpa] pleasing pleasant, charming Snp 22, 759; Dhp 339 (°ssavana); Vv-a 71; Pv-a 3, 9. Often in combination piya manāpa, e.g. D II 19; III 167; Ja II 155; IV 132. – Opposite a°, e.g. Pp 32.

Manāpika = manāpa, Vibh 380; Miln 362.

Manuja [manu + ja, i.e. sprung from Manu, cf. etymology of manussa sub voce] human being; man A IV 159; Snp 458, 661, 1043f.; Dhp 306, 334. Nidd II §496 (explains as “manussa” and “satta”).

-ādhipa lord of men Mhv 19, 32;

-inda king of men, great king Snp 553; Ja VI 98.

Manuñña (adjective) [cf. Classical Sanskrit manojña] pleasing delightful, beautiful Vv 84^17 (= manorama Vv-a 340); Ja I 207; II 331; Pv II 12^02; IV 12^01; Miln 175, 398; Vv-a 11, 36; Pv-a 251; adverb °ṁ pleasantly, delightfully Ja IV 252. Opposite a° unpleasant Ja VI 207.

Manute [Medium form of maññati] to think, discern, understand As 123.

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. Pj I 123: “manuno apaccā ti manussā, porāṇā pana bhaṇanti “mana-ussannatāya manussa”; te Jambudīpakā, Aparagoyānikā, Uttarakurukā, Pubbavidehakā ti catubbidhā.” Similarly with the other view of connecting it with “mind” Vv-a 18: “manassa ussannatāya manussā” etc. Cf. also Vv-a 23, where manussa-nerayika, °peta, °tiracchāna are distinguished. – Snp 75, 307, 333f., 611f.; Dhp 85, 188, 197f., 321; Nidd I 97 (as gati), 340, 484 (°phassa of Snp 964); Vism 312; Vibh-a 455 (various clans); Dhp-a I 364. – amanussa not human, a deva, a ghost, a spirit; in compounds “haunted,” ilke °kantāra Ja I 395, °ṭṭhāna Vv 84^03 (cf. Vv-a 334 where explained); °sadda Dhp-a I 315. See also separately amanussa.

-attabhāva human existence Pv-a 71, 87, 122;

-itthi a human woman Pv-a 48, 154;

-inda lord of men S I 69; Mhv 19, 33;

-khādaka man eater, cannibal (usually applied to yakkhas) Vibh-a 451;

-deva

(a) “god of men,” i.e. king Pv II 8^11;

(b) men and gods (?) Vv-a 321 (Hardy, in note takes it as “gods of men,” i.e. brāhmaṇā);

-dhamma condition of man, human state Vv-a 24. See also uttari-manussa dhamma;

-bhūta as a human, in human form Pv I 11^02; II 1^12;

-loka the world of men Snp 683.

Manussatta (neuter) [abstract from manussa] human existence, state of men It 19; Vv 34^16; Pj II 48, 51; Saddh 17f.

Manussika (adjective) [from manussa] see under a°.

Manesikā (feminine) [mano + esikā^02] “mind-searching,” i.e. guessing the thoughts of others, mind-reading; a practice forbidden to bhikkhus D I 7 (= m. nāma manasā cintita-jānana-kīḷā Sv I 86); Vin 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; Pj II 11, and frequent; also manaṁ Snp 659 = A II 3; V 171 = Nett 132; Snp 678; Cp I 8, 5; Vism 466; genitive dative manaso Snp 470, 967; Dhp 390 (manaso piya); Pv II 1^11 (manaso piya = manasā piya Pv-a 71); instrumental manasā Snp 330, 365, 834 (m. cintayanto), 1030; M III 179; Dhp 1; Pv II 9^07 (m. pi cetaye); also manena Dhp-a I 42; As 72; ablative manato S IV 65; Dhp-a I 23; Vism 466; locative manasmiṁ S IV 65; manamhi Vism 466; also mane Dhp-a I 23, and manasi (see this in combination manasi karoti, below).

II. Meaning: mind, thought D III 96, 102, 206, 226, 244, 269, 281; S I 16, 172; II 94; M III 55; A III 443; V 171; Snp 77, 424, 829, 873; Dhp 116, 300; Saddh 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. Rh.D. 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 6th 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. Rh.D. 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 Pāli Dhamma page 80-82, pointing out the substitution of vatthu for dhamma at Kv 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 5th 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 Cpd. 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. Cpd. 256-59, with Mrs. Rh.D.’s apt remarks on page 259. – The position of manas among the 6 āyatanas (or indriyas) is one of control over the other 5 (pure and simple senses). This is expressed e.g. at M I 295 (commented on at As 72) and S V 217 (mano nesaṁ gocara-visayaṁ paccanubhoti: mano enjoys the function-spheres of the other senses; cf. Geiger, Pāli Dhamma 81; as in the Sāṅkhya: Garbe, Sāṅkhya Philosophie 252f.). Cf. Vin 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 citta^02 I and on relative to viññāṇa and citta see citta^02 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 S 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. M 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 S I 93, 102; A I 63. rakkhitena k. vācāya cittena S 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 Nidd I 3 (for mano), 176 (the same); Nidd II §494 (which however leaves out cittaṁ in exegesis of Snp 1142, 1413, but has it in No. 495 in exegesis of Snp 1039); Dhs 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”; D I 213 = III 103 = A I 170. – At S 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 Ja I 36, where the passage runs: sīho cittaṁ pasādesi. Satthā tassa manaṁ oloketva vyākāsi ... At Pv-a 264 mano (of Pv IV 7^01) is explained by cittaṁ; pīti mano of Snp 766 (glad of heart) explained at Pj II 512 by santuṭṭha-citto; Nibbānamanaso of Snp 942 at Pj II 567 by Nibbāna-ninna-citto. In the phrase yathā-manena “from his heart,” i.e. sincerely, voluntarily Dhp-a I 42, mano clearly acts as citta.

4. phrases: manaṁ uppādeti to make up one’s mind, to resolve Dhp-a 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) Ja 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-a II 87; manaṁ gaṇhāti to “take the mind,” take the fancy, to please, to win approval Ja IV 132; Dhp-a II 48.

III. °mana: dhamm-uddhacca-viggahita° A II 157 (read °mano for °manā); saṅkiliṭṭha-manā narā Thig 344; atta° (q.v.) pleased; gedhita° greedy Pv II 8^02; dum° depressed in mind, sad or sick at heart D II 148; S I 103; Vin I 21; A II 59, 61, 198; Thig 484; Ja I 189; opposite sumana elated, joyful Pv II 9^48 (= somanassajāta Pv-a 132); pīti° glad or joyful of heart Snp 766 (explained by tuṭṭha-mano, haṭṭha-mano, atta-mano etc. at Nidd I 3; by santuṭṭha-citto at Pj 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 Vin I 103; imperative 2nd singular °karohi, often in formula “suṇāhi sādhukaṁ m.-k.” “harken and pay attention” D I 124, 157, 249; cf. M I 7; A I 227; plural 2nd °karotha A I 171; D I 214 (+ vitakketha); potential °kareyyātha D I 90 (taṁ atthaṁ sādhukaṁ m.-k.); present participle °karonto As 207; gerund °katvā A II 116 (aṭṭhikatvā + ... ohitasoto suṇāti); Pv III 2^05 (a° = anāvajjetvā Pv-a 181); Vv-a 87, 92; Pv-a 62; gerundive °kātabba Vism 244, 278; As 205; preterit manas-ākāsi M II 61; 2nd plural (prohibitive) (mā) manasākattha D I 214; A I 171. passive manasi-karīyati Vism 284.

2. (noun) manasikāra attention, pondering, fixed thought (cf. Cpd. 12, 28, 40, 282) D III 104, 108f., 112, 227 (yoniso), 273 (ayoniso); M I 296; S II 3 (cetanā phasso m.); IV 297 (sabba-nimittānaṁ a° inattention to all outward signs of allurement); Nidd I 501 (ayoniso); Vibh 320, 325, 373 (yoniso), 425; Vism 241 (paṭikūla°); Vibh-a 148 (ayoniso), 248f. (as regards the 32 ākāras), 251 (paṭikkūla°), 255 (nātisīghato etc.), 270 (ayoniso), 500; Dhp-a II 87 (paṭikkula°); As 133. – sammā manasikāraṁ anvāya by careful pondering D I 13, 18. As adjective (thoughtful) at Thig-a 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 D III 211;

-kosalla the same Vibh-a 56 (in detail), 224, 226f.; Vism 241 (tenfold), 243 (the same, viz. anupubbato, nātisīghato, nātisāṇikato etc.); Pv-a 63 (yoniso°);

-vidhāna arrangement of attention Vibh-a 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 Vibh-a 46f.).

-aṅgaṇa (man°) sphere of ideation (BMPE 58) D III 243, 280 and passim;

-āvajjana representative cognition: Cpd. 59;

-indriya (man°) mind-faculty, category of mind, faculty of ideation (cf. BMPE 17; Cpd. pages 183, 184) D 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) A I 32, 104; Pp 41; Dhs 981 (where omitted in text);

-java [cf. Vedic manojava] swift as thought Vv 63^29; Pv-a 216 (assājāniya);

-daṇḍa “mind-punishment” (?) corresponding to kāya° and vacī-daṇḍa, M I 372f. (Neumann, M.S. “Streich in Gedanken”);

-duccarita sin of the mind or thoughts Dhp 233; Nidd I 386; Pp 60;

-dosa blemish of mind A I 112;

-dvāra door of the mind, threshold of consciousness Vibh-a 41; As 425, cf. BMPE 3 (2nd ed., page 2); Cpd. 10;

-dhātu element of apprehension, the ideational faculty (cf. BMPE 129, 2nd ed., page 119, 120; and 2nd ed., pages lxxxvf.) Dhs 457f.; Vibh 14, 71, 87f., 144, 302; Vism 488; Vibh-a 80, 81, 239 (physiological foundation), 405; As 263, 425; Pj I 53;

-padosa anger in mind, ill-will D III 72; M I 377; Snp 702; Ja IV 29; Dhs 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 D I 20; Vibh-a 498, 519. Cf. Kirfel, Kosmographie der Inder, page 193 and Kern (Toev. I 163), slightly different: from looking at each other too long;

-pasāda tranquillity of the mind, devotional feeling (towards the Buddha) Dhp-a I 28;

-pubbaṅgama directed by mind, dominated by thought (see pubba^02) Dhp 1, 2; cf. Dhp-a I 21, 35;

-bhāvanīya of right mind-culture, self-composed S III 1; M III 261; Vv 34^13 (cf. Vv-a 152: mana-vaḍḍhanaka); Miln 129. Kern, Toev. 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 Ja 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 Sv I 120 as “jhāna-manena nibbatta”; at Dhp-a I 23 as “manato nipphanna”; at Vv-a 10 as “bāhirena paccayena vinā manasā va nibbatta.” – Dhp 1, 2; Ja VI 265 (manomayaṁ sindhavaṁ abhiruyha); Saddh 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 D I 17 (+ pītibhakkha, of the Ābhassaras), 34 (attā dibbo rūpī m. sabbaṅga-paccaṅgī etc.), 77 (the same), 186 (the same); Vin II 185 (Koliya-putto kālaṁ kato aññataraṁ mano-mayaṁ kāyaṁ upapanno); M I 410 (devā rūpino m.); S IV 71; A 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 Mhv 8, 27 (puṇṇa-sabbamanoratha). 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; Pv II 9^58 (phoṭṭhabba), Mhv 18, 48; Vv-a 340;

-viññāṇa representative cognition, rationality Vism 489; Vibh-a 150 (twenty-two-fold); As 304, cf. BMPE 157, note 5; -dhātu (element of) representative intellection, mind cognition, the 6th of the viññāṇa-dhātus or series of cognitional elements corresponding to and based on the 12 simple dhātus, which are the external and internal sense-relations (= āyatanāni) Dhs 58; Vibh 14, 71, 87, 89, 144, 176 and passim. See also above II. 3 and discussions at BMPE 132, note 1, and introduction page 53f.; Cpd. 1232, 184;

-viññeyya to be comprehended by the mind (cf. D.B. II 281 n.) D II 281; M III 55, 57; Ja IV 195;

-vitakka a thought (of mind) S I 207 = Snp 270 (mano is in commentary on this passage explained as “kusala-citta” Pj II 303);

-sañcetanāhāra “nutriment of representative cogitation” (BMPE 28) S II 11, 13, 99; Dhs 72; Vism 341;

-satta “with mind attached,” name of certain gods, among whom are reborn those who died with minds absorbed in some attachment M I 376;

-samācāra conduct, observance, habit of thought or mind (associated with kāya° and vacī°) M II 114; III 45, 49;

-silā (cf. Sanskrit manaḥ-śila) red arsenic, often used as a powder for dying and other purposes; the red colour is frequently found in later (commentary) literature, e.g. Ja V 416 (+ haritāla yellow ointment); Vism 485; Dhp-a IV 113 (the same as cuṇṇa); Thig-a 70 (Ap verse 20); Mhv 29, 12; Pj II 59 (°piṇḍa in simile); Dhp-a II 43 (°rasa); Vv-a 288 (°cuṇṇa-piñjara-vaṇṇa, of ripe mango fruit); Pv-a 274 (°vaṇṇāni ambaphalāni);

-tala a flat rock, platform (= silātala) Pj II 93, 104; as the platform on which the seat of the Buddha is placed and whence he sends forth the lion’s roar: Ja II 219; VI 399; Vv-a 217; as a district of the Himavant: Ja VI 432; Pj II 358;

-hara charming, captivating, beautiful Mhv 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 Dhātup 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): D I 96; M II 166 (brahme mante adhiyitvā; mante vāceti); Snp 249 (= devā Pj 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” Pj II 320), 1000 (with reference to the 32 signs of a Mahāpurisa), 1018; Dhp 241 (holy studies); Ja II 100; III 28 (maybe to be classed under 2), 537. – Sometimes in singular: mantaṁ parivattenti brahma-cintitaṁ Pv II 6^13 (= veda Pv-a 97) = Vv 63^16 (= veda Vv-a 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 S I 57 (mantā dhīra “firm in doctrine” K.S. thus taking mantā as instrumental; it may better be taken as mantar); Snp 1042 (where Nidd II §497 explains as paññā etc.); Mhv 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 Pv-a 117 m. is combined with yoga and ascribed to the devas, while y. is referred to men. – Ja I 200 (+ paritta); III 511 (°ṁ karoti to utter a charm, cast a spell); Dhp-a 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 Ja 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) Ja 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 Vin IV 308 (°ṁ saṁharati to foil a plan); Ja VI 438.

5. (adjective) (–°) parivattana° a charm that can be said, an effective charm Ja I 200; bahu° knowing many charms, very tricky Dhp-a II 4; bhinna° one who has neglected an advice Ja VI 437, 438.

-ajjhāyaka one who studies the mantras or holy scriptures (of the brahmins) Ja I 167; Dhp-a III 361 (tinnaṁ vedānaṁ pāragū m.-a. brāhmaṇo);

-ajjhena study of the Vedas Pj II 314;

-pada = manta 1. D I 104 (= veda-saṅkhāta m. Sv 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., Nidd II §497 (as mantā feminine); Dhp-a IV 93 (the same), Pj II 549 (mantāya pariggahetvā);

-pāragū one who is accomplished in the Vedas Snp 251 (= vedapāragū Pj II 293), 690 (= vedānaṁ pāragata Pj II 488), 976;

-bandhava one acquainted with the Mantras Snp 140 (= vedabandhū Pj II 192); Nidd I 11 (where Nidd II §455 in same connection reads mitta° for manta° : see under bandhu);

-bhāṇin reciter of the Holy Ths (or charms) Thig 281; figurative a clever speaker Snp 850 (but Nidd I 219 reads manta°; see mantar) Dhp 363 (cf. Dhp-a IV 93; paññāya bhaṇana-sīla);

-yuddka a weird fight, a bewitched battle Mhv 25, 49 (“cunningly planned b.” Geiger translation; “diplomatic stratagem,” Turnour).

Mantanaka (adjective) [from mantanā] plotting Ja V 437.

Mantanā feminine (and °ṇā) [from mant] counsel, consultation, deliberation, advice, command D I 104; A I 199; Vin V 164; Ja VI 437, 438; Miln 3 (ṇ); Sv I 273.

Mantar [agent noun of mant, cf. Sanskrit mantṛ a thinker] a sage, seer, wise man, usually appositionally nominative mantā “as a sage,” “like a thinker,” a form which looks like a feminine and is mostly explained as such by the commentaries. Mantā has also erroneously been taken as instrumental of manta, or as a so-called gerund of manteti, in which latter two functions it has been explained at “jānitvā.” The form has evidently puzzled the old commentators, as early as the Niddesa; through the Abh (153, 979) it has come down at mantā “wisdom” to Childers. Kern, Toev. sub voce hesitates and only comes half near the truth. The index to Pj marks the word with ?; S I 57 (+ dhīra; translation “firm in doctrine”); Snp 159 (“in truth,” opposed to musā; Pj II 204 explains m. = paññā; tāya paricchinditvā bhāsati), 916 (mantā asmī ti, explained at Pj II 562 by “mantāya”), 1040 = 1042 (= Nidd II §497 mantā vuccati paññā etc.); Vv 63^06 (explained as jānitvā paññāya paricchinditvā Vv-a 262). – Besides this form we have a shortened manta (nominative) at Snp 455 (akiñcano + m.), which is explained at Pj II 402 as mantā jānitvā. It is to be noted that for manta-bhāṇin at Snp 850 Nidd I 219 reads mantā and explains customarily by “mantāya pariggahetvā vācaṁ bhāsati.”

Mantita [past participle of manteti]

1. considered Thag 9; Miln 91.

2. advised, given as counsel Ja VI 438; Sv I 273.

Mantin (adjective/noun) [from manta]

1. (adjective) giving or observing counsel S I 236.

2. (noun) counsellor, minister J VI 437 (paṇḍita m.).

Manteti [cf. Vedic mantrayati; mant is given at Dhātup 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) D I 94, 104 (mantanaṁ manteyya to discuss) 122 (2nd plural imperative mantavho, as compared with mantayavho Ja II 107 besides mantavho ibid. Cf. Geiger, Pāli Grammar §126); II 87, 239; Vin IV 308 (mantesuṁ preterit; perhaps “plotted”); Snp page 107 (= talk privately to); 379; Ja I 144; VI 525 (mantayitvāna gerund); Sv I 263 (imperative mantayatha); Pv-a 74 (preterit mantayiṁsu).

2. to consider, to think over, to be of opinion A I 199 (potential mantaye); Miln 91 (gerundive mantayitabba and infinitive mantayituṁ).

3. to announce, advise; pronounce, advise Snp 126; Pv IV 1^20 (= kathemi kittayāmi Pv-a 225); Pj II 169. – past participle mantita. – Cf. ā°.

Mantha [from math] a churning stick, a sort of rice-cake (= satthu) Vin I 4, [cf. Vedic mantha “Rührtrank” = Homeric κυκεών “Gerstenmehl in Milch verrührt,” Zimmer, Altind. Leben 268].

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 M I 520 (+ momuha); Snp 666, 820 (= momūha Nidd I 153), 1051 (= mohā avidvā etc. Nidd II §498); Dhp 325 (= amanasi-kārā manda-pañña Dhp-a IV 17); Ja IV 221; Pp 65, 69; Pj I 53, 54.

2. slow, yielding little result, unprofitable (of udaka, water, with respect to fish; and gocara, feeding on fishes) Ja 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 Ja III 190; and °locana the same Thig 375 (kinnari-manda° = manda-puthu-vilocana Thig-a 253); Pv I 11^05 (miga-manda° = migī viya mandakkhī Pv-a 57); Vv 64^11 (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 Ja I 228; Vibh-a 157.

-valāhakā a class of fairies or demi-gods D II 259 (“fragile spirits of the clouds” translation).

Mandaka [?] according to Kern, Toev. sub voce = *mandra (of sound: deep, bass) + ka; a sort of drum Ja VI 580.

Mandatā (feminine) = mandatta Saddh 19.

Mandatta (neuter) [from manda] stupidity M I 520; Pp 69.

Mandākinī (feminine) name of one of the seven great lakes in the Himavant, enumerated at A IV 101; Ja V 415; Vism 416; Pj II 407; Sv I 164. (Abhidh-r-m 3, 51 gives M. as a name for the Ganges.)

Mandāmukhi (feminine) [dialectical? reading a little doubtful] a coal-pan, a vessel for holding embers for the sake of heating Vin I 32 (= aggi-bhājana commentary); Vv-a 147 (mandamukhī, stands for aṅgāra-kapalla page 142 in explanation of hattha-patāpaka Vv 33^32).

Mandārava [cf. Sanskrit mandāra] the coral tree, Erythrina fulgens (considered also as one of the 5 celestial trees). The blossoms mentioned D II 137 fall from the next world. – D II 137; Vv 22^02 (cf. Vv-a 111); Ja I 13, 39; Miln 13, 18 (dibbāni m.-pupphāni abhippavassiṁsu).

Mandālaka [etymology?] a water-plant (kind of lotus) Ja IV 539; VI 47, 279, 564.

Mandiya (neuter) [cf. Sanskrit māndya]

1. laziness, slackness S I 110.

2. dullness of mind, stupidity Ja III 38 (= manda-bhāva).

Mandira (neuter) [cf. late Sanskrit mandira] a house, edifice, palace Snp 996, 1012; Ja V 480; VI 269, 270; Dāṭh II 67 (dhātu° shrine).

Mandī° see manda 5.

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. S I 14, i.e. egoism, belief in a real personal entity, explained at Nidd I 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 (= mamatta-virahita Pj II 276); Pv IV 1^34 (= mamaṅkāra-virahita Pv-a 230); Ja IV 372; VI 259. See also amama, cf. māmaka.

Mamaṅkāra [mamaṁ (= mama + kāra, cf. ahaṁ + kāra] selfish attachment, self-interest, selfishness Pv-a 230. In canonic books only in combination with ahaṅkāra and mānānusaya (belief in an ego and bias of conceit), e.g. at M III 18, 32; S III 80, 103, 136, 169; IV 41, 197, 202; A I 132f.; III 444. See also mamiṅkāra.

Mamaṅkāraṇa (neuter) [from mamaṁ + kṛ] treating with tenderness, solicitude, fondness Ja V 331.

Mamatta (neuter) [from mama] selfishness, self-love, egoism; conceit, pride in (–°), attachment to (–°). Snp 806, 871, 951; Thag 717; Nidd I 49 (two: taṇhā and diṭṭhi°); Nidd II §499 (the same but as masculine); Pj II 276; As 199; Pv-a 19.

Mamāyati [denominative from mama, cf. Sanskrit mamāyate in same meaning (not with BR: envy) at MBh XII 8051 and Aṣṭa-Prajñā-p 254] to be attached to, to be fond of, to cherish, tend, foster love M I 260; S III 190; Thag 1150; Snp 922 (mamāyetha); Nidd I 125 (Bhagavantaṁ); Ja IV 359 (= piyāyati commentary); Miln 73; Vibh-a 107 (mamāyatī ti mātā: in popular etymology of mātā); Dhp-a I 11; Pj II 534; Mhv 20, 4. – past participle mamāyita.

Mamāyanā (feminine) = mamatta (selfishness) Ja VI 259 (°taṇhārahita in explanation of amama).

Mamāyita [past participle of mamāyati] cherished, beloved; as noun neuter attachment, fondness of, pride. – (adjective or past participle) S II 94 (etaṁ ajjhositaṁ, m., parāmaṭṭhaṁ); Snp 119; Dhp-a I 11. – (neuter:) Snp 466, 777, 805, 950 = Dhp 367 (explained as: yassa “ahan” ti vā “maman” ti vā gāho n’atthi Dhp-a IV 100); Snp 1056 (cf. Nidd II §499).

Mamiṅkaroti [mama(ṁ) + kṛ “to make one’s own”] to be fond of, to cherish, tend, foster Ja V 330.

Mamiṅkāra [for maman°, cf. Geiger, Pāli Grammar §19] self-love, self-interest, egoism M 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). – Ja II 228; III 209; As 396.

-ghaṭṭana hitting a vital spot (of speech, i.e. backbiting. Cf. piṭṭhi-maṁsika) Dhp-a IV 182;

-chedaka breaking the joints (or ribs), violent (figurative of hard speech) Dhp-a I 75; As 100.

Mammana (adjective) [onomatopoetic cf. babbhara. With Sanskrit marmara rustling to Latin fremo to roar = Greek βρέμω to thud, βροντή thunder, German brummen. Cf. also Sanskrit murmura = Pāli mummura and muramurā, Latin murmur] stammering, stuttering Vin II 90 (one of the properties of bad or faulty speech, combined with dubbaca and eḷagalavāca).

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 Vv-a 10, where he distinguishes 6 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 Vin II 115; ayo° of iron Snp 669; Pv I 10^04; Ja IV 492; udumbara° of Ud. wood Mhv 23, 87; dāru° of wood, Vv-a 8; loha° of copper Snp 670; veḷuriya° of jewels Vv 2^01.

2. consisting in: dāna° giving alms Pv-a 8, 9; dussa° clothes Vv 46^07; dhamma° righteousness S 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 Ja III 523; utu° something like a (change in) season Vism 395; sīla° character, having sīla as substance (or simply-consisting of) It 51 (dāna°, sīla°, bhāvanā°).

Mayaṁ [1st plural of ahaṁ, for vayaṁ after mayā etc. See ahaṁ] we Vin II 270; Snp 31, 91, 167; Dhp 6; Pj I 210.

Mayūkha [Vedic mayūkha in different meaning, viz. a peg for fastening a weft etc., Zimmer Altind. Leben 254] a ray of light Abh. 64; Dhp-a III 166.

Mayūra [Vedic mayūra] a peacock D III 201; S II 279; Thag 1113; Ja II 144, 150 (°gīva) = Dhp-a I 144; Ja IV 211 (°nacca); V 304; VI 172, 272, 483; Vv 11^01, 35^08 (= sikhaṇḍin Vv-a 163); Vv-a 27 (°gīva-vaṇṇa); Saddh 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 Vv-a 57. See also mora.

Mara (adjective) [from mṛ] dying; only negative amara not dying, immortal, in phrase ajarāmara free from decay and death Thig 512; Pv II 6^11. 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 M I 49; Nidd I 123, 124 (adds “jīvit’indriyass’upacchedo”). Cf. similar definitions of birth and old age under jāti and jarā. – S I 121; D III 52, 111f., 135f., 146f., 235, 258f.; Snp 32, 318, 426f., 575f., 742, 806; Nidd II §254 (= maccu); Pp 60; Vibh 99f.; Vibh-a 100 (definition and exegesis in detail, cf. Vism 502), 101 (various kinds of, cf. Vism 229), 156 (lahuka), 157; Dhp-a III 434; Pv-a 5, 18, 54, 64, 76, 96; Saddh 292, 293. – kāla° timely death (opposite akāla°); khaṇika° sudden death Vism 229;

-anta having death as its end (of jīvita) Dhp 148 (cf. Dhp-a II 366: maraṇa-saṅkhāto antako);

-ānussati mindfullness of death Vism 197, 230f. (under 8 aspects);

-cetanā intention of death Dhp-a I 20;

-dhamma subject to death Pv-a 41;

-pariyosana ending in death (of jīvita, life) Dhp-a III 111, 170;

-pāra “the other side of death,” proper name at Nidd I 154 (vv.ll. purāpuraṁ; parammukhaṁ);

-bhaya the fear of death Ja I 203; VI 398; Vibh 367;

-bhojana food given before death, the last meal Ja I 197; II 420;

-mañca deathbed Vism 47, 549; °ka Ja IV 132;

-mukha the mouth of d. Pv-a 97 (or should we read °dukkha?);

-sati the thought (or mindfullness) of death, meditation on death Pj II 54; Dhp-a III 171; Pv-a 61, 66;

-samaya the time of death Vibh-a 157-159 (in various conditions as regards paṭisandhi).

Marati [mṛ = Indo-Germanic °mer, Vedic mriyate and marate; cf. Avesta miryeite, Sanskrit marta = Greek βροτός mortal, man; māra death; Gothic maurϸr = Anglo-Saxon mort = German mord; Lithuanian miŕti to die; Latin morior to die, mors death. The root is identical with that of mṛṇāti to crush: see maṇāti, andmṛdnāti (mardati) same: see mattikā. – Dhātup (No. 245) defines mṛ by “pāṇa-cāge,” i.e. giving up breathing] to die. – present marati Mhv spur. vv. after 5, 27; 36, 83; potential mareyyaṁ Ja VI 498; 2nd mareyyāsi Ja III 276. present participle maramāna Mhv 36, 76. – preterit amarā Ja III 389 (= mata commentary; with gloss amari). – amari Mhv 36, 96. – Future marissati Ja III 214. – future participle marissaṁ Ja III 214 (for *mariṣyanta). – infinitive marituṁ D II 330 (amaritu-kāma not willing to die); Vism 297 (the same); Vv-a 207 (positive); and marituye Thig 426. The form miyyati (mīyati) see separately. – Causative I māreti to kill, murder Mhv 37, 27; Pv-a 4. passive māriyati Pv-a 5 (present participle māriyamāna); Saddh 139 (read mār° for marīy°). – causative II mārāpeti to cause to be killed Ja III 178; Mhv 37, 28. Cf. pamāreti.

Marica (neuter) [cf. scientific Sanskrit marica] black pepper Vin I 201 (allowed as medicine to the bhikkhus); Miln 63.

-gaccha the M.-shrub Ja V 12;

-cuṇṇa powdered pepper, fine pepper Ja I 455.

Mariyādā (feminine) [cf. Vedic maryādā; perhaps related to Latin mare sea; s. Walde, Latin Wtb. under mare]

1. boundary, limit, shore, embankment Vin III 50; A III 227 (brāhmaṇānaṁ); D III 92 = Vism 419; Ja V 325; VI 536 (tīra°); Mhv 34, 70; 36, 59 (vāpi°); Miln 416.

2. strictly defined relation, rule, control Ja II 215; Vism 15. – adjective keeping to the lines (or boundaries), observing strict rules A III 227 (quoted Pj II 318, 325). °bandha keeping in control Vin 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 Vv-a 166.

2. a mirage Ja VI 209; Vism 496; Vibh-a 34, 85; often combined with māyā (q.v.), e.g. Nidd II §680 A 4n; Ja II 330.

-kammaṭṭhāna the “mirage” station of exercise Dhp-a III 165;

-dhamma like a mirage, unsubstantial Ja VI 206; Dhp 46; Dhp-a I 337.

Marīcikā (feminine) = marīci 2; S III 141; Vism 479 (in compound); Dhp 170 (= māyā Dhp-a III 166).

Maru^01 [cf. Epic Sanskrit maru] a region destitute of water, a desert. Always combined with °kantāra: Nidd I 155 (as name); Ja I 107; Vibh-a 6; Vv-a 332; Pv-a 99, 112.

Maru^02 [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); Mhv 5, 27.

2. gods in general (°–) Mhv 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 Vin II 121, 142, 153 (at these passages used for besprinkling a damp living-cell); IV 33 (pāsāṇā, sakkharā, kaṭhalā, marumbā, vālikā); Mhv 29, 8; Dīp XIX 2; Miln 197 (pāsāṇa, sakkhara, khara, m.).

Maruvā (feminine) [cf. Sanskrit mūrvā, perhaps connected with Latin malva] a species of hemp (Sanseveria roxburghiana) M I 429. At Ja II 115 we find reading marūdvā and marucavāka (commentary), of uncertain meaning?

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. – S I 38 (itthi malaṁ brahmacariyassa), 43 (the same); A I 105 (issā°); Snp 378, 469, 962, 1132 (= rāgo malaṁ etc. Nidd II §500); Nidd I 15, 478f.; Dhp 239f.; Vibh 368 (tīṇi malāni), 389 (nava purisa-malāni); Pv II 3^34 (macchera°); Pv-a 45 (the same), 80 (the same), 17 (citta°); Saddh 220. – compare malatara a greater stain A IV 195 = Dhp 243. – See also māla.

-ābhibhū overcoming one’s sordidness S I 18; Ja IV 64;

-majjana “dirt wiper,” a barber Vin IV 308 (kasāvaṭa m. nihīnajacca); Ja 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 – Ja I 467; Miln 324; Dhp-a I 233; Vv-a 156; Pv-a 226; Vibh-a 498.

Malinaka (adjective) [malina + ka] dirty; with reference to loha, a kind of copper, in the group of copper belonging to Pisāca Vibh-a 63.

Malya (neuter) [for *mālya, from māla] flower, garland of flowers Vv 1^01 (°dhara); 2^01; Ja V 188 (puppha°), 420. The reading at Pv III 3^03 (pahūta°, adjective having many rows of flowers) is mālya.

Malla [cf. Sanskrit malla, perhaps a local term, cf. Cānura] a wrestler Vin II 105 (°muṭṭhika) Ja 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 Sp 1212 on Vin 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 Vin II 105;

-yuddha wrestling contest Miln 232; Dhp-a II 154; Sv I 85;

-yuddhaka a professional wrestler Ja IV 81.

Mallaka [cf. Sanskrit mallaka and mallika]

1. a bowl, a vessel (?) used in bathing Vin II 106 (mallakena nahāyati; or is it a kind of scrubber? Sp 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 A I 250 (udaka°).

3. a bowl Ja III 21 (kaṁsa° = taṭṭaka).

4. in kheḷa° a spittoon Vin I 48; II 175.

Note: W. Printz in Bhāsa’s Prākrit, page 45, compares Śaurasenī maḷḷaa, Hindī maḷḷ(a) “cup,” maliyā “a small vessel (of wood or cocoanut-shell) for holding the oil used in unction,” mālā “cocoanut-shell,” and adds: probably a Dravidian word.

Mallikā (feminine) [cf. Epic Sanskrit mallikā, Abhidh-r-m 2, 51; Daṇḍin 2, 214] Arabian jasmine Dhp 54 (tagara°); Ja I 62; III 291; V 420; Miln 333, 338; As 14; Pj I 44. mallika-makula opening bud of the jasmine Vism 251 = Vibh-a 234 (°saṇṭhāna, in description, of shape of the 4 canine teeth). – See also mālikā.

Maḷorikā (feminine) [probably dialectical for māḷaka: cf. mallaka] a stand, (tripod) for a bowl, formed of sticks Vin II 124 (= daṇḍādhāraka Sp 1208).

Masa in line “āsadañ ca masañ jaṭaṁ” at Ja 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 Dhātup 305 as “āmasana.” Another root masu [mṛś?] is at Dhātum 444 given in meaning “macchera.” Does this refer to Sanskrit mṛṣā (= Pāli micchā)? cf. māsati, māsana etc.

Masāṇa (neuter) [etymology? probably provincial and local] a coarse cloth of interwoven hemp and other materials D I 166; M I 308, 345; A I 241, 295; Pp 55. At all passages as a dress worn by certain ascetics.

Masāraka [from masāra?] a kind of couch (mañca) or long-chair; enumerated under the 4 kinds of mañcā at Vin IV 40. – See also Vin II 149; Sp 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); Vv-a 8, 9.

Masāragalla (m. and neuter) [cf. Sanskrit masāra emerald + galva crystal and musāragalva] a precious stone, cat’s eye; also called kabara-maṇi (e.g. Vv-a 304). It occurs in stereotyped enumeration of gems at Vin 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 Vv 36^03; 78^03 = 81^03; 84^15.

Masi [cf. Classical Sanskrit maṣi and masi]

1. the fine particles of ashes, in aṅgāra° charcoal dust Vv-a 67 = Dhp-a III 309; (agginā) masiṁ karoti to reduce to powder (by fire), to burn to ashes, turn to dust S II 88 = IV 197 = A I 204 = II 199.

2. soot Ja I 483 (ukkhali° soot on a pot).

Masūraka [connected with masāraka] a bolster Ja IV 87; VI 185.

Massu [Vedic śmaśru] the beard D II 42; Pp 55; Ja IV 159.

-parūḷha° with long-grown beard Sv I 263; bahala° thick-bearded Ja V 42;

-kamma beard-dressing Ja III 114; Dhp-a I 253;

-karaṇa shaving Dhp-a I 253; Sv I 137;

-kutti [m. + *kḷpti] beard-trimming Ja III 314 (commentary = °kiriyā).

Massuka (adjective) [from massu] bearded; a° beardless (of a woman) Ja II 185.

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) Mhv 33, 26 (vihārassa mahamhi, locative); Vv-a 170 (thūpe ca mahe kate), 200 (the same). mahā° a great festival Mhv 5, 94. bodhi° festival of the Bo tree Ja IV 229. vihāra° festival held on the building of a monastery Ja I 94; Vv-a 188. hatthi° a festival called the elephant feminine Ja IV 95.

Mahati [mah; explained by Dhātup 331 as “pūjāyaṁ”] to honour, revere Vv 47^11 (potential medium 1 plural mahemase, cf. Geiger, Pāli Grammar §129; explained as “mahāmase pūjāmase” at Vv-a 203). causative mahāyati in same sense: gerund mahāyitvāna (poetical) Ja IV 236. – passive mahīyati Vv 62^01 (= pūjīyati Vv-a 258); 64^22 (present participle mahīyamāna = pūjiyamāna Vv-a 282). past participle mahita.

Mahatta (neuter) [from mahat° cf. Sanskrit mahattva] greatness Ja V 331 (= seṭṭhatta commentary); Vism 132, 232f.; Vibh-a 278 (Satthu°, jāti°, sabrahmacārī°); Sv I 35; Vv-a 191.

Mahanīya (adjective) [gerund of mahati] praiseworthy Vv-a 97.

Mahant (adjective) [Vedic mahant, which by Grassmann is taken as present participle to mah, but in all probability the n is an original suffix. – Cf. Avesta mazant, Sanskrit comparative mahīyān; Greek μέγας (comparative μείζων), Latin magnus, Gothic mikils = Old High German mihhil = English much] great, extensive, big; important, venerable. – nominative mahā Snp 1008; Mhv 22, 27. Shortened to maha in compound pitāmaha (following a- declention) (paternal) grandfather Pv-a 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 5 great rivers (proper name).

2. the earth. See separately. – neuter mahantaṁ used as adverb, meaning “very much, greatly” Ja V 170; Dhp-a IV 232. Also in compound mahantabhāva greatness, loftiness, sublimity As 44. – compare mahantatara Dhp-a II 63, and with diminutive suffix °ka Ja III 237. – The regular paraphrase of mahā in the Niddesa is “agga, seṭṭha, visiṭṭha, pāmokkha, uttama, pavara,” see Nidd II §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 Pp 34; Mhv 27, 35; Pv-a 77, 87; Saddh 18;

-agghatā costliness, great value Pp 34, Saddh 26;

-aṇṇava the (great) ocean Mhv 19, 17;

-atthiya (for °atthika) of great importance or use, very useful, profitable Ja III 368;

-andhakāra deep darkness Vism 417;

-assāsin fully refreshed, very comfortable S I 81.

maha°:

-ggata “become great,” enlarged, extensive, figurative lofty, very great M I 263; II 122; A II 63, 184; III 18; Vv-a 155; Ja V 113; Dhs 1020 (translation: “having a wider scope”) Vibh 16, 24, 62, 74, 126, 270, 326; Tikap 45; Vism 410, 430f. (°ārammaṇa); Vibh-a 154 (the same), 159 (°citta); As 44. See on term Cpd. 4, 12, 55, 1014; [cf. BHS mahadgata Divy 227];

-gghasa eating much, greedy, gluttonous A IV 92; P III 111 (= bahubhojana Pv-a 175); Miln 288; Dhp 325 (cf. Dhp-a IV 16);

-ddhana having great riches (often combined with mahābhoga) Dhp 123; Ja IV 15, 22;

-pphala much fruit; adjective bearing much fruit, rich in result A IV 60, 237f.; Snp 191, 486; Dhp 312, 356f.

-bbala

(a) a strong force, a great army Mhv 10, 68 (v.l., Text has mahā-bala);

(b) of great strength, mighty, powerful Ja III 114; Mhv 23, 92; 25, 9;

-bbhaya great fear, terror S I 37; Snp 753, 1032, 1092, cp. Nidd II §501.

mahā°:

-anas kitchen Mhv 5, 27 (spurious stanza);

-anasa kitchen Ja II 361; III 314; V 368; VI 349; Dhp-a III 309; Thig-a 5;

-anila a gale Mhv 3, 42;

-ānisaṁsa deserving great praise (see sub voce), [cf. BHS mahānuśaṁsa Mvu III 221];

-ānubhāva majesty, adjective wonderful, splendid Ja I 194; VI 331; Pv III 3^01; Pv-a 117, 136, 145, 272;

-aparādhika very guilty Ja I 114;

-abhinikkhamaṇa the great renunciation Dhp-a I 85;

-abhisakka [abhi + śak] very powerful Thag 1111;

-amacca chief minister Mhv 19, 12;

-araha costly Mhv 3, 21; 5, 75; 27, 39; Pv-a 77, 141, 160.

-alasa great sloth Dhp-a III 410;

-avīci the great Hell Avīci, frequent

-isi in poetry for mahesi at Ja V 321;

-upaṭṭhāna great stateroom (of a king) Pj II 84;

-upāsikā a great female follower (of the Buddha) Vv-a 5;

-karuṇā great compassion Dhp-a I 106, 367;

-kāya a great body Miln 16;

-gaṇa a great crowd or community Dhp-a I 154;

-gaṇḍa a large tumour Vibh-a 104;

-gedha great greed Snp 819; Nidd I 151;

-cāga great liberality, adjective munificent Mhv 27, 47. As °paricāga at Pj II 295 (= mahādāna);

-jana a great crowd, collectively for “the people,” a multitude Pv-a 6, 19, 78; Mhv 3, 13;

-taṇha (adjective) very thirsty Ja II 441;

-tala “great surface,” the large flat roof on the top of a palace (= upari-pāsāda-tala) Ja 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 Mhv 27, 46; Pv-a 111, 112;

-dhana (having) great wealth Pv-a 3, 78;

-naraka (a) great Hell, see naraka;

-nāga a great elephant Dhp 312; Dhp-a IV 4;

-nāma name of a plant Vin I 185; II 267;

-niddā deep sleep Pv-a 47;

-Nibbāna the great N. Dhp-a IV 110;

-Niraya (a) great hell Pj II 309, 480; Pv-a 52. See Niraya and cf. Kirfel, Kosmographie der Inder 199, 200;

-nīla sapphire Vv-a 111;

-pañña very wise D III 158; A III 244; Dhp 352; Dhp-a IV 71;

-patha high road D I 102; Snp 139; Dhp 58; Vism 235; Dhp-a I 445;

-paduma a great lotus Ja V 39; also a vast number and hence a name of a Hell, cf. Divy 67; Kirfel, Kosmographie der Inder 205;

-pitā grandfather Pv-a 107;

-purisa a great man, a hero, a man born to greatness, a man destined by fate to be a Ruler or a 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 32 marks (which probably date back to mythological origin and were originally attributed to Devas) is found at D II 17, 19, passim. – D III 287; Snp 1040f.; Dhp 352; Miln 10; Pj II 184, 187f., 223, 258, 357, 384f.; °lakkhaṇāni: D I 88, 105, 116; Snp 549, 1000f.; Vism 234; Vv-a 315; Dhp-a II 41;

-bhūta usually in plural °bhūta(ni) (cattāro) the 4 great elements (see bhūta), being paṭhavī, āpo, tejo, vāyo, D I 76; Nidd I 266; Vibh 13, 70f.; Vism 366f.; Tikap 39, 56f., 74f., 248f.; Vibh-a 42, 169, 253. – See Cpd. 154, 268f., and cf. dhātu 1;

-bhoga great wealth, adjective wealthy Pv-a 3, 78;

-maccha a great fish, sea monster J I 483;

-mati very wise, clever Mhv 14, 22; 19, 84 (feminine °ī); 33, 100 (plural °ī);

-matta [cf. Sanskrit mahāmātra] a king’s chief minister alias Prime Minister “who was the highest Officer-of-State and real Head of the Executive” (Banerjea, Public Administration in Ancient India, 1916). His position is of such importance, that he even ranks as a rājā or king: Vin III 47 (rājā ... akkhadassā mahāmattā ye vā pana chejjabhejjaṁ anusāsanti ete rājāno nāma).

Note: An accusative singular mahā-mattānaṁ we find at A I 154 (formed after the preceding rājānaṁ). – Vin I 74 (where two ranks are given: senā-nāyakā m.-mattā the m. of defence, and vohārikā m.-m. those of law); D I 7; II 88; III 64 (here with epithet khattiya); A I 154, 252, 279; III 128; Vin IV 224; Vism 121; Vibh-a 312 (in simile of two m.), 340; Pv-a 169. Cf. Fick. Soziale Gliederung 92, 99, 101;

-muni great seer Snp 31;

-megha a big cloud, thunder cloud M II 117; Snp 30; Vism 417;

-yañña the great sacrifice D I 138f., 141 (cf. A II 207);

-yasa great fame Vv 21^06; Mhv 5, 22;

-raṅga [cf. Sanskrit m.-rajana], safflower, used for dyeing Vin 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-a I 392; Vv-a 165 (°pilandhana); same Pj II 520;

-vātapāna main window Dhp-a IV 203;

-vīṇā a great lute Vism 354; Vibh-a 58;

-vīra (great) hero Snp 543, 562;

-satta “the great being” or a Bodhisatta Vv-a 137 (v.l. Bodhisatta). [Cf. BHS mahāsattva, e.g. Jm 32];

-samudda the sea, the occean Mhv 19, 18; Vism 403; Pj II 30, 371; Pv-a 47;

-sara a great lake; usually as satta-mahāsarā the 7 great lakes of the Himavant (see sara), enumerated e.g. at Vism 416;

-sāra (of) great sap, i.e. great wealth, adjective very rich Ja I 463 (°kula, perhaps to be read mahāsāla-kula);

-sāla (adjective) having great halls, especially of rich people (especially brāhmaṇas) D I 136, 235; III 16, 20; Ja II 272 (°kula); IV 237 (the same), 325 (the same); V 227 (the same); Pp 56; Vibh-a 519; Dhp-a III 193;

-sāvaka [cf. BHS mahāśrāvaka Divy 489] a great disciple Vism 98 (asīti °ā); Dhp-a II 93;

-senagutta title of a high official (Chancellor of the Exchequer?) Ja V 115; VI 2;

-hatthi a large elephant M 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 A IV 229; Thag 898; It 91; Ja I 8; II 441;

-icchatā arrogance, ostentatiousness A IV 280; Vibh-a 472;

-iddhika [mahā + iddhi + ka] of great power, always combined with mah-ānubhāva to denote great influence, high position and majesty Vin I 31; II 193; III 101; D I 78, 180 (devatā), 213; S I 145f.; II 155, 274f., 284f.; IV 323; V 265, 271f., 288f.; A V 129; Ja VI 483 (said of the Ocean); Pv-a 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 Thag 1108. [Cf. BHS mahendra in °bhavana “the abode of the Great Indra,” and vaṛṣa “the rain of the Great Indra” (here as rain-god), both at Avś I 210];

-issāsa [Sanskrit maheṣvāsa] great in the art of the bow, a great archer S I 185; Dhp-a I 358.

mahe° [mahā + i]:

-esakkha [mahā + īsa + khyaṁ; from īś] possessing great power or authority A II 204; III 244; Nidd II §503 2; Vism 419; Saddh 511. The BHS form is maheṣākhya evidently differing in its etymology. The Pāli etymology rests on the same grounds as esitatta in mahesi Dhp-a IV 232;

-esi [mahā + isi; Sanskrit maharṣi] a great sage A II 26; Snp 208, 481, 646, 915, 1057, 1061; Thag 1132; Thig 149; Dhp 422 (explained at Dhp-a IV 232 as “mahantaṁ sīla-kkhandhādīnaṁ esitattā m.” cf. the similar explanation at Nidd II §503); Nidd I 343; Vism 505; Vibh-a 110; Pv-a 1;

-esiyā = mahesī Ja VI 483;

-esī [in Pāli to be taken as mah + iś, as feminine to īsa, but in Sanskrit (Vedic) as feminine of mahiṣa, buffalo] chief queen, king’s first wife, king’s consort; also the wife of a great personage Ja II 410; V 45; VI 425; Pp 56; Mhv 2, 22 (plural mahesiyo); Vv-a 184 (sixteen). Usually as agga-mahesī, e.g. Ja I 262; III 187, 393; V 88;

-esitta state of chief consort, queenship Ja V 443; Pv II 13^10; Thig-a 37; Vv-a 102;

-eseyya = °esitta Ja V 91.

maho [mahā + u, or + o]:

-ogha the great flood (see ogha) Snp 4, 945; Dhp 47, 287; Dhp-a III 433;

-odadhi the (great) ocean, the sea Snp 720, 1134; Miln 224; Mhv 18, 8;

-odara big belly Ja VI 358 (addressing a king’s minister

-odika full of water, having much water; deep, full (of a river) Snp 319; Ja II 159; Miln 346;

-oraga [m. + uraga] a great snake Ja V 165.

Mahanīya (adjective) [gerund of mahati] praiseworthy Vv-a 97.

Mahantatā (feminine) [from mahant°] greatness Dhp-a II 62. At M III 24 the spelling is mahattatā (technical term misread for nt?), at M I 184 however mahantatta (neuter).

Mahallaka (adjective/noun) [a distorted mah-ariyaka > ayyaka > allaka; cf. ayyaka] old, venerable, of great age; an old man D I 90 (opposite taruṇa), 94, 114, 247; Snp 313, 603; Nidd II §261 (vuḍḍha m. andhagata etc.) Ja IV 482 (opposite dahara young); Vv 46^01 (= mahanto Vv-a 199); Dhp-a I 7, 278; II 4, 55, 91; Pj II 313. compare mahallakatara Dhp-a II 18. – feminine mahallikā an old woman Miln 16; Mhv 21, 27; Vv-a 105; Pv-a 149 (= addhagata). – [The BHS form is mahalla, e.g. Divy 329, 520.]

Mahikā (feminine) [cf. Sanskrit mahikā] fog, frost, cold (= himaṁ As 317) Vin II 295 = Miln 273; Snp 669; Miln 299; Vv-a 134 (fog). – As mahiyā at A II 53.

Mahita [past participle of mahati or mahīyati] honoured, revered M II 110; Miln 278; Saddh 276.

Mahilā (feminine) [Sanskrit mahilā] woman, female Vin II 281 (°titthe at the women’s bathing place); Ja I 188; Dīp IX 4; Thig-a 271.

Mahisa Mahīsa, Mahiṁsa [cf. Vedic mahiṣa, an enlarged form of mahā; the Pāli etymology evidently to be connected with mahā + īś, because of mahīsa > mahiṁsa] a buffalo. – mahisa: D I 6 (°yuddha b.-fight), 9; Ja III 26 (vana° wild b.); Mhv 25, 36 (Text māhisaṁ). – mahīsa Ja VI 110. – mahiṁsa Vism 191, and in proper name mahiṁsaka-maṇḍala the Andhra country Ja I 356, cf. Mahiṁsaka-raṭṭha Vibh-a 4; as Mahisa-maṇḍala at Mhv 12, 29.

Note: The Pāli 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.

Mahī (feminine) [feminine of mah, base of mahant, Vedic mahī] the earth (literal Great One) Mhv 5, 266; Saddh 424, 472; locative mahiyā Miln 128; mahiyaṁ As 62.

Note: As mahī is only found in very late Pāli literature, it must have been re-introduced from Sanskrit sources, and is note a direct correspondent of Vedic mahī;

-tala the ground (of the earth) Mhv 5, 54;

-dhara mountain Miln 343; Mhv 14, 3; 28, 22 (v.l. mahin°);

-pa king (of the earth) Mhv 14, 22;

-pati king Mhv 5, 48; 33, 32;

-pāla king Mhv 4, 38; 5, 265;

-ruha tree (“growing out of the earth”) Mhv 14, 18, 19.

Mā-My.

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-a I 7; mā abhaṇi speak not Pv I 3^03; mā cintayittha do not worry Dhp-a I 12; mā parihāyi I hope he will not go short (or be deprived) of ... M I 444; mā bhāyi fear not Ja II 159; mā mariṁsu I hope they will not die Ja III 55; mā (te) rucci may it not please (you), i.e. please do not Vin II 198; mā evaṁ ruccittha the same Dhp-a I 13.

2. with imperative: mā gaccha Ja I 152; mā detha Ja III 275. mā ghāta do not kill: see māghāta.

3. with potential: mā anuyuñjetha Dhp 27; mā bhuñjetha let him not eat Mhv 25, 113; mā vadetha Ja VI 364.

4. with indicative present: mā paṭilabhati A V 194. – A peculiar use is found in phrase ānemi mā ānemi shall I bring it or not? Ja VI 334.

5. mā = na (simple negation) in māsakkhimhā we could not Vin III 23.

Mā -Mā [the short form of māsa, direct derivation from mā: see mināti] see puṇṇa-mā.

Māgadha [from Magadha] scent seller, (literal “from Magadha”) Pv II 9^37 (= gandhin Pv-a 127).

Māgadhaka (neuter) [Māgadha + ka, literally “from Magadha”] garlic Vin IV 259 (lasuṇaṁ nāma māgadhakaṁ vuccati).

Māgavika [guṇa- form to *mṛga = Pāli miga; Sanskrit mārgavika] a deer-stalker, huntsman A II 207; Pp 56; Miln 364, 412; Pv-a 207.

Māghāta (neuter) [literally mā ghāta “kill not”] the injunction not to kill, non-killing order (with reference to the killing of animals Ja III 428 (°bheri, the drum announcing this order); IV 115; VI 346 (uposatha°).

Māṅgalya (adjective) [from maṅgala] auspicious, fortunate, bringing about fulfilment of wishes Ja VI 179.

Māṇava [cf. Sanskrit māṇava] a youth, young man, especially a young brahmin Snp 1022, 1027, 1028; Ja IV 391 (brāhmaṇa°); Sv I 36 = satto pi coro pi taruṇo pi; Dhp-a I 89. plural māṇavā men Thig 112. – The spelling mānava occurs at Snp 456, 589, and Pv I 8^07 (= men Thig 112; kumāra Pv-a 41).

Māṇavaka [from māṇava] a young man, youth a brahmin Miln 101; in general: young, e.g. nāga° a young serpent Ja III 276; feminine °ikā a brahmin girl Ja I 290; Miln 101; nāga° a young female serpent Ja III 275; Dhp-a III 232.

Mātaṅga [cf. Epic Sanskrit mātaṅga, dialect]

1. an elephant Dhp 329, 330 (here as epithet of nāga); Ja III 389; VI 47; Vv 43^09; Miln 368.

2. a man of a low class [cf. BHS mātaṅgī Divy 397] Pj II 185f. (as proper name).

Mātar (feminine) [Vedic mātā, stem mātar°, Avesta mātar°, Greek μήτηρ (Doric μάτηρ) Latin māter, Old-Irish māthir, Old High German muoter, Anglo-Saxon modor = mother; cf. further Greek μήτρα uterus, Latin mātrix the same, Sanskrit mātṛkā mother, grandmother, German mieder corset. From Indo-Germanic °ma, onomatopoetic particle, cf. “mamma”] mother.

Cases: nominative singular mātā Snp 296; Dhp 43; Ja IV 463; V 83; VI 117; Nidd II §504 (definition as janikā); genitive mātu Thag 473; Vin I 17; Ja I 52; mātuyā Ja I 53; Mhv 10, 80; Pv-a 31; and mātāya Ja I 62; dative mātu Mhv 9, 19; accusative mātaraṁ Snp 60, 124; Dhp 294; instrumental mātarā Thig 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) D I 113; A III 151; Pv-a 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 Vibh-a 107. – The 4 bases of m. in compounds are: mātā°, māti°, mātu°, and matti-.

1. mātā°:

-pitaro mother and father D III 66, 188f.; Snp 404; Miln 12. See also pitā;

-pitika having mother and father Dhp-a II 2;

-pitiṭṭhāna place of mother and father Dhp-a II 95;

-pettika having mother and father of mother and father Nidd II §385 (nāma-gotta);

-pettibhāra supporting one’s mother and father S I 228; Ja I 202; VI 498;

-maha maternal grandfather Ja IV 146; Dhp-a I 346.

2. māti°:

-devatā protector or guardian of one’s mother Ja III 422 (gloss: mātu-devatā viya);

-pakkha the mother’s side Dhp-a I 4 (+ pitipakkha);

-posaka supporting one’s m. Ja III 422 (v.l. mātu°).

3. mātu°:

-upaṭṭhāna (spelt mātupaṭṭh°) reverence towards one’s m. Dhp-a IV 14;

-kucchi m.’s womb D II 12; Vism 560 (°gata); Vibh-a 96; Dhp-a I 127;

-gāma “genex feminarum,” womanfolk, women (collectively cf. Ger, frauen-zimmer) A II 126; Vin IV 175; M I 448, 462; III 126; S IV 239f.; Ja I 201; III 90, 530. (plural °gāmā page 531); Pp 68; Pj II 355; Pv-a 271; Vv-a 77;

-ghāta and (usually) °ka a matricide (+ pitu-ghātaka; see abhiṭhāna) Vin I 168, 320; Miln 310; Tikap 167f.; Vibh-a 425;

-ghātikamma matricide Tikap 281;

-bhūta having been his mother Pv-a 78;

-mattin (see matta^01 4) whatever is a mother S 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 Pv-a 63.

4. matti°: see matti-sambhava.

Mātika -Mātika (adjective) [from mātā, Sanskrit mātṛka] – mother; in mata° one whose mother is dead, literally a “dead-mother-ed,” Ja II 131; III 213. Also negative amātika without a mother Ja V 251.

Mātikā (feminine) [Sanskrit mātṛkā]

1. a water course Vism 554 (°ātikkamaka); Mhv 35, 96; 37, 50; Pj II 500 (= sobbha); Dhp-a II 141 (its purpose: “ito c’ito ca udakaṁ haritvā attano sassa-kammaṁ sampādenti”); Vv-a 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 Vin I 119, 337; II 8 [cf. semantically in similar sense Latin mātrix = English matric, i.e. register. In BHS mātrikā Divy 18, 333] A I 117 (Dhamma-dhara, Vinaya-dhara, Mātikā-dhara; here equivalent to Abhidhamma); Vism 312 (so pañcavasso hutvā dve mātikā paguṇaṁ katvā pavāretvā); Pj II 15; Pj 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 past participle 343-409) is called nikkhepa-kaṇḍa or chapter of the summary; similarly m.-nikkhepa vāra at Tikap 11.

Mātiya (adjective/noun) [the diæretic form of macca, used in verse, cf. Sanskrit martya and Vedic (poetical) martia] (a) mortal Ja VI 100 (commentary macca; gloss māṇava).

Mātu° see mātā.

Mātuka (neuter) [cf. Sanskrit māṭṛka, from mātṛ = mātar] “genetrix,” matrix, origin, cause Thag 612.

Mātucchā (feminine) [Sanskrit mātṛ-ṣvasā] mother’s sister maternal aunt Vin II 254, 256; Ja IV 390; Miln 240. – putta aunt’s son, male first cousin (from mother’s sisters side) S II 281; Ud 24; Dhp-a I 119. Cf. mātula-dhītā.

Mātula [cf. Epic Sanskrit mātula and semantically Latin matruus, i.e. one who belongs to the mother] a mother’s brother, an uncle Ja I 225; Dhp-a I 15; Pv-a 58, 60.

-dhītā (the complement of mātucchā-putta) uncle’s daughter, female first cousin (from mother’s brother’s side) Ja II 119; Dhp-a III 290; Pv-a 55.

Mātulaka = mātula Dhp-a I 182.

Mātulānī (feminine) [Sanskrit mātulānī, semantically cf. Latin mater tera] a mother’s brother’s wife, an aunt Ja I 387; IV 184; Pv-a 55, 58.

Mātuluṅga (neuter) [cf. Classical Sanskrit mātuluṅga; dialectical?] a citron Ja III 319 (= mella; v.l. bella).

Mādisa (adjective) [Epic and Classical Sanskrit mādṛś and mādṛśa, maṁ + dṛś] one like me Snp 482; Mhv 5, 193; Vv-a 207; Dhp-a I 284; Pv-a 76, 123.

Māna^01 [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 Nidd I 80; Vibh 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 Nidd I 80 = Nidd II §505; ending with definition “māno maññanā ... ketukamyatā” etc. (cf. Vibh 350 and see under mada). On term see also Dhs 1116; BMPE 275f., – D III 234; S I 4; Snp 132, 370; 469, 537, 786, 889, 943, Dhp 74, 150, 407; Nidd I 298; Pp 18; Vibh 345f., 353f., 383 (sevenfold), 389 (nine-fold); Vibh-a 486f. (“seyyo’ham asmī ti” etc.); Tikap 166, 278; Dhp-a III 118, 252; Saddh 500, 539. – asmi° pride of self, as real egoism D III 273.

2. honour, respect Ja V 331 (+ pūjā). Usually in compound bahumāna great respect Mhv 20, 46; Pv-a 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 Nidd I 80 = Nidd II §505) D III 86; Snp 245, 830, 862; Nidd I 170, 257.

-atthe at Thag 214 read mānatthe = mā anatthe.

-ānusaya the predisposition or bad tendency of pride M I 486; D III 254, 282; Snp 342. Cf. mamaṅkāra;

-ābhisamaya full grasp (i.e. understanding) of pride (with sammā°) M I 122 (which Kern. Toev. sub voce interprets wrongly as “waanvoorstelling”); S IV 205f., 399; Snp 342 (= mānassa abhisamayo khayo vayo pahānaṁ Pj II 344);

-jātika proud by nature Ja I 88;

-thaddha stubborn in pride, stiff-necked Ja I 88, 224;

-da inspiring respect Mhv 33, 82;

-mada (°matta) (drunk with) the intoxicating draught of pride Ja II 259; Pv-a 86;

-saṁyojana the fetter of pride or arrogance D III 254; Dhs 1116 = 1233. See under saṁyojana and cf. formulæ under mada 2;

-satta cleaving to conceit Snp 473;

-salla the sting or dart of pride Nidd I 59 (one of the 7 sallāni, viz. rāga, dosa, moha etc., explained in detail on page 413. See other series with similar terms and māna at Nidd II page 237 sub voce rāga).

Māna^02 (neuter) [from mā: see mināti; Vedic māna has 2 meanings, viz. “measure,” and “building” (cf. māpeti)]

1. measure Vin III 149 (abbhantarima inner, bāhirima outer); Sv I 140; -°kūṭa cheating in measure, false measure Pp 58; Pv-a 278.

2. a certain measure, a Māna (cf. mānikā and manaṁ) Ja I 468 (aḍḍha° half a M., according to commentary equal to 8 nāḷis).

Mānatta (neuter) [a doubtful word, probably corrupted out of something else, maybe omānatta, if taken as derived from māna^01. If however taken as belonging to māna^02 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”: Mvy §265] a sort of penance, attached to the commission of a saṅghādisesa offence As 399 (+ parivāsa). °ṁ deti to inflict penance on somebody Vin II 7 (+ parivāsaṁ deti); IV 225. mānattāraha deserving penance Vin II 55, 162 (parivāsika + m.). See on term Vinaya Texts II 397.

Mānana (neuter) and Mānanā (feminine) [from māna^01] paying honour or respect; reverence, respect S I 66; Ja II 138; Pp 19, 22; Miln 377 (with sakkāra, vandana, pūjana and apaciti); Dhs 1121; As 373. – Cf. vi°, sam°.

Mānava see Māṇava.

Mānavant (adjective) [from māna^01] possessed of pride, full of conceit; negative a° not proud Thag 1222.

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 Dhs 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); Vibh 144f. (in definition of viññāṇa as cittaṁ, mano, mānasaṁ, hadayaṁ etc.: see mano II 3); Dhp-a II 12 (paradāre mānasaṁ na bandhissāmi “shall have no intention towards another’s wife,” i.e. shall not desire another’s wife); Mhv 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 S V 74 (+ apatiṭṭhitacitta); uggata° lofty-minded Vv-a 217; pasanna° with settled (peaceful) mind Snp 402 and frequently; mūḷha° infatuated Mhv 5, 239; rata° Pv-a 19; sañcodita° urged (in her heart) Pv-a 68; soka-santatta° with a heart burning with grief Pv-a 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 Vin II 183 (explained at Sp VI 1275 in a popular way as “mana-ssayino māna-nissitā”). The corresponding passage at Ja I 88 reads māna-jātikā māna-tthaddhā.

Mānikata [past participle of a verb māni-karoti, which stands for māna-karoti, and is substituted for mānita after analogy of purakkhata, of same meaning] literally “held in high opinion,” i.e. honoured, worshipped S II 119 (garukata m. pūjita).

Mānikā (feminine) [cf. māna^02 2] a weight, equal to 4 Doṇas Pj II 476 (catudoṇaṁ mānikā). Cf. BHS mānikā, e.g. Divy 293f.

Mānita [past participle of māneti] revered, honoured Ud 73 (sakkata m. pūjita apacita). – A rather singular by-form is mānikata (q.v.).

Mānin (adjective) (–°) [from māna^01] proud (of) Snp 282 (samaṇa°), 889 (paripuṇṇa°); Dhp 63 (paṇḍita° proud of his cleverness, cf. Dhp-a II 30); Ja I 454 (atireka°); III 357 (paṇḍita°); Saddh 389, 417. – feminine māninī Mhv 20, 4 (rūpa° proud of her beauty).

Mānusa (adjective/noun) [cf. Vedic mānuṣa; from same base (manus) as manussa]

1. (adjective) human Snp 301 (bhoga); It 94 (kāmā dibbā ca mānusā); Pv II 9^21 (m. deha); 9^56 (the same). – amānusa divine Vv 35^06; Pv II 12^20; ghostly (= superhuman) Pv IV 3^06; feminine amānusī Pv III 7^09

2. (noun masculine) a human being, a man Mhv 15, 64; feminine mānusī a (human) woman Ja IV 231; Pv II 4^01.

-amānusa a superhuman being Pv IV 1^57. – plural mānusā men Snp 361, 644; Pv II 11^07. As neuter in collective sense = mankind Pv II 11^03 (v.l. mānussaṁ; commentary = manussaloka).

Mānusaka = mānusa, viz.]

1. (adjective) human: A I 213 (sukhaṁ); Snp 524 (brahma-khettaṁ); Dhp 417 (yogaṁ = m. kāyaṁ Dhp-a IV 225); Vv 35^06; Ja I 138 (kāmā). – feminine manusikā Vism 407.

2. a human being, man Pv IV 1^57. Also neuter (collectively) plural mānusakāni human beings, men Dhp-a I 233.

Māneti [cf. Sanskrit mānayati, Latin moneo to admonish. German mahnen, Anglo-Saxon manian. Dhātup 593 gives root as mān in meaning “pūjā”] to honour, revere, think highly of Pv-a 54 (preterit mānesuṁ, + garukariṁsu + pūjesuṁ). – past participle mānita.

Māpaka (–°) (adjective/noun) [from māpeti] one who measures, only in doṇa° (a minister measuring the d. revenue (of rice) Ja II 367, 381; Dhp-a IV 88; and in dhañña° measuring corn or grain Ja 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 S II 106 (nagaraṁ); Mhv 6, 35 (the same); Vv 84^53; Vv-a 260.

2. to create, bring about, make or cause to appear by supernatural power (in folkoristic literature, cf. nimmināti in same sense) Ja II 111 (sarīraṁ nāvaṁ katvā māpesi transformed into a ship); IV 274; Mhv 28, 31 (maggaṁ caused a road to appear).

3. to measure out (?), to declare (?), in a doubtful passage Ja IV 302, where a misreading is probable, as indicated by v.l. (samāpassiṁsu for Text tena amāpayiṁsu). Perhaps we should read tena-māsayiṁsu.

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° Nidd I 125; = mamāyamāna Pj II 534), 927 (same explained at Nidd I 382); Miln 184 (ahiṁsayaṁ paraṁ loke piyo hohisi māmako ti), – Buddha° devoted to the B. Ja I 299; Dhp-a I 206. feminine °māmikā Ja III 182. In vocative feminine māmike at Thig 207 (cf. Thig-a 172) “mother,” we may perhaps have an allusion to mā “mother” [cf. Sanskrit māma uncle, Latin mamma mother, and mātā]. – amāmaka see seperate; this may also be taken as “not loving.”

Māyā (feminine) [cf. Vedic māyā. Suggestions as to etymology see Walde, Latin Wtb. sub voce manticulor]

1. deceptive appearance, fraud, deceit, hypocrisy Snp 245, 328 (°kata deceit), 469, 537, 786, 941 (māyā vuccati vañcanikā cariyā Nidd I 422); Vibh 357, 361, 389; Miln 289; Vism 106 (+ sātheyya, māna, pāpicchatā etc.), 479 (māyā viya viññāṇaṁ); Vibh-a 34 (in detail), 85, 493 (definition). Is not used in Pāli Abhidhamma in a philosophical sense.

2. mystic formula, magic, trick M I 381 (āvaṭṭanī m.). khattiya° the mystic formula of a kh. Ja VI 375; Miln 190; Dhp-a I 166. In the sense of “illusion” often combined with marīci, e.g. at Ja II 330; V 367; Nidd II §680 a II.

3. jugglery, conjuring Miln 3. – On māyā in similes see JPTS 1907, 122; on term in general BMPE 255 (“ilḷusion”); Expositor 333, 468n. – As adjective in amāya (q.v.) and in bahu-māye rich in deceit Pj II 351.

Note: In the word maṁ at Pj I 123 (in popular etymology of maṅ-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 S III 142; Vism 366 (in comparison); Vibh-a 196.

Māyāvin (adjective) [from māyā, cf. Vedic māyāvin] deceitful, hypocritical D III 45, 246; Snp 89, 116, 357; Pp 19, 23; Pv-a 13. See also amāyāvin.

Māyu [Sanskrit māyu] bile, gall Abh 281.

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 Nidd II §506 gives “kammābhisaṅkhāra-vasena paṭisandhiko khandhamāro, dhātu°, āyatana°. – Other general epithets of M (quasi twin-embodiments) are given with Kaṇha, Adhipati, Antaka, Namuci, Pamattabandhu at Nidd I 489 = Nidd II §507; the two last ones also at Nidd I 455. The usual standing epithet is pāpimā “the evil one,” e.g. S I 103f. (the famous Māra-Saṁyutta: see Windisch, Māra and Buddha); Nidd I 439; Dhp-a IV 71 (Māravatthu) and frequent – See e.g. Snp 32, 422, 429f., 1095, 1103; Dhp 7, 40, 46, 57, 105, 175, 274; Nidd I 475; Vism 79, 228, 376; Pj I 105; Pj II 37, 44f., 225, 350f., 386f.; Saddh 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. Pj II 544;

-dheyya being under the sway of M.; the realm or kingdom of Māra A IV 228; Snp 764; Dhp 34 (= kilesa-vaṭṭa Dhp-a I 289);

-bandhana the fetter of death Dhp 37, 276, 350 (= tebhūmaka-vaṭṭasaṅkhātaṁ Dhp-a IV 69);

-senā the army of M. Snp 561, 563; Pj II 528.

Māraka (–°) [from māreti] one who kills or destroys, as manussa° man-killer Ja II 182; hatthi° elephant-killer Dhp-a 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 D II 128; Saddh 295, 569.

Māratta (neuter) [*Māra-tvaṁ] state of, or existence as a Māra god, Māraship Vibh 337.

Mārāpita [past participle of mārāpeti] killed Ja II 417; III 531.

Mārāpitatta (neuter) [abstract from mārāpita] being incited to kill Dhp-a I 141.

Mārāpeti [causative II of mṛ]: see marati. – past participle mārāpita.

Mārita [past participle of māreti] killed S I 66; Vin III 72; Ja II 417 (aññehi m.-bhāvaṁ jānātha).

Mārisa (adjective) [perhaps identical with mādisa] only in vocative as respectful term of address, something like “Sir,” plural “Sirs.” In singular mārisa M I 327; A III 332; Snp 814, 1036, 1038, 1045 etc.; Nidd I 140 = Nidd II §508 (here explained by same formula as āyasmā, viz. piya-vacanaṁ garu-vacanaṁ etc.); Ja V 140; Pv II 13^03; Mhv 1, 27. – plural mārisā Snp 682; Ja I 47, 49; Vism 415; Pv-a 75. Explained by Buddhaghosa to mean niddukkha K.S. I 2 n.

Māruta [for the usual māluta] the wind S I 127; Mhbv 8.

Māretar [agent noun to māreti] one who kills, slayer, destroyer S III 189.

Māreti [causative of mṛ] to kill: see under marati. – past participle mārita.

Māla and Māḷa (?)]

1. mud [is it mis-spelling of mala?], in pakka-m-kalala (boiling mud) Ja VI 400. Kern, Toev. sub voce believes to see the same word in phrase mālā-kacavara at Ja 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. Mhv 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 32 mālakas; Dīp XIV 78; Mhv 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. – Ja I 449 (vikkama°); IV 306; V 49 (visāla°), 138 (the same, spelling maḷaka); Mhv 15, 36 (Mahā-mucala°); 16, 15; 32, 58 (saṅghassa kamma°, enclitic for ceremonial acts of the S., cf. 15, 29); Dhp-a IV 115 (°sīmā); Vism 342 (vitakka°).

Mālatī (feminine) [from mālā] the great-flowered jasmine Abh 576. Cf. mālikā.

Mālā (feminine) [cf. Epic Sanskrit mālā] garland, wreath, chaplet; collectively = flowers; figurative row, line Snp 401; Pp 56; Vism 265 (in simile); Pv II 3^16 (gandha, m., vilepana, as a “lady’s” toilet outfit); II 49 (as one of the 8 or 10 standard gifts to a bhikkhu: see dāna, deyyadhamma and yañña); Pv-a 4 = Ja 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 Ja III 179, an ensign of the executioner); Pv-a 51, 62. – asi° the sword-garland [torture] ja III 178; -kamma the same Dāṭh III 35; dīpa° festoons of lamps Mhv 5, 181; 34, 77 (°samujjota); nakkhatta° the garland of stars Vv-a 167; puppha° a garland or wreath of flowers Mhv 5, 181. – On mālā in similes see JPTS 1907, 123. In compound māla° sometimes stands for mālā°;

-kamma garland-work, garlands, festoons Vv-a 188;

-kāra garland-maker, florist, gardener (cf. Fick, Soziale Gliederung 38, 182) Ja V 292; Miln 331; Dhp-a I 208, 334; Vv-a 170, 253 (°vīthi);

-kita adorned with garlands, wreathed Vin I 208;

-guṇa “garland-string,” garlands, a cluster of garlands Dhp 53 (= mālā-nikaṭi “makeup” garlands Dhp-a I 419; i.e. a whole line of garlands made as “ekato-vaṇṭika-mālā” and “ubhato-v.-m.,” one and two stalked g., cf. Vin III 180). mālā guṇaparikkhittā one adorned with a string of gs., i.e. a marriageable woman or a courtesan M I 286 = A V 264;

-guḷa a cluster of gs., a bouquet Vin III 139; Pj II 224; Vv-a 32, 111 (v.l. guṇa);

-cumbaṭaka a cushion of garlands, a chaplet of flowers Dhp-a I 72;

-dāma a wreath of flowers Ja II 104;

-dhara wearing a wreath Ja III 179 (ratta°, see also above);

-dhārin wearing a garland or wreath (on the head) Pv III 1^01 (kusuma°; v.l; °bhārin); Pv-a 169 (v.l; °bhārin); feminine dhārinī Vv 32^03 (uppala°, of a petī. See also bhārin);

-puṭa a basket for flowers Dhp-a III 212;

-bhārin wearing a wreath (chaplet) [the reading changes between  °bhārin and °dhārin; the BHS prefers °dhārin, e.g. Mvu I 124 and °dhāra at Divy 218] Ja IV 60, 82; V 45; Pv-a 211 (v.l; °dhārin);f. °bhārinī Ja III 530; Vv-a 12; and bhārī Thag 459 (as v.l.; Text reads °dhārī). Cf. °dhārin;

-vaccha [vaccha here = vṛkṣa] a small flowering tree or plant, an ornamental plant Vin II 12; III 179; Vism 172 (v.l; °gaccha); Dhp-a II 109 (q.v. for explanation: taruṇarukkha-puppha).

Mālika^01 (neuter) [from mālā or mala?] name of a dice Ja VI 281.

Mālika^02 [from mālā] a gardener, florist Abh 507.

Mālikā (feminine) [from mālā] double jasmine Dāṭh 5, 49.

Mālin (adjective) [from mālā]

1. wearing a garland (or row) of flowers (etc.) Pv III 9^01 (= mālābhārin Pv-a 211); feminine mālinī Vv 36^02 (nānā-ratana°); Mhv 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 Ja 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 (?) Ja VI 431 (where v.l. reads camma-pasibbakāhi vālukādīhi), 432 (gloss c. pasibbaka).

Māluta [the proper Pāli form for māruta, the a-stem form of maru^02 = Vedic marut or māruta] wind, air, breeze S IV 218; Thag 2; Thig 372; Ja I 167; IV 222; V 328; VI 189; Miln 319; Vism 172 (= vāyu); Vv-a 174, 178.

-īrita (contracted to māluterita) moved by the wind, fanned by the breeze Thag 754; II 372; Vv 44^12 = 81^06; Pv II 12^03. See similar expressions under īrita.

Māluvā (feminine) [cf. BHS mālu] a (long) creeper M I 306; S I 207; A I 202f.; Snp 272; Dhp 162, 334; Ja III 389; V 205, 215, 389; VI 528 (phandana°); Dhp-a III 152; IV 43. – On maluvā in similes see JPTS 1907, 123.

Mālūra [late Sanskrit] the tree Aegle marmelos Abh 556.

Mālya see malya.

Māḷa (and Māla) [non-Aryan, cf. Tamil māḍam house, hall] a sort of pavilion, a hall D I 2 (maṇḍala°, same at Snp page 104, which passage Pj II 447 explains as “savitānaṁ maṇḍapaṁ”); Vin I 140 (aṭṭa, māla, pāsāda; explained at Vin III 201. In the same sequence of Vibh 251 explained at Vibh-a 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. Mvu II 274, or māḍa, e.g. Mvy 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°) Vin II 114, or for drinking vessel (pānīya°) Ja VI 85.

Māsa^01 [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 12 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 Vv-a 66; Āsāḷhi-māsa Vv-a 307 (= gimhānaṁ pacchima māsa); plural dve māsā Pv-a 34 (read māse); cattāro gimhāna-māsā Pj 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; Pv I 10^12. – accusative plural as adverb: dasamāse 10 months Ja I 52; bahu-māse Pv-a 135; also neuter chammāsāni 6 months S III 155. Frequently accusative singular collectively: a period of ..., e.g. temāsaṁ 3 months As 15; Pv-a 20; catu° Sv I 83; Pv-a 96; satta° Pv-a 20; dasa° Pv-a 63; aḍḍha° a fortnight Vin IV 117. – On māsa (and feminine māsī), as well as shortened form °ma see puṇṇa.

-puṇṇatā fullness or completion of the month Sv I 140;

-mattaṁ (adverb) for the duration of a month Pv-a 19.

Māsa^02 [Vedic māṣa, Phaseolus indica, closely related to another species: mudga Phaseolus mungo] a bean (Phaseolus indica or radiata); usually combined with mugga, e.g. Vin III 64; Miln 267, 341; Sv I 83. Also used as a weight (or measure?) in dhañña-māsa, which is said to be equal to 7 likkhās: Vibh-a 343. – plural māse Vv 80^06 (= māsa-sassāni Vv-a 310).

-odaka bean-water Pj I 237;

-khetta a field of beans Vv-a 80^08; Vv-a 308;

-bīja bean-seed Dhp-a III 212;

-vana plantation Ja V 37 (+ mugga°).

Māsa^03 [identical with māsa^02] a small coin (= māsaka) Ja II 425 (satta māsā = s. māsakā commentary).

Māsaka [from māsa^02 + ka = māsa^03] 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 (As 318; cf. Pj I 37; jatu°, dāru°, loha°); the suvaṇṇa° (golden m.) at Ja 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-a III 108 = Vv-a 77, which, beginning with kahāpaṇa, aḍḍha-pāda, places māsaka and kāhaṇikā next to mudhā “gratis.” It only “counts” when it amounts to 5 māsakas. – Vin III 47, 67; IV 226 (pañca°); Ja I 112 (aḍḍha-māsakaṁ na agghati is worth nothing); IV 107; V 135 (first a rain of flowers, then of māsakas, then kahāpaṇas); Dhp-a II 29 (pañca-m.-mattaṁ a sum of 5 m.); Pv-a 282 (m + aḍḍha° halfpennies and farthings, as children’s pocket-money).

Māsakkhimhā at Vin III 23 is for mā asakkhimhā “we could not”; mā here stands for na.

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 Ja II 446 (commentary reads māsita and explains by asita, dhāta); visa-māsita Mil 302 (Text reads visamāsita) having taken in poison; visa-māsan-ūpatāpa (the same) Vism 166; tiṇa-māsin eating grass Ja 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 Pāli eḷaka^01, as compared with Sanskrit methi (cf. Prākrit meḍhi), pillar, post.

Māsalu [reading uncertain] only instrumental māsalunā Miln 292, Trenckner says (note page 428): “m. is otherwise unknown, it must mean a period shorter than 5 months. Cf. Sanskrit māsala.” – Rh.D. (Q.K.M. II 148) translates “got in a month,” following the Sinhalese gloss. The period seems to be only a little shorter than 5 months; there may be a connection with catu in the word.

Māsācita [māsa^01 + ācita] filled by the (say 6 or more) month(s), i.e. heavy (alluding to the womb in advanced pregnancy), heaped full M I 332 (kucchi garu-garu viya māsācitaṁ maññe ti; Neumann M.S. “wie ein Sack voll Bohnen,” thus taking m. = māsa^02, and ācita as “heap” which however is not justified). This passage has given rise to a gloss at Vibh 386, where māsācitaṁ maññe was added to kāyo garuko akammañño, in meaning “heavy, languid.” The other enumerations of the 8 kusīta-vatthūni (A IV 332; D III 255) do not give m. 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 Vibh-a (p. 510) shows, that the reading of Vibh 386 is a very old one. Buddhaghosa takes māsa in the sense of māsa^02 and explains māsācita as “wet bean” (tintamāso), thus omitting explanation of ācita. The passage at Vibh-a 510 runs: “ettha pana māsācitaṁ nāma tintamāso, yathā tintamāso garuko hoti, evaṁ garuko ti adhippāyo.”

Māsika (adjective) [from māsa^01]

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 D I 166; M I 238, 343; Pp 55; dve° two months old Pv I 6^07.

3. monthly, i.e. once a month Thag 283 (bhatta). – Cf. māsiya.

Māsiya (adjective) [= māsika] consisting of months D II 327 (dvādasa° saṁvacchara the year of 12 months).

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 Ja V 416; two are given at Nidd II §509, viz. eṇi (antelope) and sarabha (red deer): see under eṇi and sarabha. – Snp 39, 72; Ja I 154; III 270 (called Nandiya); Pv-a 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) Saddh 593;

-chāpaka young of a deer Vv-a 279;

-dāya deer park Ja IV 430 (Maddakucchi); Vv-a 86 (Isipatana);

-dhenu a hind Ja I 152; Dhp-a III 148;

-bhūta (having become) like a wild animal, M I 450 (°bhūtena cetasā);

-bhūta [BD] living like a wild animal.

-mandalocana the soft eye of the deer Vv 64^11; Pv I 11^05. See under manda;

-rājā king of the beasts (the lion) D III 23 sq.

-luddaka deer hunter Ja I 372; III 49, 184; Dhp-a II 82; Vibh-a 266 (in simile);

-vadha deer-slaying Ja I 149.

-vittaka, amateur of hunting Ja IV 267;

-visāna a deer’s horn Pp 56;

-vīthi deer road Ja I 372.

Migavā (feminine) [= Sanskrit mṛgayā, cf. Geiger, Pāli Grammar §46.1] hunt, hunting, deer-stalking Pv-a 154 (°padesa). Usually in devasikaṁ migavaṁ gacchati to go out for a day’s hunting Ja IV 267; or as past participle ekadivasaṁ migavaṁ gata Vv-a 260; ekāhaṁ m. g. Mhv 5, 154.

Migī (feminine) [feminine of miga, cf. Epic Sanskrit mṛgī] a doe Thag 109; Ja V 215; VI 549; Dhp-a I 48.

Micchatta (neuter) [abstract from micchā] item of wrong, wrongness. There are 8 items of wrong, viz. the 8 wrong qualities as enumerated under (an-)ariya-magga (see micchā), forming the contrary to the sammatta or righteousness of the Ariyan Path. These 8 at D II 353; III 254; A II 221; IV 237; Vibh 387; Vism 683. Besides these there is a set of 10, consisting of the above 8 plus micchā-ñāṇa and °vimutti wrong knowledge and wrong emancipation: D III 290; Vibh 391; Vism 683 (where °ñāṇa and °viratti for vimutti). – See further D III 217 (°niyata); Pp 22; Dhs 1028 (cf. BMPE 1028); Vibh 145; Tikap 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 Nidd I 144); Vibh-a 513 (°ñāṇa, °vimutti). – micchā° often in same combinations as sammā°, with which contrasted, e.g. with the 8 parts of (an-)ariya-magga, viz. °diṭṭhi (wrong) views D III 52, 70f., 76, 111, 246, 269, 287, 290, Dhp 167, 316f.; Pp 39; Vism 469 (definition) Pv-a 27, 42, 54, 67; cf. °ka one who holds wrong views D III 45, 48, 264; Vism 426); °saṅkappa aspiration D III 254, 287, 290f., Dhp 11; °vācā speech (ibid); °kammanta conduct (ibid); °ājīva living D III 176f., 254, 290; A II 53, 240, 270, IV 82; °vāyāma effort D III 254, 287, 290f.; °sati mindfullness (ibid); °samādhi concentration (ibid); see magga 2, and cf. the following:

-gahaṇa wrong conception, mistake Ja III 304.

-cāra wrong behaviour Pp 39 (and adjective cārin); Vibh-a 383 (various degrees).

-paṭipadā wrong path (of life) Pp 49 (and adjective: °paṭipanna, living wrongly).

-paṇihita (citta) wrongly directed mind Dhp 42 = Ud 39 [cf. BHS mithyāpraṇidhāna Divy 14].

-patha wrong road, wrong course Vibh 145 (literal and figurative; in exegesis of diṭṭhi, cf. Nidd II taṇhā III; Dhs 381; As 253).

Miñja (neuter) and Miñjā (feminine) [Vedic majjan (from majj?); on form see Geiger P.Gram §91, and cf. Pischel, Pkt Gr. §§ 74, 101] marrow, pith, kernel Vin I 25 (in sequence chavi, camma, maṁsa, nahāru, aṭṭhi-miñjā); Vism 235 (the same); Khp III (aṭṭhi°, feminine cf. Pj I 52, neuter); Ja IV 402 (tāla° pith of the palm); Mhv 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 Pv-a 51. See doṇī^02.

Mita [Vedic mita, past participle of mā, mināti, to measure; also in meaning “moderate, measured,” cf. in same sense Greek μέτριος] measured, in measure D I 54 (doṇa° a doṇa measure full); Snp 300 (bhāgaso m. measured in harmonious proportions, i.e. stately); Pv I 10^13 (the same); Ja III 541. – amita unlimited, without measure, boundless, in epithet amit-ābha of boundless lustre Saddh 255. Also name of a Buddha;

-āhāra measured, i.e. limited food Snp 707;

-bhāṇin speaking measuredly, i.e. in moderation Dhp 227; Ja IV 252.

Mitta (masculine neuter) [cf. Vedic mitra, masculine and neuter, friend; Avesta miϸro, friend] friend. Usually m., although neuter occurs in meaning “friend,” in singular (Nett 164) and plural (Snp 185, 187); in meaning “friendship” at Ja VI 375 (= mittabhāva commentary). The half-scientific, half-popular etymology of mitta, as given at Vibh-a 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 Nidd II §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 a kalyāṇa-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 Vin II 126; A I 222; Snp page 104; Pv-a 28; cf. ñāti-mittā relatives and friends Pv I 5^09; suhada° (“dear heart”) D III 187 (four types, cf. m. paṭirūpaka); °suhajja one who is dear to one’s heart Pv-a 191; sahāya companion Pv-a 86. The neuter form occurs for kind things D III 188; S I 37. – Opposite sapatta enemy Pv-a 13; amitta a sham friend or enemy Snp 561 (= paccatthika Pj II 455); D III 185. pāpa-mitta bad friend Pv-a 5. – For references. see e.g. Snp 58, 255, 296, 338; Dhp 78, 375.

-ābhirādhin one who pleases his friends Ja IV 274 (= mittesu adubbhamāno commentary)

-ddu [cf. Sanskrit mitra-druha] one who injures or betrays his friends S I 225; Snp 244; Ja IV 260; also in the following forms:  °dubbha Pv II 9^03 (same passage at Ja IV 352; V 240; VI 310, 375); °dūbha Ja IV 352; VI 310; °dūbhin [cf. Sanskrit °drohin] Ja IV 257; V 97 (°kamma); VI 375; Dhp-a II 23;

-paṭirūpaka a false friend, one pretending to be a friend D 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 Nidd II §455 (where Nidd I 11 has manta-bandhava);

-bheda see mithu-bheda

-vaṇṇa pretence of friendship, a sham friendship Pv IV 8^06 (= mitta-rūpa, m.-paṭirūpatā Pv-a 268).

Mittatā (feminine) (–°) [abstract from mitta] state of being a friend, friendship, in kalyāṇa° being a good friend, friendship as a helper (see kalyāṇa) D III 274; Vism 107.

Mitti (feminine) [a by-form of metti] friendship Ja I 468 (= metti commentary).

Mithu (adverb) [cf. Vedic mithū and Pāli micchā; mith, cf. mithah. alternately, Avesta miqo wrongly; Gothic misso one another, missa-leiks different; German English prefix mis° i.e. wrongly: German missetat wrong doing = misdeed; Latin mūto to change, mutuus reciprocal; Gothic maipms present = Anglo-Saxon mapum; mith in Vedic Sanskrit is “to be opposed to each other,” whereas in Vedic mithuna the notion of “pair” prevails. See also methuna] opposite, reciprocally, contrary Snp 825, 882 (taken by Nidd I 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 D II 76; Ja IV 184 (here with v.l. mitta°); Kv 314.

Middha (neuter) [original past participle perhaps to Vedic mid (?) to be fat = medh, as As 378 gives “medhatī ti middhaṁ.” – More likely however connected with Sanskrit methi (pillar = Latin meta), cf. Prākrit medhi. The meaning is more to the point too, viz. “stiff.” Thus semantically identical with thīna. – BHS also middha, e.g. Divy 555] torpor, stupidity, sluggishness D I 71 (thīna°); Snp 437; A V 18; Dhs 1157; Miln 299, 412 (appa° not slothful, i.e. diligent, alert); Vism 450 (°rūpa; + roga-rūpa, jāti-rūpa, etc., in definition of rūpa); Sv I 211 (explained as cetasika gelañña: see on this passage BMPE 1155); Saddh 459. – See thīna.

Middhin (adjective) [from middha] torpid, drowsy, sluggish Dhp 325 (= thīna-middhābhibhūta Dhp-a IV 16).

Midha [does it refer to mī^02 as in mināti^02, or to middha?] is given as root in meaning “hiṁsana,” to hurt at Dhātum 536 (with various vv.ll.), not sure.

Minana (neuter) [from mi to measure, fix, construct] measuring, surveying Sv I 79; As 123.

Mināti^01 [roots (Vedic) mā and mi; present minūte and minoti; Indo-Germanic °me, cf. Sanskrit mātra measure, māna; Avesta mā°, mitiḥ measure; Greek μάτιον small measure, μῆτις counsel Latin; metior, mensis, modus; Gothic mela bushel; Anglo-Saxon maed measure (cf. English mete, meet = fitting); Lithuanian mẽtas year. – Dhātum 726 gives mi in meaning “pamāṇa”] to measure Vibh-a 108 (see etymology of mitta); potential mine Ja V 468 (= mineyya commentary); future minissati Saddh 585. gerund minitvā Vism 72; gerundive minitabba Ja V 90. – passive mīyati: see anu°, – past participle mita. – Cf. anu°, abhi°, ni°, pa°, vi°. causative māpeti (q.v.).

Mināti^02 [Vedic mināti, mī^02 (or mi), to diminish; cf. Greek μινύω diminish; Latin minor = English minor; Gothic mins (little), compar, minniza, superlative minnists = German mindest. – Dhātup 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.

Miyyati (and Mīyati) [corresponding to Vedic mriyate, from mṛ, via° *mīryate > miyyati. See marati] to die.

(a) miyyati: Snp 804; Nett 23. medium 3rd plural miyyare Snp 575; potential miyye Ja VI 498; present participle miyyamāna M III 246; Vism 49; future miyyissati M III 246.

(b) mīyati (influenced in form by jīyati and mīyati of mināti^02): M III 168 (jāyati jīyati mīyati); Ja III 189; Dhp 21; potential mīyetha D II 63. present participle mīyamāna S I 96. – past participle mata.

Milakkha [cf. Vedic Sanskrit mleccha barbarian, root mlecch, onomatopoetic after the strange sounds of a foreign tongue, cf. babbhara and mammana] a barbarian, foreigner, outcaste, hillman S V 466; Ja VI 207; Sv I 176; Pj 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, Pkt Gr. 105, 233) for Pāli milakkha] a non-Aryan D III 264; Thag 965 (°rajana “of foreign dye” translation; Kern, Toev. sub voce translates “vermiljoen kleurig”). As milakkhuka at Vin III 28, where Buddhaghosa explains by “Andha-Damilādi.” (Sp 255)

Milāca [by-form to milakkha, via *milaccha > *milacca > milāca: Geiger, Pāli Grammar 62.2; Kern, Toev. sub voce] a wild man of the woods, non-Aryan, barbarian Ja IV 291 (not with commentary = janapadā), cf. luddā m. ibid., and milāca-puttā Ja V 165 (where commentary also explains by bhojaputta, i.e. son of a villager).

Milāta [past participle of milāyati] faded, withered, dried up Ja I 479; V 473; Vism 254 (°sappa-piṭṭhi, where Pj I 49 in same passage reads “milāta-dham(m)ani-piṭṭhi”); Dhp-a I 335; IV 8 (sarīra), 112; Pj II 69 (°mālā, in simile); Mhv 22, 46 (a°); Saddh 161.

Milātatā (feminine) [abstract from milāta] only negative a° the (fact of) not being withered Ja 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. – Dhātup 440: “milā = gatta-vimāne” (i.e. from the bent limbs); Dhātum 679 the same] to relax, languish, fade, wither S I 126; It 76; Ja I 329; V 90. – causative milāpeti [Sanskrit mlāpayati] to make dry, to cause to wither Ja I 340 (sassaṁ); figurative to assuage, suppress, stifle Ja III 414 (taṇhaṁ). – past participle milāta.

Millikā at Pv-a 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 S II 228 is to be read mīḷhakā (q.v.).

Misati [miṣ, Vedic miṣati, root given as misa at Dhātum 479, with explanation “mīlane”] to wink (one’s eyes): see ni°.

Missa (adjective) [original past participle of miś, cf. Vedic miśra. Sanskrit miśrayati, mekṣayati; Greek μίγνυμι and μίσγω; Latin misceo, mixtus; Anglo-Saxon miscian = mix; Old High German miskan. – Dhātup 631 “sammissa”]

1. mixed (with: –°); various Vin I 33 (kāsa°, jatā° etc. = a mixture of, various); Thag 143; Ja III 95, 144 (udaka-paṇṇa° yāgu); Pv I 9^02 (missā kiṭakā). neuter missaṁ as adverb “in a mixed way” Vism 552 = Vibh-a 161 (+ dvidhā).

2. accompanied by (–°), having company or a retinue, a title of honour in names, also as polite address [cf. Sanskrit miśra and ārya miśra] Ja 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 Ja II 330; IV 471; V 86; Vibh-a 107; and missī-bhūta mixed, coupled, united Ja V 86 (= hatthena hatthaṁ gahetvā kāya-missībhāvaṁ upagata commentary). Cf. sam.°

-kesī (feminine) “mixed hair,” epithet of a heavenly maiden or Apsaras Vv 60^14 (explained at Vv-a 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 Ja II 8 (phalika° rajata-pabbata mountain of silver mixed with crystal); Vibh-a 16 (lokiya-lokuttara°); usually °– , like

°āhāra mixed food Dhp-a II 101; °uppāda mixed portents, a main chapter of the art of prognosticating (cf. Bṛhat-Saṁhitā ch. 86: miśrakādhyāya) Miln 178; °bhatta = °āhāra Pj II 97; Mhbv 27.

2. (masculine) an attendant, follower; feminine missikā Dhp-a 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 Ja VI 278; Vism 424.

4. (plural missakā) a group of devas, mentioned at D II 260 in list of popular gods (cf. missa 2 and missakesī).

Missakatta (neuter) [abstract from missaka] mixing, mixture, combination with (–°) Tikap 291.

Missana (neuter) [from misseti] mixing Dhātup 338.

Missita [past participle of misseti] mixed, intermingled Snp 243; Ja V 460; Pv-a 198 (dhañña sāsapa-tela°); Vv-a 280 (see under missa-kesī).

Misseti [causative of miś, Vedic miśrayati]

1. to mix Miln 126 (mayaṁ missayissāma); Pv-a 191 (palāse sālīhi saddhiṁ).

2. to bring together in cohabitation, to couple Ja V 154 (commentary: kilesena misseti). – past participle missita.

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 (Pāli) form (smita > *hmita > *mhita > mihita) for the other (Sanskrit) form smita (q.v.). Dhātup (328) puts root down as mih] a smile Ja III 419; V 452; VI 504. – mihita-pubba with smiles Thag 460 (spelt mhita°); Ja VI 221 (= sita commentary). – Cf. vimhaya, vimhāpaka, vimhita.

Mīyati see miyyati (passive of marati).

Mīlati [mīl, given at Dhātup 267 and 614 with “nimīlane”] to wink, only in compound nimīlati to close the eyes (opposite um°).

Mīḷha [past participle of mih, Vedic mehati to excrete water, i.e. urine, only with reference to the liquid; Sanskrit mīḍha = Latin mictus, past participle of mingo, to urinate. Cf. Avesta maezaiti to urinate, mez urine; Greek ὀμιχεῖν and ὄμιχμα the same; Anglo-Saxon mīgan to uṛ; in Old High German mist and Anglo-Saxon miox the notion refers more to the solid excrement, as in Pāli. – A related root °meigh to shed water is found in megha, cloud (watershedder), q.v. for further cognates] excrement M I 454 = III 236 (°sukhaṁ vile pleasure); A III 241, 242; Thag 1152; Ja II 11; VI 112; Vv 52^11 (with reference to the gūtha-Niraya); Pv III 4^05 (= gūtha Pv-a 194); Dhp-a 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 S II 228 (so read for Text piḷhakā; v.l. miḷhakā). See also piḷhakā. The translation (K.S. II 155) gives “dung beetle.”

Mukula [cf. Sanskrit mukula] a bud; see makula (where also see mukulita). – Abh 811, 1116.

Mukka [past participle of muc, Sanskrit mukta, for the usual Pāli mutta; cf. Prākrit mukka, Pischel, Pkt Gr. §566] only in um° and paṭi° (q.v.), and as v.l. at M III 61.

Mukkhaka at Ja I 441 should be read as mokkhaka, meaning “first, principal, foremost”; cf. mokkha^02.

Mukha (neuter) [Vedic mukha, from Indo-Germanic °mu, onomatopoetic, cf. Latin mu facere, Greek μυκάομαι, Mhg. mūgen, Latin mūgio to moo (of cows), to make the sound “moo”; Old High German māwen to cry, muckazzen to talk softly; also Greek μϋθος word, “myth”; Old High German mūla = German maul; Anglo-Saxon mule snout, etc. Vedic mūka silent, dumb = Latin mutus = English mute]

1. the mouth Snp 608, 1022 (with reference to the long tongue, pahūta-jivha, of the Buddha or Mahāpurisa); Ja II 7; Sv I 287 (uttāna° clear mouthed, i.e. easy to understand, cf. D I 116); Pv-a 11, 12 (pūti°), 264 (mukhena).

2. the face Ja VI 218 (uṇṇaja m.); Pv-a 74, 75, 77; °ṁ karoti to make a face (i.e. grimace) Vism 343. – adho° face downward Vin II 78; opposite upari° (q.v.); assu° with tearful face Dhp 67; Pv-a 39; see assu. – dum° (adjective) sad or unfriendly looking Ja II 393; VI 343; scurrilous Ja V 78; bhadra° bright-faced Pv-a 149; ruda° crying Pv I 11^02.

3. entrance, mouth (of a river) Mhv 8, 12; āya° entrance (literal opening), i.e. cause or means of income Sv I 218; ukkā° the opening of a furnace, a goldsmith’s smelting pot A I 257; Snp 686; Ja VI 217; 574. ubhato-mukha having 2 openings M I 57. sandhi° opening of the cleft Pv-a 4. Hence:

4. cause, ways, means, reason, by way of Ja III 55 by way of a gift (dāna-mukhe); IV 266 (bahūhi mukhehi). – apāya° cause of ruin or loss A II 166; IV 283.

5. front part, front, top, in īsā° of the carriage pole S I 224 = Ja 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. Vin I 246); Vibh-a 332 (= uttamaṁ, mukha-bhūtaṁ vā). – derived adjective mokkha and pāmokkha (q.v.).

Note: A poetical instrumental singular mukhasā is found at Pv I 2^03 and I 3^02, 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. Pv-a 13. See each seperately.

-ādhāna

(1) the bit of a bridle M 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. āsita^01) 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-a II 193 (as °olokana);

-ullokika flattering (cf. above) Nidd I 249 (puthu Satthārānaṁ m. puthujjana); Pv-a 219;

-odaka water for rinsing the mouth Nidd II §391 = Miln 370; Vv-a 65; Dhp-a II 19; IV 28;

-ja born in (or from) the mouth, i.e. a tooth Ja VI 219;

-tuṇḍa a beak Vv-a 227 [cf. BHS mukhatuṇḍaka Divy 387];

-dugga one whose mouth is a difficult road, i.e. one who uses his mouth (speech) badly Snp 664 (v.l. °dukkha);

-dūsi blemishes of the face, a rash on the face Sv I 223 (m.-dosa ibid);

-dvāra mouth opening Pv-a 180;

-dhovana-ṭṭhāna place for rinsing the mouth, “lavatory” Dhp-a II 184;

-puñchana wiping one’s mouth Vin I 297;

-pūra filling the mouth, a mouthful, i.e. as much as to fill the mouth Ja VI 350;

-pūraka mouth-filling Vism 106;

-bheri a musical instrument, “mouth-drum,” mouth organ (?) Nidd II §219 B; Pj II 86;

-makkaṭika a grimace (like that of a monkey) of the face Ja II 70, 448 (Text makkaṭiya);

-vaṭṭi “opening-circumference,” i.e. brim, edge, rim Dhp-a II 5 (of the Lohakumbhi Hell, cf. Ja III 43 lohakumbha-mukhavaṭṭi); Dhp-a III 58 (of a gong);

-vaṇṇa the features Pv-a 122, 124;

-vikāra contortion of the mouth Ja II 448;

-vikūṇa (= vikāra) grimace Pj II 30;

-saṅkocana distortion or contraction of the mouth, as a sign of displeasure Dhp-a II 270; cf. mukha-saṅkoca Vism 26;

-saññata controlling one’s mouth (i.e. speech) Dhp 363, cf. Dhp-a IV 93.

Mukhara (adjective) [cf. Sanskrit mukhara; from mukha] garrulous, noisy, scurrilous S I 203; V 269; A I 70; III 199, 355; Thag 955; Snp 275; Ja III 103; Dhp-a II 70 (ati°); Pv-a 11. – opposite amukhara M I 470; Thag 926; Pp 35; Miln 414.

Mukharatā (feminine) [from mukhara] talkativeness, garrulousness, noisiness Dhp-a II 70.

Mugga [Vedic mudga, cf. Zimmer, Altind. Leben 240] a kind of kidney-bean, Phaseolus mungo, frequently combined with māsa^02 (q.v.). On its size (larger than sāsapa, smaller than kalāya) see A V 170 and cf. kalāya. – D II 293; M I 57 (+ māsa); S I 150; Ja I 274, 429; III 55; VI 355 (°māsā); Miln 267, 341; Pj 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° Nidd II; °kammatā Miln; pāṭu° Vibh) mugga-sūpyatā (°sūpatā Nidd II; °suppatā Miln and Pj I 236; °sūpatā and suppatā Vibh and Vibh-a 338; supyatā Vism) pāribhaṭṭatā (°bhatyatā Vism.; °bhaṭṭakatā Miln; °bhaṭyatā and °bbhaṭṭatā Vibh). At Nidd II §391 it is used to explain sāvajja-bhogin, at Vism 17 and Vibh 246 anācāra; at Vibh 352 lapanā; at Miln 370 it is used generally (cf. Q.K.M. II 287). The commentary explanation of the Vibh passage, as given at (Vibh-a 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 jīvitakappake puggale bahuṁ alikaṁ hoti, appakaṁ saccaṁ.” The text at Vibh-a 483 is slightly different, although the sense is the same. Similarly at Vism 27.

Muggatiya (neuter°) [from mugga?] a plant, according to commentary a species of bean Ja VI 536.

Muggara [cf. Sanskrit mudgara] a club, hammer, mallet Ja I 113; II 196, 382; V 47; VI 358; Miln 351; Vism 231; Dhp-a I 126; II 21; Pv-a 4, 55 (ayo°), 56 (°pahāra), 66, 192. The word is specifically peculiar to the so-called Jātaka style.

Mucala occurs as simplex only in proper name Mahā-mucala-mālaka Mhv 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 Pāli a compound noun, viz. king of the mucala(s) (trees). Its (late°) Sanskrit correspondent is mucilinda, of which the Pāli form may be the regular representative (cf. Geiger P.Gram §34).]

1. the tree Barringtonia acutangula (Nicula*, of which it may be a dialectical distortion: *Abh 563 nicula > *mucula > *mucala) Vin I 3; Ja V 405 (°ketakā, dvandva); VI 269 (the same).

2. Name of a nāga (serpent) king Vin I 3.

3. Name of a great lake Ja VI 534, 535.

Mucchati [mūrch, an enlargement of Vedic mūr to get stiff (as in mūra stupid, dull, cf. Greek μωρός; Sanskrit mūrakha foolish). Used in 2 senses, viz.

(a) to become stiff and

(b) (causative) to harden, increase in tone, make louder.

From (a) a figurative meaning is derived in the sense of to become dulled or stupid, viz. infatuated, possessed. See also Lüders in KZ XLII 194 a. How far we are justified to connect Dhātup 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 Dhātup 50 defined with “mohe”]

1. (spelt muccati) to become stiff, congeal, coagulate, curdle Dhp 71; Dhp-a II 67.

2. to become infatuated D III 43 (majjati + m.).

3. only in causative muccheti to make sound, to increase in tone Ja II 249 (vīṇaṁ); III 188 (the same). – past participle mucchita.

Mucchanā (feminine) [from mucchati 2] swelling or rising in tone, increase of sound Ja II 249 (vīṇaṁ uttama-mucchanāya mucchetvā vādesi).

[BD]: raise the voice

Mucchañcikatā (°añji°) is probably the correct reading for puñcikatā. – We find puñcikatā at Dhs 1136, 1230; Vibh 351, 361 (v.l. pucchañji°); As 365; mucchañci° at Nidd I 8 and Nidd II page 152; pucchañji° at Vibh-a 477. The meaning is “agitation,” as seen from explanation of term at As 365 (“wagging of a dog’s tail,” pucchaṁ cāleti), and Vibh-a 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 Sv I 50. – The expression mucchañcikatā reminds us of the term kaṭukañcukatā.

Mucchā [from mūrch]

1. fainting, swoon Pv-a 174.

2. infatuation A II 10 (kāma°). Snp 328; Dhs 1059.

Mucchita [past participle of mucchati]

1. fainted, swooning, in a faint Ja I 243; Dhp-a II 112; Pv-a 62, 174, 258.

2. distraught, infatuated S I 61, 204; A I 274; D III 46 (a°); It 92; Ja III 432; V 274 (commentary for pagiddha and gadhita). Cf. pa°.

Mujjati [The Pāli form of the Sanskrit majj] to sink, dive, be submerged Dhātup 70 (mujja = mujjana). Only in compounds um° and ni°.

Muñcati [Vedic muñcati; muc, to release, loosen; with original meaning “strip off, get rid of,” hence also “glide” as in Lithuanian mūkti to escape, Anglo-Saxon smūgan to creep, German schmiegen to rub against. See further connections in Walde, Latin Wtb., sub voce emungo. Dhātup 376 explains by mocane, Dhātum 609 the same; 631: moce; 765: pamocane]

I. Forms. The 2 bases muñc° and mucc° are differentiated in such a way, 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 Ja I 375; IV 272; V 453; Vv 64^18; potential muñcetha Dhp 389; imperative muñca Dhp 348; present participle muñcanto Snp 791; preterit muñci Ja V 289; Mhv 19, 44; plural muñciṁsu Ja IV 142; gerund muñciya Mhv 25, 67; mutvā Ja I 375; and muñcitvā ibid.; Pv-a 43; infinitive muñcituṁ D I 96. – causative II muñcāpeti D I 148.

B. passive. present muccati Snp 508; present participle muccanto Ja I 118; imperative, singular muccassu Thig 2; plural muccatha Dhp-a II 92; potential muñceyya Pv II 2^06; Pv-a 104; Dhp 127; future muccissati Ja I 434 (where also muñcissati in same sense); Dhp-a I 105; III 242; Pv-a 53, 105; also mokkhasi Vin I 21 = S I 111; plural mokkhanti Dhp 37; preterit mucci(ṁsu) S III 132; IV 20; Ja II 66; infinitive muccituṁ Thag 253; Dhp-a 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); S III 132 (cittāni mucciṁsu their hearts were cleansed), Thig 2 (muccassu); Dhp 127 (pāpakammā, quoted at Pv-a 104); Pv II 2^06; Pv-a 53 (nirayūpapattito muccissati), 105; Dhp-a I 297 (dukkhā muccitu-kāma desirous of being delivered from unpleasantness; v.l. muñc°); II 92 (dukkhā).

2. to send off, let loose, drop, give Ja IV 272 (saraṁ an arrow); Vism 313 (dhenu vacchakassa khīra-dhāraṁ m.); Mhv 25, 63 (phalakaṁ).

3. to let out of the yoke, to unharness, set free D I 148 (satta usabhasatāni muñcāpeti); Pv-a 43 (yoggāni muñcitvā).

4. to let go, emit, send forth (light) Ja V 289 (obhāsaṁ muñci); Mhv 19, 44 (rasmiyo).

5. to send forth (sound); to utter, emit (words etc.) Ja I 375 (vācaṁ); Vv 64^18 (mālā m. ghosaṁ = vissajjenti Vv-a 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-a 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-a IV 63); Ja 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. Mhv 25, 67; imaṁ m. (besides this Mhv 14, 17). – Cf. pa°, paṭi°, vi°.

Note: At Dhp 71 muccati stands for mucchati (= Sanskrit mūrchati) to become stiff, coagulate, curdle; cf. Dhp-a II 67.

Muñcana and Muccana (neuter) [abstract from muc]

1. release, being freed, deliverance Ja IV 478 (mucc°); °ākāra (muñc°) means of deliverance (dukkhato from ill) Dhp-a I 267; °kāla time of release (dukkhā from suffering) Dhp-a II 11 (mucc°, v.l. muñc°).

2. letting loose, emitting, giving, bestowing Vibh-a 249 (speaking, shouting out; Vism reading page 265 is to be corrected from mañcana!); Pv-a 132 (v.l. dāna).

Muñcanaka (adjective) [from muñcana] sending out or forth, emitting Vv-a 303 (pabhā°).

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) D II 174. °pādukā slipper made of m. grass Dhp-a III 451; °maya made of m. grass Snp 28. – The reed itself is called isīkā (q.v.).

2. a sort of fish Ja IV 70 (+ rohita, taken as dvandva by commentary); VI 278 (the same).

Muṭa see mutoḷī. Otherwise occurring in proper name Muṭa-siva at Mhv 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, D III 213; A V 149; Pp 21; Dhs 1349 (where read: yā asati ananussati ... adhāraṇatā pilāpanatā sammussanatā); Vibh 360, 373; Vism 21; Dhp-a IV 85; and °sati(n) (adjective) “forgetful in mindfullness,” i.e. forgetful, careless, bewildered [cf. BHS amuṣitasmṛti Lal 562, to all appearance (wrongly) derived from Pāli musati to rob, muṣ, muṣṇāti] D III 252, 282; S I 61 (+ asampajāna); Pp 21, 35 (neither passage explained in Pp-a!); Ja III 488; Vibh-a 275. As °satika at Miln 79.

Note: muṭṭhasati with various (unsuccessful) etymologies is discussed in detail also by Morris, JPTS 1884, past participle 92-94.

Muṭṭhi (feminine) [Vedic muṣṭi, m. feminine. Does definition “muṭ = maddane” at Dhātum 125 refer to muṭṭhi?] the fist Vv-a 206. muṭṭhī katvā gaṇhāti to take by making a fist, i.e. clutch tightly, clenching one’s fist Ja VI 331. – muṭṭhiṁ akāsi he made a fist (as sign) Ja VI 364. As –° often meaning “handful.” °ācariya-muṭṭhi close-fistedness in teaching, keeping things back from the pupil D II 100; S V 153; Ja II 221, 250; Vv-a 138; Pj II 180, 368. kuṇḍaka° handful of rice powder Vv-a 5; Dhp-a I 425. taṇḍula° handful of rice Pv-a 131. tila° the same of tila seeds Ja II 278. paṁsu° the same of soil Ja VI 405. ritta° an empty fist Pj II 306 = Dhp-a IV 38 (°sadisa alluding to ignorance).

-yuddha fist-fight, boxing D I 6;

-sammuñjanī “fistbroom” a short broom Dhp-a II 184.

[BD]: muṭṭhī katvā gaṇhāti: grab; -sammuñjanī whisk-broom

Muṭṭhika [from muṭṭhi]

1. a fist-fighter, wrestler, boxer Vin II 105 (malla°); Ja IV 81 (proper name); VI 277; Vism 31 (+ malla).

2. a sort of hammer Ja V 45.

[BD]: 2. mallet

Muṇḍa (adjective) [cf. BHS muṇḍa] bald, shaven; a shaven, (bald-headed) ascetic, either a samaṇa, or a bhikkhu or (feminine) bhikkhunī S I 175 (m. saṅghāṭi-pāruta); Vin IV 265 (feminine); Snp page 80 (= muṇḍita-sīsa Pj II 402). – kaṇṇa° with cropped or shorn ears (applied to a dog) Pv II 12^10, cf. muṇḍaka.

-pabbataka a bare mountain Ja I 303 (Hatthimatta); Vv-a 302 (v.l. for Text muṇḍika-pabbata).

-vaṭṭin “shaven hireling” (?), a king’s servant, probably porter Vin II 137. The explanation given by Buddhaghosa at Sp 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-a II 125.

Muṇḍaka = muṇḍa; cf. BHS muṇḍaka Divy 13. – Snp page 80; Dhp 264 (= sīsa-muṇḍana-matta Dhp-a III 391, qualification of a shaveling); Vv-a 67 (°samaṇā, dvandva). – aḍḍha° shaven over one half the head (sign of loss of freedom) Mhv 6, 42.

-kaṇṇa° “with blunt corners,” name of one of the 7 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. Ja II 197 (paccekabuddha-vesaṁ gaṇhitvā paṭisīsakaṁ paṭimuñcitvā), similarly Ja V 49.

Muṇḍatta (neuter) [abstract from muṇḍa] the fact of being shaven or shorn Pv-a 106.

Muṇḍana (neuter) [from muṇḍa] shaving, tonsure Dhp-a III 391

Muṇḍika (-pabbata) bare (mountain), uncertain Text reading at Vv-a 302 for v.l. muṇḍa-pabbata (q.v.).

Muṇḍita [past participle of muṇḍeti] shaven Pj II 402 (°sīsa).

Muṇḍiya [abstract from muṇḍa] baldness, shaven condition (of ascetics and bhikkhus) M I 515; Snp 249; Kv I 95; Saddh 374.

Muṇḍeti [denominative-causative from muṇḍa] to shave Mhbv 103. – past participle muṇḍita. – The BHS has only causative II muṇḍāpayati, at Divy 261. Should Dhātup 106 “muṇḍ = khaṇḍha” be the definition of muṇḍati? – At Ja III 368 we find muṇḍati for muṇḍeti (kuṇṭha-satthena muṇḍanto viya), which should probably be read muṇḍento.

Muta [for mata, cf. Geiger P.Gram §18] thought, supposed, imagined (i.e. received by other vaguer sense impressions than by sight and hearing) M I 3; Snp 714 (= phusanarahaṁ Pj II 498), 812; Ja V 398 (= anumata commentary); Vibh 14, 429f. – Often in set diṭṭha suta muta what is seen, heard and thought (? more likely “felt,” cf. Nidd II §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 d. s. m. v. refer to the action (perception) of the 6 senses, where muta covers the 3 of taste, smell and touch, and viññāta the function of the manas) S I 186 (K.S. I 237 note); IV 73; Thag 1216. Similarly the psychological analysis of the senses at Dhs 961: rūpāyatanaṁ diṭṭhaṁ; sadd-āyat. sutaṁ; gandh°, ras°, phoṭṭhabb° mutaṁ; sabbaṁ rūpaṁ manasā viññātaṁ. See on this passage BMPE 961 note. In the same sense As 388 (see Expositor, II 439). – D III 232; Snp 790 (cf. Nidd I 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) Ja IV 73 (where commentary clearly explains by “touch”); Pj I 119 (the same explanation in more detail);

-visuddhika of great purity, i.e. orthodox, successful, in matters of touch Nidd I 89, 90;

-suddhi purity in matter of touch Nidd I 104, 105.

Muti (feminine) [for mati, cf. muta] sense-perception, experience, understanding, intelligence Snp 864; Nidd I 205 (on Snp 846 = hearsay, what is thought); Vibh 325 (diṭṭhi, ruci, muti, where muti is explained at Vibh-a 412 as “mudatī ti muti”!) 328; Saddh 221. – Cf. sam°.

Mutiṅga [Sanskrit mṛdaṅga on d > t. Cf. Geiger, Pāli Grammar §23] a small drum, tabour D I 79; Vin I 15; S II 266f. (a famous mythological drum, called Ānaka; same also at Ja II 344); Ja IV 395 (bheri + m.); Pj I 49. Spelling mudiṅga at S II 266; Ja IV 395; Vism 250; Vibh-a 232; Vv-a 210 (v.l. mutiṅga), 340 (the same).

-sadda sound of the drum Ja I 3 (one of the 10 sounds, hatthi°, assa° etc.).

Mutimant (adjective) [from muti] sensible, intelligent, wise Snp 539; as mutīmā at Snp 61, 321, 385; plural 881; Ja IV 76 (as mutīmā and mutimā); Nidd II §511 = 259. Cf. matimant.

Mutoḷī [?] a doubtful word occurring only in one stock phrase, viz. “ubhato-mukhā m. pūrā nānā-vihitassa dhaññassa” at M I 57 (vv.ll. putoḷi, mūṭolī) = III 90 (mūtoḷī) = D II 293 (Text mutoli, v.l. muṭoli; gloss pūtolī). The D.B. II 330 translation “sample bag” (see note on this passage; with remark “spelling uncertain”). Neumann, M.S. I 101 translates “Sack”. Kern, Toev. 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 Divy 5, 332, 501, 524. The more likely solution, however, is that mutoḷī is a distortion of puṭosā (puṭosa), which is found as v.l. 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, v.l. °putoḷi, but which is clearly identical with our term. We should thus prefer to read yāna-puṭosi “carriage-bag for provisions.”

Mutta^01 [past participle of muñcati; Sanskrit 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; Pv IV 1^34; Pv-a 65 (su°).

2. given up or out, emitted, sacrificed Vin III 97 = IV 27 (catta, vanta, m.) A III 50 (catta + m.). Cf. vi°.

3. unsystematised. Cpd 9, 137 (vīthi°).

-ācāra of loose habits D I 166 = III 40 = Pp 55 (where explained at Pp-a 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 Pp 42 (cf. Pp-a 223); Pj II 110, 111;

-saddha given up to faith Snp 1146 (= saddhādhimutta Nidd II §512);

-sirā (plural) with loose (i.e. confused) heads Pj I 120 = Vism 415.

Mutta^02 (neuter) [cf. Vedic mūtra; Indo-Germanic °meud to be wet, as in Greek μύζω to suck, μυδάω to be wet; Mhg. smuz (= German schmutz), English smut and mud, Old-Irish muad cloud (= Sanskrit mudira cloud); Avesta muϸrem impurity, MIr. mūn urine; Greek μιαίνω to make dirty] urine Vin IV 266 (passāvo muttaṁ vuccati); Pv I 9^01 (gūthañ ca m.); Pv-a 43, 78. Enumerated under the 32 constituents of the body (the dvattiṁs-ākāraṁ) at Khp III (cf. Pj I 68 in detail on mutta; the same Vism 264, 362; Vibh-a 68, 225, 248f.) = M III 90 = D II 293 etc.

-ācāra see mutta^01;

-karaṇa “urine-making,” i.e. pudendum muliebre, cunnus female sexual organ Vin IV 260;

-karīsa urine and fæces, i.e. excrements Vin I 301; S III 85; A II 33; Snp 835; Nidd I 181; Ja 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) [mutta^01 + ka] only in compound antarā° one who is released in the meantime Vin II 167.

Muttakā (feminine) = muttā; °maya made of pearls Mhv 27, 33.

Muttatā (feminine) [abstract from mutta^01] state of being liberated, freedom Ja V 480.

Muttā (feminine) [cf. Sanskrit muktā] a pearl Vv 37^07 (°ācita); Pv II 7^05 (+ veḷuriya); Mhv 30, 66. Eight sorts of pearls are enumerated at Mhv 11, 14, viz. haya-gaja-rathāmalakā valayaṅguli-veṭhakā kakudha-phala-pākatikā, i.e. horse-, elephant-, waggon-, myrobalaṁ-, bracelet-, ring-, kakudha fruit-, and common pearls.

-āhāra a string or necklace of pearls Ja I 383; VI 489; Dhp-a I 85; Pj II 78 (simile); Vism 312;

-jāla a string (net) of pearls Ja IV 120; Mhv 27, 31; Vv-a 198;

-dāma garland or wreath of p. Mhv 30, 67 (so Text for v.l; °maya);

-vali string of pearls Vv-a 169;

-sikkā string of pearls Vv-a 244.

Mutti (feminine) [from muc, cf. Sanskrit mukti] release, freedom, emancipation Snp 344 (muty-apekho); Nidd I 88, 89 (+ vimutti and parimutti); Pv-a 35, 46; Saddh 492. – Cf. vi°.

Muttika [from muttā] a pearl vendor, dealer in pearls Miln 262.

Mudati [for modati?] in exegetical explanation of “muti” at Vibh-a 412: mudatī ti muti. See muti.

Mudayantī (feminine) [cf. Sanskrit modayantī] a certain plant, perhaps Ptychotis ajowan Ja VI 536.

Mudā (feminine) [from mud, see modati] joy, pleasure D II 214 (v.l. pamudā); Saddh 306, 308.

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); Vv 83^15 (+ pasanna-citta). Cf. pa°.

Muditā (feminine) [abstract from mudu, for the usual mudutā, which in Pāli 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 Pāli commentators and the feeling of the Buddhist teachers. That is why Childers also derives it from mud, as does Buddhaghosa – BHS after the Pāli: muditā Divy 483] soft-heartedness, kindliness, sympathy. Often in triad mettā (“active love” Pj II 128), karuṇā (“preventive love,” ibid), muditā (“disinterested love”: modanti vata bho sattā modanti sādhu sutthū ti ādinā mayena hita-sukhāvippayogakāmatā muditā Pj II 128); e.g. at D I 251; S V 118; A I 196 etc. (see karuṇā). – Cf. also Snp 73; D 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 BMPE 251 (where equalled to συγχαιροσύνη); Cpd. 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, Cymr. blydd soft] soft, mild, weak, tender D II 17 = III 143 (+ taluṇa); A II 151 (pañcindriyāni mudūni, soft, blunt, weak: opposite tikkha); S II 268 (°taluṇa-hatthapādā); Snp 447 (= muduka Pj II 393); Thag 460 (= loving); Pv I 9^02; Vism 64; Pv-a 46, 230. Cf. mudutara S V 201.

-indriya (mud°) weak, slow minded, of dull senses Ps II 179; Vism 87;

-citta a tender heart Pv-a 54;

-cittatā kind (soft) heartedness Dhp-a I 234;

-piṭṭhika having a soft (i.e. pliable) back Vin III 35;

-bhūta supple, malleable D I 76 (+ kammaniya); Pp 68;

-maddava soft and tender (said of food taken by young women to preserve their good looks) As 403;

-hadaya tender-hearted Dhp-a II 5.

Muduka (adjective) [from mudu] = mudu.

1. flexible, pliable, soft S II 221 (saṅghāṭi); Vism 66 (giving in easily, compared with ukkaṭṭha and majjhima); Pj I 49 (°aṭṭhikāni soft bones); Mhv 25, 102 (sayana); bhūmi Miln 34.

2. soft, mild, gentle, kindly, tender-hearted Ja V 83 (m. hadaya), 155; Miln 229 (cittaṁ m.); Pj II 84 (°jātika), 393; Dhp-a I 249 (citta); Pv-a 243.

3. soft, weak, pampered, spoilt S II 268 (of the Licchavi princes). – See also maddava, and cf. ati°.

Mudutā (feminine) [cf. Sanskrit mṛdutā; abstract from mudu. See also muditā] softness, impressibility, plasticity A I 9; D III 153 (translated “loveliness”); Dhs 44 (+ maddavatā); 1340 (the same); Vism 463f.; As 151 (= mudubhāva); cf. BMPE 1340.

Muddā (feminine) [cf. (late?) Sanskrit mudrā]

1. a seal, stamp, impression; – rāja° the royal seal Dhp-a I 21. Also with reference to the State Seal at Miln 280, 281 in compounds muddakāma (amacca) and mudda-paṭilābha.

2. the art of calculation mentioned as a noble craft (ukkaṭṭhaṁ sippaṁ) at Vin IV 7 (with gaṇanā and lekhā), as the first of the sippāni (with gaṇanā) at M I 85 = Nidd II §199. Further at Miln 3, 59, 78f., 178. Cf. BHS mudrā in same sense (e.g. at Divy 3, 26, 58 in set lipyā, saṅkhyā, gaṇanā, m.). Buddhaghosa’s explanation of muddā D I 11 m. + gaṇanā (see Sv 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, Toev. I 166 sub voce muddā. The D.B. I 21 translates “counting on the fingers” (see D.B. 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 Ja 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 Ja III 528; cf. Vin V 163: na hatthavikāro kātabbo, na hattha-muddā dassetabbā;

-ādhikaraṇa the office of the keeper of the Privy Seal, Chancellorship Miln 281.

Muddika (adjective/noun) [from muddā] one who practises muddā (i.e. knowledge of signs) D I 51 (in list of occupations, combined with gaṇaka and translated D.B. I 68 by “accountant”; cf. Franke, Dīgha translation page 53, “Finger-rechner”?) Vin IV 8 (m., gaṇaka, lekhaka); S IV 376 (gaṇaka, m., saṅkhāyaka).

Muddikā^01 (feminine) [from muddā] a seal ring, signet-ring, finger-ring Ja I 134; III 416; IV 439; Dhp-a 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 Vin II 106; Ja IV 498; V 467. – Similarly as at Dhp-a 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).

Muddikā^02 (feminine) [from mudu, cf. Sanskrit mṛdvīkā] a vine or bunch of grapes, grape, grape wine Vin I 246 (°pāna); Ja IV 529; Dhp-a II 155.

Muddha^01 [past participle of muh, for the usual mūḷha, corresponds to Sanskrit mugdha. Not = mṛddha (of mṛdh to neglect) which in Pāli is maddhita: see pari°; nor = mṛdhra disdained] infatuated, bewildered, foolish Ja V 436.

-dhātuka bewildered in one’s nature, foolish(ly) Ja IV 391 (v.l. luddha°); Dhp-a III 120 (v.l. danta° and mūḷa°).

Muddha and Muddhā^02 [Vedic mūrdhan, the Pāli 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 D I 95; Snp 987f., 1004, 1025; Dhp 72 (= paññāy’etaṁ nāmaṁ Dhp-a II 73); and muddhānaṁ M I 243; III 259 = S IV 56; instrumental muddhanā Mhv 19, 30; locative muddhani Snp 689, 987; M I 168; Vism 262; Mhv 36, 66, in meaning “on the top of (a mountain)”: Vin I 5 (here spelt pabbata-muddhini) = S I 137; Ja IV 265 (Yugandhara°); Pv II 9^61 (Naga° = Sineru° Pv-a 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 7 pieces,” intransitive spelt both phal° and phāl° at Ja V 92 (te s. phal°); Miln 157; Dhp-a I 17 (me ... phāl°), 41 (te phalatu s.), 42 (ācariyassa m. s. phalissati); IV 125 (no ... phāleyya); Vv-a 68 (me s. phal°). – In compounds muddha°.

-(n)aṭṭhi (muddhan-aṭṭhi) bone of the head Pj I 51;

-ādhipāta head-splitting, battering of the head Snp 988f., 1004, 1025;

-ādhipātin head-splitting (adjective) Snp 1026;

-āra head (top) spoke Pj I 172;

-āvasitta “head-anointed” a properly anointed or crowned king D III 60f., 69; Pp 56; Miln 234;

-pāta = °ādhipāta.

Muddhatā (feminine) [from muddha^01] foolishness, stupidity, infatuation Ja V 433 (v.l. muṭhatā, muddatā).

Mudhā (adverb) [Classical Sanskrit mudhā] for nothing, gratis Vv-a 77.

Munana (neuter) [from munāti, almost equal to mona] fathoming, recognising, knowing; a commentary word to explain “muni,” used by Dhammapāla at Vv-a 114 (mahā-isibhūtaṁ ... mahanten’eva ñāṇena munanato paricchindanato mahā muniṁ), and 231 (anavasesassa ñeyyassa munanato muni).

Munāti [= manyate, probably corresponding to Sanskrit medium manute, with inversion *munati and analogy formation after jānāti as munāti, may be in allusion to Sanskrit mṛṇāti of mṛ to crush, or also mā mināti to measure out or fathom. Dhātum 589 gives as root mun in meaning “ñāṇa.” The word is more a commentary word than anything else, formed from muni and in order to explain it] to be a wise man or muni, to think, ponder, to know Dhp 269 (yo munāti ubho loke munī tena pavuccati), which is explained at Dhp-a 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 (Pkt Gr. §489) remarks, is usually taken to man, but against this speaks its meaning “to know” and Pāli munāti. He compares maṇai with Vedic mūta in kāma-mūta (driven by kāma; mūta = past participle of mū = mīv) and Sanskrit muni. Cf. animo movere.

Muni [cf. Vedic muni, originally one who has made the vow of silence. Cf. Ch. Up. VIII 5, 2; Ps.B. 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.” Pāli explanations (popular etymology) are given by Dhammapāla at Vv-a 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 Divy 20, 35; Pj II 518; explained Pj 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 Pv II 1^13; II 13^03 (explained at Pv-a 163 by “attahitañ ca parahitañ ca munāti jānātī ti muni”); Miln 90 (munibhāva “munihood,” meditation, self-denial, abrogation); Dhp-a 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 a kāya-muni, vacī° and mano°. Thus runs the long exegesis of muni at Nidd II §514a = Nidd I 57. Besides this the same chapter (514b) gives a division of 6 munis, viz. agāra-muni, anagāra° (the bhikkhus), sekha°, asekha° (the Arahants), pacceka° (the paccekabuddhas), muni° (the Tathāgatas). – The parallel passage to Nidd II §514a at A I 273 gives a muni as kāya-muni, vācā° and ceto° (under the 3 moneyyāni).

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 Sk. marmara: see Pāli mammara and cf. murumurā] crackling fire, hot ashes, burning chaff Ja II 134.

Muyhati [Vedic muhyati, muh; definition Dhātup 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 Saddh 282, 605 (so read for mayhate). – past participle mūḷha and muddha^01.

Muyhana (neuter) [from muyhati] bewilderment, stupefaction, infatuation Sv I 195 (rajjana-dussana-m.).

Muraja [cf. Epic. and Classical Sanskrit muraja, Prākrit murava: Pischel, Pkt Gr. §254]

1. a small drum, tambourine Ja V 390; Vv 35^03 (= bheri Vv-a 161); 84^18 (= mudiṅga Vv-a 340); Pj II 370.

2. a kind of girdle Vin 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 Ja I 342; V 21 (of a Yakkhinī, eating a baby).

Murumurāpeti = murumurāyati Ja II 127; III 134; V 196 (°etvā khādati).

Murumurāyati [denominative from murumurā] to munch, chew, bite up with a cracking sound Ja IV 491.

[BD]: crunch

Muḷāla and Muḷālī (feminine) [cf. Vedic mulālin. Zimmer, Altind Leben 70 mentions Bisa, Śāluka and Mulālin as edible roots of lotus kinds. – Geiger, Pāli Grammar 12 and 43 puts muḷāla = Sanskrit mṛṇāla] the stalk of the lotus: muḷālī Vin I 215 (bhisa + m.); muḷāli Ja VI 530 (= muḷālaka commentary); muḷālikā Vin I 215 (bhisa + m.); bhisa-muḷālaṁ (neuter) (collective compound) fibre and stalks Vin II 201 = S II 269; IV 94; V 39; Vism 361; Vibh-a 66. – muḷāli-puppha a lotus Thag 1089.

Musati [in this connection = mṛṣ in an active sense, as quasi denominative from musā. Not to muṣ to steal, which is given at Dhātup 491 with “theyya”] to betray, beguile, bewilder, dazzle, in cakkhūni m. D II 183 (but translation “destructive to the eyes”); musati’va nayanaṁ Vv 35^03 (cf. Vv-a 161).

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. Ja II 428 and see udukkhala) D I 166 = Pp 55; Dhp-a II 131 (+ suppa).

2. a club A II 241; Vv-a 121.

3. a crowbar Ja I 199; Pv-a 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 Ja IV 8 (an aggi-pakkaṁ khādati, eats food uncooked, only crushed by his teeth).

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. – A I 149 (opposite saccaṁ); Snp 122, 158, 397, 400, 757, 883, 967, 1131; Nidd I 291; Pv I 3^03; Vv-a 72 (= abhūtaṁ atacchaṁ); Pj II 19; Pv-a 16, 152.

-vāda lying, a falsehood, a lie D I 4, 25; III 68f.; 92f., 106, 170, 195, 232, 269; M I 414; Snp 129, 242 (cf. D II 174); Dhp 246; Pp 57; Nidd I 268; Vv 15^08; Pv I 6^08; Vibh-a 383 (various degrees); Pv-a 16; Saddh 65; explicitly at Nidd I 152, 394; Nidd II §515. Cf. mosavajja;

-vādin speaking falsely, lying D I 138; III 15, 82; Dhp 176; Pp 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 D I 19 (sati m.); Ja V 369 (the same); Snp 815 (= nassati Pj II 536; = parimussati, paribāhiro hoti Nidd I 144). – past participle muṭṭha. Cf. pa°, pari°.

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 Pv-a 198 (under jātakamma, prophesy by astrologers at the birth of a child): rāsi, nakkhatta, tithi, m.; and from definition at Nidd II §516 by “khaṇaṁ, layaṁ, vassaṁ, atthaṁ.” Usually in oblique cases: muhuttena in a short time, in a twinkling of an eye Pv-a 55; muhuttaṁ (accusative) a moment, even a second Snp 1138 (m. api); Dhp 65 (the same), 106; Pv-a 43.

Muhuttika (adjective) [from muhutta] only for a moment; °ā (feminine) a temporary wife, in enumeration of several kinds of wives at Vin III 139 and Vv-a 73. Synonym taṅ-khaṇikā.

Mū is given as root as Dhātup 216 in meaning “bandhana.”

Mūga (adjective) [Vedic mūka; see etymology under mukha] dumb Vin I 91 (andha, m., badhira); Snp 713; Dhp-a II 102 (andha, m., badhira); Pj II 51 (in simile); Saddh 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 A II 200 = M I 233; Dhp-a I 270; IV 200 (opposite patti); Vism 270 (rukkha° = rukkha-samīpaṁ); Pv II 9^06 (sa° with the root); Pv-a 43 (rukkhassa mūle at the foot of).

2. foot, bottom Vin II 269 (patta°); Pv-a 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 Nidd II sub voce; Snp 14 = 369 (akusalā mūlā noun plural = ākāra or patiṭṭhā Pj II 23); Pv II 3^33 (sa° with its cause); Dukap 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 D III 214, 275; A I 201; 203; Vibh 106f., 169, 361; Yam I 1; Vism 454; cf. Nidd II §517; Vibh-a 382.

4. origin, source, foundation, root (figurative) Vin I 231 = D II 91 (dukkhassa); Vin II 304; Snp 916, 968 (cf. Nidd I 344, 490); Thag 1027 (brahmacariyassa); Dhp 247, 337. Frequently in formula (may be taken to no. 1) [pahīna] ucchinna-mūla tāla-vatthukata etc. with reference to the origin of saṁsāra, e.g. at S II 62, 88; III 10, 27, 161, 193; IV 253, 292, 376. See Nidd II page 205 sub voce pahīna, in extenso.

5. beginning, base, in mūladivasa the initial day Sv I 311; also in phrase mūlakāraṇato right from the beginning Vv-a 132 (cf. BHS mūlaṁ kramataś ca the same Divy 491).

6. “substance,” foundation, i.e. worth, money, capital, price, remuneration Miln 334 (kamma°); Dhp-a I 270 (?); Pv-a 273; Mhv 27, 23. amūla unpaid Mhv 30, 17 (kamma labour).

-iṇa° borrowed capital D I 71;

-kanda eatable tuber Dhp-a III 130; IV 78 (mūlaka°). See also kanda;

-kammaṭṭhāna fundamental k. or k. of causes Pj II 54;

-ghacca radically extirpated Dhp 250, 263;

-ṭṭha one who is the cause of something, an instigator Vin III 75;

-dassāvin knowing the cause or reason Snp 1043, cf. Nidd II §517;

-phala (eatable) fruit, consisting of roots; roots as fruit Snp 239;

-bandhana fundamental bond (?) or set of causes (?) Snp 524f., 530f., cf. Pj 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 Vibh-a 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 Vibh 390 (taṇhā° dhammā); Tikap 233f., 252f., 288f. and passim; Vibh-a 200f., 207f. (saṅkhāra°, avijjā° etc. with reference to the constituents of the paṭicca-samuppāda); Pv-a 19.

(b) having a certain worth, price, being paid so much, dear Mhv 27, 23 (a°ṁ kammaṁ unpaid labour); Dhp-a 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) Ja IV 88, 491; Dhp-a 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 Ja 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 muddha^01 = Vedic mugdha]

1. gone astray, erring, having lost one’s way (magga°) D I 85 °ssa maggaṁ ācikkhati); Pv IV 1^48 (the same with pāvadati); Pv-a 112 (magga°).

2. confused, infatuated, blinded, erring, foolish D I 59; Pv IV 3^34 (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 Ja I 407 = Dhp-a IV 192; Miln 169; Vibh-a 96;

-rūpa foolish Dhp 268; Dhp-a III 395.

Mūsika (masculine) and Mūsikā (feminine) [Vedic mūṣikā, from mūṣ] a mouse D II 107 = Pp 43 (feminine); Vism 109 (masculine), 252 = Pj I 46 (masculine); Mhv 5, 30 (masculine); Vibh-a 235.

-cchinna (auguries from the marks on cloth (gnawed by mice) D I 9 (mūsikā°; Sv I 92 mūsika° = undurakhāyitaṁ; cf. D.B. I 17);

-darī a mouse-hole Ja I 462 (mūsikā°, so read for musikā°);

-patha “Mouse-road” name of a road Nidd I 155, 415 (here mūsikā°);

-potikā the young of a mouse Ja IV 188 (mūsika°);

-vijjā mouse craft D I 9 (cf. Sv 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 S II 270 (mudu° a tender, little m.).

Me is enclitic form of ahaṁ in various cases of the singular. See under ahaṁ.

Mekhalā (feminine) [cf. Vedic mekhalā] a girdle Ja V 202, 294 (su°, adjective); VI 456; Thig-a 35; Pj I 109; Dhp-a I 39; Pv-a 46.

Mekhalikā (feminine) [from mekhalā] a girdle Vin II 185 (ahi°, consisting of a snake).

Megha [Vedic megha; not to mih, mehati (see mīḷha), but to Indo-Germanic °meigh°, fog, rain; cf. Sanskrit mih. mist; Avesta maega cloud; Greek ὀμίχλη fog, Lithuanian mighā fog, Dutch miggelen to drizzle, also Anglo-Saxon mist = Oicel mistr “mist”] a cloud Pv II 9^45; Vism 126; especially a thundercloud, storm, S I 100 (thaneti), 154; Thag 307 (as kāḷa); It 66; Ja I 332 (pajjunna vuccati megha); Dhp-a I 19; Pj II 27 (°thanita-sadda). In this capacity often called mahā-megha, e.g. Snp 30; Dhp-a I 165; Pj I 21; Pv-a 132. – On megha in similes see JPTS 1907, 124, 125.

-nātha having clouds as protectors (said with reference to grass-eating animals) Ja IV 253;

-maṇḍala cloud-circle, a circle of clouds Pj II 27;

-vaṇṇa cloud-coloured Ja V 321 (commentary for megha-sannibha); °pāsāṇa a sort of ornamental building stone Mhv 30, 59 (v.l., Text meda°; translated fat-coloured stones). See meda°.

Mecaka (adjective) [cf. Vedic mecaka] black, dark blue As 13.

Mejjati [cf. Vedic midyati, to mid, see meda Dhātup 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 (v.l. mijjati; = siniyhati).

Mejjha (adjective-neuter) [*medhya; from medha]

1. (adjective) [to medha] fit for sacrifice, pure; negative a° impure Saddh 363.

2. (neuter) [to medha and medhāvin] in dum° foolishness Pp 21 = Dhs 390 (explained at As 254 by “yaṁ ... citta-santānaṁ mejjhaṁ bhaveyya suci-vodānaṁ taṁ duṭṭhaṁ mejjhaṁ iminā ti dummejjhaṁ”).

Meṇḍa [dialect, cf. Prākrit mÏṇṭha and miṇṭha: Pischel, Pkt Gr. §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 D I 9; Ja IV 250, 353 (°visāṇa-dhanu, a bow consisting of a ram’s horn). -°patha name of place “ram’s road” Nidd I 155 = 415. -°yuddha ram fight D I 6.

2. a groom, elephant-driver in compound hatthi° elephants’ keeper Ja III 431; V 287; VI 489.

Meṇḍaka (adjective) [from meṇḍa]

1. made of ram(s) horn, said of a (very strong) bow Ja 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 (Ja VI 353-55), which is told in form of a question, so difficult and puzzling that nobody “from hell to heaven” (Ja VI 354) can answer it except the Bodhisatta. Cf. Trenckner’s remark Miln 422.

Metta (adjective neuter) [cf. Vedic maitra “belonging to Mitra”; Epic Sanskrit maitra “friendly,” from mitra] friendly, benevolent, kind as adjective at D III 191 (mettena kāya-kammena etc.), 245 (°ṁ vacī-kammaṁ); as neuter for mettā in compounds of mettā (cf. mettaṁsa) and by itself at D 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” Vibh 86 = 272; occurring as “metti mettāyanā mettāyitattaṁ anudā anudāyana anudāyitattaṁ hitesitā anukampā abyāpādo ... kusalamūlaṁ” at Nidd I 488 and Dhs 1056 (where Text mettaṁ for metti, but see BMPE 253). By Buddhaghosa at Pj II 128 explained in distinction from karuṇā (which is “ahita-dukkh-āpanayakāmatā”) 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 Nidd II page 232), 967; D III 247f., 279; Vism 111, 321f.; Pj II 54; Pv-a 66 (khanti, m., anudaya); Saddh 484, 487. Phrases occurring frequently: mettā ceto-vimutti D I 251; S II 265; A IV 150; It 20; Vibh 86 and passim. mettā-sahagatena cetasā with a heart full of love D I 250; II 186; III 49f., 78, 223f.; S V 115; A I 183; II 129; IV 390; V 299, 344; explained in detail at Vism 308. mettaṁ karoti (locative) to be friendly or sympathize with Mhv 12, 23. – In compounds usually mettā°, but shortened to metta° in metta-cittaṁ kindly thought, a heart full of love D I 167; III 237; Snp 507; Pv II 13^17; Ja VI 71; and metta-jhāna love-meditation, as explanation of m.-citta at Pj II 417; Pv-a 167.

-aṁsa (mettaṁsa) sympathetic, showing love towards It 22 (v.l. °āsa); Ja IV 71 (= metta-koṭṭhāsa mettacitta commentary).

-kammaṭṭhāna the k. of sympathy Dhp-a IV 108.

-bhāvanā cultivation or development of friendliness (towards all living beings) Ja I 176; III 45; Miln 199; Vism 295.

-vihārin abiding in kindliness Dhp 368; Dhp-a IV 108; Nett 25; Vism 324; Pv-a 230.

Mettāyati [denominative from mettā] to feel friendly, to show love, to be benevolent A IV 151; As 194; Vibh-a 75. With locative to show friendship or be affectionate towards Ja I 365; III 96; Dāṭh III 34.

Mettāyanā (feminine) and Mettāyitatta (neuter) [abstract formations from mettā]: see definition of mettā.

Metti and Mettī (feminine) [cf. Epic Sanskrit maitrī] love, friendship Ja III 79; V 208; Vibh-a 75. See also definition of mettā.

Metteyyattā (feminine) is occasional spelling for matteyyatā (q.v.), in analogy to petteyyatā; e.g. Nidd II §294.

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 Vin I 96; D II 133; Snp 291, 704; Nidd I 139; Vism 418; Pj II 536. – (masculine) an associate Ja VI 294 (na rājā hoti methuno).

2. (neuter) sexual intercourse [Vedic maithuna] D I 4; III 9, 88f., 133; Snp 400, 609, 814, 835 = Dhp-a I 202; Nidd I 139, 145; Pp 67; Vism 51.

Methunaka [from methuna]

1. one concerned with (illicit) sexual intercourse, a fornicator Nidd I 139 (in a wider sense).

2. an associate Vin III 66.

3. (neuter) coitus Ja II 360 (= methuna-dhamma commentary).

Meda [Vedic medas (neuter) from mid, see etymology under mada] fat S I 124; Snp 196; Ja III 484 (ajakaraṁ medaṁ = ajakara-medaṁ commentary); Khp III (explained at Vism 262 as “thīnasineha” thick or coagulated fluid or gelatine); Vism 361; Vibh-a 66, 225, 245, 249.

-kathālika a cooking pot or saucepan for frying fat A IV 377 (in simile with kāya); Dhp-a II 179 (similar); Vism 195 (in comparative);

-gaṇṭhi (as medo-gaṇṭhi, Sanskrit 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 Pj II 393); Mhv 1, 39; 30, 57f., 96; 31, 121; see Geiger’s note Mhv (PTS ed.) page 355, who puts it beyond doubt, that meda° is the correct reading for the v.l. megha° at all places.

Medaka [meda + ka] in go° a precious stone of light-red (or golden) colour (cf. meda-vaṇṇa-pāsāṇa) Vv-a 111.

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) Mhv 5, 185; 15, 47; Vism 125.

Medeti [denominative from meda] to become fat M 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 A IV 151; Snp 303. – Cf. mejjha.

Medhaga (and Medhaka) [cf. Sanskrit methana abusive speech; Vedic methati from mith to scold] quarrel, strife Vin II 88 (°ka); Thig 344; Snp 893, 894 (= kalaha, bhaṇḍana, viggaha, vivāda Nidd I 302, 303), 935 (Text °ka; Nidd I 402 and 406 °ga. with v.l. °ka); Dhp 6; Ja III 334 (°ka; commentary = kalaha), 488 (°ga; commentary °ka explains kalaha); Dhp-a 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 Vv 22^02 (= sundara-pañña Vv-a 111); Pv III 7^07 (both combined as bhūri-su-medhasa, hardly correct; v.l. M. bhūrimedhasa Pv-a 205).

Medhā (feminine) [Vedic medhā and medhas, perhaps to Greek μαθ° in μανθάνω (“mathematics”)] wisdom, intelligence, sagacity Nidd I sub voce (m. vuccati paññā); Pp 25; Dhs 16, As 148; Pv-a 40 (= paññā). – adjective sumedha wise, clever, intelligent Snp 177; opposite dum° stupid Pv I 8^02.

-khīṇa-medha one whose intelligence has been impaired, stupefied Ja VI 295 (= khīṇa-pañña).

Medhāvitā (feminine) [abstract from medhāvin] cleverness, intelligence Vv-a 229.

Medhāvin (adjective) [medhā + in = *medhāyin > medhāvin; already Vedic, cf. medhasa] intelligent, wise, often combined with paṇḍita and bahussuta: D I 120; S IV 375; A IV 244; Vin IV 10, 13, 141; Snp 323 (accusative medhāvinaṁ + bahussutaṁ) 627, 1008 (epithet of Mogharājā), 1125 (the same); Nidd II §259 (sub voce jātimā, with various other synonyms); Dhp 36; Ja VI 294; Miln 21; Dhp-a I 257; II 108; IV 169; Vv-a 131; Pv-a 41.

Medhi (feminine) [Vedic methī pillar, post (to bind cattle to); BHS medhi Divy 244; Prākrit meḍhi Pischel, Pkt Gram. §221. See for etymology Walde, Latin Wtb. 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-a I 257).

Meraya (neuter) [Epic Sanskrit maireya, cf. Abhidh-r-m 2, 175 (op. cit. page 314); probably dialect] a sort of intoxicating liquor, spirits, rum, usually combined with surā. D I 146 166; M I 238; Pp 55; Dhp 247; Ja 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 Vv-a 73, viz. pupphāsava, phalāsava, madhv°, guḷ°, sambhārasaṁyutta.

Merita in bhayamerita Ja IV 424 = V 359 is to be read as bhaya-m-erita driven by fear; there is no need to change it with Kern, Toev. to perita.

Mella [dialect or uncertain reading?] citron (= mātuluṅga) Ja III 319 (gloss bella).

Mokkha^01 [late Vedic and Epic Skanskrit mokṣa, from muc, see muñcati. Dhātup 539 mokkha = mocana; Dhātum 751 = moca]

1. (literal) release, freedom from, in bandhanā m. D I 73 = M I 276.

2. (figurative) release, deliverance, salvation Vibh 426 (jarā-maraṇa° from old age and death); Dhp-a I 4 (°magga + sagga-magga, the way to heaven and salvation), 89, 90 (°dhamma = salvation) Mhv 5, 61.

3. (literal) (active) letting loose, emission, uttering (of speech) Ja 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 Pj II 516 gives both explanations: aññe mocetuṁ (na) sakkonti, kāraṇa-vacanaṁ vā etaṁ: aññena mocetabbā (na) honti).

Mokkha^02 (adjective) [from mukha 6; Vṛddhi form = *maukhya] the headmost, first, foremost, in series aggo seṭṭho m. uttamo A II 95, where the customary tradition reads pāmokkha (see under mahā and cf. Nidd II §502 A).

Mokkhaka = mokkha^02; thus we should read at Ja I 441 for mukkhaka.

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 = mokkha^02, in meaning “head, top,” so that it may mean “head over,” top-first” and we have to separate *mokkhac-ika the °ika representing °iya “in the manner of, like” and -ac being the adverb of direction as contained in Sanskrit prāñc = pra-añc.] tumbling, turning somersaults, an acrobatic feat; in list of forbidden amusements at D I 6 (cf. Sv 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. D.B. I 10 and Vinaya Texts II 184). The list re-occurs at Vin II 10 (°āya: f.! kīḷanti); III 180; M I 266 and A V 203 (with important v.l. 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 Sv I 86; correct to upariya?) -bhāvena parivattana-kīḷanaṁ). The word is found also at Vin 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 (Nidd II §219) may be either a sort of game or an instrument (toy), with which children play.

Mokkhati see under muñcati.

Mogha (adjective) [the Vedic mogha for the later Sanskrit moha, which is the Pāli noun moha; from muh. BHS mohapuruṣa e.g. at Avś II 177; Mvu III 440] empty, vain, useless, stupid, foolish D I 187 (as opposed to sacca), 199; Snp 354; Dhp 260 (°jiṇṇa grown old in vain; commentary explains as tuccha-jiṇṇa Dhp-a III 388); Dhp-a I 110 (patthanā a futile wish); Pv-a 194. – Opposite amogha S I 232; Ja VI 26; Dhp-a II 34 (°ṁ tassa jīvitaṁ: not in vain).

-purisa a stupid or dense fellow Vin IV 126, 144.

Moca^01 [cf. Sanskrit moca and mocā] the plantain or banana tree’ Musa sapientum Vin I 246 (°pāna drink made from M. s.; one of the 8 permitted drinks); Ja IV 181; V 405, 465.

Moca^02 [root-noun of moc, causative of muc] delivery, setting free Dhātum 631, 751, where Dhātup in same context reads mocana.

Mocana (neuter) [from moceti]

1. setting free, delivering Dhp-a III 199 (parissayā°); Dhātup 376, 539; Dhātum 609. Cf. moca^02.

2. letting loose, discharging, in assu° shedding tears Pv-a 18. Cf. vi°.

Mocaya (adjective) [quasi-gerundive formation from moceti] to be freed, able to escape, in dum° difficult to obtain freedom Ja VI 234.

Mocāpana (neuter) [from causative II mocāpeti] causing one’s freedom, deliverance Ja VI 134.

Mocetar [ag. from moceti] one who sets free, a deliverer Nidd I 32.

Moceti [causative of muñcati]

1. to deliver, set free, release, cause one’s release or deliverance from (ablative). Imperative present mocehi Pv II 1^06 (duggatiyā); Pv-a 12; preterit mocesi Pv-a 112 (dāsavyato); gerund mocetvā Pv-a 8, 77; infinitive mocetuṁ Pv-a 45 (petalokato).

2. to discharge, emit (semen in coitu) Vin III 36, 39 (as caus II), 110.

3. to let loose, set into motion, stir: padaṁ m. to run Ja III 33.

4. to discharge, fulfil: paṭiññaṁ one’s promise Dhp-a I 93.

5. to unharness Dhp-a I 67.

6. to detach S I 44. – causative II mocāpeti to cause to be freed, to give freedom, to let loose Vin IV 316 (opposite bandhāpeti).

Moṭa [BHS moṭa, Prākrit moḍa: Pischel §§166, 238] see mutoḷī.

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 A II 25; where motar and motabba correspond to sotar and sotabba and daṭṭhar and daṭṭhabba. The word does not occur in the similar passage M I 3.

Modaka [cf. Epic Sanskrit modaka in meaning 1]

1. a sort of sweetmeat S I 148; A I 130; III 76; Pp 32; Pv-a 4.

2. receptacle for a letter, an envelope, wrapper or such like Ja VI 385 (paṇṇaṁ °assa anto pakkhipitvā). May, however, be same as 1.

Modati [mud, cf. Vedic moda joy Dhātup 146: tose] to rejoice, to enjoy oneself, to be happy A III 40; Snp 561; Pv I 5^04; II 1^21. – past participle mudita (q.v.). For mohayamāna at Dhp-a I 275 the better reading is modayamāna rejoicing, a present participle medium.

Modana (neuter) [from mud] satisfaction, rejoicing Saddh 229. – Cf. sam°.

Modanā (feminine) [from mud] blending (?); commentary explanation at As 143 of term āmodanā.

Modara: In modara at Ja V 54 (of elephant’s teeth) Kern, Toev. sub voce sees a miswriting for medura (full of, beset with), which however does not occur in Pāli. The commentary explanation is “samantato obhāsento,” i.e. shining.

Mona (neuter) [from muni, equal to *maunya taken by Nidd as root of moneyya] wisdom, character, self-possession Snp 540 (°patha = ñāṇa-patha Pj II 435), 718, 723; Nidd I 57; Nidd II §514 A (= ñāṇa and paññā); Thag 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 D III 220; A I 273; Nidd I 57; Nidd II §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.

Momūha (adjective) [intensative-reduplicated formation from moha and muh] dull, silly, stupid, infatuated, bewildered (cf. Cpd. 833) D I 27; A III 164f.; Snp 840, 841, 1120; Nidd I 153 (= manda), 192; Nidd II §521 (= avidvā etc.); Pp 65.

Momūhatta (neuter) [abstract from momūha] silliness, foolishness, bewilderment of the mind M I 520; A III 119, 191, 219 (= mandatta); Pp 69.

Mora [the contracted, regular Pāli form of Sanskrit mayūra, via *ma-ūra > mora. See also Geiger, Pāli Grammar §27 and Pischel, Pkt Gr. §166. – Vedic only mayūrī feminine peahen] a peacock Ja II 275 (°upasevin, see commentary on this passage); VI 218, 497; Pv-a 142; Dhp-a I 394. A peacock’s tail (sometimes used as a fan) is denoted in various terms in compounds, as mora-kalāpa Dhp-a I 387; -piccha Vin I 186; -piñcha Vin II 130; -pīñja Pv-a 142, 176; Vv-a 147; -sikali (?) Pj I 49; -hattha Vv 33^44 (= mayūra-piñjehi kataṁ makāsa-vījaniṁ); Pv III 1^17. Perhaps also as morakkha “a peacock’s eye” at Vibh-a 63 (morakkhaka loha, a kind of copper, grouped with pisācaloha). It is more likely however that morakkha is distorted from *mauryaka, patronymic of mura, a local (tribal) designation (cf. murala), then by popular etymology connected with mora peacock. With this cf. Sanskrit moraka “a kind of steel” BR.

Moragu [cf. (scientific) Sanskrit mayūraka] a tender grass (Achyranthes aspera) Vin I 196.

Morinī (feminine) [from mora] a peahen Miln 67.

Moli (masculine and feminine) [cf. Epic Sanskrit mauli, from mūla] a chignon; crest, turban Ja I 64; V 431; Mhv 11, 28; Sv I 136 (v.l. moḷi). Also found (as molin, adjective?) in proper name Yama-moli: see under yakkha 5.

-galla (?) fat Vin 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.

Mosa (°–) (adjective/neuter) [the guṇa (combined) form of musā] belonging to an untruth, false; only in compounds -dhamma of a deceitful nature, false, A V 84 (kāma); Snp 739, 757; and -vajja [from musā-vāda] false-speaking, lie, untruth S I 169; Snp 819, 866, 943; Nidd I 152, 265; Nidd II §515; Vv 12^06.

Mosalla (adjective) [from musala] worthy of being slain (with clubs), punishable A II 241.

Moha [from muh, see muyhati; cf. Sanskrit moha and Vedic mogha] stupidity, dullness of mind and soul, delusion, bewilderment, infatuation D III 146, 175, 182, 214, 270; Vin IV 144, 145; Snp 56, 74, 160, 638, 847; Vibh 208, 341, 391, 402; Pp 16; Tikap 108, 122, 259. – Defined as “dukkhe aññāṇaṁ etc., moha pamoha, sammoha, avijj’ogha etc.,” by Nidd II §99 and Vibh 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 Nidd II 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 It 92; D III 217 also rāga-kkhaya, dosa°, moha° Vibh-a 31f. – On combination with rāga, lobha and dosa see dosa^02 and lobha. – On term see also BMPE 33, 362, 441; Cpd 16, 18, 41, 113, 146. – See further D I 80 (samoha-cittaṁ); Nidd I 15, 16 (with lobha and dosa); Vv-a 14; Pv-a 3.

– amoha absence of bewilderment Vibh 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 Pj II 411; cf. antara = kāraṇa under antara I 2 b.);

-ussada quality of dullness Nidd I 72, 413;

-kkhaya destruction of infatuation Vibh 73; Vibh-a 51;

-carita one whose habit is infatuation Nett 90 (+ rāgacarita and dosacarita);

-tama the darkness of bewilderment Ps I 1;

-dhamma anything that is bewildering or infatuating Snp 276;

-pāruta covered or obstructed by delusion Pv IV 3^34;

-magga being on the road of infatuation Snp 347;

-salla the sting of bewilderment Nidd I 59.

Mohatta (neuter) [abstract from moha] infatuation, bewilderment A II 120; III 376.

Mohana (neuter) [from muh as causative formation] making dull or stupid, infatuation, enticement, allurement Snp 399, 772 (= mohanā vuccanti pañca kāmaguṇā Nidd I 26). The Sanskrit meaning is also “sexual intercourse” (cf. Abhidh-r-m page 315), which may apply to the Snp passages Pj II 517 (on Snp 772) explains “mohanaṁ vuccati kāmaguṇā, ettha hi deva-manussā muyhanti.”

Mohanaka (adjective) [from mohana] leading astray, bewildering, leading into error Vin IV 144.

Mohaneyya and Mohanīya (adjective) [gerundive formation from moha] leading to infatuation A II 120; III 110; Ja III 499.

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 S IV 158 = It 58 (maccu-rājan; vv.ll. asamohayi and asamohari); reading somewhat doubtful, cf. similar context Snp 1076 with “sabbesu dhammesu samūhatesu” (v.l. samoha°). – 3rd singular (poetic) also amohayittha Snp 332 (mā vo pamatte viññāya maccurājā amohayittha vasānuge, cf. Snp editor page 58). – On mohayamāna Dhp-a I 275 see modati.

Myāyam = me ayaṁ

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 (Pāli) corresponds to Sanskrit pary-āpanna, similarly pari-y-osāna = Sanskrit paryosāna. Thus inserted after a before i or e: cha-y-imā disā D III 188; ta-y-idaṁ Snp 1077; Pv I 3^03; tava-y-idaṁ Snp 352; na-y-idaṁ S II 278; mama-y-idaṁ Snp 806; na-y-idha Snp 790; mā-y-idha Vin I 54; yassa-y-etādisī pajā D II 267 (v.l. ss for Text yassa-s-etādisī); satiyā-y-etaṁ adhivacanaṁ M II 260; na-y-imassa Pv IV 1^02. – After i before a: pāvisi-y-assamaṁ Ja V 405; khaṇi-y-asmani Ja III 433; yā-y-aññaṁ Ja I 429 (where commentary explains: ya-kāro paṭisandhi-karo). – Cf. yeva for eva.

Note: At Ja 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 dem. pronoun base °i°, °ei° (cf. ayaṁ). See on detail Brugmann, “Die indogerm. Pronomina” in Ber. d. sächs. Ges., XXII.6, 40f.]

I. Forms. (See inflection also at Geiger, Pāli 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 M I 258; yvāssa = yo assa M I 137. Notice the lengthening of the subsequent vowel. An unusual ya is to be found at Ja V 424 (Fausbøll remarks “for yassā”?; perhaps to be combined with preceding pañcapatikā; commentary on page 427 explains ya-kāro nipātamatto) – ablative yasmā in adverbial use; yamhā Dhp 392. – locative yamhi Dhp 261, 372, 393. – feminine locative yassaṁ A III 151 (see below). See further adverbial use of cases (below II 5). – At Pv II 1^01 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 (Pāli) form (like tad and taṁ). See more under II. – A Māgadhized form is ye (after se = taṁ), found at D II 278 (see Geiger, Pāli 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 It 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 S IV 326. In a generalizing sense (cf. below II 3): yo vā so vā “der erste beste,” some or other, whoever, any Ja IV 38; V 362; yaṁ vā taṁ vā karotu let her do whatever she likes Vv-a 208; yasmiṁ vā tasmiṁ vā on every occasion S I 160 na yo vā so vā yakkho not this or that yakkha i.e. not any (ordinary) kind of yakkha (but Inda) Sv I 264. – The same use (ordinary correlative) applies to the neuter forms yaṁ and yad incorrelationto taṁ and tad. (See seperate under II 2.)

2. Use of neuter forms.

(a) neuter yaṁ (a) as pronoun: S III 44 (yaṁ dukkhaṁ ... tad anattā); It 78 (yañ c’aññaṁ whatever else); Vibh-a 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 (?) Ja V 475 (but commentary reads and explanation sammukha!); yaṁ-vipāka having what or which kind of fruit D II 209. yaṁ vā ... yaṁ vā whether ... or S II 179; yaṁ na ... na tv’eva neither ... nor S II 179-180. – yaṁ with potential: “so that,” that (corresponds to Latin ut consecutivum) S III 41 (yaṁ rūpe anatt’a-nupassive vihareyya). Ja 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: Ja IV 319 (yaṁ maṁ Suruci-m-ānayi that, or since, S. married me). As conditional or causal = if, even if, because: Vin 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”); Ja 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-a II 91. “y. na a-. katakammaṁ puccheyyaṁ” Vv-a 132; dasseyyaṁ Vv-a 138; pabbajjeyyaṁ M II 55; āneyyaṁ Dhp-a I 46, vihareyyaṁ ibid. 56; etc. Cf. Ja I 14, 150, 255; III 393; Dhp-a I 91; Pv-a 5 (avassayo bhaveyyaṁ). – Similarly yañ hi “well then, now then” (with potential) S 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 Thig 80; Ja I 210; yañce (with potential) S I 176; It 43; Thag 666. saṁgāme me mataṁ seyyo yañ ce jīve parājito (than that I live vanquished) Snp 440 (cf. the intricate explained at Pj II 390); similarly Ja IV 495: me maraṇaṁ seyyo yañ ce jīve tayā vinā. – (d) neuter yad:

(a) as pronoun in regular relative use e.g. S III 44 (yad aniccaṁ taṁ dukkhaṁ); It 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 D I 152 (= mūladivasato paṭṭhāya yaṁ divasaṁ aggaṁ patvā Sv I 311); Vv 84^33 (= yato paṭṭhāya Vv-a 344). Also as yad-aggena (instrumental) Vin II 257 (y. Mahāpajāpati-Gotamiyā aṭṭha garudhammā paṭiggahitā tad eva sā upasampannā); Vibh-a 387. – yad atthaṁ for what, why Thig 163. yad-atthiya as much as necessary, as required, sufficient, proper Thag 12; 1274 (“which, for the goal desirous, he led” translation; refers to brahmacariyaṁ). The same verse occurs at Snp 354. The latter passage is mentioned above under atthiya with meaning “on account of what” (cf. kim-atthiyaṁ S III 189). The Snp passage is not explained in Pj II. – yad-icchakaṁ whatever is pleasant, i.e. according to liking, as he pleases A III 28; Pp 11, 12; Ja I 141 (y. bhutta eaten heartily); Vism 154 (+ yavadicchaka); Vv-a 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” Vv 39^03; yaṁ yaṁ hi manaso piyaṁ “whatever is pleasant to the senses” Pv II 1^18; yaṁ yaṁ passati taṁ taṁ pucchati “whomsoever he sees, him he asks” Ja III 155; yassaṁ yassaṁ disāyaṁ viharati, sakasmiṁ yeva vijite viharati” in whichever region he lives, he lives in his own realm” A III 151; yo yo yaṁ yaṁ icchati tassa tassa adāsi “whatever anybody wished he gave to him” Pv-a 113; yaṁ yaṁ padesaṁ bhajati tattha tatth’eva assa lābhasakkāro nibbattati “whichever region he visits, there (in each) will he have success” Dhp-a 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” It 56. yāni kānici vatthūni ... sabbāni tāni ... It 19; ye keci ārabbha “with reference to whosoever” Pv-a 17; yaṁ kiñci whatever Pv I 4^01.

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” S IV 315. Cf. the following: ya + sa e.g. at M. 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”); Ja II 159 (yena tena upāyena with every possible means); Pv I 9^01 (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 Vin I 109; ye te dhammā ādikalyāṇā etc. ... sātthaṁ brahmacariyaṁ abhivadanti tathā-rūpā’ssa dhammā honti ... M III 11; yāni etāni yānāni (just) these Dhp-a IV 6. – ya + ayaṁ e.g. at M I 258 (yvāyaṁ vado vedeyyo tatra tatra ... vipākaṁ paṭisaṁvedeti); It 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”); Vin IV 134 (ye’me antarāyikā dhammā vuttā ... te paṭisevato nālaṁ antarāyāya “just those which, or whichever”). Thag 124 (paṅko ti hi naṁ avedayuṁ yāyaṁ vandanapūjanā; here = yā ayaṁ); Dhp 56 (appamatto ayaṁ gandho ya-yaṁ tagara-candanī; here = yo ayaṁ); M 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” It 61; dve dānāni āmisa° dhamm°, etad aggaṁ imesaṁ yad idaṁ dhamma° “this is the best of them, I mean dh-d.” It 98 = 100; supaṭipanno sāvaka-saṅgho, y. i. cattāri purisa-yugāni etc. M 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) D I 71 (yena yena wherever), 220 (yattha yena yahiṁ = whence, where, whither; not with translation D.B. I 281: where, why, whence!), 238 (the same); yena ... tena where (he was)... there (he went) D I 88, 106, 112 and passim; cf. D II 85 (yena āvasathāgāraṁ ten’upasaṅkami); A II 33 (yena vā tena vā here and there or “hither and thither”).

(modal) Dhp 326 (yen’icchakaṁ II 2 b); Pv I 11^02 (kiṁ akattha pāpaṁ yena pivātha lohitaṁ: so that). – locative yahiṁ where (or whither) Vv 84^29 (yahiṁ yahiṁ gacchati tahiṁ tahiṁ modati); and yasmiṁ: yasmiṁ vā tasmiṁ vā on every occasion S I 160.

ablative yasmā (only modal) because A I 260; It 37 (corresponds to tasmā). On yasmā-t-iha see Geiger, Pāli Grammar 73.5.

Yakana (neuter) [from genitive yaknaḥ or secondary stem yakan- of Vedic yakṛt; cf. Avesta yākars; Greek par, Latin jecur. In formation cf. Pāli chakana from Vedic śakṛṭ] the liver Khp III ; M I 57, 421; D II 293; A V 109; Miln 26; Vism 257, 356; Vibh-a 60, 240. The old n-stem is to be seen in compound yaka-peḷa (q.v.).

Yakapeḷa [see peḷa] the lump of the liver Snp 195 (= yakana-piṇḍa Pj II 247) = Ja I 146. Dines Andersen PG suggests: “Could y.-p. possibly be an old error for sakapeḷa, cf. Sanskrit śaka-piṇḍa and śakṛt-piṇḍa?” cf. paṭala (reference Vism 257).

Yakāra [ya + kāra]

1. the letter (or sound) y: Ja I 430 (pada-sandhikara); III 433 (vyañjana-sandhi-vasena gahita).

2. the letter (or syllable) ya: Ja V 427 (nipāta-matta). It is referred to at Vin 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 Vin 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).

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 Pāli 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. Vv-a 224: yajanti tattha baliṁ upaharantī ti yakkhā; or Vv-a 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. D.B. III 188; on their history and identity Stede, GPv chapter V; pages 39-44. – They are sometimes called devatā: S I 205; or devaputtā: Pv-a 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. Pv IV 1). They also act as guides in the “inferno”: Pv IV 11, cf. IV 3. A somewhat dangerous “Mentor” is represented at D 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 (Sv I 264) says on this: na yo vā so vā yakkho, Sakko devarājā 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; D II 147 (ākiṇṇa-yakkha full of y.; thus Āḷakamandā may here mean all kinds of supra-mundane beings), cf. Laṅkā (Ceylon) as inhabited by y.: Mhv 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: Ja IV 549; devour even men: D II 346; Ja II 15-17, or corpses: Ja I 265; mentioned under the 5 ādīnavā (dangers) at A III 256. A yakkha wants to kill Sāriputta: Ud 4.

3. Various classes of y. are enumerated at D II 256, 257; in a progressive order they rank between manussa and gandhabba at A II 38; they are mentioned with devas, rakkhasas, dānavas, gandhabbas, kinnaras and mahoragas at Ja V 420. According to Vv-a 333 Sakka, the 4 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: Ja IV 4; Sv I 264. Some are spirits of trees (rukkha-devatā): Ja III 309 345; Pv I 9; II 9; Pv-a 5; are also called bhumma-devā (earthly deities) Pv-a 45, 55. Their cult seems to originate primarily from the woods (thus in trees: Pv 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 a dried-up river bed (Pv I 9; II 12) and the many descriptions of the Vimānas in the Lake-districts of the Himavant in Vv (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 Pj II 302), also as Khara-loma “Rough-hair” Vism 208;

Khara-dāṭhika “Rough-tooth” Ja I 31. Citta “Speckled” Mhv 9, 22; 10, 4; also as Citta-rājā Ja II 372; Mhv 10, 84. Silesa-loma “Sticky-hair” Ja I 273. Sūci-loma “Needle hair” Snp 47, 48; S I 207; Vism 208; Pj II 302.

(b) places of inhabitance, attributes of their realm, animals and plants, e.g. Ajakalāpaka “Goat-bundle” Ud 1. Āḷavaka “Forest-dweller” Ja IV 180; VI 329; Mhv 30, 84: Vism 208. Uppala “Lotus” Dhp-a IV 209. Kakudha “K. tree” (Terminalia arjuna) S I 54. Kumbhīra “Crocodile” Ja VI 272. Gumbiya either “One of a troop” (soldier of Yama) or “Thicket-er” (from gumba thicket) Ja III 200, 201. Disāmukha “Sky-facer” Dhp-a IV 209. Vamakoḷī “Yama-chignon” Dhp-a IV 208. Vajira “Thunderbolt” Dhp-a IV 209; alias Vajira-pāṇī D I 95, or Vajira-bāhu Dhp-a IV 209. Sātāgira “Pleasant-mount” D II 256; Snp 153; Ja IV 314; VI 440. Serīsaka “Acacia-dweller” Vv-a 341 (the messenger of Vessavaṇa).

(c) qualities of character, e.g. Adhamma “Unrighteous” Miln 202 (formerly Devadatta). Kaṭattha “Well-wisher” Dhp-a IV 209. Dhamma “Righteous” Miln 202 (= Bodhisatta). Puṇṇaka “Full(-moon?)” Ja VI 255f. (a leader of soldiers, nephew of Vessavaṇa). Māra the “Tempter” Snp 449; S I 122; M I 338. Sakaṭa “Waggon-load” (of riches) Dhp-a IV 209

(d) embodiments of former persons, e.g. Janavasabha “Lord of men” D II 205. Dīgha M I 210. Naradeva Ja VI 383, 387. Paṇḍaka “Eunuch” Mhv 12, 21. Sīvaka S I 241 = Vin II 156. Serī “Self-willed” S 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 4 lokapālas. They are often the direct servants (messengers) of Yama himself, the Lord of the Underworld (and the Peta-realm especially). Cf. D II 257; III 194f.; Ja IV 492 (yakkhinī fetches water for Vessavaṇa); VI 255f. (Puṇṇaka, the nephew of V); Vv-a 341 (Serīsaka, his messenger). In relation to Yama: dve yakkhā Yamassa dūtā Vv 52^02; cf. Personal name Yamakoḷī Dhp-a IV 208. – In harmony with tradition they share the role of their master Kuvera as lord of riches (cf. Pv II 9^22) 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 Pv II 11 (Pv-a 145), and to IV 12 (Pv-a 274). They enjoy every kind of splendour and enjoyment, hence their attribute kāma-kāmin Pv I 3^03. 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 (Pv II 9^10; Ja VI 118). Their appearance is splendid, as a result of former merit: cf. Pv I 2; I 9; II 11; IV 3^17. 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: Ja IV 492; their eyes are red and do not wink: Ja 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. Āḷakamandā D II 147; Sirīsa-vatthu (in Ceylon) Mhv 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. D III 194, 195; Ja II 17; Vv-a 333; Pv II 8^10 (where “yakkha” is explained by Dhammapāla as “petattabhāvato mutto yakkho ahaṁ jāto devabhāvaṁ pattosmi” Pv-a 110); Pj II 301 (both Sūciloma and Khara converted). – See in general also the following passages: Snp 153, 179, 273, 449; S I 206-15; A 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 A V passages]; hence probably the old phrase: ettāvatā yakkhassa suddhi (purification of heart) Snp 478, quoted Vv-a 333 (ettāvataggaṁ na vadanti h’eke yakkhassa sudhiṁ idha paṇḍitāse). Snp 875 (cf. Nidd I 282: yakkha = satta, nara, puggala, manussa).

-ānubhāva the potency of a yakkha Ja I 240;

-āviṭṭha possessed by a y. Ja VI 586;

-iddhi (yakkh°) magic power of a y. Pv-a 117, 241;

-gaṇa the multitude of ys. Ja VI 287;

-gaha = following Dhp-a III 362;

-gāha “yakkha-grip,” being seized by a y. S I 208; Pv-a 144;

-ṭṭhāna the dwelling-place of a y;

-dāsī “a female temple slave,” or perhaps “possessed by a demon” (?) Ja VI 501 (v.l. devatā-paviṭṭhā cf. page 586: yakkhāviṭṭhā.)

-nagara city of ys. Ja II 127 (= Sirīsavatthu); cf. pisāca-nagara;

-pura the same Mhv 7.32;

-bhavana the realm or abode of the y. Nidd I 448;

-bhūta a yakkha-being, a ghost Pv III 5^02 (= pisāca-bhūta vā yakkha-bh. vā Pv-a 198); IV 135;

-mahiddhi = °iddhi; Pv IV 1^54;

-yoni the y.-world, realm of the y. Pj II 301;

-samāgama meeting of the y. Pv-a 55 (where also devaputtā join);

-sūkara a y. in the form of a pig Vibh-a 494;

-senā army of ys. D III 194; Pj II 209;

-senāpati chief-commander of the yakkha-army Ja IV 478; Pj II 197.

Yakkhatta (neuter) [from yakkha] condition of a higher demon or yakkha D II 57; A II 39; Pv-a 117.

Yakkhinī (feminine) [from yakkha, perhaps corresponding directly to Vedic yakṣiṇī, feminine of yakṣin; adjective persecuting, taking vengeance, applied to Varuṇa at ṚV 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. – Vin III 37; IV 20 (where sexual intercourse with y. is forbidden to the bhikkhus); S I 209 (Piyaṅkara-mātā); Ja 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); Mhv 7.11 (Kuvaṇṇā, i.e. bad-coloured); 10, 53 (Cetiyā); 12, 21 (Hāritā “Charming” or from harita “green” (?)); Dhp-a I 47; II 35, 36 (a y. in the form of a cow, eating 4 people in successive births).

Note: A by-form of yakkhinī is yakkhī.

-bhāva the state of being a yakkhinī Ja I 240; II 128 (yakkhini°).

Yakkhī (feminine) [direct formation from yakkha, like petī from peta; form older than yakkhinī (?)] = yakkhinī S I 11; Vin III 121; IV 20; Ja IV 492; Mhv 7, 26.

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 Vin I 237; yagghe deva jāneyyāsi yo te puriso dāso ... so ... pabbajito do you know, O king D I 60 (translation: “if it please your majesty, do you know ... .”; Sv I 169 explains as “codanatthe nipāto”); y. ayye jāneyyāsi M II 62; mahārāja j. M II 71; the same S I 101; y. bhavaṁ jāneyya S I 180. – The passage M II 157 is somewhat doubtful where we find y. with the indicative and in various forms (see v.l.) of yagghi and taggha: “jānanti pana bhonto yagghe ...”, with reply “na jānāma yagghe ...” Perhaps the reading taggha would be preferable.

Yajati [yaj, cf. Vedic yajati, yajus, Yajur-veda. To AV yazaitē to sacrifice, Greek ἅζομαι to revere, worship. On etymology cf. also Walde, Latin Wtb. sub voce aestimo. – Dhātup (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 Pāli 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 D I 139; A I 168; II 43, 44; Snp 505, 509; Sv I 160. – present participle yajanto D I 52; M I 404; Miln 21; genitive plural yajataṁ Snp 569 (= Vin I 246, where reading is jayataṁ). – present participle medium yajamāna D I 138 (mahayaññaṁ); Snp 506; S I 233; Ja VI 502, 505. – imperative 3rd singular yajatu Sv I 297; medium yajataṁ D I 138 (= detu bhavaṁ Sv I 300). 2nd singular yajāhi Ja III 519; Pv-a 280, and perhaps at Pv II 1^06 (for Text yāhi). 2nd medium yajassu Snp 302, 506; Ja V 488 (yaññaṁ), 490 (the same) – potential 1st singular yajeyyaṁ D I 134; 3rd plural yajeyyuṁ Ja VI 211, 215; 3rd singular medium yajetha Dhp 106 (māse māse sahassena yo y. = dānaṁ dadeyya Dhp-a II 231), 108; It 98; A II 43; Snp 463. – Future 2nd singular yajissasi Ja III 515; 1st singular yajissāmi Ja VI 527 (pantha-sakuṇaṁ tuyhaṁ maṁsena); 3rd plural yajissanti Ja IV 184; 1st plural yajissāma Ja VI 132. preterit 1st singular yajiṁ Thag 341; 3rd singular ayajīˇ It 102; yaji Miln 219, 221. – infinitive yajituṁ Miln 220; yiṭṭhuṁ D I 138 (yiṭṭhu-kāma wishing to sacrifice), and yaṭṭhuṁ in °kāma D II 244; Snp 461. – gerund yajitvā D I 143; A II 44; Snp 509; Ja VI 137 (puttehi), 202; Pv II 9^56 (datvā + , i.e. spending liberally; cf. Pv-a 136); yajitvāna Snp 303, 979. – gerundive yajitabba Ja VI 133 (sabbacatukkena). – past participle yajita and yiṭṭha. – causative I yājeti; causative II yajāpeti (q.v.).

Yajana (neuter) [late formation from yaj, yajati, for the earlier yañña] the act of sacrificing Ja III 518; VI 133; Cp I 7, 2; Vism 224; Pv-a 135.

Yajanaka (adjective) [from yajana] one who sacrifices Ja VI 133.

Yajāpeti [causative II of yajati] to cause a sacrifice to be held A I 168 (yajati + y.).

Yajita [past participle of yajati] sacrificed Miln 219; Ja IV 19.

Yajubbeda [from Vedic yajus the sacrificial formula, + veda] the Yajurveda, the 2nd of the Vedas, dealing with sacrifice Miln 178; Sv I 247; Pj II 447. As yajuveda at Dīp V 62, where the 3 Vedas are enumerated as iruveda, yaju° and sāma°.

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 Pāli 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 Nidd II §523 given with “yañño vuccati deyyadhammo,” and as this the 14 constituents of the latter are enumerated; consisting of the 4 paccayas and of anna, pāna, vattha, yāna, mālā, gandhā, vilepana, seyya, āvasatha, padīpeyya. Cf. Nidd I 373. – The term parikkhāra, which refers to the requisites of the bhikkhu as well (see Sv I 204-207), is also used in the meaning of “accessory instrument” concerning the brahmanic sacrifice: see D I 129f., 137f. They are there given as 16 parikkhāras, as follows: (4) cattāro anumati-pakkhā viz. the 4 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 M II 204; As 145, cf. Expositor 193); its equivalent in Buddhist literature is mahādāna, for which yañña is also used at Pv II 9^50 (cf. Pv-a 134). The Jātakas are full of passages referring to the ineffectiveness and cruelty of the brahmanic sacrifice, e.g. Ja 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: Ja I 335; III 44, 45; Pv-a 280. The number 4 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., Vv and Pv etc.); often also implying awfullness and magic, as attached e.g. to crossroads. Cf. the epithet of Niraya (Hell) “catu-dvāra” (especially at Pv I 10). See compounds of catur. – It may also refer to the 4 quarters of the sky, as belonging to the 4 Guardians of the World (lokapālā) who were specially worth offering to, as their influence was demonic (cf. Pv 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 Vv 34^26 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 Pv I 1^01) are similarly enumerated under yañña (or yaññapatha) 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 Nidd II §70 (under appamatta). Similarly we find the threefold division of “yañña” (= cīvara etc.), “yaññayājaka” (= khattiyā, brāhmaṇā etc., including all 8 classes of men: see Nidd II page 129 sub voce khattiya, quoted under janab) and “dakkhiṇeyya” (the recipient of the gift, viz. samaṇa-brāhmaṇā, kapaṇ’addhikā, vanibbakā, yācakā) at Nidd II §449 b (under puthū). – Cf. the following (mixed) passages: D I 97, 128-144 (brahmanic criticized); II 353, 354 (profitable and unprofitable, criticized); M I 82 (brahm.); S I 76, 160; II 42f., 63, 207; III 337; IV 41; A I 166; II 43 (nirārambhaṁ yaññaṁ upasaṅkamanti Arahanto, cf. As 145); Snp 308 (brahm.), 568 (aggihutta-mukhā yaññā: the sacrifices to Agni are the best; brahm.); Thag 341; Ja I 83, 343; III 517 (°ṁ yajati; brahm.); IV 66; V 491, 492; VI 200 (yañña-kāraka-brāhmaṇa), 211f.; Sv I 267; Dhp-a II 6.

-āgāra a hall for sacrifices Pp 56 (= yañña-sālā Pp-a 233);

-āvāṭa the sacrificial pit D I 142, 148; Ja I 335; III 45, 517; VI 215 (where reading yaññavāṭa, cf. yaññavāṭaka at Cp 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 D I 137; Snp 458, 482; Sv I 297;

-upanīta one who has been brought to the sacrifice S I 168 (translation K.S. 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” Pj II 92 (v.l. yaññ-opacita-kammā). Cf. yañña-suttaka;

-patha [cf. patha 2] (way of) sacrificing, sacrifice Snp 1045; Nidd II §524 (yañño y’eva vuccati yañña-patho); Ja VI 212, 215;

-vaṇṇa praise of sacrifice Ja VI 200;

-vidhāna the arrangement or celebration of a sacrifice Ja VI 202;

-sampadā success of the sacrifice D I 128f. (in its threefold mode), 134, 143, 144; Snp 505, 509;

-sāmin lord or giver of a sacrifice D I 143;

-suttaka “sacrificial string,” i.e. alms-cord (the sign of a mendicant) Dhp-a II 59. Cf. above: °opavīta.

Yaññatā (feminine) [abstract from yañña] “sacrificiality,” the function or ceremony of a sacrifice Ja VI 202 (= yañña-vidhāna commentary).

Yaṭṭhi (feminine) [cf. Vedic yaṣṭi. Another Pāli form is laṭṭhi]

1. a staff, stick, pole M III 133 (tomara° goad); S I 115 (pācana° driving stick, goad); Miln 2; Dhp-a III 140 (kattara° a mendicant’s staff); Pv-a 241; Vibh-a 241 (yantacakka°); Mhv 11, 10 (veḷu° a bamboo pole).

2. a stem, stalk (of a plant), cane in ucchu° sugar-stick, sugar-cane Dhp-a III 315 (= ucchu-khaṇḍika at Vv 33^26); IV 199.

3. a measure of length (= 7 ratanas) Vibh-a 343.

-koṭi the end of the stick or staff Dhp-a I 5;

-madhukā (“cane-sweetness”) liquorice Mhv 32, 46;

-luddaka “stick-hunter” at Ja IV 392 means a hunter with a lasso.

Yata [past participle of yam] held, checked, controlled, restrained, careful S II 15, 50; Snp 78, 220, 1079 (= yatta, paṭiyatta, gutta etc. Nidd II §525); Ja VI 294 (commentary appamatta; Kern, Toev. 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 D I 57 (cf. D.B. I 75); Snp 216, 490, 723; Sv I 168. – yata-cārin living in self-restraint, living or behaving carefully Snp 971 (= yatta paṭiyatta gutta etc. Nidd I 498); Miln 300 (+ samāhita-citta, where Kern, Toev. sub voce proposes to read yatta-cārin for yata°). A similar passage at Thag 981 reads yathā-cārin (q.v. for further explanation). Cf. saṁyata and see also yatta.

Yatati^01 [yat, given by Dhātup 121 in meaning “yatana,” by Dhātum 175 as “paṭiyatana”] to exert oneself, strive, endeavour, to be cautious or careful; present participle yataṁ It 120 (care, tiṭṭhe, acche etc.; Seidenstücker translates “gezügelt,” thus taking it in meaning of yata). – past participle yatta.

Yatati^02 [unidentified, perhaps as explanation of yati?] is given in meaning of “lead out” (?) at Dhātup 580 (“niyyātane”) and Dhātum 813 (the same).

Yatana (neuter) [from yat, cf. Epic Sanskrit yatna] endeavour, undertaking Ja V 346 (commentary explains samosaraṇa-ṭṭhāna ?); Dhātup 121 (in explanation of yatati^01).

Yati [from yat, cf. Vedic yati leader, guide] a Buddhist monk Mhv 5, 37 (racchāgataṁ yatiṁ); 25, 4; 30, 26 (mattikā-dāyakaṁ yatiṁ); 32, 33 (khīṇāsavassa yatino); Dāṭh IV 33 (yatī); Vism 79 (vikampeti Mārassa hadayaṁ yatī); Pv-a 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 D I 240 (uggacchanti candima-suriyā; opposite yattha where).

2. (temporal) whence, since, when, from which time Vv-a 344 (yato paṭṭhāya).

3. (modal) from which, out of what cause, because, in as far as D 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.) D I 70; D I 113; M I 269; Dhs 1346; cf. similarly BHS yato adhikaraṇaṁ Mvu III 52; and yato-nidānaṁ on account of which, from which (or what) reason, because M I 109; Snp 273, 869; Pv IV 1^61 (cf. Pv-a 242).

Note: yaticchita at Pv-a 265 is to be read yadicchita.

Yatta [past participle of yatati^01] strenuous, making an effort, watchful Nidd II §525 (+ paṭiyatta, in exegesis of yata); Ja 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, Toev. sub voce would like to equal yatta = Sanskrit yatna effort.

Yattaka (adjective) [from yāvant, a late formation; cf. Trenckner, “Notes”, 80] however much, whatever, as many (in correlation with ta° or tattaka) Ja V 74 (= yāvant); Vism 184 (yattakaṁ ṭhānaṁ gaṇhāti ... tattakaṁ ...), 293 (yattakā = yāvatā); Sv I 118 (yattaka ... tattaka as long as); Dhp-a II 50 (°ṁ kālaṁ as long), 128; Vibh-a 73 (yattakaṁ ṭhānaṁ ... tattakaṁ), 391 (yattakāni kusala-cittāni ... tesaṁ sabbesaṁ); Vv-a 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-a III 383, 393.

Yattha (adverb) [the regular Pāli form of Vedic yatra. See also Pāli yatra] relative adverb of place “where,” at which spot; occasionally “at which time,” when; with verbs of motion = “whereto.” – D 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. Pv-a 104) 150, 171, 193, Pv-a 27. – yattha vā tattha vā wherever (or whenever) Dhp-a IV 162; similarly yattha yattha wherever (he likes) A 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-a I 295, 299), 326. Similarly we find yatth-icchakaṁ, almost identical (originally variant?) with yadicchakaṁ and yāvadicchakaṁ at Vism 154.

Yatra (adverb) [the (older?) reconstituted Sanskrit form of Pāli yattha, cf. Vedic yatra in which, where. The Pāli form is younger than the Vedic, as the Pāli 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” S II 255 (ñāṇabhūtā vata sāvakā y. h. n. savako ñassati etc.); Ja I 59 (dhir-atthu vata 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 (acchariyaṁ vata bho ... y. h. n. me upajjhāyo ceto-parivitakkaṁ jānissati).

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 Pv-a 113, 136; y. kālaṁ in time, timely Pv-a 78; matiṁ to his own mind or intention Pv IV 1^67; ruciṁ to his satisfaction, amply, satisfactorily Pv-a 88, 126, 242; vibhavaṁ according to their wealth, i.e. plentifully Pv-a 53; sukhaṁ as they liked or pleased Pv-a 133. Sometimes with locative: yathā padese “according to place,” in the right place Ja III 391. Or instrumental: y. sattiyā as much as you can Dhp-a I 92; y. manena from his heart, sincerely, voluntarily Dhp-a I 42. – Also with gerund yathā haritvā according to his taking (or reward: see under compound °bhata) It 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-a 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 S II 283 (cf. yathā tathaṁ under compounds); yathā kiṁ viya somewhat like this Miln 91; yathā pana like as Dhp-a I 158; yatha-r-iva (for yathā-iva) just as D 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” It 8, 9 (na aññaṁ ... yathayidaṁ); Snp 1092 (tvañ ca me dīpam akkhāhi, yathayidaṁ nāparaṁ siyā “so that there be no further ill”; cf. Pj II 597). See also the enlarged forms seyyathā and seyyathīdaṁ. – In correlation with tathā: the same ... as, like ... as, as ... so; Pv I 12^03 (yath’āgato tathā-gato as he has come so has he gone). Often elliptically in direct juxtaposition: 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); Pv-a 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 (S VI 81 sub voce yathābhūtaṁ); Aṅguttara (A VI 91 ibid); Sutta-Nipāta (index page 751); and Dhammapada.

-ānudhammaṁ according to the rules (leading to enlightenment) Snp 963, cf. Nidd I 481;

-ānurūpa suitable, proper Mhv 28, 42;

-ānusiṭṭhaṁ in accordance with what has been taught Dhp-a I 158;

-ābhirantaṁ (adverb neuter of present participle) to (their) heart’s content, as much (or as long) as one likes Vin III 145; Snp 53; Dhp-a I 385; Vv-a 181;

-āraddha [= ālabdha] as much as was to be had, sufficient Vin III 160;

-ārahaṁ (neuter adverb) as is fit or proper, seeming, fitful, appropriately, duly (cf. Cpd. 111^01, 118^02) S I 226; Snp 403; Pv II 9^23; Pv-a 78, 132 (yathā codanaṁ v.l.), 287; Vv-a 139. So to be read at all Pv and Pv-a passages for Text yathā rahaṁ. Very frequent in Mhv e.g. 3, 27; 5, 148; 7, 70; 14, 54; 20, 8; 22, 58;

-ālaṅkata dressed as he was, in full (state) dress Dhp-a III 79;

-āvajjaṁ “as if to be blamed,” i.e. (imitating) whatever is faulty, mimicry of deformities (as a forbidden pastime) D I 7 (= kāṇakuṇi-khañjādīnaṁ yaṁ yaṁ vajjaṁ taṁ taṁ payojetvā dassana-kīḷā Sv I 86); Vin II 10;

-icchitaṁ according to one’s wish, as he liked, after his heart’s content Ja I 27 (verse 188) = Bv II 179; is preferably to be read as yad-icchitaṁ at all Pv-a passages, e.g. Pv-a 3 (°ṁ dento), 110 (°ṭhāna whichever place I like), 265 (where Text has yat°). The editor of Mhv however reads yath° throughout; e.g. 7, 22; 22, 50;

-odhi as far as the limit, final, utmost M I 37; Ja III 302;

-odhika to (its or their) full extent, altogether, only in phrase yathodhikāni kāmāni Snp 60 (cf. Nidd II §526); Ja 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 Ja 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” D I 82; M I 482; II 21; III 178; S II 122; A IV 141, 178, 422; V 35; Snp 587; It 99; and yathā-kamm-ūpaga-ñāṇa “the knowledge of specific retribution” Vism 433f.; Tikap 321; Vibh-a 373f. (°catuttha);

-kāmaṁ according to wish, at random (see above); °-karaṇiya to be done or dealt with ad lib., i.e. a victim, prey S II 226; IV 91, 159; It 56;

-kārin as he does It 122 (corresponds to tathāvādin);

-kālaṁ according to time, in one time Mhv 5, 180;

-kkamaṁ accusative to order, in one order or succession Mhv 4, 54; Saddh 269;

-cārin virtuous (for the usual yatacārin as indicated by commentary explanation yata kāyādīhi sanyati: see Ps.B., page 342!) Thag 981 (translation “Whoso according to his powers is virtuous”);

-ṭhita so-being, such and such, as they are, as they were Ja V 392; Vv-a 256;

-tathaṁ according to truth, true and real (corresponding to yathā tathā adverb: see above) It 122 (here as nominative singular: as he is in one respect, so in the other, i.e. perfect); Snp 1127 (= yathā ācikkhitabbaṁ tathā ācikkhi Nidd II §527); Thag 708 (diṭṭhe dhamme yathātathe: is reading correct? perhaps better as yathātathā, cf. translation Ps.B. 292: “the truths are seen e’en as they really are”); Dīp III 2 (so read for yathā-kathaṁ; v.l. 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, Pāli Dhamma, page 19, 67. Vin 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: Vin I 205; II 132, 142, 263; M III 10; Miln 195; as adverb: with paṭikaroti (to atone, make amends) Vin I 173, 315; II 126; IV 19; D I 85; III 55; M III 247; S II 128, 205; A I 103, 238; II 146; IV 377; cf. yathādhammaṁ paṭigaṇhāti S I 239; A I 59, 103. At S III 171 yathādhammaṁ is used in the sense of “according to the truth, or reality,” where yathā-bhūtaṁ takes its place; similarly at Thag 188;

-dhota as if it were washed (so to speak), clean, unsoiled Dhp-a I 196; cf. Mvu I 301 yathā-dhauta;

-pasādhanaṁ according to a clear state of mind, to one’s gratification Dhp 249 (= attano pasādānurūpaṁ Dhp-a III 359);

-puggalaṁ according to the individual, individually Pv III 5^01 (read yathāpu°);

-pūrita as full as could be, quite full Ja I 101;

-phāsuka comfortable, pleasant Dhp-a I 8;

-balaṁ according to one’s power or means Dhp-a I 107 (v.l. °satti); Saddh 97; Mhv 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 (& sagge) at M I 71; S IV 325 (where Text has yathāhatam, v.l. bhataṁ); A I 8, 105, 292, 297; II 71, 83; It 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 Pāli 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 It 12 & 14;

(3) “according to merit or reward”, after Kern’s suggestion, Toev. s.v. to read yathā bhaṭaṁ, the difficulty being that bhaṭa is nowhere found as v.l. 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 S 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” Vin 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 D I 12; II 222; Mil 183, 351; Thig 159 (= yathābhūtaṁ Thig-a 142); Pv-a 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 & classified as regards S and A in index vols to these texts. E.g. S IV 195 (vacanaṁ, epithet of Nibbana); V 440 (abhisamaya); Sn 194, 202, 653; Dhp 203; Pv-a 215 (guṇa). yathābhūtam pajānāti he knows as an absolute truth or in reality D I 83, 162; S IV 188; V 304 and passim; yathābhūtam jānāti passati Paṭis II 62. Similarly with noun: yathābhūta-ñāṇa absolute knowledge S V 144; Paṭis II 63 = Vism 605 (+ sammādassana); Vism 438, 629, 695; Vibh-a 459 (= maggañāṇa); also as ºñāṇa-dassana in same meaning: A III 19, 200; IV 99, 336; V 2f., 311f.; Paṭis I 33, 43f.; II 11f.; Nett 29;

-mano according to (his) mind Snp 829; Nidd I 170 (explained as nominative = yathācitto, yathāsaṅkappo, yathāviññāṇo);

-ruciṁ according to pleasure or liking Mhv 4, 43 (ruci Text; ruciṁ v.l.; thus generally in Mhv); 5, 230 (°ruci); 22, 58 (°ruci);

-vādin as speaking, as he speaks (followed by tathā-kārin so doing) D II 224, 229; Snp 357; It 122;

-vidhi(ṁ) duly, fitly Mhv 10, 79;

-vihita as appointed or arranged Mhv 10, 93;

-vuḍḍhaṁ according to seniority Vin II 221; Mhbv 90 (Text reads °buḍḍhaṁ);

-vutta(ṁ) as is said, i.e. as mentioned, aforesaid, of this kind Mhv 34, 57; Pv-a 45, 116 (°o puggalo);

-saka(ṁ) each his own, according to his (or her) own, respective(ly) Vism 525; Pj II 8, 9; Vv-a 7; Mhv 5, 230 (here simply “their own”);

-sata saintly (?), mindful Thag 981 (cf. yathā cārin and Ps.B. page 342);

-satti(ṁ) according to one’s power S IV 348 (+ yathābalaṁ); Dhp-a I 107 (v.l. for °balaṁ); Saddh 97;

-satthaṁ according to the precepts, as law ordains M III 10 (perhaps an error for yathāsaddha?);

-saddhaṁ accusative to faith, as is one’s faith Dhp 249;

-santhatika accepting whatever seat is offered D I 167; A III 220; Pp 69; Thag 855 -°aṅga one of the 13 dhutaṅgas Miln 342, 359; Vism 61, 78;

-sukhaṁ according to ease, at ease, at will Thag 77; Dhp 326.

Yathātaṁ (adverb) [yathā + taṁ] as it is, as, as if Vin III 5; S I 124; M I 253. The spelling in our books is yathā taṁ (in two words).

Yathāva (adjective) [derivation from yathā, as yathā + vant, after analogy of yāvant, but following the a-declention, cf. Epic Sanskrit yathāvat] having the character of being in accordance with (the truth or the occasion), real, true, just It 44 (santaṁ paṇītaṁ yathāvaṁ, neuter); Thag 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 Pv-a 60 (so read for yathā vato), 128 (all mss yāthāvato!); Thig-a 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 Thag 347; Vibh-a 409 (°vatthu, referring to the “māna”-division of the Khuddaka-vatthu Vibh 353f., cf. Nidd II §505). Should we read yāthāvaka°?

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; It 77 (y. devo devakāyā cavati); Pv-a 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” Ja I 24 (verse 167); “yadi dāyako dānaṁ deti ... etaṁ bījaṁ hoti” Pv-a 8; or potential; or with a participle, as: “yadi evaṁ sante” that being so, if this is so D I 61; “gahito yadi sīho te” if the lion is caught by you Mhv 6, 27. – With other particles, e.g. yādi āsanamattaṁ pi even if only a seat Vv-a 39; yadi ... atha kasmā if ... how then Miln 4. yadi evaṁ ... (tu) even if ... yet (but) Pv-a 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-a III 252). So yadi vā at Ja 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 Pv-a 54 (y. e. yaṁ mayhaṁ desitaṁ ekassa bhikkhuno dehi), 217 (y. e. yāvadatthaṁ gaṇhāhi: take as much as you like).

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 red-imio.] a means for holding, contrivance, artifice, instrument, machine, mechanism; figurative instrumentality (as perhaps in kamma° at Thag passages). – Referring to the machinery (outfit) of a ship (as oars, helm, etc.) Ja IV 163 (sabbayantūpapanna = piyārittā etc. commentary); Miln 379. To mechanism in general (mechanical force) Ja V 333 (°vegena = with the swiftness of machinery). To a sugar-mill Miln 166; usually as ucchu-yanta Ja I 25, 339 (°yante gaṇṭhikā), cf. ucchūnaṁ yanta Dhp-a IV 199. – tela-yanta (-cakka) (the wheel of) an oil mill Ja I 25; – dāru-yanta a wooden machine (i.e. a mechanical man with hands and feet moved by pulling of strings) Sv I 197; Vism 595 (quoted as simile); – kamma-yanta the machinery of kamma Thag 419 (i.e. its instrumentality, not, as translation “car”; cf. Ps.B. 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 Nidd II §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. Pj II 96 valayāni;

-ākaḍḍhana pulling the machine Vism 258 = Vibh-a 241;

-cakkha-yaṭṭhi the stick of the wheel of a (sugar°) mill Vibh-a 60;

-nāḷi a mechanical tube Dhp-a III 215;

-pāsāṇa an aerolite (?) Ja III 258 (read °pāsāṇo);

-phalakāni the boards of a machine Vism 258;

-yutta combined by machinery Ja VI 432;

-sutta the string of a machine (or mill). Vism 258 (as °ka) = Vibh-a 241;

-hatthi a mechanical (automatic) elephant Dhp-a I 192 (of King Caṇḍa-pajjota; cf. the horse of Troy).

Yantaka (neuter) [from yanta] a bolt Vin II 148 (vihārā aguttā honti ... anujānāmi yantakaṁ sūcikan ti), cf. Vinaya Texts III 162; Sv I 200 (kuñcikā + y.); Dhp-a I 220 (yantakaṁ deti to put the bolt to, to lock up).

Yanti is 3rd plural present of yā: see yāti.

Note: At D 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 D.B. II 305 gives just the opposite by reading incorrectly.

Yantita [past participle of yanteti] made to go, set into motion, impelled Thag 574: evāyaṁ vattati kāyo kamma-yantena yantito “impelled by the machinery of Karma”; translation Ps.B. 261 not quite to the point “carried about on Karma’s car.” Kern, Toev. 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).

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 Ja I 418 (sakkharaṁ aṅguliyā yantetvā); past participle yantita.

Yannūna see ya° II 2 c.

Yapana see yāpana.

Yapeti see yāpeti.

Yabhati [one passage in Atharva Veda; cf. Greek οἴϕω “futuo,” Latin ibex (see Walde, Latin Wtb. sub voce)] to cohabit, futuere, only given as root yabh with definition “methune” at Dhātup 215 and Dhātum 308.

Yama^01 [from yam] restraint Pv-a 98 (+ niyama).

Yama^02 [Vedic Yama] the ruler of the kingdom of the dead. See details in DPPN. In compounds often in general sense of “death” or “manes,” or “petā”; e.g.

-dūta Death’s messenger Saddh 287; cf. Yamassa dūtā Vv 52^02 (see Vv-a 224), or deva-dūta A I 138 (see under dūta), alias Niraya-pāla A I 138 and passim.

-purisa

(a) = °dūta Dhp 235 (cf. Dhp-a III 335); Vv-a 223;

(b) °purisā Yama-people, i.e. petas Pv IV 3^06 (cf. Pv-a 251);

-loka the Yama world or world of the petas Dhp 44, 45; Pv-a 107 and frequent;

-visaya = °loka Pv II 82 and passim;

-sādana Y.’s kingdom, or the realm of the dead Ja VI 267, 304; VI 457, 505.

Yama^03 (masculine neuter) [Vedic yama = Yama^02; from yam in meaning “to combine,” cf. Avesta yə¯ma twin, MIr. emuin the same] (neuter) a pair, (masculine) a twin Abh 628. See derivation yamaka.

Yamaka [from yama^03]

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. Vin III 332, Samanta-pāsādika; and in detail Sv 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 Paṭis I 125 (°hīra); Ja I 77, 88, 193; Miln 106 (°hīraṁ), 349 (°hāriyaṁ); Mhv 17, 44, 50; 30, 82; 31, 99; Dāṭh I 50 (°hīraṁ); Dhp-a III 213 (the same); Pj II 36; Vism 390; Pv-a 137.

-sālā the pair of Sal willows in between which the Buddha passed away Vv-a 165; Pv-a 212.

2. (adjective or m.) a twin, twin child Mhv 6, 9 (yamake duve puttaṁ ca dhītaraṁ janesi), 37 (soḷasakkhattuṁ yamake duve duve putte janayi); Dhp-a I 353 (same, with vijāyi).

3. (neuter) a pair, couple, name of one of the Abhidhamma canonical books, also called Yamakappakaraṇa; Tikap 8. – The Yamaka-sutta refers to the conversion of the bhikkhu Yamaka and is given at S III 109f.; mentioned at Vism 479 and Vibh-a 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.

Yamataṁ at S I 14 (sa vītivatto yamataṁ sumedho) we should read (with Mrs. Rh.D.’s emendation K.S. I page 320) as yaṁ mataṁ (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 Dhātup 226 and Dhātum 322, at the latter with additional “nāse.” On etymology see Walde, Latin Wtb. sub voce redimio and emo: cf. yanta] to restrain, suppress, to become tranquil; only in stanza Dhp 6 = Thag 275 = Ja III 488 as 1st plural medium yamāmase in imperative sense: “pare ca na vijānanti mayaṁ ettha yamāmase,” which is explained both at Dhp-a I 65, Thag-a II 114, and Ja III 489 in connection with yama^02 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-a I 66 the explanation of it is “bhaṇḍādīnaṁ vuddhiyā vāyamāmā ti na vijānanti.” The meaning is “to control oneself,” cf. saṁyamāmase S I 209. Leop. v. Schroeder however translates “Und mancher Mann bedenket nicht: wir alle müssen sterben hier” (Worte der Wahrheit, page 2.). – yameyyātha at S I 217 is wrongly separated from the preceding vā, which ought to be read as vāyameyyātha (so K.S. I 281).

Yamala [from yama^03] a pair Abh 628. – yamalī occurs in BHS only as a kind of dress, at Divy 276; Avś I 265.

Yava [Vedic yava, corn; see Zimmer, Altind. Leben 239. Cf. Greek ζεά spelt; Lithuanian javaī corn; Old-Irish eorna barley] corn (in general), barley (in particular) Vin IV 264; S IV 220; A IV 169.

-karaṇa the preparation of corn A IV 169;

-kalāpī (or °inī) a sheaf of barley S IV 201;

-kāraṇḍava chaff of corn (or barley) A IV 169;

-kummāsa barley-gruel Vv-a 62;

-khetta cornfield Vin IV 47, 266; Vv-a 294;

-dūsin spoiling the corn A 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 4 market-places near Mithilā Ja VI 330;

-sūka the awn or beard of corn (barley) A I 8; S 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) Ja IV 172. Cf. yāvaka.

Yavasa (neuter) [from yava; Vedic yavasa] grass, hay, fodder Ja I 338.

Yasavant (adjective) [cf. Vedic yaśasvat] famous, having renown A II 64 (dīghāyu + y.).

Yasassin (adjective) [Vedic yaśasvin] glorious, famous, renowned, having all endowments or comforts of life (as explained at Nidd II §530: yasappatta, sakkata, lābhī etc.) D I 48 (ñāta + y.); A II 34; Snp 179, 298, 343, 1117; Pv I 4^01; III 1^17; III 3^05; III 10^08; Vv 15^09 (= kittimant parivāravant Vv-a 73); Sv I 143; Pv-a 10; Saddh 420. – feminine yasassinī shining, resplendent Ja V 64.

Yasassimant (adjective) [double adjective ending; yasas + vin + mant] splendid, glorious, full of splendour Ja V 63 (pāvako yasassimā = teja-sampattiyā yassassinīhi accīhi yutto commentary).

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 Ja 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 D I 118 = 126 where y. is founded on parisā (cf. Sv I 143 on D I 48; Sv I 298: yasasā ti āṇāṭhapana-samatthatāya). See e.g. Vv-a 122 (yaso = parivāra); Pv-a 137 (yasasā = mahati parivāra-sampattiyā); cf. Ja I 134 (rājā mahantena yasena uppanaṁ gacchati). – D I 137 (as quality of a king); III 260, 286; Ja IV 275f. (dibba y. as one of the 10 qualities of greatness, viz. divine duration of life, complexion, happiness, fame, power, and the 5 sense-objects rūpa, sadda, gandha, rasa, phoṭṭhabba. The same 10 are found at Pv II 958, 59); A I 15; II 32, 66, 188; III 31, 47f.; IV 95, 195f.; Dhp 24, 303 (+ bhoga); Thag 554; Nidd I 147; Pv III 3^05 (= dev’iddhi Pv-a 189); Vv 29^01; Ja I 134; VI 468; Miln 291 (bhoga + y.); Vism 393; Saddh 306, 518. – yasaṁ deti to give credit Ja I 180. mahā-yaso great fame Ja I 46 (verse 266), cf. yas-agga the highest (of) fame Ja I 51, where coupled with lābh-agga the greatest gain. The latter combination is stereotype in the Niddesa (see e.g. Nidd II §55), where the 4 worldly ideals are given in sequence lābha, yaso, pasaṁsā, sukha. – With kitti we find yaso at Snp 817 (see definition and exegesis at Nidd I 147). – Opposite ayasa D III 260, 286; A II 188; IV 157f.

-dāyika giving (or a giver of) repute Ja VI 285;

-mada pride of fame Vibh-a 467;

-mahatta greatness of fame Vism 233;

-lābha the gain of fame Ja III 516 (+ dhanalābha).

Yahiṁ (adverb) [after kuhiṁ] where, wherever Mhv 15, 209 (corresponds to yattha in verse 210).

Yāga [from yaj, Sanskrit yāga, cf. yañña and yaja]

1. a (brahmanic) sacrifice, known otherwise as mahāyāga (or plural °yāgā), and consisting of the 4: assamedha, purisamedha, sammāpāsa, vāja-peyya. Thus mentioned at S I 76 and Snp 303.

2. In Buddhistic sense: gift, almsgiving charity; expense or expenditure of giving (almost synonymous with cāga) A 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 D III 155; It 98, 102; Ja V 57, 65; Dhp-a I 27. – Ja IV 66 (sahassena yāgaṁ yajanto); Miln 21 (dhamma°); Vv-a 155; Pv-a 135 (mahā°-saññita yañña), 136 (mahā°). – suyiṭṭha yāga sampadā “well-given is the perfection of charity” Thig-a 40 (Ap verse 7) = 230 (the same).

-piṇḍa the sacrificial oblation consisting in a ball of meat or flour (cf. piṇḍa-pitṛ-yajña) Ja VI 522 (with v.l. yāgu°).

Yāgin (adjective) (–°) [from yāga] sacrificing, giving, spending S I 19 = Ja IV 66 (sahassa° giving the worth of a thousand pieces).

Yāgu (feminine) [cf. Vedic yavāgū; on form see Geiger, Pāli Grammar §27.4] rice-gruel, rice-milk (to drink). See Vinaya Texts II 89. Vin 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; A III 250 (ānisaṁsā: 5 good qualities: it is good for hunger, for thirst, allays wind, cleans the bladder, helps to digest any undigested food); Ja I 186; II 128 (for drink); Pv-a 12, 23, 274. – Often combined (and eaten) with cakes (khajjaka) and other soft food (bhojja), e.g. yāgukhajjaka Ja I 270; III 20; Dhp-a IV 20; Mhv 14, 55 (°khajja-bhojja); 36, 100 (+ khajja-bhojja).

-pāna a drink of rice-milk Vin I 84;

-piṇḍa see yāga°;

-bhājaka one who distributes the rice-gruel Vin II 176 (pañcah’aṅgehi samannāgataṁ; together with cīvara-bhājaka, phala-bhājaka and khajja-bhājaka); IV 38 (yāgu°, phala°, khajja°), 155 (the same); A III 275.

Yāca (neuter) [from yāc] anything asked for, donation, alms, begging Ja 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 A I 226; II 66; III 313. See also A 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); A IV 6, 266f., 271, 284; V 331, 336; Snp 87 (cf. explanation Pj II 414: “yācituṁ yutto, yo hi yācake disvā bhakuṭiṁ katvā pharusavacanādīni bhaṇati, so na yācayogo hoti” etc.); Snp 487, 488, 489, 509; Ja 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 Nidd II §531 as “yāje yutta”); and mentioned at Vism 224 (see above). On different meaning of yācayoga see Kern, Toev. sub voce with unidentified reference cf. also Mvy 140, 4.

Yācaka (adjective/noun) [from yāca, cf. Epic and later Sanskrit yācaka] requesting, one who begs, a recipient of alms, a beggar Ja III 353; Pv II 9^38; Pv-a 78, 102 (= yācanaka); Saddh 324, 331. Frequently in combination with similar terms of wayfaring people in phrase samaṇa-brāhmaṇa-kapaṇ’-iddhika-vaṇibbaka-yācakā e.g. at D I 137; It 64. See single terms. – yācaka at Snp 618 (as Fick, Soziale Gliederung page 144 quotes yācaka) is to be read yājaka.

Yācati [Vedic yācati; yāc, with which cf. Latin jocus (dialect juca “prayer”); Old High German jehan to confess, etc.: see Walde, Latin Wtb. sub voce jocus. – Dhātup (38) only explains yāca = yācane] to beg, ask for, entreat Vin IV 129 (pabbajjaṁ); Snp 566, 980, 983; Ja III 49, 353; V 233, 404. – preterit 3rd plural yāciṁsu Pv-a 13, 20, 42; ayācisuṁ Mhv 33, 76 (v.l. ayācayuṁ). – infinitive yācituṁ Pv-a 29, 120. – gerund yāciya Snp 295; yācitvā M I 365; yācitvāna Mhv 17, 58. past participle yācita.

Yācana (dt.) [from yāc] begging, asking, entreaty Ja III 353; Pj II 161 (inghā ti yācanatthe nipāto) 551 (the same); Pv-a 113 (= sādhuka).

-jīvāna living by begging Ja III 353.

Yācanaka [cf. BHS yācanaka Divy 470, 585] = yācaka A III 136 (ati°); Pv II 7^06; 9^16; 9^46; Ja III 49; Sv I 298.

Yācanā (feminine) = yācana; Ja III 354 = Miln 230; Ja V 233, 404.

Yācita [past participle of yācati] begged, entreated, asked (for) A III 33; Dhp 224; Ja III 307; Pv-a 39. – Cf. yācitaka.

Yācitaka (adjective) [yācita + diminutive (disparaging) ending °ka] asked, begged, borrowed M I 365 (°ṁ bhogaṁ); Ja IV 358 = VI 127 (°ṁ yānaṁ and °ṁ dhanaṁ, alluding to M I 365f.), with explanation Ja 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” Vin II 25 = M I 130 = A III 97 = Thig 490 = Nidd II §71 (correct yācitan’); explained in detail at M I 365. – See also Dhp-a I 403 (ye y. gahetvā na paṭidenti); Thig-a 288 (kāmā = yācitaka-bhaṇḍasadisā tāvakālikaṭṭhena).

Yāja [from yaj; cf. yāja and yājeti] sacrificing, giving alms, liberality (felt as synonymous with cāga, thus influenced by tyaj, cf. Sanskrit tyājana): see yācayoga; – Nidd II §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 Pj II 324), 618 (of a purohita; v.l. yācaka).

Yājana (neuter) = yāja; Vism 224: see yācayoga.

Yājin (adjective) [from yāja] sacrificing Pj II 324 (yañña°).

Yājetar [agent noun to yājeti] one who superintends a sacrifice or causes it to be performed D I 143.

Yājeti [causative I of yajati] to cause to sacrifice, to make a priest give an offering (to the gods or otherwise) Ja VI 211, 215; present participle yājento M I 404; potential 2nd singular yājeyya Ja III 515; 3rd plural yājeyyuṁ Ja VI 215 (aññaṁ brāhmaṇaṁ); also yājayeyyuṁ Ja VI 211. – gerund yājetvā D I 143.

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 Ja VI 309, 310; explained by commentary as “pubba-kārinā yātassa puggalassa anuyāyī, paṭhamaṁ karonto yāti nāma pacchā karonto anuyāyati.” The usual Sanskrit phrase is gat-ānugatika. Cf. yātrā, yānikata.

Yāti [Vedic yāti, or yā, which represents Idg °iā, an amplified °e as in eti (q.v.). Cf. Latin janua door and the proper name Janus (= January); Lithuanian joti to ride, MIr. āth ford. – Dhātup 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 Pv II 8^03 (= gacchāmi Pv-a 107), Mhv 10, 3; 2nd yāsi Ja I 291; Mhv 10, 2 (kuhiṁ yāsi?); 3rd yāti Snp 720 (tuṇhī y. mahodadhi); Dhp 29, 179, 294, 295; Ja VI 311; Mhv 5, 47; Dhp-a I 18; 1st plural yāma Mhv 6, 12 (kiṁ na y., v.l. kiṁ nu y.); 2nd yātha = imperative; 3rd yanti Snp 179, 578, 714; Dhp 126, 175, 225 (see also note sub voce yanti); Pv II 9^16 (= gacchanti Pv-a 120). – imperative 2nd singular yāhi Pv II 1^06 (read yajāhi?); Mhv 13, 15; 3rd singular yātu Mhv 29, 17; 2nd plural yātha Mhv 14, 29; Dhp-a I 93. present participle yanto Mhv 36, 60 (pacchā y. walking behind) genitive yantassa Mhv 22, 57 (assavegena y.). – infinitive yātave Snp 834. – Another formation from yā is yāyati (see Geiger, Pāli 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 Vin I 191 (potential yāyeyya); II 276; Snp 654 (present participle: rathassāṇī va yāyato) 418 (gerund: yānabhūmiṁ yāyitvā yānā oruyha); Ja VI 125. As “march” at Ja 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 Nidd I 4, viz. “taṇhāya yāyati niyyati vuyhati saṁhariyati.” cf. yāna as ending. – past participle yāta. causative yapeti and yāpeti (q.v.). See also anupari°, ā°, upa°, uy°, pa° (preterit pāyāsi) paccuy°, pari°; and anuyāyati.

Yātrā (feminine) [from yā, Classical Sanskrit yātrā, a 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) S I 16 = 33 = 63 (translation K.S., 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 M I 10 (where Neumann, M.S. translates: “ein Fortkommen haben,” i.e. progress), 355; S IV 104; A II 40; III 388; Nidd I 496; Nidd II §540 (correct devanaṁ into vedanaṁ!); Pp 25; Dhs 1348; Miln 367: all passages identical. The whole passage is explained in detail at Vism 31f. where yātrā is given with “cira-kāla-gamana-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 Pj II 322 in reading y.-yāga for sātrā yāga, where meaning y. might be taken as “customary.” The editor compares Sanskrit yātsattra, a certain ceremony.

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 Nidd II §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 Sv I 65; Thig-a 256; Vv-a 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 Pv-a 231 (+ aviparīta-nāma);

-māna pride of sufficiency or consistency Vibh-a 487f. (and a°);

-lakkhaṇa possessing the characteristic of definiteness or logic Miln 171; Nett 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.

Yādicchakaṁ at Vv-a 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. – Pv II 11^09 (= yāva mahanto Pv-a 77). – Often combined with kīdisa in meaning “any one, this or that, whoever,” e.g. Vv 50^14 (= yo vā so vā pacura-jano ti attho Vv-a 213). As adjective: yādisi (sic = Sanskrit yādṛśī) °kīdisā jīvikā (no livelihood, whatever little) Ja 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 A III 5.

Yādisaka = yādisa; in correlation (generalising sense) yādisaka-tādisaka whatsoever ... such, any whatsoever A IV 308; S V 96.

Yāna (neuter) [from yā, as in yāti. Cf. Vedic yāna and Latin Janus]

1. going, proceeding Ja VI 415 (+ ayāna, opposed to ṭhāna).

2. means of motion, carriage, vehicle. Different kinds of carriages are enumerated at Nidd I 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 14 gifts (see yañña and deyya-dh.). Thus mentioned with anna pāna vattha etc. at S I 94; A II 85; Pp 51. – Cf. the definition and application of the term yāna as given below under yāna-sannidhi. – See e.g. the following passages: Vin 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); D I 7, 89, 106; M 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.02 1921, II 666; the commentary accepts reading poroseyya with explanation “puris-anucchavikaṁ yānaṁ”); Dhp 323 (= hatthiyānādīni Dhp-a IV 6); Ja III 525f.; V 59; VI 223 (= ratha); Kv 599 (Erāvaṇo hatthināgo sahassa-yuttaṁ dibbaṁ yānaṁ; translated as “the wondrous elephant E., the thousand-wise yoked celestial mount” PtsC. 347 (literal vehicle) Pv III 2^28 (= ratha or vayha etc. Pv-a 186); Pv-a 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 Pj II 184). Similarly of the Path: maggaṭṭhaṅgika-yāna (-yāyinī) Thig 389 (= Aṭṭhaṅgika-Magga-saṅkhāta ariya-yāna Thig-a 257); and brahma-yāna dhamma-yāna “the very best and excellent carriage” as epithet of Magga S V 5, cf. Ja IV 100. Cf. the later terms mahā and hīna-yāna. See also yānikata.

-ugghata shaking or jolting of the carriage Vin II 276; Dhp-a III 283;

-gata having ascended the carriage D 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 D I 89; Snp 418;

-sannidhi storing up of carriages or means of locomotion D I 6 (with explanation at Sv 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 Nidd I 372);

-sukha pleasures of riding and driving Kv 209; cf. PtsC. 127.

Yānaka (neuter) [from yāna] a (small) cart, carriage, waggon, vehicle Ja III 49 (°ṁ pūretvā, or a hunter’s cart); IV 45; Dhp-a I 325 (sukha°), 391 (pakati°, an ordinary waggon). –°ṁ pājeti to drive a cart Ja II 112, 143; III 51.

-upatthambha(na) waggon-prop Pj I 44 (°ni v.l., see appendix to index Pj.); Vibh-a 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 D I 215, and Brahma° magga the way leading to the Brahmā world D 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 Paṭis 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 D.B. II 110 (following Childers?) translate as “to use as a vehicle.” – Occurring with identical phraseology, viz. bahulīkata yāni-kata vatthu-kata anuṭṭhita paricita susamāraddha in application to the 4 iddhipādā at D II 103; A IV 309; S V 260; Miln 140; to mettā at M III 97; S I 116; II 264; IV 200; V 259; A V 342; Ja II 61; Miln 198. Explained at Paṭis I 172, cf. II 122, 130.

Yānin (adjective) [from yāna] one who drives in a carriage Ja III 525 = IV 223 (where read yānī va for yān iva). At the latter passage the commentary somewhat obscurely explains as “sappi-tela-yānena gacchanto viya”; at III 526 the explanation is simply “yānena gacchanto viya.”

Yāpana and Yapana (neuter) [from yāpeti. Cf. Epic and Classical Sanskrit yāpana] keeping going, sustenance, feeding, nourishment, existence, living. Especially in one standing combination respecting the feeding and keeping of the body “kāyassa ṭhitiyā yāpanāya etc.” (for the maintenance of

the body) in yātrā passage: see yātrā 2; in which it is explained at Vism 32 by “pavattiyā avicchedatthaṁ, cira-kāla-ṭṭhitatthaṁ” i.e. for the preservation of life. – Further at Ja I 66 (alam me ettakaṁ yāpanāya); V 387 (thokaṁ mama yāpana-mattaṁ eva); Dhp-a IV 210 (yāpana-mattaṁ dhanaṁ); Pv-a 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 Dhs 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 Vin I 59, 212, 253. – Cf. BHS yāpanīyatara a more healthy state Divy 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 Nidd II §237; Vibh 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) Ja VI 458 (sasenāvāhanaṁ yāpesi); Pj II 184 (devalokaṁ yāpetuṁ samattha fit to bring one to the d-world).

(c) to get on, move, to be active Dhp-a 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 Divy 93, 150, 196, 292, 293, 471, 488, Avś I 209] D I 166 (ekissā dattiyā on only one alms); Pp 56; Ja II 204; III 67; IV 125; VI 532 (uñchena); Pv I 5^07 (ito dinnena yāpenti petā); I 11^07; III 2^08 (tava dinnena yāpessanti kurūrino); Pv-a 27, 29 (= attabhāvaṁ yāpeti = upajīvati).

Yāpya (adjective) [shortened gerundive formation for yāpanīya. Sanskrit yāpya in slightly different meaning]

1. (literal) fit for movement or locomotion: in °yāna sedan chair, palanquin Abh 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).

Yāma [from yam in both meanings of yamati and yama^03]

1. restraint, only as compound cātu-yāma fourfold restraint D I 57; III 48; S I 66; M I 377; Vism 416. Cf. D.B. I 751.

2. a watch of the night. There are 3 watches, given as paṭhama, majjhima and pacchima (first, middle and last) Nidd I 377f.; or purima, m. and pacchima Nidd II §631 (under sadā). – A I 114; IV 168; Dhp 157 (one of the 3; interpreted as the 3 vayas at Dhp-a III 138); Ja I 243 (tīsu yāmesu ekasmiṁ yāme); Mhv 21, 33; Pv-a 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 A I 210 (yāmā devā); Pj II 244 (°bhavana the abode of the Y.); Pj I 166 (Yāmato yāva Akaniṭṭhaṁ from the Underworld to the highest heaven); Vism 225 (Yāmā); Vibh-a 519 (Yāmā); Vv-a 246 (the same); Thig-a 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 Vin IV 83, 86, 176, 311; to which is added yāva-kālika, temporary at Vin I 251 (where mutual relations of the 4 are discussed);

-gaṇḍika(ṁ) koṭṭeti to beat the block of restraint (?), i.e. exercise self-control (?) (or does it belong to yāma 3?) Pj I 233.

Yāyati see yāti.

Yāyin (adjective) (–°) [from yā, see yāti] going, going onto; in yāna-yāyinī (feminine) Thig 389 (maggaṭṭhaṅgika° having ascended the carriage of the Eightfold Path; explained by “ariya-yāyena Nibbāna-puraṁ yāyinī upagatā” Thig-a 257).

Yāva (adverb) [Vedic yāvat as neuter of yāvant used as adverb in meanings 1 and 2. The final t is lost in Pāli, 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 1000. Pv-a 21; y. sattama up to the seventh D I 238.

(b) nominative: y. deva-bhava-sampatti up to the attainment of a deva existence Pv-a 167; y. satta divasā up to 7 days, as long as 7 days Pv-a 31.

(c) with ablative: y. brahmalokā up to the highest heaven A III 17; y. mekhalā down to her girdle Pv-a 46; yāva āyu-pariyosānā up to the end of life Pv-a 200; y. ajjadivasā till the present day Mhv 32, 23; y. kappāvasānā up to the end of the world Vism 688 (where Pj II 5 in same passage reads accusative °āvasānaṁ); y. kāla-ppavedanā Ja I 118 + Dhp-a I 248; y. mukhasmā up to the brim Miln 238; yāva bhummāvalambare hang down to the ground Pv II 10^02.

(d) with accusative y. Bodhimaṇḍaṁ as far as the Bodhimaṇḍa Mhv 30, 88; y. tatiyakaṁ for the 3rd time (i.e. the last time; ascending scale!) D I 95; y. tatiyaṁ the same Vin IV 236 samanubhāsitabba); Snp 1116; Ja IV 126. – Frequently in phrase yāva jīvaṁ (see under compounds). Sattamāsaṁ cha pañca cattāro ti vatvā yāva temāsaṁ yāciṁsu “after having said 7, 6, 5, 4, months they begged down to 3 months” Pv-a 20. – With starting point, local: pādatalato ... yāvakesaggaṁ from the sole of the foot to the tip of the hair (“from tip to toe”) Dhp-a 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 Ja IV 190; heṭṭhā pi yāva Avīci upari yāva Akaniṭṭha-bhavanaṁ, tāva addasa Vism 392; yāva naṁ ānemi tāva idh’eva tiṭṭha Dhp-a 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 Pv-a 77 (= yādisaṁ of Pv II 1^19); Vv-a 325 = Dhp-a I 29 (yāva mahantaṁ). Also in other combinations, like yāva dukkhā Nirayā how (or as) many painful Hells Snp 678; yāva dukkhā tiracchānayoni M III 169; yāva pāpo ayaṁ Devadatto alakkhiko ... “how very wicked is this D.” Vin 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) Pv IV 5^07 (khādassu y.); Vibh-a 504 (= yattakaṁ icchati tattakaṁ); Ja V 338; Pv-a 217 (gaṇhāhi). Cf. Vin III 37 (yāvadatthaṁ katvā “pleasing herself”). – As adjective sufficient, plenty M I 12 (paripuṇṇa ... suhita y.); Pv-a 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 Pj II 503 (on Snp page 140) “paricchedāvadhāraṇa-vacanaṁ,” and at Dhp-a II 73 “avadhiparicchedana”: giving a limitation, or saying up to the limit. S 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 payojanassa 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 M 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” D II 106 (= 114, 219; III 122; A IV 311) “yāva-deva-manussehi suppakāsitaṁ” (translation D.B. 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 Rh.D. (D.B. II 236) is in favour of the latter being the original. Cf. K.S. 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 Divy 201. It is not a restriction or special definition of meaning at this passage. But may it not be taken as a summing 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 Ja 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 M II 207. – For yad-idaṁ we find yāvañ c’idaṁ at A III 34; M III 169. – The latter form (yāvaṁ, as above Ja V 508) is better to be grouped directly under yāvant, where more and similar cases are given.

3. (as conjunction) so long as, whilst, until (cf. tāva II 3, 4; III); either with future or potential or prohibitive. E.g. S I 202 (ahu pure dhammapadesu chando y. virāgena samāgamimha; translation “until I met with that pure thing and holy”); Ja VI 266 (y. āmantaye); Pv-a 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 D II 106 (na paribbāyissāmi ... yāva ... na bhavissati); S I 47 (y. na gādhaṁ labhati); Dhp 69 (yattakaṁ kālaṁ na ... Dhp-a II 50).

-kālika (cf. tāva II 1) “as far as the time or occasion goes,” occasional, temporary, at Vin 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) Vin I 80; II 197; III 23; It 78; Dhp 64, 284; Vism 94; Dhp-a I 45; Pv-a 76, 110 (= satataṁ). Cf. BHS yāvajīva-sukhya Avś II 37;

-tajjanī (°vinīta) led only as long as kept under a threat A I 285 (one of the 3 parisās; so read with v.l. for Text yāvatajjhā°);

-tatiyaka “as much as 3 times,” name of the last 4 monks’ Saṅghādisesa offences, because before the punishment is inflicted warning must have been given 3 times: see passage of Vin III 186 under yāva t-ihaṁ;

-tihaṁ (read as yāvat-ihaṁ, the latter = aha^02 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. Vin III 186.

Yāvaka [= yavaka] a dish prepared of barley Ja VI 373 (= yavataṇḍula-bhatta commentary).

Yāvataka (adjective) [from yāva, as tāvataka from tāva] as much as, as many as, as far as, whatever; usually in correlation with tāvataka e.g. Vin I 83 (yāvataka ... t.); D II 18 (y. kāyo t. vyāmo); Nidd II §235 3 m (y°ṁ ñeyyaṁ t°ṁ ñāṇaṁ); or similarly M I 397 (y. kathā-sallāpo ... sabbaṁ taṁ ...); Pv-a 103 (yāvatakā = yāvanto). feminine yāvatikā: yāvatikā gati tāvatikaṁ gantvā A I 112; y. nāgassa bhūmi as far as there was ground for the elephant D I 50; similarly: y. yānassa bhikkhu as far as the carriage-road D I 89, 106, 108; y. ñāṇassa bhikkhu Nett 25.

Yāvatā (indeclinable) [ablative of yāvant in adverb use cf. tāvatā) as far as, like as, in comparison with, regarding, because Dhp 258 (na tena paṇḍito hoti y. bahu bhāsati = yattakena kāraṇena Dhp-a III 383), 259, 266 (similarly, commentary = yattakena); Snp 759 (yāvatatthī ti vuccati; explained at Pj 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.” D I 74 yāvatā ariyaṁ āyatanaṁ yavatā vanippatho idaṁ agga-nagaraṁ bhavissati Pātaliputtaṁ puṭa-bhedanaṁ Vin I 229 = Ud 88 = D II 87 (concerning a most splendid site, and a condition for trade, this Pāṭ. will be the greatest town; translation D.B. 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.” S III 84. yāvatā dhammā saṅkhatā vā asaṅkhatā vā virāgo ... aggam akkhāyati, yad-idaṁ mada-nimmadano ... A II 34 = It 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 It 120.

Yāvant (pronoun relative) [cf. Sanskrit yāvant; same formation as demonstrative pronoun tāvant, of which the Pāli 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 Ja V 72 (see below)]

1. yāvant as adjective: as many (as) Dhp 337 (yāvant’ettha samāgatā as many as are assembled here); Ja V 72 (yāvanto uda-bindūni ... tāvanto gaṇḍū jāyetha; commentary on page 74 explains by yattakāni; yāvatā plural as many as Pv II 1^16; yāvanto Pv II 7^16 (= yāvatakā Pv-a 103); Ja V 370 (detha vatthāni ... 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 Pāli 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 a yāvaṁ m.) as yāvañ ca “and that,” “i.e.,” how much, however much, so great S I 149 (passive yāvañ ca te idaṁ aparaddhaṁ: see how great a mistake you have made in this); It 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 M. III 169; S II 178; A 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 Mhv 3, 41; Vv-a 196 (as adjective °āyukā dibba-sampatti); Pv-a 66, 73, 133; °icchakaṁ as much as is desired, according to one’s wishes Pp 12, 25; Vism 154 (here spelt yāvad-icchakaṁ); °ihaṁ see under yāva (compounds) – instrumental yavatā: see seperate.

Yāvetadohi at M 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.02 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)?

Yiṭṭha [past participle of yajati with a petrified sandhi y.; Vedic iṣṭa] medium: having sacrificed D I 138 (mahā-yaññaṁ y. rājā). – passive: sacrificed, (neuter) sacrifice D I 55 (dinna, y. huta); explained at Sv I 165 by “mahāyāga” Vibh 328, (the same); Ja I 83 (y. + huta); IV 19 (= yajita commentary); V 49; VI 527. – duyyiṭṭha not properly sacrificed, a sacrifice not according to rites Ja VI 522. In specific Buddhistic sense “given, offered as alms, spent as liberal gift” Vin I 36; Ja I 168 = A II 44; M I 82. Dhp 108 (yaṁ kiñci yiṭṭhaṁ va hutaṁ va; Dhp-a II 234 = yebhuyyena maṅgalakiriya-divasesu dinna-dānaṁ). – suyiṭṭha well given or spent A II 44; Thig-a 40; Vv 34^26 (in both senses; Vv-a 155 explains “mahā-yāga-vasena yiṭṭhaṁ”).

Yidha in mā yidha at Vin I 54 is to be read mā-y-idha, the y being an euphonic consonant (see y.).

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-a I 24 (yugaṁ gīvaṁ bādhati presses on the neck); Pv-a 127 (ratha°); Saddh 468 (of a carriage). Also at Snp 834 in phrase dhonena yugaṁ samāgamā which Buddhaghosa (Pj 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 S V 71.; Dhp-a IV 11; Pv-a 53; sāṭaka° the same Ja I 8, 9; Pv-a 46; vattha° the same Ja IV 172. – tapassī° a pair of ascetics Vv 22^10; dūta° a pair of messengers S IV 194; sāvaka° of disciples D II 4; S I 155; II 191; V 164; in general: purisa° (cattāri p.-yugāni) (4) pairs of men S IV 272f. = It 88; in verse at Vv 44^21 and 53^03; 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 Ja 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 4 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 Dīp I 76.

3. (connected by descent) generation, an age D I 113 (yāva sattamā pitāmahā-yugā “back through seven generations.” Cf. Sv I 281: āyuppamāṇa); Pj I 141 (the same); Ja I 345 (purisa°). There are also 5 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 Ja I 26;

-ādhāna putting the yoke on, harnessing M I 446;

-ggāha “holding the yoke,” i.e. control, dominance, domineering, imperiousness; used as synonym for palāsa at Vibh 357 = Pp 19 (so read for yuddha°), explained by sama-dhura-ggahaṇaṁ “taking the leadership altogether” at Vibh-a 492. See further Nidd I 177; Vv-a 71 (yugaggāha-lakkhaṇo paḷāso); Pj II 542; Dhp-a III 57 (°kathā = sārambhakathā). -°ṁ ganhāti to take the lead, to play the usurper or lord Ja III 259 (commentary for Text palāsin); Dhp-a III 346;

-ggāhin trying to outdo somebody else, domineering, imperious Vv-a 140;

-cchidda the hole of a yoke Thig 500 (in famous simile of blind turtle);

-naṅgala yoke and plough (so taken by Buddhaghosa at Pj II 135) Snp 77 = S I 172 (“plough fitted with yoke” Mrs. Rh.D.);

-nandha (with v.l. °naddha, e.g. at Paṭis II 92f.; Pj I 27 in Text) putting a yoke on, yoking together; as adjective congruous, harmonious; as neuter congruity, association, common cause Paṭis II 98 = Vism 682; Paṭis II 92f. (°vagga and °kathā); Pj 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 ahead, with expressions of sight: pekkhati Snp 410 (“no more than a fathom’s length” Rh.D. in Early Buddhism 32); pekkhin Miln 398; °dassāvin Vism 19 (okkhitta-cakkhu + y.) pekkhamāna Pj II 116 (as explanation of okkhittacakkhu);

-sāṭaka (= s.-yuga) a pair of robes, two robes Dīp VI 82.

Yugala and Yugaḷa (neuter) [Classical Sanskrit yugala; in relation to yuga the same as Latin jugulum (“yoke-bone”) to jugum. Cf. also Greek ζεύγλη yoking strap] a pair, couple Ja I 12 (yugaḷa-yugaḷa-bhūtā in pairs), 500 (bāhu°); VI 270 (thana° the 2 breasts); Vism 219; Vibh-a 51 (yugaḷato jointly, in pairs); the six “pairs of adaptabilities” or “words,” Yogāv 18-23, Manual of a Mystic 30f.; cf. Dhs 40f. Also used as adjective (like yuga) in phrase yugalaṁ karoti to couple, join, unite Dīp I 77; Vv-a 233.

Yugalaka (neuter) [from yugala] a pair Tikap 66; Vibh-a 73.

Yuja (adjective) (–°) [either a direct root-derivation from yuj, corresponding to Sanskrit yuj (or yuk, cf. Latin con-jux “conjugal,” Greek ὁμό-ζυξ companion, σύ-ζυξ = conjux; Gothic ga-juka companion); or a simplified form of the gerundive °yujya >°yujja > yuja] yoked or to be yoked, applicable, to be studied, only in compound duyyuja hard to be mastered, difficult Ja 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 M II 24 (so read for ayojjha).

Yujjhati [cf. Vedic yudhyate, yudh, given in meaning “sampahāra” at Dhātup 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-a II 154 (mallayuddhaṁ yujjhanto); III 259 (Ajātasattunā saddhiṁ yujjhanto). – past participle yuddha. – causative yodheti (q.v.).

Yujjhana (neuter) [from yujjhati] fighting, making war Ja III 6, 82.

Yujjhāpana (neuter) [from yujjhati causative] making somebody fight, inciting to war Miln 178.

Yuñjati [Vedic yunakti, yuñjati and yuṅkte, yuj; cf. Greek ζεύγνυμι, Lat, jungo to unite, put together (opposite junctus = Sanskrit yukta, cf. English junct-ion); Lithuanian jùngin. The Indo-Germanic root ịeug is an enlarged form of ịeṷe “to unite,” as in Sanskrit yanti, yuvati, past participle yuta; feminine yuti, to which also Latin jūs = Pāli yūsa. Dhātup gives several (literal and figurative) meanings of yuj, viz. “yoge” (No. 378), “samādhimhi” (399), “saṁgamane” (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 Ja IV 131; V 369; Dhp-a IV 137.

Forms: present yuñjati Dhp 382; Ja V 369; 2nd plural yuñjatha Thig 346 (kāmesu; = niyojetha Thig-a 241); present participle yuñjanto Ja IV 131 (kammaṭṭhāne); imperative yuñja S I 52 (sāsane); Thig-a 12; medium imperative yuñjassu Thig 5. – passive yujjati (in grammar or logic) is constructed or applied, fits (in), is meant Pj I 168; Pj II 148, 403, 456. – causative I yojeti and II yojāpeti (q.v.). – past participle yutta.

Yuta [past participle of yu, yauti to fasten but Dhātup 338: “missane”] fastened to (locative), attracted by, bent on, engaged in D. I 57 (sabba-vārī°); Snp 842 (pesuṇeyye; Nidd I 233 reads yutta in exegesis, the same at page 234, with further explanation āyutta, payutta etc.), 853 (atimāne); Dāṭh V 18 (dhiti°).

Note: yuta is doubtful in phrase tejasā-yuta in Niraya passage at A I 142 = M III 183 = Nidd I 405 = Nidd II §304 III = Ja V 266. The more likely reading is either tejasā-yuta (so BHS Mvu 9), or tejasā yutta (so Nidd II and Pv-a 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) Pv I 11^04 (catubbhi yutta ratha); Mhv 35, 42 (goṇā rathe yattā); Dhp-a 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. Nidd II §532); It 93 (Buddha-sāsane); Ja VI 206 (yoga°).

3. furnished; fixed, prepared, in order, ready Snp 442 (Māra; = uyyutta Pj II 392); Pv-a 53.

4. able, fit (to or for = infinitive), suitable, sufficient Snp 826 (cf. Nidd I 164); Ja V 219; Sv I 141 (dassituṁ yutta = dassanīya); Vv-a 191 (= alaṁ); Pv-a 74.

5. proper, right Pv-a 159.

6. due to (–°, with a gerundive, apparently superfluous) Ja III 208 (āsaṅkitabba°); cf. yuttaka.

7. (neuter) conjunction, i.e. of the moon with one or other constellation Vin II 217. – ayutta not fit, not right, improper Pv-a 6 (perhaps delete), 64. – suyutta well fit, right proper, opposite duyutta unbefitting, in phrase suyuttaṁ duyuttaṁ ācikkhati Ja I 296 (here perhaps for dur-utta?). du° also literally “badly fixed, not in proper condition, in a bad state” at Ja IV 245 (of a gate).

-kāra acting properly Pv-a 66;

-kārin acting rightly Miln 49;

-paṭibhāṇa knowledge of fitness Pp 42 (cf. Pp-a 223);

-payutta intent on etc. Pv-a 150;

-rūpa one who is able or fit (to = infinitive) Ja I 64;

-vāha justified Vv-a 15.

Yuttaka (adjective) (–°) [from yutta] proper, fit (for); neuter what is proper, fitness: dhamma-yuttakaṁ katheti to speak righteous speech Ja IV 356. – Usually combined with a gerundive, seemingly pleonastically (like yutta), e.g. kātabba° what had to be done Pv-a 81; Dhp-a I 13 (as kattabba°); āpucchitabba° fit to be asked Dhp-a 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 Mhv 10, 66 (vacana°); Saddh 340 (sutti°); and ablative yuttito Saddh 505.

3. (logical) fitness, right construction, correctness of meaning; one of the 16 categories (hārā), applied to the exposition of texts, enumerated in the 1st section of the Netti; e.g. at Nett 1-3, 103; Pj I 18; Pj II 551, 552. Thus ablative yuttito by way of correctness or fitness (contrasted to suttato) Vibh-a 173 = Vism 562; and yutti-vasena by means of correctness (of meaning) Pj II 103 (contrasted to anussava).

4. trick, device, practice Ja VI 215.

-kata combined with; (neuter) union, alloy Vv-a 13.

Yuddha (neuter) [original past participle of yujjhati; cf. Vedic yuddha (past participle) and yudh (feminine) the fight] war, battle, fight D I 6 (daṇḍa° fighting with sticks or weapons); Ja III 541 (the same); Snp 442 (dative yuddhāya); Ja VI 222; Miln 245 (kilesa°, as past participle: one who fights sin); Mhv 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-a 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. Nidd I 172 explains as “yuddhatthāya.”

-kāla time for the battle Mhv 10, 63;

-ṭṭha engaged in war S I 100 (so read for °ttha);

-maṇḍala fighting ring, arena Ja IV 81; Vism 190; Vibh-a 356 (in comparison).

Yuddhaka [from yuddha, for the usual yodha (ka)] a fighter, in malla° fist-fighter, pugilist Ja IV 81.

Yudhikā (feminine) [doubtful] name of a tree Ja 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.

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 Pāli shows also declention after a-stem, e.g. genitive yuvassa Mhv 18, 28] a youth. – nominative singular yuvā D I 80 = yobbanena samannāgata Sv I 223; Snp 420; Dhp 280 (= paṭhama-yobbane ṭhita Dhp-a III 409); Pv III 7^01 (= taruṇa Pv-a 205). – Cf. yava, yuvin and yobbana.

[BD]: Spanish: juven young, youngster; juventud youth.

Yuvin (adjective/noun) [= yuvan with different-adjective ending] young Ja IV 106, 222.

Yūtha (neuter) [Vedic yūtha] a flock, herd of animals Snp 53 (of elephants); Ja I 170 (monkeys), 280 (the same); Pj II 322 (go°, of oxen).

-pa the leader of a herd Thig 437 (elephants);

-pati same Ja III 174 (elephant); Dhp-a I 81 (the same).

Yūthikā (feminine) [cf. later Sanskrit yūthikā] a kind of jasmine, Jasminum auriculatum Ja VI 537; Miln 338. So is also to be read at Ja V 420 (for yodhi) and 422 (yodhikā and yudhikā). See also yodhikā.

Yūpa [Vedic yūpa]

1. a sacrificial post D I 141; A IV 41; Ja IV 302; VI 211; Miln 21 (dhamma°); Pj II 321, 322; Sv I 294.

2. a pāsāda, or palace Thag 163 = Ja II 334;

-ussāpana the erection of the sacrificial post As 145 (cf. Miln 21).

Yūsa [Vedic yūṣan, later Sanskrit yūṣa; from base Indo-Germanic °iūs, cf. Latin jūs soup, Greek ζύμη yeast, ferment, ζωμός soup; Old-bulgarian jucha = German jauche manure; Swedish ost cheese; an enlargement of base ịeu to mix, as in Sanskrit yu to mix: see yuta, to which further ịeṷe, as in yuñjati]

1. juice Vin I 206 (akaṭa° natural juice); Mhv 28, 26; Vv-a 185 (badara° of the jujube); Vism 195 (seda° sweaty fluid).

2. soup, broth. Four kinds of broths are enumerated at M 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).

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 Thig-a 51 and Pv-a 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 D I 105 (addasā dvattiṁsa lakkhanāṇi y. ṭhapetvā dve: all except two) = 109; Vin III 29f.; Ja 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 D I 17 (saṁvaṭṭamāne loke y. [as a rule] sattā Ābhassara-saṁvaṭṭanikā honti; explained by half allegorical, half popular etymology at Sv I 110 as follows: “ye upari Brahma-lokesu vā Āruppesu vā nibbattanti, tadavasese sandhāya vuttaṁ”); D II 139: yebhuyyena dasasu loka-dhātusu devatā sannipatitā (as a rule); Snp page 107 (= bahukāni Pj II 451); Miln 6 (y. Himavantam eva gacchanti: usually); Sv I 280 (ordinarily); Vv-a 234 (occasionally), 246 (pihita-dvāram eva hoti: usually); Pv-a 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 Pv-a 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. – Vin. II 84 (anujānāmi bhikkhu adhikaraṇaṁ yebhuyyasikāya vūpasametuṁ), 93 (vivādādhikaraṇaṁ dvīhi samathehi sammati: sammukhā-vinayena ca yebhuyyasikāya ca). As one of the 7 methods of settling a dispute mentioned at Vin IV 207 = 351 (the seven are: sammukhā-vinaya, sati-vinaya, amūḷha-vinaya, paṭiññā, yebhuyyasikā, tassa-pāpiyyasikā, tīṇavatthāraka). Explained in detail at M 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. D III 254 (the seven enumerated); A I 99; IV 144.

Yeva (indeclinable) [= eva with accrudescent y from sandhi. On form and relation between eva and yeva cf. Geiger, Pāli Grammar §66.1. See also eva 2. – The same form in Prākrit: Pischel, Pkt Gr. §336] emphatic particle, meaning “even, just, also”; occurring most frequently (for eva) after palatal sounds, as ṁ: Snp 580 (pekkhataṁ yeva), 822 (vivekaṁ); Dhp-a II 20 (saddhiṁ); Pv-a 3 (tasmiṁ), 4 (imasmiṁ), 13 (tumhākaṁ); – further after o: Pv-a 39 (apanīto yeva); – after ā: Snp 1004 (manasā yeva); – after i: S II 206 (vuddhi yeva); Pv-a 11 (ahosi); – after e: Ja I 82 (vihāre yeva; pubbaṇhe y.); Vibh-a 135 (na kevalaṁ ete yeva, aññe pi “not only these, but also others”). Cf. Mhv 22, 56; Vv-a 222; Pv-a 47.

Yevāpanaka, Yevāpana (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.; Vibh-a 63, 70f.; cf. BMPE 4, note 1, and introduction lxxiv, note 2.

Note: The expression occurring as phrase shows ye as nominative plural, e.g. Dhs 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.

Yoga [Vedic yoga, see etymology under yuga and yuñjati. Usually m.; plural neuter yogāni occurs at D II 274 in meaning “bonds”] literally “yoking, or being yoked,” i.e. connection, bond, means; figurative application, endeavour, device.

1. yoke, yoking (rare?) Ja VI 206 (meant here the yoke of the churning-sticks; cf. Ja 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: S I 35 = 60; Snp 641; Dhp 417; explained at Dhp-a IV 225 as “kāya.” – Association with: D III 176; application: Vism 520 (+ uppāda). yogato (ablative) from being connected with, by association with Pv-a 40 (bālya°), 98 (sammappadhāna°). – pubba° connection with a former body, one’s former action or life history Ja V 476; VI 480; Miln 2. See pubbe^01. – aḍḍhayoga a “half-connected” building, i.e. a half-roofed monastery Vin I 239; Vism 34. – nakkhatta° a conjunction of planets, peculiar constellation (in astrology) Ja I 82, 253 (dhana-vassāpanaka suitable for a shower of wealth); III 98; Dhp-a I 174; As 232 (in simile).

3. (figurative) bond, tie; attachment (to the world and its lusts), or what yokes to rebirth (Cpd. 1712). There are 4 yogas, which are identical with the 4 oghas viz. kāma°, bhava°, diṭṭhi°, avijjā°, or the bonds of craving, existence, false views, and ignorance; enumerated in detail at A II 10; D III 230, 276; Ja I 374; cf. Paṭis I 129 (catūhi yogehi yutto lokāsannivāso catu-yoga-yojito); Vibh-a 35. Mentioned or referred to at S V 59; Dhs 1059 (ogha +, in definition of taṇhā), cp, BMPE 285; Nett 31 (with ogha), 114 (the same); as sabba° (or sabbe) yogā at Thig 4; 76; S I 213; Dhp-a III 233; severally at It 95 (bhava-yoga-yutta āgāmī hoti, + kāma°); ogha + yoga: Pp 21 (avijjā°); Vism 211, 684; cf. also D II 274 (pāpima-yogāni the ties of The Evil One); It 80 (yogā pamocenti bahujanaṁ).

4. application, endeavour, undertaking, effort Dhp-a III 233, 234 (= samma-ppadhāna). yogaṁ karoti to make an effort, to strive after (dative) S II 131; A II 93 (āsavānaṁ khayāya y. karaṇīya); Miln 35. yogaṁ āpajjati to show (earnest) endeavour, to be active S III 11f.; Vibh 356 (attanā). – dhamma° one who is devoted to the Dhamma A III 355; yutta° (bent on, i.e.) earnest in endeavour Ja I 65; yāca° given to making offerings: see yāca.

5. pondering (over), concentration, devotion M I 472; Dhp 209 (= yoniso manasikāra Dhp-a III 275), 282 (same explanation at Dhp-a III 421); Miln 3; Vibh 324 (yoga-vihitesu kamm’ and sippāyatanesu; Vibh-a 410 explains: y. vuccati paññā; – perhaps better to above 4?).

6. (magic) power, influence, device, scheme Ja VI 212 (yoga-yogena practice of spells etc. = tāya tāya yuttiyā commentary); Pv-a 117 (combined with manta, ascribed to devas).

7. means, instrument, remedy Ja I 380 (vamana° 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 It 61 (muni), 81 (the same);

-ātigāmin = °ātiga; A 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. – Ja I 303, 394, 400; III 241 (saṁsārasāgaraṁ taranto y.); Paṭis 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-a II 12 (padhānaṁ padahanto y.); III 241 (°bhikkhu); As 187 (ādhikammika), 246 (°kulayutta); Vibh-a 115, 220, 228 (as bhikkhu on alms-round), 229 (as hunter), 258, 331; Pj I 74; Pj II 20, 374;

-kkhema [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” (K.S. II 132); a frequent epithet of Nibbāna [same in BHS: yogakṣema, e.g. Divy 98, 123, 303, 498] M I 117 (°kāma), 349, 357, (anuttara); S I 173 (°adhivāhana); II 195 (anuttara), 226; III 112 (°kāma, negative); IV 125; V 130f.; A I 50 (anuttara); II 40, 52 (a°), 87, 247; III 21, 294f., 353; D III 123, 125, 164 (°kāma); Vin II 205 = It 11 (°ato dhaṁsati, whereas Vin °ā padhaṁsati); It 9, 27 (abhabbo °ssa adhigamāya); Thig 6; Snp 79 (°adhivāhana), 425; Dhp 23 (anuttara, cf. Dhp-a I 231); Paṭis I 39; II 81; Vibh 247 (kulāni y-kh-kāmāni, which Vibh-a 341 explains: catūhi yogehi khemaṁ nibbhayaṁ icchanti); Thig-a 13;

-kkhemin finding one’s rest, peace, or salvation; emancipated, free, an Arahant S III 13 (accanta°); IV 85; A II 12; IV 310 (patta°); V 326 (accanta°); Dhp-a III 233, 234 (= sabba-yoga-visaṁyutta); negative a° not finding one’s salvation A II 52 (in verse) = Paṭis II 80; It 50;

-ññu knowing the (right) means Miln 169f.

-bahula strong in exertion A III 432;

-yutta (Mārassa) one who is tied in the bonds (of Māra) A II 52 (so read for °gutta; the verse also at Paṭis II 80, 81, and It 50);

-vibhāga dividing (division) of the relation (in grammar: to yoga 2) Pj II 266.

Yoganīya (adjective) [from yoga; gerundive formation] of the nature of trying, acting as a bond, fetter-ish Dhs 584; As 49 (cf. BMPE 277). The spelling is also yoganiya, cf. oghaniya.

Yogin (adjective/noun) [from yoga, cf. Classical Sanskrit 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 Thag 947 (pubbake yogī “Saints of other days” Mrs. Rh.D.). Frequent in Miln, e.g. past participle 2, 356 (yogi-jana); at pages 366, 393, 404, 417, 418 in old verses. Combined with yogāvacara Miln 366, 404. – Further passages are Nett 3, 10, 61; Vism 2, 14, 66, 71 (in verse), 150, 320, 373, 509, 620, 651, 696; As 195, 327.

Yogga^01 (neuter) [Vedic yogya; a gerundive formation from yoga in meaning of yoga 1] “what may be yoked,” i.e.

1. a coach, carriage, waggon (usually large and covered, drawn by bullocks) Ja VI 31f. (paṭicchanna), 368 (mahā°); Dhp-a II 151 (mahā° and paṭicchanna).

2. a draught bullock, ox Vv 84^08; Pv II 9^36 (= ratha-yuga-vāhana Pv-a 127); Ja VI 221. yoggāni muñcati to unharness the oxen Pv-a 43, 100.

Yogga^02 (neuter and adjective) [same as last, in meaning of yoga 7]

1. (neuter) a contrivance Ja IV 269 (yoggaṁ karoti, may be in meaning “training, practice” here: see yoggā); Vv-a 8 (gahaṇa°).

2. (adjective) fit for (= yutta), adapted to, suitable; either –° or with infinitive: Vv-a 291; Pv-a 25 (here spelt yogya), 135 (bhojana°), 152 (kamma-vipākānubhavana°), 154 (gamana° passable, v.l. yogya), 228 (anubhavana°).

Yoggā (feminine) [Vedic and Epic Skanskrit yogyā; same as yogga^02, from yoga] training, practice Ja II 165 (yoggaṁ karoti to practise); IV 269 (the same); Dhp-a I 52 (lakkha-yoggaṁ karoti to practise shooting). – adjective (–°) katayogga well-practised, trained S I 62, 98 (negative). Only at these passages, missing at the other daḷha-dhamma-passages, e.g. at S II 266; M I 82; A II 48.

-ācariya a groom, trainer S IV 176 = M I 124; M III 97, 222; Thag 1140; Ja I 505.

Yojana (neuter) [Vedic yojana]

1. the yoke of a carriage Ja 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 7 miles, which is given by Buddhaghosa as equal to 4 gāvutas (Dhp-a II 13). It occurs in descending scale of yojana-tigāvuta-usabha at Dhp-a I 108. Dhp 60; Ja V 37 (yojana-yojana-vitthatā each a mile square); Pj II 194. More favoured combinations of yojana with numbers are the following: (½ aḍḍha°): Sv I 35, As 142; (3): Dhp-a II 41; (4): Pv-a 113; (5): Vv-a 33; (15): Dhp-a I 17, Ja I 315, Pv-a 154; (18): Ja I 81, 348; (20): Dhp-a IV 112 (20 X 110, of a wilderness); (25): Vv-a 236; (45): Ja I 147, 348, Dhp-a I 367; (50): Vism 417; (100): D I 117, It 91, Pv I 10^14; (500): Ja I 204; (1,000): Ja I 203; Cf. yojanika.

Yojanā (feminine) [Sanskrit yojanā, from yojeti] (grammatical) construction; exegesis, interpretation; meaning Pj I 156, 218, 243; Pj II 20, 90, 122f., 131f., 148, 166, 177, 248, 255, 313; Pv-a 45, 50, 69, 73, 139 (attha°), and passim in commentaries.

Yojanika (adjective) [from yojana] a yojana in extent Ja I 92 (vihāra); Dīp XVII 108 (ārāma); Dhp-a I 274 (maṇipallaṅka).

Yojita [past participle of yojeti] yoked, tied, bound Paṭis I 129 (catuyoga° fettered by the four bonds); Pj II 137 (yottehi y.).

Yojitaka (adjective) [from yojita] connected with, mixed; negative a° not mixed (with poison), unadulterated Ja I 269.

Yojeti [causative of yuñjati]

1. to yoke, harness, tie, bind Pv II 9^36 (vāhana, the draught-bullock); Mhv 35, 40 (yojayi preterit; v.l. for yojāpayi); Pv-a 74 (sindhave).

2. to furnish (with), combine, unite, mix, apply Ja I 252 (suraṁ), 269 (the same); Mhv 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 Mhv 30, 39 (pāde upānāhi fitted the feet with slippers); dvāraṁ to put a door right, to fix it properly Ja I 201; IV 245 (cf. yojāpeti).

4. to engage, incite, urge, commission, put up to, admonish Mhv 17, 38 (manusse); 37, 9 (vihāraṁ nāsetuṁ y. incited to destroy the v.); Pv-a 69.

5. to construct, understand, interpret, take a meaning Pj II 148 (yojetabba); Pv-a 98 (the same), 278 (the same). – causative II yojāpeti to cause some one to yoke etc.: D II 95 (yānāni, to harness); Ja I 150 (dvāraṁ, to set right); Mhv 35, 40 (rathe, to harness). – passive yojīyati to become yoked or harnessed Ja I 57 (naṅgalasahassaṁ y.). – past participle yojita.

Yojjha in a° M II 24 read yujjha (of yudh).

Yotta (neuter) [Vedic yoktra, cf. Latin junctor, Greek ζευκτῆρες yoke-straps; Epic Sanskrit yoktṛ one who yokes] the tie of the yoke of a plough or cart S I 172 = Snp 77; S IV 163, 282; Ja I 464; II 247 (camma°); IV 82; V 45 (camma-y.-varatta), 47; Vism 269; Dhp-a I 205; Pj II 137. As dhura-yotta at Ja I 192; VI 253.

Yottaka (neuter) [yatta + ka] a tie, band, halter, rope Ja VI 252; Miln 53; Vism 254, 255; Dhp-a III 208.

Yodha [cf. Vedic yodha; from yudh] a warrior, soldier, fighter, champion Vin I 73 (yodhā yuddhābhinandino ... pabbajjaṁ yāciṁsu); Ja I 180; Miln 293.

-ājīva one who lives by battle or war, a soldier S IV 308 = A III 94; A I 284; II 170, 202; III 89f. (five kinds); Snp 617, 652; Pp 65, 69;

-hatthin a war elephant Dhp-a I 168.

Yodhi = yodhikā Ja V 420.

Yodhikā (feminine) [v.l. of yūthikā (q.v.)] a special kind of jasmine Vv 35^04; Ja IV 440 (yoth°), 442; V 422; Vv-a 162 (as thalaja and a tree).

Yodhin [= yodha] a warrior; camma° a warrior in cuirass, a certain army grade D I 51; A IV 107.

Yodheti [causative of yujjhati] to attack, to fight against (accusative) Dhp 40 (yodhetha = pahareyya Dhp-a I 317); Ja V 183.

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: M I 73; D III 230; Miln 146; Vism 552, 557f.; cf. Vibh-a 203f. – Frequently in the following combinations: tiracchāna° the class of animals, the brute creation A I 37, 60; V 269; It 92; Pv IV 11^01; Vism 103, 427; Pv-a 27, 166; nāga° birth among the Nāgas S III 240f. (in reference to which the 4 kinds of birth, as mentioned above, are also applied); Vism 102 (Niraya-nāga-yoni); pasu° = tiracchāna° Pv II 13^12; pisāca° world of the Pisācas S I 209; peta° the realm of the petas Pv-a 68 (cf. peta). – kamma° K. as origin A III 186. – yoni upaparikkhitabba (= kiṁjātikā etc.) S III 42. – ayoni unclean origin Thag 219.

3. thoroughness, knowledge, insight Nett 40. – ayoni superficiality in thought S I 203 (“muddled ways” Mrs. Rh.D.). – yoniso (ablative) “down to its origin or foundation,” i.e. thoroughly, orderly, wisely, properly, judiciously S I 203 (“in ordered governance” K.S. I 259); D I 118 (wisely); It 30 (āraddha āsavānaṁ khayāya); Pp 25; Vism 30, 132, 599; PpA 31. Opposite ayoniso disorderly improperly Pp 21; Dhp-a I 327; Pv-a 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” (K.S. I 259) Paṭis I 85f.; It 9; Ja I 116; Miln 32; Nett 8, 40, 50, 127; Vism 132; Pv-a 63. See also manasikāra. – Opposite ayoniso manasikāra disorderly or distracted attention D III 273; Vibh-a 148; Thig-a 79. In BHS the same phrase: yoniśo manasikāraḥ Divy 488; Avś I 122; II 112 (Speyer: “the right and true insight, as the object of consideration really is”). See further on term D.B. III 218 (“systematized attention”); K.S. I 131; II 6 (“radical grasp”).

-ja born from the womb Snp 620; Dhp 396;

-pamukha principal sort of birth D I 54; M I 517.

Yobbana (noun-feminine) [cf. late Vedic and Epic Skanskrit yauvana, from yuvan] youth D I 115; A I 68; III 5, 66, 103; Dhp 155, 156; Snp 98, 110, 218; Pv I 7^06; Dhp-a III 409; Pv-a 3.

-mada pride of youth D III 220; A I 146; III 72; Vibh-a 466.

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 Pāli 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 Ja 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); Vv 64^22 (Vajirāvudho-r-iva); Pv II 8^07 (puna-r-eva); II 11^06 (the same); Pv-a 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; Ja I 59.

Raṁsi and Rasmi [Vedic raśmi. The form raṁsi is the proper Pāli form, originating from raśmi through metathesis like amhi for asmi, tamhā for tasmā etc. Cf. Geiger P.Gram §50.2. The form rasmi is a Sanskritism and later] a rein, a ray.

1. In meaning “rein” only as rasmi, viz. at M I 124; Dhp 222; Ja 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.); Vv 53^05 (plural raṁsī = rasmiyo Vv-a 236); 63^27 (sahassa° having a thousand rays; = suriya Vv-a 268); Saddh 124. Also in compound raṁsi-jāla a blaze of rays Ja I 89; Pv-a 154; Vv-a 12 (°sammujjala), 14 (the same), 166 (the same).

(b) rasmi (in prose, late) Dhp-a I 27 (°ṁ vissajjesi); As 13 (nīla-rasmiyo); Vv-a 125 (candima-suriya°). Also in compound buddha-rasmi the ray of enlightenment, the halo around a Buddha, consisting of 6 colours (chabbaṇṇa) Ja I 444, 501 (°rasmiyo vissajjento); Pj II 132; Vv-a 207, 234, 323; Mhbv 6, 15, 38.

Raṁsika (adjective) [raṁsi + ka] having rays, radiant, in sahassa° having 1000 rays Vv 64^05 (= suriya-maṇḍala viya Vv-a 277).

Raṁsimant (adjective) [from raṁsi] having rays, radiant; noun singular raṁsimā the sun Vv 81^02 (= suriya Vv-a 314).

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°, v.l. du° hard to guard Dhp-a I 295. °kathā, v.l. rukkha-°, warding talk Thig-a in Ps.B., 185, cf. note 415.

Rakkhaka (adjective/noun) [from rakkha]

1. guarding, protecting, watching, taking care Pv-a 7; feminine °ikā (dāsī) Dhp-a IV 103 (a servant watching the house).

2. observing, keeping Ja I 205 (sīla°).

3. a cultivator Ja II 110.

4. a sentry Ja I 332.

Rakkhati [Vedic raksati, rakṣ to Indo-Germanic °ark (cf. Latin arceo etc.) in enlarged form °aleq = Greek ἁλέξω to protect (Alexander!); ἁλκή strength; Anglo-Saxon ealgian to protect, Gothic alhs = Anglo-Saxon ealh temple. Cf. also base °areq in Pāli aggala. Dhātup 18 explains rakkh by “pālana”]

1. to protect, shelter, save, preserve Snp 220; Ja IV 255 (maṁ rakkheyyātha); VI 589 (= pāleti); Pv II 943 (dhanaṁ); Miln 166 (rukkhaṁ), 280 (attānaṁ rakkheyya save himself); Pv-a 7. – gerundive rakkhiya to be protected Mhv 33, 45. Negative arakkhiya and arakkheyya (in meaning 3) see separately. – passive present participle rakkhiyamāna Ja I 140.

2. to observe, guard, take care of, control (with reference to cittaṁ the heart, and sīlaṁ good character or morals) It 67 (sīlaṁ); Dhp-a I 295 (cittaṁ rakkha, equivalent with cittaṁ dama), 397 (ācāraṁ); Ja IV 255 (vācaṁ); Vv-a 59 (sīlāni rakkhi); Pv-a 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.

Rakkhana (neuter) [from rakkh]

1. keeping, protection, guarding Nett 41; Mhv 35, 72 (rahassa°-atthāya so that he should keep the secret); Pv-a 7.

2. observance, keeping Vv-a 71 (uposatha-sīla°); Pv-a 102 (sīla°), 210 (uposatha°).

Rakkhanaka (adjective) [from rakkhana] observing, keeping; one who observes Ja 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 past participle 162-164)] a kind of harmful (nocturnal) demon, usually making the water its haunt and devouring men Thag 931; Snp 310 (Asura°); Ja I 127 (daka° = udaka°), 170 (the same); VI 469 (the same); Dhp-a I 367 (°pariggahita-pokkharaṇī); III 74 (udaka°); Saddh 189, 313, 366. – feminine rakkhasī Ja III 147 (r. pajā); Mhv 12, 45 (rudda°, coming out of the ocean).

Rakkhā (feminine) [verb-noun from rakkh] shelter, protection, care A II 73 (+ parittā); Mhv 25, 3; Ja I 140 (bahūhi rakkhāhi rakkhiyamāna); Pv-a 198 (°ṁ saṁvidahati). Often in combination rakkhā + āvaraṇa (+ gutti) shelter and defence, e.g. at Vin II 194; D I 61 (dhammikaṁ r.-v.guttiṁ saṁvidaheyyāma); M II 101; Ja IV 292. – Cf. gorakkhā.

Note: rakkhā at Ja III 144 is an old misreading for rukkhā.

Rakkhita [past participle of rakkhati] guarded, protected, saved S IV 112 (rakkhitena kāyena, rakkhitāya vācāya etc.); A I 7 (cittaṁ r.); Snp 288 (dhamma°), 315 (gottā°); Vv-a 72 (mātu°, pitu° etc.); Pv-a 61, 130.

Note: rakkhitaṁ karoti at Mhv 28, 43 Childers translates “take under protection,” but Geiger reads rakkhike and translates “appoint as watchers.”

-atta one who guards his character S I 154; Ja I 412; Pj II 324;

-indriya guarding one’s senses Snp 697;

-mānasāna guarding one’s mind Snp 63 (= gopita-mānasāno rakkhita-citto Nidd II §535).

Raṅga^01 [from raj^01, rajati, to be coloured or to have colour] colour, paint Miln 11 (°palibodha).

-kāra dyer Miln 331;

-jāta colour M I 385; Vibh-a 331;

-ratta dyed crimson Vin I 185 = 306.

Raṅga^02 [from raj^02, irajyati, to straighten, order, direct etc.: see uju. Dhātup (27) only gives one raj in meaning “gamana”] a stage, theatre, dancing place, playhouse Vv 33^01; Ja II 252.

-raṅgaṁ karoti to play theatre Dhp-a IV 62;

-raṅgamajjha the stage, the theatre, usually in locative °majjhe, on the stage, S IV 306; Ja IV 495; Dhp-a III 79; same with °maṇḍale Ja II 253.

Racati [rac, later Sanskrit] to arrange, prepare, compose. The root is defined at Dhātup 546 by “paṭiyattane” (with v.l. car), and given at No. 542 as v.l. of pac in meaning “vitthāre.” – past participle racita.

Racanā (feminine) [from rac]

1. arrangement (of flowers in a garland) Vv-a 354.

2. composition (of a book) Saddh 619.

Racita [past participle of racati]

1. arranged Ja V 157 (su° in commentary for samocita; v.l. sucarita).

2. strung (of flowers) Mhv 34, 54. – Cf. vi°.

Racchā (feminine) [Sanskrit rathyā. This the contracted formation. The diæretic forms are rathiyā and rathikā (q.v.)] a carriage road Vin II 194; III 151; IV 271 (= rathiyā); V 205 (raccha-gata); Ja I 425; V 335; VI 276 (in its relation to vīthi); Dāṭh V 48; Pv-a 24 (koṇa°).

Rajaka [from rajati] a dyer (and “washerman” in the same function), more correctly “bleacher.” See remarks of Kern’s at Toev. II 45 on distinction of washerman and dyer. – D I 51 (in list of occupations); Vin III 45; S II 101 = III 152 (in simile; combined with cittakāra, here perhaps “painter”?); S III 131; Ja V 186; Vibh-a 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) M I 169; S I 137 (here further combined with °jātika; cf. BHS alpa-rajaskajātīya Mvu III 322); Vin I 5 (the same); Paṭis I 121; II 33, 195; Nidd I 358; Nidd II §235 3 p^02; Vibh 341; Miln 263; Vism 205; Vibh-a 458.

Rajakkhatā (feminine) [abstract from rajakkha] is Kern’s (problematic) proposed reading (Toev. 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 –°).

Rajata (neuter) [Vedic rajata; see etymology under rajati] silver D I 5 (explained at Sv I 78 as a general name for all coins except gold: kahāpaṇas etc.); S I 92; Snp 962 (in simile; explained at Nidd I 478 as jātarūpa), Ja V 50; 416 (hema° gold and silver); Vv 35^01 (°hema-jāla); Dhp-a II 42 (°paṭṭa silver tablet or salver); IV 105 (°gabbha silver money box or cabinet for silver, alongside of kahāpaṇa-gabbha and suvaṇṇa°); Vibh-a 64 (explained as “kahāpaṇa”); Pv-a 95 (for rūpiya).

Rajati [raj and rañj to shine, to be coloured or light (-red); to Indo-Germanic °areg to be bright, as in Latin argus, Greek ἀργής and ἀργός light; Sanskrit arjuna (see ajjuna); to which also rajati silver = Latin argentum, Greek ἄργυρος; Gallic Argento-ratum (N. of Strassburg); Oir 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) Vin III 235 (present participle from plural dhovantiyo rajantiyo etc.); Ja 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 Vin 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 Thag 1155 (infinitive rajetave: (see Geiger, Pāli Grammar §204.1a). Causative also rañjeti (see under rañjati). Medium passive rajjati (q.v.). – Causative II rajāpeti to cause to be bleached Vin III 206 (dhovāpeyya rajāpeyya ākoṭāpeyya), 235 (dhovāpeti r. vijaṭāpeti); Ja II 197 (ovaṭṭikaṁ sibbāpetvā rajāpetvā).

Rajana (neuter) [from raj] colouring, dye D I 110 (suddhaṁ vatthaṁ ... sammadeva rajanaṁ paṭigaṇheyya); Vin I 50 = 53 II 227; Vin 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) Thag 965; S II 101 (here either as feminine or adjective); Ja I 220 (washing?).

-kamma (the job of) dyeing Ja I 118; Vism 65;

-pacana boiling the dye Vism 389 (cf. rajana-pakka Vinaya Texts II 49);

-bhājana dye-vessel Vin I 286;

-sālā colouring workshop, dyeing-hall Vism 65.

Rajani (feminine) [from raj, cf. rajanīya 2] the night Dāṭh I 39; Abh 69; Pv-a 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.) S III 79; also at D I 152f. (dibbāni rupāni passāmi piya-rūpāni kāmūpasaṁhitāni rajanīyāni; and the same with saddāni). In another formula (relating to the 5 kāmaguṇā): rūpā (saddā etc.) iṭṭhā kantā manāpā piyarūpā kāmūpasaṁhitā rajanīyā D I 245; M I 85. The explanation of this passage at Sv 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 A II 196. The same takes the places of lobhanīyā dhammā in combination with dosanīyā and mohanīyā dh. at S IV 307; A II 120; III 169. Another pair is mentioned at Nett 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 Pv III 7^01, where the passage runs “yuvā rajanīye kāmaguṇehi sobhasi”: youthful thou shinest with the qualities of enjoyment in the enjoyable (night), which at Pv-a 205 is explained in a twofold manner viz. first as “ramaṇīyehi rāguppatti-hetu-bhūtehi” (viz. kāmagunehi), referring to a v.l. rajanīyehi, and then as “rajanī ti vā rattīsu, ye ti nipātamattaṁ” and “virocasi rattiyaṁ.” Thus rajanī is here taken directly as “night” (cf. Abh 69). – At Pv IV 6^02 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 Thag 1233 (sarena rajanīyena); Vv-a 37 (r. nigghosa).

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 D II 19; Snp 207, 334; Dhs 617; rajaṁ at Snp 275; It 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 D II 19 (tiṇa + r.); Snp 662 = Pv-a 116 (sukhumo rajo paṭivātaṁ khitto); It 83; Dhs 617 (dhūmo + r.). adjective rāja°: in sa° and a° vāta Vin II 209; Vism 31. The meaning “pollen” [Sanskrit raja, m.] may be seen in “raja-missakaṁ rasaṁ” at Dhp-a I 375.

2. (figurative) stain, dirt, defilement, impurity. Thus taken conventionally by the Pāli commentators as the threefold blemish of man’s character: rāga, dosa, moha, e.g. Nidd I 505; Pj II 255; Dhp-a III 485; or as kilesa-raja at Pj II 479. – Snp 207 (niketā jāyate rajo), 334, 665 (rajaṁ ākirasi, metaphysical), 974 (pañca rajāni loke, viz. the excitement caused by the 5 bāhirāni āyatanāni Nidd I 505. Also in stanza rāgo rajo na ca pana reṇu vuccati (with dosa and moha the same) Nidd I 505 = Nidd II §590 (slightly different) = Ja I 117 = Vism 388, cf. Divy 491 with interesting variation. – adjective raja° in two phrases apagata° Vv-a 236 and vigata° Nidd I 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 D II 18; Vin III 70; Ja IV 322; V 241; Miln 133, 195, 258, 410; Pj II 248, 291;

-jallika living in dirty mud, designation of a class of ascetics M I 281; Ja I 390;

-dhātu “dust-element” (doubtful translation) D I 54, which Sv I 163 explains as “raja-okiṇṇa-ṭṭhānāni,” i.e. dusty places. D.B. 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 Ja 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 spelt raj-ovajalla for ava° because of rajo, or represents a contamination of raj-avajalla and raj-ojalla, or it is a metri causā diæresis of rajo-jalla] dust and dirt Dhp 141 (= kaddama-limpanākārena sarīre sannicita-rajo Dhp-a III 77);

-haraṇa dirt-taking, cleaning; wet rag, floor-cloth, duster Vin II 291; A IV 376; Ja I 117; Dhp-a I 245.

(b) raja-:

-reṇu dirt and dust Ja IV 362;

-vaḍḍhana indulgence in or increase of defilement Thig 343 (“fleshly lusts” translation); Thig-a 240 (= rāga-rajādi-saṁvaḍḍhana).

(c) rajā-:

-patha dusty place, dustiness, dust-hole D I 62, 250; S II 219; Sv I 180 (here taken metaphorically: rāga-rajādīnaṁ uṭṭhāna-ṭṭhānaṁ).

(d) rajas-:

-sira with dusty head Snp 980; Ja IV 184, 362, 371. See paṅkadanta.

(e) raj-:

-agga a heap of dust, dirt Ja V 187 (= rajakkhandha commentary); figurative = kilesa Pp 65, 68 (here perhaps neuter of a distorted rajakkha? So Kern, Toev. sub voce).

-upavāhana taking away the dust (or dirt) Snp 391, 392.

Rajja (neuter) [Sanskrit rājya, from rāj] kingship, royalty, kingdom, empire; reign, throne; (figurative) sovereignty A III 300 (°ṁ kāreti); Snp 114, 553 (°ṁ kāreti to reign); Ja 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); Vv-a 314 (= Ja I 64 as above); Pv-a 73f.; Mhv 10, 52 (rājā rajjaṁ akārayi). – cakkavatti° rule of a universal king Dhp-a III 191; deva° reign amongst gods Pj I 227; padesa° local sovereignty It 15; Khp VIII 12 (cf. Pj I 227).

-siri-dāyikā (devatā) (goddess) giving success to the empire Dhp-a II 17;

-sīma border of the empire Vism 121.

Rajjati [cf. Sanskrit rajyati, raj or rañj, medium of rajati] to be excited, attached to (locative), to find pleasure in S IV 74 (na so rajjati rūpesu; = viratta-citta); Snp 160, 813 (contrasted with virajjati); Paṭis I 58, 77f., 130, 178; Nidd I 138; Miln 386 (rajjasi rajanīyesu etc.: in combination with dosa and moha or derivations, representing rāga or lobha, cf. lobhanīya); Vibh-a 11. – present participle rajjamāna Pv-a 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 Vin I 36 = Ja I 83 (na yiṭṭhe na hute arañjiṁ). – past participle ratta.

Rajjana (neuter) [from rajjati] defilement Sv I 195. Cf. muyhana.

Rajju (feminine) [Vedic rajju, cf. Latin restis rope, Lithuanian r&etilde;zgis wicker, basket] a cord, line, rope S II 128; Vin II 120, 148 (āviñchana°); Nidd II §304; Ja I 464, 483 (fisherman’s line); V 173; Mhv 10, 61; Dhp-a IV 54; Vibh-a 163; Pj I 57; Vv-a 207; Saddh 148, 153.

-kāra rope-maker Miln 331;

-gāhaka “rope-holder,” (king’s) land-surveyor Ja II 367 = Dhp-a IV 88 (see Fick, Soziale Gliederung page 97).

Rajjuka [rajju + ka]

1. a rope, line Ja I 164 (bandhana°); Thig-a 257.

2. = rajjugāhaka, king’s land surveyor Ja II 367.

Rañjati [rañj = raj: see rajati and rajjati – Dhātup 66 and 398 defines rañja = rāge]

1. to colour, dye Ja I 220.

2. (= rajjati) to find delight in, to be excited Snp 424 (ettha me r. mano; v.l. rajjati). – causative rañjeti to delight or make glad D III 93 (in etymology of rājā (q.v.). – past participle rañjita. – causative II rañjāpeti to cause to be coloured or dyed Dhp-a IV 106 (v.l. raj°).

Rañjana (neuter) [from rañjati] delighting, finding pleasure, excitement As 363 (rañjanaṭṭhena rāgo; v.l. rajano°; perhaps better to be read rajjana°).

Rañjita [past participle of rañjeti] coloured, soiled, in raja° affected with stain, defiled Ja I 117. – See also anu° and pari°.

Raṭati [raṭ; Dhātup 86: “paribhāsane”] 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 Nidd II §536 as “raṭṭhañ ca janapadañ ca koṭṭhāgārañ ca ... nagarañ ca”), 287, 444, 619; Ja IV 389 (°ṁ araṭṭhaṁ karoti); Pv-a 19 (°ṁ kāreti to reign, govern). Pabbata° mountain kingdom Pj II 26; Magadha° the kingdom of Magadha Pv-a 67.

-piṇḍa the country’s alms-food (°ṁ bhuñjati) Dhp 308 (saddhāya dinnaṁ); A I 10; S II 221; M III 127; Thig 110; It 43, 90;

-vāsin inhabitant of the realm, subject Dhp-a III 481

Raṭṭhaka (adjective) [Sanskrit rāṣṭraka] belonging to the kingdom, royal, sovereign Ja IV 91 (senāvāhana). – Cf. raṭṭhika.

Raṭṭhavant (adjective) [raṭṭha + vant] possessing a kingdom or kingship Pv II 6^11 (°nto khattiyā).

Raṭṭhika [from raṭṭha, cf. Sanskrit rāṣṭrika]

1. one belonging to a kingdom, subject in general, inhabitant Ja II 241 (brāhmaṇa gahapati-r.-do ārikādayo).

2. an official of the kingdom [cf. Sanskrit rāṣṭriya a pretender; also king’s brother in-law] A III 76 = 300 (r. pettanika senāya senāpatika).

Raṇa [Vedic raṇa, both “enjoyment,” and “battle.” Dhātup (115) only knows of ran as a sound-base saddatthā (= Sanskrit ran^02 to tinkle)] fight, battle; only in Thig 360 (raṇaṁ karitvā kāmānaṁ): see discussion below; also late at Mhv 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 BMPE 312, note 3, of Dhs 1294; and asaraṇa as opposite “not concomitant”; doubtful). At S I 148 (rūpe raṇaṁ disvā) it is almost synonymous with raja. Buddhaghosa explains this passage (see K.S. 320) as “rūpamhi jāti-jarā-bhaṅga-saṅkhātaṁ dosaṁ,” translation (K.S. 186): “discerning canker in visible objects material.”

The term is not sufficiently cleared up yet. At Thig 358 we read “(kāmā) appassādā raṇakarā sukkapakkha-visosanā,” and verse 360 reads “raṇaṁ karitvā kāmānaṁ.” Thig-a 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, Toev. sub voce raṇakara gives “causing sinful desire” as translation.

The word araṇa (see araṇa^02) 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 M 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. Lal 50; Avś II 131 (see Speyer’s note 3 on this page. He justifies translation “pacifier, peace-maker”). At following passages: S I 52 (translation “quitting corruption”); It 108 (Seidenstücker translates: “dem Kampfgewühl entronnen”); Miln 21; Nett 54; Saddh 493, 569.

Rata [past participle of ramati] delighting in (locative or –°), intent on, devoted to S IV 117 (dhamme jhāne), 389f. (bhava° etc.); Snp 54 (saṅgaṇika°) 212, 250, 327, 330 (dhamme), 461 (yaññe), 737 (upasame); Mhv 1, 44 (mahākāruṇiko Satthā sabba-loka-hite rato); 32, 84 (rato puññe); Pv-a 3, 12, 19 (°mānasa).

Ratana^01 (neuter) [cf. Vedic ratna, gift; the BHS form is ratna (Divy 26) as well as ratana (Avś II 199)]

1. (literal) a gem, jewel Vv-a 321 (not = ratana^02, as Hardy in index); Pv-a 53 (nānāvidhāni). – The 7 ratanas are enumerated under veḷuriya (Miln 267). They are (the precious minerals) suvaṇṇa, rajata, muttā, maṇi, veḷuriya, vajira, pavāḷa. (So at Abh 490.) These 7 are said to be used in the outfit of a ship to give it more splendour: Ja II 112. The 7 (unspecified) are mentioned at Thig 487 (satta ratanāni vasseyya vuṭṭhimā “all seven kinds of gems”); and at Dhp-a I 274, where it is said of a ratana-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 Pj II 544); Miln 262 (dussa° a very fine garment). – Usually as a set of 7 valuables, belonging to the throne (the empire) of a (world-) king. Thus at D II 16f.; of Mahā-Sudassana D II 172f. They are enumerated singly as follows: the wheel (cakka) D II 172f., the elephant (hatthi, called Uposatha) D II 174, 187, 197; the horse (assa, Valāhaka) ibid.; the gem (maṇi) D II 175, 187; the woman (itthi) ibid.; the treasurer (gahapati) D II 176, 188; the adviser (pariṇāyaka) ibid. The same 7 are enumerated at D I 89; Snp page 106; Sv I 250; also at Ja 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, Toev. sub voce ratana suspects the latter to be originally “major domus” (cf. his attributes as “wealthy” at Mvu I 108). As to the exact meaning of pariṇāyaka he is doubtful, which mythical tradition has obscured. – The 7 (moral) ratanas at S II 217 and III 83 are probably the same as are given in detail at Miln 336, viz. the 5: 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 7 are probably meant at Pv-a 66, where it is said that Sakka “endowed their house with the 7 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 Divy 481], e.g. Mhv 5, 81; Vibh-a 284; Vv-a 123; Pv-a 1, 49, 141.

-ākara a pearl-mine, a mine of precious metals Thag 1049; Ja II 414; VI 459; Dīp I 18;

-kūṭa a jewelled top Dhp-a I 159;

-paliveṭhana a wrapper for a gem or jewel Pp 34;

-vara the best of gems Snp 683 (= vararatana-bhūta Pj II 486);

-sutta the Suttanta of the (3) Treasures (viz. Dhamma, Saṅgha, Buddha), representing Sutta Nipāta II 1 (PTS editor pages 39-42), mentioned as a parittā at Vism 414 (with 4 others) and at Miln 150 (with 5 others), cf. Pj I 63; Pj II 201.

Ratana^02 [most likely = Sanskrit aratni: see ratani] a linear measure (which Abh page 23 gives as equal to 12 aṅgula, or 7 ratanas = 1 yaṭṭhi: see Kirfel, Kosmographie der Inder, page 335. The same is given by Buddhaghosa at Vibh-a 343: dve vidatthiyo ratanaṁ; satta r. yaṭṭhi) Ja V 36 (vīsaṁ-r-sataṁ); VI 401 (°mattaṁ); Vv-a 321 (so given by Hardy in index as “measure of length,” but to be taken as ratana^01, as indicated clearly by context and commentary); Miln 282 (satta-patiṭṭhito aṭṭha-ratan’ubbedho nava-ratanāyāma-pariṇāho pāsādiko dassanīyo Uposatho nāgarājā: alluding to ratana^01 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” Vin IV 160, where the chief queen is meant by “treasure.”

Ratani [Sanskrit aratni “elbow” with apocope and diæresis; given at Abhidh-r-m 2, 381 as “a cubit, or measure from the elbow to the tip of the little finger” The form ratni also occurs in Sanskrit. The etymology is from Indo-Germanic °ole (to bend), cf. Avesta ar°pna elbow; Sanskrit arāla bent; of which enlarged bases °olen in Latin ulna, ond °oleq in Latin lacertus, Sanskrit lakutah. = Pāli laguḷa. See cognates in Walde, Latin Wtb. sub voce lacertus] a cubit Miln 85 (aṭṭha rataniyo).

Ratanika (adjective) [from ratana] a ratana in length Ja I 7 (aḍḍha°); Miln 312 (aṭṭha°).

Rati (feminine) [Classical Sanskrit rati, from ram] love, attachment, pleasure, liking for (locative), fondness of S I 133 (°ṁ paccanubhavati), 207; III 256; Snp 41 (= anukkhaṇṭhitādhivacanaṁ Nidd II §537), 59 (the same), 270, 642, 956 (= nekkhamma-rati paviveka°, upasama° Nidd I 457); Ja III 277 (kilesa°); Dhp-a IV 225; Pv-a 77. °arati dislike, aversion S I 7, 54, 128, 180, 197; V 64; Snp 270 (+ rati), 642 (the same); Dhp 418 (rati + r.); Thig 339; As 193; Pv-a 64; Saddh 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 Ja IV 320 (ahiṁsā°).

Ratta^01 [past participle of rañjati, cf. Sanskrit rakta]

1. dyed, coloured M I 36 (dūratta-vaṇṇa difficult to dye or badly dyed; Ps I 167 reads duratta and explains as durañjita-vaṇṇa; opposite suratta ibid); Snp 287 (nānā-rattehi vatthehi); Vism 415 (°vattha-nivattha, as sign of mourning); Dhp-a 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 Ja 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); Ja I 394 (pavāla-ratta-kambala); III 30 (°puppha-dāma); V 37 (°sālivana), 216 (°paduma); 372 (°suvaṇṇa); Dhp-a I 393 (the same), 248 (°kambala); IV 189 (°candana-rukkha red-sandal tree); Pj II 125 (where paduma is given as “ratta-setādivasena”); Vv-a 4 (°dupaṭṭa), 65 (°suvaṇṇa), 177 (°phalika); Pv-a 4 (°virala-mālā; garland of red flowers for the convict to be executed, cf. Fick, Soziale Gliederung page 104), 157 (°paduma), 191 (°sāli); Mhv 30, 36 (°kambala); 36, 82 (rattāni akkhīni bloodshot eyes). With the latter cf. compound rattakkha “with red eyes” (from crying) at Pv-a 39 (v.l.), and proper name rattakkhin “Red-eye” (epithet of a Yakkha).

3. (figurative) excited, infatuated, impassioned S IV 339; Snp 795 (virāga°); It 92 (maccā rattā); Miln 220. Also in combination ratta duṭṭha mūḷha: see Nidd II sub voce chanda; cf. bhava-rāga-ratta.

Ratta^02 (neuter) and (poetic) rattā (feminine) [Epic Sanskrit rātra; Vedic rātra only in compound aho-rātraṁ. Semantically an abstract formation in collective meaning “the space of a night’s time,” hence “interval of time” in general. Otherwise rātri: see under ratti] (rarely) night; (usually) time in general. Occurs only –°, with expressions giving a definite time. Independently (besides compounds mentioned below) only at one (doubtful) passage, viz. Snp 1071, where read rattam-ahā for rattaṁ aho, which corresponds to the Vedic phrase aho-rātraṁ (= Pāli ahorattaṁ). The PTS editor reads nattaṁ; Pj II 593 reads nattaṁ, but explains as rattin-divaṁ, whereas Nidd II §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 Ja I 64; satta° after one week (literal a sennight) Snp 570. – accusative singular cira-rattaṁ a long time Snp 665; dīgha° the same [cf. BHS dīrgha-rātraṁ frequent] Snp 22; M I 445; aḍḍha° at “halfnight,” i.e. midnight A III 407; pubba-rattāpararattaṁ one night after the other (literal the last one and the next) Dhp-a IV 129. – accusative plural cira rattāni a long time Ja V 268. – locative in various forms, viz. vassa-ratte in the rainy season Ja V 38 (Kern, Toev. sub voce gives wrongly III 37, 143; aḍḍha-ratte at midnight Pv-a 152; aḍḍharattāyaṁ at midnight Vv 81^16 (= aḍḍharattiyaṁ Vv-a 315); divā ca ratto ca day and night Vv 31^05 (= rattiyaṁ Vv-a 130); cira-rattāya a long time Ja V 267; Pv I 9^04.

-andhakāra the dark of night, nightly darkness Vin IV 268 (oggate suriye); M I 448;

-ūparata abstaining from food at night D I 5 (cf. Sv I 77);

-ññu of long standing, recognised D I 48 (in phrase: r. cira-pabbajito addhagato etc.; explained at Sv I 143 as “pabbajjato paṭṭhāya atikkantā bahū rattiyo jānātī ti r.”); A II 27 (here the plural rattaññā, as if from singular ratta-ñña); Snp page 92 (therā r. cira-pabbajitā; the explanation at Pj 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); Thig-a 141. A feminine abstract °ññutā “recognition” is found at M I 445 (spelt rataññūtā, but v.l. °utā); -samaye (locative, adverb) at the time of (night) Ja I 63 (aḍḍha-ratta° at midnight), 264 (the same); IV 74 (vassa° in the rainy season); Pv-a 216 (aḍḍha°).

Ratti (feminine) [Vedic rātrī and later Sanskrit rātri. – Idg °lādh as in Greek λήθω = Latin lateo to hide; Sanskrit rāhu dark demon; also Greek Αητώ (= Latin Latona) Goddess of night; Mhg. luoder insidiousness; cf. further Greek λανθάνω to be hidden, λήθη oblivion (E. lethargy). – The by-form of ratti is ratta^02] night D I 47 (dosinā). genitive singular ratyā (for *rattiyā) Thag 517; Snp 710 (vivasane = ratti-samatikkame Pj II 496); Ja VI 491. ablative singular rattiyā in phrases abhikkantāya r. at the waning of night D II 220; Vin I 26; S I 16; M I 143; and pabhātāya r. when night grew light, i.e. dawn Ja I 81, 500. instrumental plural rattīsu Vin I 288 (hemantikāsu r.). A locative ratyā (for *rātryām) and a nominative plural ratyo (for °rātryaḥ) are given by Geiger, Pāli Grammar §58.3. – Very often combined with and opposed to diva in following combinations: rattin-diva [cf. BHS rātrindiva = Greek νυχθήμερον, Avś I 274, 278; II 176; Divy 124] a day and a night (something like our “24 hours”), in phrase dasa rattindivā a decade of n. and d. (i.e. a 10-day week) A V 85f.; adverbially satta-rattin-divaṁ a week Dhp-a I 108. As adverb in accusative singular: rattin-divaṁ night and day A III 57; Snp 507, 1142; It 93; Ja I 30; or rattiñ ca divañ ca Nidd II §538, or rattiṁ opposed to adverb divā by night ... by day M I 143; Pv-a 43. – Other cases as adverb: accusative eka rattiṁ one night Ja I 62; Pv II 9^07; Pv-a 42; taṁ rattiṁ that night Mhv 4, 38; imaṁ r. this night M I 143; yañ ca r. ... yañ ca r. ... etasmiṁ antare in between yon night and yon night It 121; rattiṁ at night Miln 42; rattiṁ rattiṁ night after night Mhv 30, 16. – genitive rattiyā ca divasassa ca by n. and by day S II 95. – locative rattiyaṁ by night Vv-a 130, 315 (aḍḍha° at midnight); Pv-a 22; and ratto in phrase divā ca ratto ca Snp 223; Thig 312; Dhp 296; Vv 31^05; 84^32; S I 33.

-khaya the wane of night Ja I 19;

-cāra (sabba°) all-night wandering S I 201 (translated “festival”);

-cheda interruption of the probationary period (technical term) Vin II 34 (three such: sahavāsa, vippavāsa, anārocanā);

-dhūmāyanā smouldering at night Vism 107 (v.l. dhūp°), combined with divā-pajjalanā, cf. M I 143: ayaṁ vammīko rattiṁ dhūmāyati divā pajjalati;

-pariyanta limitation of the probationary period (technical term) Vin II 59;

-bhāga night-time Ja III 43 (°bhāge); Miln 18 (°bhāgena);

-bhojana eating at night M I 473; Sv I 77;

-samaya night-time, only in locative aḍḍha-ratti-samaye at midnight Vv-a 255; Pv-a 155.

Ratha^01 [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 S I 33 (ethically); A IV 191 (horse and cart; different parts of a ratha); M I 396; Snp 300, 654; Vism 593 (in its compounds of akkha, cakka, pañjara, īsā etc.); Ja III 239 (passaddha° carriage slowing up); Thig 229 (caturassaṁ rathaṁ, i.e. a Vimāna); Mhv 35, 42 (goṇā rathe yuttā); Vv-a 78 (500), 104, 267 (= Vimāna), Pv-a 74. – assatarī° a chariot drawn by a she-mule Vv 20^08 = 43^08; Pv I 11^01; Ja VI 355. – phussa-ratha state carriage Ja III 238; VI 30f. See under phussa^03. – On ratha in similes see JPTS 1907, 127;

-atthara (rath’-atthara) a rug for a chariot D I 7; Vin I 192; II 163;

-anīka array of chariots Vin IV 108;

-īsā carriage pole A IV 191;

-ūpatthara chariot or carriage cover D I 103; Sv I 273;

-esabha (ratha + ṛṣabha, Sanskrit rathārṣabha) lord of charioteers. Ratha here in meaning of “charioteer”; Childers sees rathin in this compound; Trenckner, “Notes” 59, suggests distortion from rathe śubha. Dhammapāla at Pv-a 163 clearly understands it as ratha- = charioteer explaining “rathesu usabha-sadiso mahā-ratho ti attho”; as does Buddhaghosa at Pj II 321 (on Snp 303): “mahā-rathesu khattiyesu akampiyaṭṭhena usabha-sadiso.” – Snp 303-308, 552; Pv II 13^01; Mhv 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.) S I 93; Vin IV 9 (as term of abuse, enumerated with other low grades: caṇḍāla veṇa nesāda r. pukkusa), 12 (°jāti); M II 152, 183f.; as kārin at Pv III 1^13 (explained as cammakārin Pv-a 175). As name of place name of one of the 7 Great Lakes in the Himālayas (Rathakāradaha), e.g. at Vism 416; Pj II 407;

-cakka wheel of a chariot or carriage Vism 238 (in simile, concerning its circumference); Pv-a 65;

-pañjara the body (literal “cage” or “frame”) of a carriage Vv 83^01 (= rathūpattha Vv-a 326); Ja II 172; IV 60; Dhp-a I 28;

-yuga a chariot yoke Ja VI 42;

-reṇu “chariot-dust,” a very minute quantity (as a measure), a mite. Childers compares Sanskrit trasareṇu a mote of dust, atom. It is said to consist of 36 tajjāri’s, and 36 ratha-reṇu’s are equal to one likkhā: Vibh-a 343;

-vinīta “led by a chariot,” a chariot-drive (Neumann, M.S. “Eilpost”), name of the 24th Suttanta of Majjhima (M I 145f.), quoted at Vism 93, 671 and Pj II 446;

-sālā chariot shed Dhp-a III 121.

Ratha^02 [from ram, cf. Sanskrit ratha] pleasure, joy, delight: see mano°.

Rathaka^01 (neuter) [from ratha, cf. Sanskrit rathaka m.] a little carriage, a toy cart D I 6 (cf. Sv I 86: khuddakarathaṁ); Vin II 10; III 180; M I 226; Miln 229.

Rathaka^02 (adjective) [ratha + ka] having a chariot, negative a° without a chariot Ja VI 515.

Rathika [from ratha] fighter from a chariot, charioteer M I 397 (saññāto kusalo rathassa aṅga-paccaṅgānaṁ); D I 51 (in list of various occupations, cf. Sv I 156); Ja VI 15 (+ patti-kārika), 463 (the same).

Rathikā and Rathiyā (feminine) [Vedic rathya belonging to the chariot, later Sanskrit rathyā road. See also racchā] a carriage-road.

(a) rathikā: Vin II 268; Vism 60; Pv-a 4, 67.

(b) rathiyā: D I 83; Vin I 237, 344; M II 108; III 163; S I 201; II 128; IV 344. In compounds rathiya°, e.g. rathiya-coḷa “street-rag” Vism 62 (explained as rathikāya chaḍḍita-coḷaka).

Rada at Thig-a 257 in compound “sannivesa-visiṭṭha-rada-visesayutta” is not quite clear (“splitting”?).

Radati [rad: see etymology at Walde, Latin Wtb. sub voce rado (“rase”). Given in meaning “vilekhana” at Dhātup 159 and Dhātum 220. Besides this it is given at Dhātum 224 in meaning “bhakkhana”] to scratch Dhātup 159; cf. rada and radana tooth Abh 261.

Randha^01 [for Sanskrit raddha, past participle of randhati 2] cooked Ja V 505; VI 24; Miln 107.

Randha^02 [Sanskrit randhra, from randhati 1; the Pāli form via *randdha: see Geiger, Pāli Grammar §58.1] opening, cleft, open spot; flaw, defect, weak spot A IV 25; Snp 255, 826 randhamesin looking for somebody’s weak spot; cf. Nidd I 165 (“virandham° aparandham° khalitam° gaḷitam° vivaram-esī ti”); Ja II 53; III 192; Pj II 393 (+ vivara); Dhp-a III 376, 377 (°gavesita).

Randhaka (–°) (adjective) [from randhati 2] one who cooks, cooking, a cook Ja IV 431 (bhatta°).

Randhati [radh or randh, differentiated in Pāli to 2 meanings and 2 verbs according to Dhātum: “hiṁsāyaṁ” (148), and “pāke” (827). In the former sense given as raṇḍ, in the latter randh. The root is frequent in the Vedas, in meaning 1. It belongs perhaps to Anglo-Saxon rendan to rend: see Walde, Latin Wtb. s, v.l.mbus]

1. to be or make subject to, (intransitive) to be in one’s power; (transitive) to harass, oppress, vex, hurt (mostly causative randheti = Sanskrit randhayati). Only in imperative randhehi Ja I 332, and in prohibative mā randhayi Ja V 121, and plural mā randhayuṁ Dhp 248 (= mā randhantu mā mathantu Dhp-a III 357). See also randha^02.

2. to cook (cf. Sanskrit randhi and randhana) Miln 107 (bhojanaṁ randheyya). – past participle randha^01.

Rapati [rap] to chatter, whisper Dhātup 187 (“vacane”); Dhātum 266 (“akkose”). See also lapati.

Rabhasa [rabh = labh, which see for etymology cf. also Lat rabies. – Dhātup 205 explains rabh (correctly) by ārambha and Dhātum 301 by rābhassa] wild, terrible, violent D I 91, explained by “bahu-bhāṇin” at Sv I 256. There are several vv.ll. at this passage.

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 = S V 24; and mano° gladdening the mind (q.v.).

Ramaṇa (adjective) [from ramati; cf. Sanskrit ramaṇa] pleasing charming, delightful Dhp-a II 202 (°ṭṭhāna).

Ramaṇaka (adjective) = ramaṇa Ja III 207.

Ramaṇīya (and Ramanīya) (adjective) [gerund of ramati] delightful, pleasing, charming, pleasant, beautiful D I 47 (°ṇīyā dosinā ratti, cf. Sv I 141); Snp 1013; Mhv 15, 69 (ṇ); Pv-a 42, 51 (explanation for rucira). As ramaṇeyya at S I 233. Cf. rāmaṇeyya(ka).

Ramati [ram; defined by Dhātup 24 and Dhātum 318 by “kīḷāyaṁ”]

1. to enjoy oneself, to delight in; to sport, find amusement in (locative) S I 179; Vin 197 (ariyo na r. pāpe); Snp 985 (jhāne); Dhp 79 (ariya-ppavedite dhamme sadā r. paṇḍito); subjective 1st plural ramāmase Thig 370 (cf. Geiger, Pāli Grammar 126); medium 1st singular rame Ja V 363; imperative rama Pv II 12^20 (r. deva mayā saha; better with v.l. as ramma); – future ramissati Pv-a 153. – gerund ramma Pv II 12^20 (v.l. for rama). gerundive ramma and ramanīya (q.v.). – past participle rata. – causative I rameti to give pleasure to, to please, to fondle Thag 13; Ja V 204; VI 3 (past participle ramayamāna); Miln 313. – past participle ramita (q.v.). causative II ramāpeti to enjoy oneself Ja VI 114.

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-a III 472); Pv II 12^21 (‘mhi tayā saha).

Rambati and Lambati [lamb] to hang down. Both forms are given with meaning “avasaṁsane” at Dhātup 198 and Dhātum 283.

Rambhā (feminine) [Sanskrit rambhā] a plantain or banana tree Abh 589.

Ramma (adjective) [gerund of ramati] enjoyable, charming, beautiful Snp 305; Thig-a 71 (verse 30); Mhv 1, 73; 14, 47; Saddh 248, 512.

Rammaka (adjective) [Sanskrit ramyaka] name of the month Chaitra Ja V 63.

Raya [from ri, riṇāti to let loose or flow, which is taken as ray at Dhātup 234, defined as “gamana,” 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 Wtb. sub voce rivus] speed, literally current Abh 40. See rava^01.

Rava^01 [for raya, with v for y as frequent in Pāli, Dhātum 352: ru “gati”] speed, exceeding swiftness, galloping, in combination with dava running at Vin II 101; IV 4; M 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 Vin 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.

Rava^02 [from ru, cf. Vedic rava] loud sound, roar, shout, cry; any noise uttered by animals Ja II 110; III 277; Dhp-a 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 M 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 = Pj I 68 (reading peḷā-ghaṭa, but see Appendix page 870 ravaṇa°) = Vibh-a 68 (where v.l. yavana°, with?).

Ravati [Dhātup 240; Indo-Germanic °re and °reu, cf. Latin ravus “raw, hoarse,” raucus, rūmor “rumour”; Greek ὠρυόμαι to shout, ὠρυδόν roaring, etc.; Dhātup 240: ru “sadde”] to shout, cry, make a (loud) noise Miln 254. – preterit ravi Ja I 162 (baddha-rāvaṁ ravi); II 110; III 102; Pv-a 100; arāvi Mhv 10, 69 (mahā-rāvaṁ); and aravi Mhv 32, 79. past participle ravita and ruta. – Cf. abhi°, vi°.

Ravi [cf. Sanskrit ravi] the sun Ja II 375 (taruṇa°-vaṇṇaratha).

-inda “king of the sun,” name of the lotus Dāṭh III 37;

-haṁsa “sun-swan,” name of a bird Ja VI 539.

Ravita [past participle of ravati] shouted, cried, uttered Miln 178 (sakuṇa-ruta°).

Rasa^01 [Vedic rasa; with Latin ros “dew,” Lithuanian rasā the same, and Av Raṅhā name of a river, to Indo-Germanic °eres to flow, as in Sanskrit arṣati, Greek ἄψορρος (to ῥέω; also Sanskrit ṛṣabha: see usabha1. – Dhātup 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 A II 63; Ja 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 next). – The conventional encyclopædic definition of rasa at Nidd I 240; Nidd II §540, Dhs 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 Vin I 246; Vv-a 180; patta° and puppha° of leaf and flower Vin I 246; madhura° of honey Pv-a 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. – M III 55 (jivhā-viññeyya r.), 267; D III 244, 250; Snp 387; Dhs 609; Pv-a 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 10 ādhipateyyas or ṭhāṇas), similar to rasa as special distinction of the Mahāpurisa (see compound ras-agga) S IV 275 = Pv II 9^58; A IV 242.

4. object or act of enjoyment, sensual stimulus, material enjoyment, pleasure (usually in plural) Snp 65 (rasesu gedha, see materialistic exegesis at Nidd II §540), 854 (rase na anugijjhati; perhaps better rasesu, as Pj II); A III 237 (puriso agga°-parititto: perhaps to No. 2).

5. flavour and its substance (or substratum), e.g. soup Vv-a 243 (kakkaṭaka° crabsoup), cf. S V 149, where 8 soup flavours are given (ambila, tittaka, kaṭuka, madhura, khārika, akhārika, loṇika, aloṇika); Pv II 1^15 (aneka-rasa-vyañjana “with exceptionally flavoured sauce”); Ja 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. Pj II 299 “assādaṭṭhena” i.e. tastiness); Pv-a 287 (vimutti° relish of salvation). So also as attha°, dhamma°, vimutti° Paṭis 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); Pv-a 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. Cpd. 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 S I 134 (translated “taste of earth,” rather abstract); or rasapaṭhavī earth as dust or in great fineness, “primitive earth” (before taking solid shape) D III 86f. (translated “savoury earth,” not quite clear), opposed to bhūmipappaṭaka; Vism 418; pabbata-rasa mountain extract, rock-substance Ja III 55; suvaṇṇa° gold dust Ja I 93.

9. (adjective –°) tasting Vv 16^11 (amatarasā feminine = Nibbāna-rasāvinī Vv-a 85).

[BD]: see Geophagia.

-agga finest quality (of taste), only in further combination with °aggita (ras-agga-s-aggita) most delicate sense translation D.B.) D III 167, and °aggin (ras-agga-s-aggin, cf. Mvu II 306: rasa-rasāgrin) of the best quality (of taste, cf. above 2), said of the Mahāpurisa D II 18 = III 144 (cf. translation D.B. 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 Pāli!), and explanes the BHS rasāgrin as a distortion of the Pāli form;

-añjana a sort of ointment (among 5 kinds), “vitriol” (Rh.D.) Vin I 203.

-āda enjoying the objects of taste M III 168.

-āyatana the sphere of taste D III 243, 290; Dhs 629, 653, 1195 (insert after gandha°, see BMPE 296, note 4).

-ārammaṇa object of taste Dhs 12, 147, 157;

-āsā craving for tastes Dhs 1059;

-garuka bent on enjoyment Pj II 107;

-taṇhā thirst for taste, lust of sensual enjoyment D III 244, 280; Ja V 293; Dhs 1059; Dhp-a IV 196;

-saññā perception of tastes D 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 7000, e.g. at Ja V 293 (khobhetvā phari); Dhp-a I 134 (anuphari); Pj I 51 (only as 7!); Pj II 107 (paṭhama-kabaḷe mukhe pakkhitta-matte satta rasa-haraṇi-sahassāni amaten’eva phutāni ahesuṁ). Older passages are: Vin II 137; D III 167 (referring to the Mahāpurisa: “sampajjasā r.-haranī susaṇṭhitā,” translation: erect taste-bearers planted well [in throat]).

Rasa^02 (–°) is a dialect form of °dasa ten, and occurs in Classic Pāli only in the numerals for 13 (terasa), 15 (paṇṇa-rasa, pannarasa), 17 (sattarasa) and 18 (aṭṭhārasa, late). The Prākrit has gone further: see Pischel, Pkt Gr. §245.

Rasaka [from rasa, cf. Classical Sanskrit rasaka] a cook Ja V 460, 461, 507.

Rasati [ras] to shout, howl Ja II 407 (vv.ll. rayati, vasati; commentary explanes as “nadati”) = IV 346 (v.l. sarati).

Rasatta (neuter) [from rasa] taste, sweetness Pj II 299.

Rasavatī (feminine) [rasa + vant] “possessing flavours” i.e. a kitchen Vin I 140.

Rasāvin (adjective [from rasa] tasting Vv-a 85 (Nibbāna°).

Rasīyati [passive-denominative-formation from rasa] to find taste or satisfaction in (genitive), to delight in, to be pleased A IV 387 (bhāsitassa), 388 (commentary: tussati, see page 470).

Rasmi see raṁsi.

Rassa (adjective) [cf. Sanskrit hrasva: Geiger, Pāli Grammar §49.2. The Prākrit forms are rahassa and hassa: Pischel §354] short (opposite dīgha) D I 193 (dīghā vā r. vā majjhimā ti vā), 223 (in contrast with d.); Snp 633; Dhp 409; Ja I 356; Dhs 617; Vism 272 (definition); Dhp-a IV 184. – Cf. ati°.

-ādesa reduction of the determination (here of vowel in ending) Ja III 489.

-sarīra (adjective) dwarfish, stunted Ja I 356.

Rassatta (neuter) [from rassa] shortness, reduction (of vowel) As 149.

Rahati [rah, defined at Dhātup 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.

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 D I 50 (°ṁ iva vippasannaṁ udānaṁ); S I 169 = 183 (dhammo rahado sīla-tittho); Snp 721 = Miln 414 (rahado pūro va paṇḍito); It 92 (rahado va nivāto), 114 (r. sa-ummi sāvaṭṭo sagaho); Dhp-a II 152. – As udaka° at D I 74, 84; A III 25 (ubbhid-odako); Pp 47. – On ṛ in similes see JPTS 1907, 127.

Rahas and Raho (neuter) [Vedic rahas. The Pāli 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. S I 46; Snp 388; Pv II 7^16 (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 D I 134 (+ paṭisallīna); Snp page 60. See also under paṭisallīna; °gama “secret convention, secret intercourse,” figurative a secret adviser Ja VI 397; °vāda secret talk M III 230. See also anu°.

2. rahā°, only in compound rahā-bhāva secrecy, in definition of Arahant at Sv I 146 = Vism 201 (rahābhāvena ten’esa arahan ti). See also derivation rāha-seyyaka.

Note: Hardy’s reading yathā rahaṁ at Pv II 9^23 and Pv-a 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 Ja I 217, although all mss have aggāsanādi-rahānaṁ, thus postulating a form raha = araha.

Rahassa (adjective neuter) [Sanskrit rahasya] secret, private; neuter secrecy, secret Mhv 35, 64 (vatvā rahassaṁ); instrumental rahassena (as adverb) secretly Mhv 36, 80; accusative rahassaṁ the same Pv IV 1^65.

-kathā secret speech, whispered words Ja I 411; II 6.

Rahassaka (adjective) [from rahassa] secret Miln 91 (guyhaṁ na kātabbaṁ na rahassakaṁ).

Rahāyati [denominative from rahas; not corresponding to Sanskrit rahayati, commentary of rahati to cause to leave] to be lonely, to wish to be alone M II 119.

Rahita [past participle of rah]

1. lonely, forsaken Thig 373 (gantum icchasi rahitaṁ bhiṁsanakaṁ Mahāvanaṁ).

2. deprived of, without (–°) Ja III 369 (buddhiyā rahitā sattā); Sv I 36 (avaṇṇa°); Pv-a 63 (bhoga°), 67 (ācāra°), 77 (gandha°).

Note: samantarahita is to be divided as sam-antarahita.

Rāga [cf. Sanskrit rāga, from raj: see rajati]

1. colour, hue; colouring, dye Vin II 107 (aṅga° “rougeing” the body: bhikkhū aṅgarāgaṁ karonti); Thig-a 78; Pj 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 dosa^02 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 Nidd II 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 S V 8; yo rāgakkhayo (etc.): idaṁ vuccati Nibbānaṁ S IV 251; ye’dha pajahanti kāmarāgaṁ bhavararāgānusayañ ca pahāya ... pari-Nibbāna-gatā Vv 53 ; kusalo jahati pāpakaṁ ... rāga- dosa-moha-kkhayā parinibbuto Ud 85. – Personified, Rāga (v.l. Ragā), Taṇhā and Arati are called the “daughters of Māra” (Māra-dhītā): Snp 835; Dhp-a III 199; Nidd I 181. – For further detail of meaning and application see e.g.

1. with dosa and moha: D I 79, 156; III 107, 108, 132; S I 184; IV 139, 195, 250, 305; V 84, 357f.; M II 138 (rasa° the excitement of taste); A I 52, 156f., 230f.; II 256; III 169, 451f.; IV 144; It 56, 57; Vism 421; Vibh-a 268, 269 (sa° and vīta°).

2. in other connections: D III 70, 74, 146, 175, 217, 234 (arūpa°), 249 (cittaṁ pariyādāya tiṭṭhati); S II 231 = 271 (cittaṁ anuddhaṁseti); III 10; IV 72, 329; V 74 (na rāgaṁ jāneti etc.); A II 149 (tibba-rāga-jātiko rāgajaṁ dukkhaṁ paṭisaṁvedeti); III 233, 371 (kāmesu vīta°); IV 423 (dhamma°); Snp 2, 74, 139, 270 = S I 207 (+ dosa); Snp 361, 493, 764, 974, 1046; Dhp 349 (tibba° = bahala-rāga Dhp-a IV 68); Paṭis I 80f.; II 37 (rūpa°), 95 (the same); Vibh 145f. (= taṇhā), 368 (= kiñcana), 390; Tikap 155, 167; Sv I 116. – Opposite virāga.

-aggi the fire of passion D III 217; S IV 19; It 92 (r. dahati macce ratte kāmesu mucchite; + dosaggi and mohaggi); Ja I 61 (°imhi nibbute nibbutaṁ nāma hoti);

-ānusaya latent bias of passion (for = dative) S IV 205 (the 3 anusayas: rāga°, paṭigha°, avijjā°); It 80 (yo subhāya dhātuyā rāgānusayo so pahīyati);

-ussada conceit of lust, one of the 7 ussadas (r. d. m., māna, diṭṭhi, kilesa, kamma) Nidd I 72;

-kkhaya the decay (waning) of passion S III 51, 160: IV 142, 250, 261; V 8, 16, 25; Vibh-a 51f.

-carita one whose habit is passion, of passionate behaviour Miln 92; Vism 105f. (in detail), 114 (+ dosa°, moha°), 193; Pj I 54 (colour of the blood of his heart, cf. Vism 409)

-ṭṭhānīya founded on passion A I 264; Mp 32;

-patha way of lust, lustfullness, passion, sensuality S IV 70; Snp 370, 476 (with explanation “rāgo pi hi duggatīnaṁ pathattā rāgapatho ti vuccati” Pj II 410);

-rati passionate or lustful delight Dhp-a III 112;

-ratta affected with passion S I 136; Snp 795 (as °rāgin, cf. Nidd I 100 = kāma-guṇesu ratta).

Rāgin (–°) [from rāga] one who shows passion for, possessed of lust, affected with passion Snp 795 (cf. Nidd I 100); S I 136; Vism 193, 194 (with various characterizations).

Rājaka (adjective) (–°) [rāja + ka, the ending belonging to the whole compound] characteristic of the king, king-; in compounds arājaka without a king Ja VI 39 (raṭṭhe); sarājaka including the king Tikap 26; feminine sarājikā Vin I 209 (parisā). Also in phrase anikkhanta-rājake (locative absolute) when the king has not gone out Vin IV 160.

Rājañña [from rājā, cf. Vedic rājanya] “royalty”; a high courtier, a khattiya (= rājabhogga, cf. Fick, Soziale Gliederung 100) D I 103 (Pasenadi rājā ... uggehi vā rājaniyehi vā kañcid eva mantanaṁ manteyya); Sv I 273 (= anabhisittā kumārā, i.e. uncrowned princes); Miln 234; Vv-a 297 (Pāyāsi r.).

Rājatā (feminine) [abstract from rājā] state of being a king, kingship, sovereignty Ja I 119 (anuttara-dhamma° being a most righteous king).

Rājati [rāj, cf. rajati and rañjati] to shine Vv-a 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, Goth reiks = Old High German rīhhi = rich or German reich. Besides we have °reig in Anglo-Saxon rāēcrācean = reach; German reichen. – Dhātup only knows of one root rāj in meaning “ditti” i.e. splendour] king, a ruling potentate. The definition at Vin III 222 is “yo koci rajjaṁ kāreti.” The fanciful etymology at D 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 Sanskrit forms, viz. the contracted, the diæretic and (in the plural) a new formation with -ū-. Thus genitive and dative singular rañño [Sanskrit rājñaḥ] Vin III 107; IV 157; Ja II 378; III 5; Vv 74^04; and rājino Snp 299, 415; Thig 463; Ja IV 495; Mhv 2, 14; instrumental singular raññā Vin III 43; Ja V 444; Dhp-a I 164; Pv-a 22; Vibh-a 106; and rājinā [Sanskrit rajña] Mhv 6, 2; accusative singular rājānaṁ Vin IV 157; locative raññe Pv-a 76; vocative rāja Snp 422, 423. plural nominative rājāno A I 68; genitive dative raññaṁ [Sanskrit rājñaṁ] D II 87; Mhv 18, 32; and rājūnaṁ Vin I 228; Ud 11; Ja II 104; III 487; Pj II 484; Pv-a 101, 133; instrumental raññāhi A I 279 rājūhi Ud 41; M II 120; Ja I 179; III 45; Mhv 5, 80; 8, 21; and rājubhi D II 258. Cf. Geiger, Pāli 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; D III 142; A I 76). His power is absolute, and is described in the standard phrase “c. dhammiko dhamma-rājā cāturanto vijitāvī janapada-tthāvariya-ppatto satta-ratana-samannāgato,” e.g. D III 59. Dhammapāla gives the dignity of a cakkavatti as the first of the “human sovereign powers” (Pv-a 117). The four iddhi’s of a c. are given (quite crudely) at M III 176: he is beautiful, lives longer than others, is of a healthier constitution than others, he is beloved by the brahmins and householders. Other qualities: how his remains should be treated = D II 141; deserves a thūpa D II 142f.; his four qualities D II 145 (the 4 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); Ja 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) Pv-a 22 (the same); Ja 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 Nidd II §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) Vin I 246 = Snp 568. Cf. D I 7; Snp 46 (raṭṭhaṁ vijitam pahāya); Ja 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-a III 269, 441; Pv-a 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 Ja 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. A V 22 (kuḍḍa-rājāno rañño cakkavattissa anuyuttā bhavanti: so read for anuyantā); Snp 553 (bhoja° similar to rāja-bhoggā or bhogiyā as given at Pj II 453); A II 74f. (dhammikā and a°); Ja IV 495. Similarly at Vin I 228 we find the division into the 3 ranks: mahesakkhā rājāno, majjhimā r., nīcā r. Here also belongs the designation of the 4 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. A 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 Vin 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 [& 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 Ja I 395; II 116; IV 124; but we sometimes read of a king being elected with great pomp: Ja I 470; Pv-a 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 10 duties are mentioned at several places (see below under °dhammā). Others are mentioned e.g. at D 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 D 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. D 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 Nidd II §304 III; cf. M 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 D I 136; rājā brāhmaṇa gahapatika A I 68, where another formula has khattiya br. g. A I 66; Ja 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 A II 74f.; rājāno rāja-mahāmattā khattiyā br., gah., titthiyā D III 44 (translation D.B. too weak “rājas and their officials”); rājā rājabhogga br., gah. Vin 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 Pj II 453 and various contexts. Already in the ṚV the kṣatriya is a person belonging to a royal family (ṚV X 109, 3), and rājanya is an epithet of kṣatriya (see Zimmer, Altindisches Leben 213). – rājā khattiyo muddhāvassito “a crowned king” D I 69; III 61f.; Vin IV 160; A I 106f.; II 207 (contrasted with brāhmaṇa mahāsāla); III 299 (if lazy, he is not liked by the people); M III 172f. (how he becomes a cakkavatti through the appearance of the cakka-ratana). – Without muddhāvasitta: rājāno khattiyā Dhp 294 = Nett 165. Cf. khattiyā bhoja-rājāno the khattiyas, the (noble or lesser?) kings (as followers of the cakkavatti) Snp 553 (see bhoja). At Ja 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: Vin III 47 where styled “akkhadassa mahāmatta.” Otherwise he is always termed rāja-mahāmatta “royal minister” or “H.R.H. the Premier,” e.g. Vin I 172; A I 279; Vin I 228 (also as Magadha-mahāmatta), and called himself a khattiya D 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 Ja 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.: D I 7 (rāja-kathā and cora-kathā) = Vin I 188; M III 163 (rājāno coraṁ āgucāriṁ gahetvā); A I 68, 154; It 89 (rājābhinīta + cor°); and in sequence rājāno corā dhuttā (as being dangerous to the bhikkhus) at Vin 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 DPPN]: Ajātasattu; Udena (Dhp-a I 185); Okkāka; Dīghīti (of Kosala; Vin I 342); Parantapa (of Kosambī; Dhp-a I 164); Pasenadi (of Kosala; D I 87, 103; Vin IV 112, 157); Bimbisāra (of Magadha; Vin 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 A I 152; III 44; and Gotama’s horse Kaṇthaka is called assa-rājā Ja I 62 = Vv-a 314. °

Note: The compound form of rājā is rāja°.

-aṅga royal mark, characteristic or qualification; king’s property Vin I 219 (rājaṅgaṁ hatthī: the elephants belong to the king), cf. A I 244: assājāniyo rañño aṅgan t’eva saṅkhaṁ gacchati is called king’s property;

-aṅgaṇa royal court Pv-a 74;

-antepura the royal harem A V 81, 82 (the 10 risks which a bhikkhu is running when visiting it for alms);

-āgāra a king’s (garden or pleasure-) house D I 7 (°ka); Sv I 42;

-āṇatti king’s permission Tikap 26 (in simile);

-āṇā

(1) the king’s command Ja III 180; cf. Pv-a 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: Ja I 369, 433 (rājāṇaṁ karoti to inflict); II 197; III 18, 232, 351; IV 42; VI 18; Pv-a 242;

-ānubhāva king’s power, majesty, authority, pomp Ja IV 247; Pv-a 279;

-ābhinīta brought by a king It 89 (+ corābhinīta);

-ābhirājā “king of kings” Snp 553; As 20;

-āmacca royal minister Ja V 444 (°majjhe);

-āyatana name of a tree: “Kingstead tree,” the royal tree (as residence of a king of fairies), Buchanania latifolia Vin I 3f. (where Mvu III 303 reads kṣīrikā, i.e. milk-giving tree); Ja I 80; IV 361f.; As 35; Vibh-a 433 (°cetiya);

-iddhi royal power Pv-a 279;

-isi a royal seer, a king who gives up his throne and becomes an ascetic (cf. Sanskrit rājarṣi, frequent in Mahābhārata and Rāmāyaṇa) Thag 1127 (read rāja-d-isi); It 21 (rājīsayo, with var vv.ll. not quite the same meaning); Ja VI 116, 124, 127, 518; Dhp-a IV 29. Kern, Toev. sub voce proposes reading rājīsi;

-upaṭṭhāna attendance on the king, royal audience Vin I 269; Ja I 269, 349; III 119, 299; IV 63;

-ūpabhoga fit for use by the king Miln 252;

-uyyāna royal garden or pleasure ground Ja III 143; Mhv 15, 2;

-orodhā a lady from the king’s harem, a royal concubine Vin IV 261;

-kakudha-bhaṇḍa an ensign of royalty (5: khagga, chatta, uṇhīsa, pādukā, vālavījanī) Dhp-a I 356. See under kakudha;

-kathā talk about kings (as tiracchāna-kathā in disgrace), combined with cora-kathā (see above 4 c) D I 7; III 36, 54; Vin I 188;

-kammika a royal official, one employed by the king Ja I 439; IV 169;

-kuṭumba the king’s property Ja I 439;

-kuṇḍa a “crook of a king” Dhp-a III 56;

-kumāra a (royal) prince (cf. khattiya-kumāra) Vin I 269; Ja III 122; Vibh-a 196 (in comparison);

-kumbhakāra a “royal potter,” i.e. a potter being “purveyor to the king” Ja V 290;

-kula the king’s court or palace A I 128; II 205; Vin IV 265; Ja II 301; Dhp-a II 44, 46; III 124;

-khādāya puṭṭha at Snp 831 is according to Kern, Toev. to be read as rajakkhatāya ph. (from rajakkha). The old Niddesa, however, reads °khādāya and explanes the word (Nidd I 171) by rājabhojanīyena, i.e. the king’s food, which is all right without being changed;

-guṇa “virtue of a king” M I 446 (trick of a circus horse; + rāja-vaṁsa);

-daṇḍa punishment ordered by the king Pv-a 216, 217;

-dāya a royal gift D I 127; Sv I 246;

-dūta king’s messenger Snp 411, 412; in meaning of “message,” i.e. calling somebody to court, summons at Ja II 101, 305;

-dhamma “king’s rule,” i.e. rule of governing, norm of kingship; usually given as a set of 10, which are enumerated at Ja 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 Ja 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 Ja 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) A I 159; II 33; III 108; Vin III 89; Ja V 453; Pv 13^18;

-dhītā king’s daughter, princess Ja I 207; Pv-a 74;

-nivesana the king’s abode, i.e. palace Dhp-a IV 92;

-parisā royal assembly Vin II 296;

-pīla (?) Dhp-a 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; Vibh-a 312, 319 (in simile); Pv-a 20.f. °puttī princess Ja 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.) Ja III 34; Vibh-a 80 (°ānubandha-corā), 109;

-porisa (m. and neuter) servant of the king, collectively: king’s service, those who devote themselves to government service D I 135; M I 85 = Nidd II §199; A IV 281, 286. See also porisa;

-bali royal tax Ja I 354;

-bhaṭa king’s hireling or soldier Vin I 74, 88; Pj II 38 (in simile);

-bhaya fear of the king(‘s punishment) Vism 121;

-bhāga the king’s share Ja II 378;

-bhogga

1. royal, in the service of the king, in following phrases: rāja-bhoggaṁ raññā dinnaṁ rāja-dāyaṁ brahma-deyyaṁ D I 87, of a flourishing place. D.B. 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” (Sv 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?) Divy 620. – Further at Vin 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 A I 244 = II 113; of a soldier (yodhājīva) at A I 284; of an elephant at Ja II 370 (where it is explained as “rāja paribhoga”). Also as “royal possessions” in general at Dhp-a 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 (Pj II 453) or (khattiyā) bhoja-rājāno (Snp 553). Thus at Vin 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:) D III 44; A I 154, 252, 279; III 128; Vibh-a 312 (simile of 2), 340;

-mālakāra royal gardener Ja V 292;

-muddā the royal seal Dhp-a I 21;

-muddikā the same Pj II 577;

-ratha the king’s chariot Dhp-a III 122;

-rukkha “royal tree,” Cathartocarpus fistula Vv-a 43;

-vara the best king, famous king Vv 32^01 (= Sakka Vv-a 134);

-vallabha the king’s favourite, or overseer Mhv 37, 10; Vibh-a 501 (in simile);

-vibhūti royal splendour or dignity Pv-a 216, 279;

-haṁsa “royal swan,” a sort of swan or flamingo Vism 650 (suvaṇṇa°, in simile).

Rāji^01 [cf. Sanskrit rāji] a streak, line, row Snp page 107 (nīla-vana° = dark line of trees, explained as nīla-vana rukkha-panti Pj II 451); Vv 64^04 (nabhyo sata-rāji-cittita “coloured with 100 streaks”; Vv-a = lekhā); 64^06 (veḷuriya°); pabbata° a mountain range Ja II 417; dīgha° (adjective) of long lineage Pv-a 68; dvaṅgula° a band 2 inches broad Dāṭh V 49; roma° a row of hair (on the body) Ja V 430.

Rāji^02 [from rāga?] dissension, quarrel, in phrase saṅgha° (+ saṅghabheda) Vin II 203 (quoted at Vibh-a 428); IV 217.

Rājikā (feminine) [cf. Sanskrit rājikā] a certain (gold) weight (a seedcorn of Sinapis ramosa) Thag 97 = 862 (kaṁsa sata° 100 mustard seeds in weight, i.e. very costly); Ja VI 510 (kaṁse sovaṇṇe satarājike).

Rājita: see vi°.

Rājin (adjective) [from rāji] having streaks or stripes, in uddhagga° having prominent stripes (of a lion) Ja IV 345.

[BD]: Lion? Tiger.

Rājimant (adjective) [from rāji^01] having streaks or stripes; feminine rājimatī shining, radiant Vv 32^01 (v.l. rājāputti), explained at Vv-a 134 as follows: “rājati vijjotatī ti rājī: rājī ti matā paññātā rājimatī” (thus connecting °mant with man).

Rājula [cf. Sanskrit rājila] a certain reptile Abh 651.

Rāti [Sanskrit rā to give, bestow; given at Dhātup 369 and Dhātum 597 in meaning “ādāne,” with doublet lā] to take up: no references.

Rādheti^01 [causative of rādh to succeed, rādhyate. The root is given at Dhātup 420 and Dhātum 656 in meaning “saṁsiddhiyaṁ,” i.e. of success. See etymology at Walde, Latin Wtb. sub voce reor.] to please: see compounds abhi°, apa°, ā°, vi°.

Rādheti^02 [rādh° Given at Dhātup 424 and Dhātum 656 in meaning “hiṁsāyaṁ,” i.e. of hurting] no references.

Rāma [from ram; cf. Vedic rāma] pleasure, sport, amusement; °kara having pleasure, sporting, making love Ja V 448.

Rāmo Joy, delight

Rāmaṇeyyaka (adjective neuter) [original gerund of rāmeti, ram, cf. Sanskrit rāmaṇīya. On e for ī see Geiger, Pāli Grammar §10] pleasant, agreeable, lovely A I 35, 37; Dhp 98 (= ramaṇīya Dhp-a III 195); neuter delightfullness, lovely scenery M I 365 (four seen in a dream: ārāma°, vana°, bhūmi° pokkharaṇī°).

Rāva [from ravati, cf. rava] crying, howling; shout, noise Ja 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); Mhv 10, 69 (mahā-rāvaṁ arāvi).

Rāsi [Vedic rāśi]

1. heap, quantity, mass It 17; usually –° , e.g. aṅgāra° heap of cinders Ja I 107; kaṇikāra-puppha° of k. flowers Vv-a 65; kahāpaṇa° of money Pv-a 162, tila° of seeds Vv-a 54; dhañña° of corn A IV 163, 170; etc. – rāsiṁ karoti to make a heap, to pile up Mhv 29, 28; Vv-a 157.

2. (store of) wealth, riches; in °agga-dāna gift of the best treasures (of one’s property), one of the 5. “donations of the best,” viz. khett°, rās°, koṭṭh°, kumbhi°, bhojan°: Pj II 270. See also °vaḍḍhaka

3. a sign of the Zodiac (the 12, as given at Abh 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) Pv-a 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” (D.B. III 210); D III 217; Kv 611; Nett 96; cf. PtsC. 356 BMPE 24, note 1, 233. In the 5 factors of individuality (body and mind) khandhā are explained as meaning rāsi, e.g. As 141; BMPE 42. In other connections: S V 146 (kusala°, akusala°), 186; A III 65 (akusala°); Tikap 45.

Note: In BHS we find only 2 of the 3 categories mentioned at Mvu I 175, viz. mithyātvaniyato and aniyato rāśiḥ.

-vaḍḍhaka one who increases wealth, i.e. a treasurer D I 61 (translation: “increases the king’s wealth”; Sv I 170 simply defines “dhañña-rāsiñ ca dhana-rāsiñ ca vaḍḍhetī ti r. v.”); Ja I 2; Mhbv 78.

Rāsika (neuter) [from rāsi] revenue, fisc D I 135.

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” Vin I 39 (+ paṭisallāna-sāruppa); M II 118.

Rāhu [Vedic rāhu] name of an Asura: see DPPN. – rāhumukha “mouth of Rāhu,” designation of a certain punishment for criminals (M I 87; III 164; Nidd I 154 (in list of tortures) = Nidd II §604 = Miln 197.

Riñcati [ric, in Vedic and Sanskrit rinakti; cf. Avesta irinaxti to leave; Greek λείπω the same, λοιπός left; Latin linquo the same; Gothic leiƕan = Old High German līhan to lend; Ags lǣrān = loan, cf. English leave etc. – The definition of the root at Dhātup 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 Vin I 190 (also future riñcissati); M I 155 (riñcissati), 403; S IV 206; A III 86f., 108f., 343f., 366f., 437; Thag 1052; Snp 156; Miln 419; Ja V 403. – present participle medium with negative: ariñcamāna Snp 69; gerund riñcitvā (for Sanskrit riktvā) Thig 93. – past participle ritta. – passive riccati [Sanskrit ricyate] to be left: see ati°.

Riñcana (neuter) [from riñc] leaving behind, giving up Dhātup 44.

Riṇāti see under raya.

Ritta [past participle of riñcati; cf. atireka] devoid, empty, free, rid (of) M I 207 (+ tuccha), 414; Vin I 157 = II 216; Snp 823 (emancipated: ritto muni = vivitta etc. Nidd I 158), 844 (as opposed to aritta); Thig 265 (see rindi); Ja I 29 (verse 222); III 492; Miln 383.

-assāda finding one’s taste in empty things A I 280 (+ bāhir-assāda. Kern, Toev. sub voce reads rittāsa and translates “impure (of food),” not according to the sense at all);

-āsana an empty seat Snp 963 (explained at Nidd I 481 as “opportunity for sitting down which is free from unbefitting sights”);

-pesuṇa free from slander Snp 941 (explained at Nidd I 422: “yassa pesuññaṁ pahīnaṁ” etc.);

-muṭṭhi an empty fist (°sadisa: comparing someone as regards ignorance) Pj II 306 = Dhp-a IV 38;

-hattha (adjective) empty-handed Ja V 46; Saddh 309.

Rittaka (adjective) [ritta + ka] empty, void, without reality Thag 41; Thig 394 (= tucchaka anto-sāra-rahita Thig-a 258); Pv III 6^05 (of a river = tuccha Pv-a 202); Pv-a 139 (= suñña, virahita). Usually in combination with tucchaka as a standing phrase denoting absolute emptiness and worthlessness, e.g. at D I 240; M I 329; S III 141.

Rindī at Thig 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 Thig-a 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 Pv II 11^06.

Rissati [Vedic riṣ, riṣyati] to be hurt, to suffer harm M I 85 (ḍāṁsa-makasa-vātātapa-siriṁsapa-samphassehi rissamāno; where Nidd II §199 in same passage reads samphassamāna).

Ruka in compound aḍḍha° at Vin II 134, referring to the shape of a beard, is doubtful. The v.l. is “duka.” Could it correspond to Vedic rukma (a certain ornament worn on the chest)?

Rukkha [Vedic vṛkṣa. See Geiger, Pāli Grammar §13, with note. Pischel, Pkt Gr. §320 puts rukkha to Sanskrit rukṣa (shining which as Pischel, following Roth, says has also the meaning “tree” in Ṛgveda). The Prākrit form is rukkha. Cf. Wackernagel, Altind. Gram. 1, §184 b. We find a byform rakkha at Ja III 144. Cf. Ps.B., past participle 185, 416, where the B ms 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 tree, 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, kapitthaka; 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, past participle 128-130. – See also the following references.: A I 137; II 109, 207; III 19, 200, 360; IV 99, 336; V 4f., 314f.; Snp 603, 712; Ja I 35 (nāga°); Vism 688 (in simile: mahārukkhe yāva kappāvasānā bījaparamparāya rukkha-paveṇiṁ santāyamāne ṭhite); Vibh-a 165 = Vism 555 (rukkha phalita); Vibh-a 196 (in combination: jātassa avassaṁ jarā-maraṇaṁ, uppannassa rukkhassa patanaṁ viya), 334f. (as garu-bhaṇḍa); Pj II 5 (“paṭhavi-rasādim iva rukkhe”: with same simile as at Vism 688, with reading kappāvasānaṁ and santānente); Dhp-a III 207 (amba°); Vv-a 43 (rāja°), 198 (amba°); Dhp-a IV 120 (dīpa°); Pv-a 43.

-antara the inside of a tree Pv-a 63;

-koṭṭaka (°sakuṇa) the wood-pecker Ja III 327 (= java sakuṇa);

-gahana tree-thicket or entanglement A I 154 (so for °gahaṇa);

-devatā a tree spirit, dryad, a yakkha inhabiting a tree (rukkhe adhivatthā d. Vin IV 34; Ja II 385; kakudhe adhivatthā d. Vin I 28) Ja I 168, 322; II 405, 438f. (eraṇḍa°), 445; III 23; IV 308 (vanajeṭṭhaka-rukkhe nibbatta-devatā); Dhp-a II 16; Pv-a 5 (in a Nigrodha tree), 43 (in the Vindhya forest). They live in a Nigrodha tree at the entrance of the village (Ja 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 (Ja I 328, 442; IV 154), occasionally they live in hollow trees (Ja I 405; III 343) or in tree tops (Ja I 423). They have to rely on the food given to them (ibid); for which they help the people (Ja III 24; V 511). They assume various forms when they appear to the people (Ja I 423; II 357, 439; III 23); they also have children (Vin IV 34; Ja 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: D I 71, where several such lonely places are recommended, as arañña, r-m., pabbata, kandara, etc. – Sv I 209 specifies as “yaṁ kiñci sanda-cchāyaṁ vivittaṁ rukkha-mūlaṁ”); A II 38; IV 139, 392; S I 199 (°gahana); It 102; Snp 708, 958; Nidd I 466; Pp 68; Pv-a 100 (v.l. sukkha-nadī), 137 (Gaṇḍamba°, with reference to the Buddha). –° gata one who undertakes living at the foot of a tree (as an ascetic) A III 353; V 109f., 207, 323f.; Pp 68. -°senāsana having one’s bed and seat at the foot of a tree for meditative practices as a recluse Vin I 58 (as one of the 4 nissayas: piṇḍiyālopa-bhojana, paṁsukūla-cīvara, r.-m. s., pūti-mutta bhesajja), 96 (the same); A IV 231;

-mūlika

(a) one who lives at the foot of a tree, an open air recluse M I 282; III 41; A III 219; Ja IV 8 (āraññaka, paṇṇasālaṁ akatvā r., abbhokāsika);

(b) belonging to the practice of a recluse living under a tree “tree rootman’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 M III 41 (mentioned with paṁsukūlikatta and piṇḍapātikatta); A III 109 (the same);

-sunakha “tree dog,” a certain animal Ja VI 538 (commentary in explanation of naḷa-sannibha “reed-coloured”);

-susira a hollow tree Pv-a 62.

Ruca (-rukkha) and Rucā (feminine) [from ruc] name of a plant, or tree, alias “mukkhaka” (read mokkhaka) “principal” Ja I 441, 443 (gloss maṅgala-rukkha).

Rucaka (neuter) [cf. Sanskrit rucaka a golden ornament] (gold) sand Vv 35^01; Vv-a 160 (= suvaṇṇa-vālikā).

Ruci (feminine) [from ruc, cf. Vedic ruc (feminine) light, Classical Sanskrit ruci in meaning “pleasure”]

1. splendour, light, brightness Snp 548 (su° very splendid; Pj II 453 = sundara-sarīrappabha).

2. inclination, liking, pleasure Pv-a 59 (°ṁ uppādeti to find pleasure, to be satisfied).

– aruci aversion, dislike Thig 472. – ruci object of pleasure Ja 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. Ja I 106; IV 281; Pv-a 59; parassa r. pavattati to live by the pleasure (gratiā) of somebody else, i.e. to be dependent on others Sv I 212; – yathā ruciṁ according to liking or satisfaction, fully, amply Mhv 4, 43; 5, 230; Pv-a 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. Vin I 70; Snp 781 (without khanti, but see definition at Nidd I 65); also with saddhā, anussavo, ākāraparivitakke, diṭṭhinijjhānakhanti M II 170, 218; 234; contrasted with dhamma D III 40; Vibh 245 (in definition of “idha”: cf. same at Paṭis I 176 and Nidd II §145), 325, 328. aññatra ruciyā under the influence of someone else’s will S 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 D I 187 = M I 487. Rh.D. (D.B. I 254) translates: “holding different views, other things approving themselves to you, setting different aims before yourself”; thus differing in interpretation of añña, taking it subjectively. Neumann (M.S., II 250) quite wrongly: “ohne Deutung, ohne Geduld, ohne Hingabe” (without explanation, patience, devotion).

Rucira (adjective) [from ruc, cf. Sanskrit rucira] brilliant, beautiful, pleasant, agreeable Pv I 10^09 (= ramaṇīya dassanīya Pv-a 51); Ja I 207; V 299; Vv 40^02 (so read for rurira); Mhv 11, 11; 18, 68; Dāṭh IV 29; Miln 2, 398; Dhp-a I 383 (= sobhana); Vv-a 12; Pv-a 156 (= vaggu).

Ruccati [*rucyati medium of ruc: see rocati. Same in Prākrit – Originally causative formation like Epic Sanskrit rocyate for rocayate] to find delight or pleasure in (locative), to please, to indulge in, set one’s mind on Snp 565 (etañ ce r. bhoto Buddha-sāsanaṁ); with khamati to be pleased and to approve of, M II 132; often used by Buddhaghosa in commentary style: yathā r. tathā paṭhitabbaṁ Pj I 78; “yaṁ r. taṁ gahetabbaṁ Pj II 23, 43, 136, 378” “to take, whichever one pleases” (in giving the choice of 2 readings or interpretations). – gerund ruccitvā Vv-a 282 (r. pūresi “to find thorough delight in,” explanation for abhirocesi). preterit 1st plural ruccādimhase Pv I 11^08 (= ruccāma ruciṁ uppādema, taṁ attano ruciyā pivissāmā ti attho Pv-a 59). – Prohibitive mā rucci (plural mā ruccittha) as an entreaty not to pursue an aim (= please do not do that, please don’t) Vin II 198 (alaṁ Devadatta mā te rucci saṅgha-bhedo); Dhp-a I 13 (mā vo āvuso evaṁ ruccittha).

Ruccana (and Āruccana) (neuter and feminine) [from ruccati] choice, pleasure Dhp-a I 387 (tava °ṭṭhāne according to your own liking); Sv I 106 (°ā).

Ruccanaka (adjective) [from ruccana, cf. Sanskrit rucya] pleasing satisfying; neuter satisfaction Ja I 211 (°maccha the fish you like); II 182 (tava °ṁ karosi you do whatever you like).

– a° unpleasant, distasteful Dhp-a I 251 (attano aruccanakaṁ kiñci kammaṁ adisvā).

Rujaka [from ruj?] a lute-player Ja VI 51, 52, given by Kern, Toev. sub voce as conjecture (vīṇaṁ) va rujaka for virujaka. The conjecture is based on commentary reading “rujaka = vīṇāvādaka.”

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 Pāli l-form is lujjati. A derivation from ruj is roga illness. – Dhātup (469) defines ruj by “bhaṅga” i.e. breaking] to break, crush; literally to (cause) pain, to afflict, hurt (transitive and intransitive) Ja I 7 (pādā rujanti), 396 (pādā me rujanti my feet ache); IV 208 (khandhena rujantena with hurting back); VI 3 (ūrū rujanti); Mhv 10, 15 (pādā me r.); Miln 26 (pādā r.); Dhp-a I 10, 21 (akkhīni me rujiṁsu); II 3. – future rucchiti [cf. Sanskrit rokṣyate] Ja VI 80 (v.l. rujjati; commentary takes wrongly as “rodissati,” of rodati). – past participle lugga. – Cf. lujjati and combinations

Rujana (neuter) [from ruj, cf. rujā] hurting, feeling pain Ja II 437 (roga = rujana-sabhāvattaṁ); Ja IV 147 (yāva piṭṭhiyā rujana-ppamāṇaṁ until his back ached).

Rujanaka (adjective) [from rujana] aching, hurting Dhp-a IV 69 (aṅguli).

Rujā (feminine) [from ruj, see rujati; cf. Sanskrit rujā] disease, pain Miln 172 (rujaṁ na karoti); Vism 69; Dhp-a IV 163 (accha° a bad pain).

Rujjhati [passive of rundhati] to be broken up, to be destroyed Ja III 181 (pāṇā rujjhanti; commentary explains by nirujjhati). Cf. upa°, vi°.

Ruṭṭha [past participle of ruṣ; Sanskrit ruṣṭa] vexed, cross, enraged Ja IV 358 (as opposed to tuṭṭha v.l. atuṭṭha) V 211 (gloss kuddha); Dāṭh III 37.

Ruṭhati see luṭhati and cf. rudda.

Ruṇ a sound-particle, denoting a heavy fall, something like “thud” Ja I 418.

Ruṇṇa and Roṇṇa [past participle of rudati for Sanskrit rudita, after analogy of other roots in -d, as tud > tunna, pad > panna, nud > nunna. The BHS forms are both ruṇḍa (Mvu II 218, 224) and ruṇṇa (Mvu III 116); Prākrit ruṇṇa (Pischel §566). See rudati and cf. āruṇṇa]

1. (past participle) crying, in combination ruṇṇa-mukha with tearful face Ja VI 525 (commentary rudam°); Miln 148.

2. (neuter) weeping, crying, lamentation Thag 554; A I 261; Snp 584 (+ soka); Pv I 4^03; Miln 357. As roṇṇa at A IV 197, 223; Thag 555; Ja III 166.

Ruta (neuter) [past participle of ravati: see rava and ravati] noise, sound(ing); cry, singing Thag 1103; Ja 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 Ja III 415); VI 475 (rudaññu = ruta-jña commentary; same meaning); Miln 178 (sakuṇa-ruta-ravita); Vv-a (karavīka°).

Rutta in du° and su° at As 396 is to be read as dur° and su(r)-utta (see utta).

Ruda stands for ruta (cry) at 2 Jātaka passages, viz. Ja I 207; VI 475 (ruda-ññu knowing the cries of all animals, explained as “ruta-jña, sabba-rāvaṁ jānāti” commentary).

Rudati and Rodati [rud, the usual Sanskrit present being rodati, but forms from base rud° are Vedic and are later found also in Prākrit (cf. Pischel Pkt Gr. §495): ruyai besides royai and rodasi. – The Indo-Germanic root is °reud, being an enlargement of °reu, as in ravati (q.v.). Cf. cognates Latin rudo to cry, shout, bray; Lithuanian raudà wailing; Old High German riozan = Anglo-Saxon reotan. – Dhātup 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 D I 115; Snp 675, 691; rudamāna M I 341; A II 95; Pp 62; Miln 275; Saddh 281; and rudaṁ Pv I 8^04; also in compound rudam-mukha with weeping face Ja VI 518 (assu-netta + r.); Pv I 11^02; gerund ruditvāna Mhv 35, 24; future rucchati Ja V 366 and rucchiti Ja VI 551 (= rodissati commentary; see also rujati).

II. rod° (the younger form and the one peculiar to prose): present rodati Ja I 55; III 169 (socati + r.); Pv I 8^07 (socati + r.); I 12^04; Pv-a 17, 18; potential rode Pv I 8^05 (= rodeyyaṁ Pv-a 64); present participle rodanto Ja I 65; feminine rodantī Pv-a 16; medium rodamāna Pv-a 6; Sv I 284. – preterit rodi Ja I 167; Dhp-a II 17 (+ hasi); future rodissati Ja VI 550; gerund roditvā Mhv 9, 7; infinitive rodituṁ Ja I 55. – causative II rodāpeti to make someone cry Dhp-a II 86. – past participle ruṇṇa, rudita and rodita.

Rudita (neuter) [past participle of rudati, equivalent to ruṇṇa] crying, weeping Pv-a 18 (+ assu-mocana, in explanation of ruṇṇa), 63 (= paridevita).

Rudda (adjective) [cf. Sanskrit raudra and Vedic rudra (a fierce demon or storm-deity; “the red one,” with Pischel from rud to be ruddy. See Macdonell, Vedic Mythology 74-77). The usual Pāli form is ludda. At Dhātup 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 Ja IV 416 (so luddako rudda-rūpo; v.l. ludda°); V 425, 431 (su-ruddho, spelling for su-ruddo, very fierce, explained as su-luddo supharuso); Mhv 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 Dāṭh 4, 46.

2. at Ja 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-a I 140; Pv-a 34 (for lohita; v.l. ruhira). See the more frequent words rohita and lohita; a form ruhira (q.v.) occurs e.g. at Pv I 9^01.

Rundhati [rundh or rudh, both roots in Vedic Sanskrit – Dhātup (375, 425) explains by “āvaraṇe”; the same Dhātum (608, 662).]

1. to restrain, hinder, prevent, obstruct, keep out Cp III 10, 7; Miln 313 (+ upa°).

2. to conceal, hide, cover up Thig 238 (present participle rundhanto); Pv-a 88 (present participle rundhamāna).

3. in phrase nagaraṁ r. to surround or besiege a town Ja 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 Pāli: see Pischel, Pkt Gram. §§266, 507, and Pāli rumbhati.

Ruppa in ruppa-rūpakaṁ (neuter) Thig 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. Rh.D. (Ps.S., page 154) translates: “deluded by puppet shows (seen in the midst of the crowd).”

Ruppati [rup = lup, one of the rare cases of Pāli r representing a Sanskrit l., whereas the opposite is frequent. The same sound change Indo-Germanic, as Latin rumpo to break corresponds to Sanskrit lumpati. Besides we find the Sanskrit form ropayati to break off. – The root has nothing to do with rūpa, although the Pāli commentators combine these two. – Cf. also Sanskrit ropa hole; Anglo-Saxon reofan to break, reaf (theft) = German raub, rauben, and many other cognates (see Walde sub voce rumpo). – The root rup is defined at Dhātum by nās, i.e. to destroy; another rup is given at Dhātum 837 in meaning “ropana”] to be vexed, oppressed, hurt, molested (always with reference to an illness or pain) Snp 767 (salla-viddho va r.) 1121; Nidd I (= kuppati, ghaṭṭiyati, pīḷiyati); Nidd II §543 (= kuppati pīḷayati ghaṭayati). – present participle genitive ruppato S I 198 (salla-viddhassa r.; explained at K.S. 320 by “ghaṭṭan-atthena”) = Snp 331 (reads salla-viddhāna ruppataṁ, i.e. plural instead of singular); Thag 967 (salla-viddhassa ruppato (commentary sarīravikāraṁ āpajjato, Ps.B., 338); Ja II 437 (commentary ghaṭṭiyamāna pīḷiyamāna) = Vism 49 (dukkhitassa r.); Ja III 169 (salla-viddhassa r. = ghaṭṭiyamāna commentary). – ruppati to Pāli exegesis with its fondness of allegorical (“orthodox”) interpretation, is the etymological base of rūpa, thus at S 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.

Ruppana (neuter) [from rup] molestation, vexation, trouble Ja III 368 (= ghaṭṭana dūsana kuppana commentary). Frequent in allegorical exegesis of rūpa, e.g. at As 52 (namanaṭṭhena nāmaṁ ruppanaṭṭhena rūpaṁ), 303 (rūpādīhi ruppana-bhāva-dīpana); Vibh-a 4 (ruppanaṭṭhena rūpaṁ in explanation of passage S III 86 (mentioned under ruppati); Pj I 78, 79 (ruppanaṭṭhena ... rūpaṁ rūpaṁ ti vuccati).

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) Ja VI 391 (where spelling rumhati; in phrase nagaraṁ r.). See also ni°, sanni°. – past participle rūḷha.

Rumma (adjective) [put down (rightly) by Geiger, Pāli Grammar §53 as different from Sanskrit rukma (shining); Morris, JPTS 1893, 12 tried the etymology rumma = Sanskrit rumra “tawny,” or rukma (rukmin) shiny. It is still an unsolved problem. It may not be far off to trace a relation (by miswriting, dissimilation or false analogy to ruppa in 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 Ja IV 387 (= lūkhavesa commentary), with v.l. duma°; and °vāsin poorly dressed Ja IV 380.

Rummin = rumma (dirty-soiled) Ja IV 322 (v.l. dummi); VI 194 (the same).

Rumhaniya at M 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 v.l. 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, Toev. sub voce translates “tot groei geschikt” (i.e. able to grow), Neumann, M.S. “erquickend” (i.e. refreshing).

Ruyhati is medium of rūhati (rohati), q.v.

Rurira at Vv 40^02 is misprint for rucira.

Ruru [Vedic ruru: ṚV VI 75, 15] a sort of deer, a stag; usually called ruru-miga Ja IV 256, 261; V 406 (plural rohitā rurū), 416. Cf. ruruva.

Rusita [past participle of ruṣ to be vexed. Dhātup 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 Nidd I 498 as “khuṁsita, vambhita, ghaṭṭita” etc.). See rosa, roseti etc.

Russati at Pj II 121 for dussati.

Ruha^01 (adjective) (–°) [from ruh: see rūhati] growing, a tree, in compounds: jagati°, dharaṇi°, mahī°, etc.

Ruha^02 [poetical for ruhira (rohita) = lohita] blood, in compound ruhaṁghasa blood-eater, a name for panther Ja III 481 (= ruhira-bhakkha lohita-pāyin commentary).

Ruhira (neuter) [from rudhira] blood M III 122; Thag 568; Vin II 193; Miln 125, 220; Saddh 38.

-akkhita (ruhirakkhita) “besmeared with blood” Ja IV 331, is to be read as ruhir’ukkhita of ukṣ).

Rūta at Ja III 276 read ruta (q.v.).

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 Pāli expositors rūpa takes its designation from ruppati, e.g. “ruppanato rūpaṁ” Vism 588; “ruppanaṭṭhena r.” Vibh-a 3; “rūpa-rūpaṁ = ruppana sabhāvena yuttaṁ” Cpd. 156^07 (where ruppati is, not quite correctly, given as “change”), “ruppatī ti: tasmā rūpan ti vuccati” S III 86; other definitions are “rūpayatī ti rūpaṁ” (with cakkhu and the other 10 āyatanas) Vibh-a 45; and more scientifically: “paresu rūpādisu cakkhu-paṭihanana lakkhaṇaṁ rūpaṁ” Vism 446. – Of modern interpretations and discussions see e.g. BMPE introduction xxxvif., xlviii 153f. D.B. II 244; Expositor 67 n; Cpd. 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 Dhs 597f. (= form either contrasted with what is unseen, or taken for both seen and unseen), 751; Mhv 27, 30 (sīha-vyagghādirūpāni representations of lions, tigers etc.); 30, 68 (ravicanda-tāra-rūpāni the same); 36, 31 (loha° bronze statue); Thig-a 257. – Especially beautiful form, beauty S IV 275 = Pv II 9^58 (as one of the 10 attributes, with sadda etc., of distinction: see also below D II a); Miln 285; Mhv 20, 4 (rūpa-māninī proud of her beauty); Pv-a 89. – surūpa very beautiful Thig-a 72; durūpa of evil form, ugly A II 203f. (dubbaṇṇa + r.). – In phrase rūpaṁ sikkhati Vin I 77 = IV 129 the meaning is doubtful; it may be “to study drawing, or arts and craft,” or (with Mrs. Rh.D.) “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 Vv 83^14 by abhitunna-kāya Vv-a 328), but not so much with reference to life and feeling as to appearance and looks. E.g. aneka° Snp 1079 (= anekavidha Nidd II §54); adissamāna° invisible Pv-a 6 (literally with invisible form); ummatta° as if mad, under the appearance of madness, like a madman Pv I 8^01; II 6^03; eva° in such a condition Pv II 1^05; tapassī° appearing to be an ascetic Pv I 3^02; tāraka° the (shapes of the) stars Dhs 617; deva° as a deva Pv-a 92. Pleonastically e.g. in: anupatta° attaining Pv IV 1^66; taramāna° quickly Pv II 6^02; yutta° fit Pv-a 157; sucitta° variegated Pv I 10^09. – Cases adverbially: citta-rūpaṁ according to intention Vin III 161; IV 177; cetabba-rūpaṁ fit to be thought upon Ja IV 157. (= °yuttakaṁ commentary). – atta-rūpena on my own account S IV 97; godha-rūpena as an iguana Mhv 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 Dhs 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 6 bāhirāni āyatanāni (see e.g. Nidd II page 238 A-E and āyatana^03) with “cakkhunā rūpaṁ disvā” (the others: sota > sadda, ghāna > gandha, jivhā > rasa, kāya > phoṭṭhabba, mano > dhamma), cf. cakkhu-viññeyyā rūpā iṭṭhā kantā etc. D I 245; M I 266; cakkhunā rūpaṁ passati iṭṭha-rūpaṁ kanta-rūpaṁ etc. S IV 126; – see further: Vin I 34 (sabbaṁ ādittaṁ: cakkhuṁ ādittaṁ, rūpa ādittā etc. with sequence of other āyatanas); D II 308f., 336f.; M III 18 (yaṁ kho rūpaṁ paṭicca uppajjati sukhaṁ somanassaṅ, ayaṁ rūpe assādo; cf. Paṭis II 109f.), 291 (ye te cakkhu-viññeyyesu rūpesu avīta-rāgā etc.); Paṭis I 79; II 38 (rūpī rūpāni passivetī ti vimokkho); Dhs 617, 653, 878; Tikap 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. D I 17; III 215 (°dhātu), 216 (°bhava); Kv 370f. (°dhātu); Dhs 499 (°āvacara), 585 (°dhātu); Vibh 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; It 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 5: rūpa-kkhandha, vedanā°, saññā°, saṅkhārā°, viññāṇa°; otherwise called rūpūpādāna-kkhandha etc. (e.g. D III 223, 278; Vism 443). See khandha II B. – In this property rūpa consists of 28 subdivisions, viz. the 4 (great) dhātūs (mahābhūtāni or else bhūta-rūpa primary matter) and 24 upādārūpāni (i.e. derivative forms or accidentals). These are given in extenso in the rūpakkhandha section of the Vism (pages 443-450), also at Dhs 585; the 24 consist of: cakkhu, sota, ghāna, jivhā, kāya, rūpa, sadda, gandha, rasa, itthindriya, purisindriya, jīvitindriya, hadayavatthu kāya-viññatti, vacī-viññatti, ākāsa-dhātu, (rūpassa) lahutā mudutā kammaññatā, upacaya santati jaratā aniccatā, kabaḷinkārāhāra; cf. definition at Nett 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 Vin I 13, cf. similarly M III 282f.; S III 66; quoted and explained in detail at Vism 610; rūpaṁ aniccaṁ Vin I 14; M I 228; III 18 (also explained at Vism 610); S III 48, 66, 88; rūpe aniccānupassanā Paṭis II 186f. – See also D II 301; III 233; Paṭis I 23, 53, 104; II 96, 102, 109 (rūpassa ādīnavo); Vibh 1.f., 12f. (in detail); Kv 11f.; Vism 443f.; Tikap 33; Vibh-a 2, 3, 32f. = S III 142 (with various similes); Dhp-a 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) S II 4; III 59f.; Paṭis I 183; with explanations at Vism 558 and Vibh-a 169. Defined at Nett 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 (= Vibh-a 173, 174), 587-597; cf. As 392 (Expositor 500, where “mind-matter” is given as corresponding couple in translation, do. Cpd. 271f. “mind and body”). See also under paṭicca-samuppāda.

3. various references: D III 102, 212, 225, 244, 273; M I 84 (Gotamo kāmānaṁ pariññaṁ paññāpeti, rūpānaṁ, vedanānaṁ); S II 198; III 11 (evaṁ-rūpo siyaṁ, evaṁ vedano etc.), 101 (the same, and the khandhas); Snp 867, 874, 943, 1037, 1121; Nidd I 425; Tikap 36, 38, 54, 262; Vism 625 (uppajjanaka°).

-ārammaṇa a visible thing as object Dhs 146, 365; As 310 (cf. Expositor 407);

-āvacara world of form, sphere of matter (cf. Expositor 67, 216n, 264) Pv-a 163;

-ūpaga (satta) (a being) living in (bodily) form It 62; Snp 754;

-ūpajīvinī feminine a woman living on her beauty, i.e. a harlot Pv-a 46, 201;

-ññu knowing (various) bodily forms M I 220 = A V 347;

-taṇhā craving after form D II 309; III 216, 244, 280; Vibh-a 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; Nett 32, 97. See above D 2;

-nimitta sign of form Paṭis I 92;

-patta beautiful Ja I 61;

-pamāṇika measuring by form (outward appearance), one of the 4 kinds of measurements which the world takes of the Tathāgata (see A II 71 and Pp 53), viz. rūpa°, ghosa°, lūkha°, dhamma° Dhp-a III 113; the same four similarly at Pj II 242;

-pātubhāva appearance of form (also as °antara° intermediate form) Pj II 245;

-bhava material existence: see above D 2;

-rāga lust after rebirth in rūpa D III 234 (+ arūpa°); Nett 28 (pañc’indriyāni rūpīni rūpa-rāgassa padaṭṭhānaṁ;

-rūpa material form (mutable material quality?) Cpd. 156, doubtful translation and explanation

-saññā perception of material qualities, notion of form D I 34; II 112 (explained in detail at Vism 328); III 224, 244, 253; Nidd II §545; As 200 (cf. Expositor 269);

-saññin perceiving form D III 260; Paṭis II 38; Snp 1113;

-santati duration of material form Vism 431; Vibh-a 21;

-samussaya accumulation of form, complex form Thig-a 98;

-samāpatti attainment of beauty Ja I 406;

-sampatti beauty Ja III 187;

-siri personal splendour Ja I 60.

Rūpaka (neuter) [from rupa] form, figure; likeness of, image (–°); representation Vin II 113 (rūpak’okiṇṇāni pattāni, of painted bowls); Thig 394 (see ruppa°); Dhp-a I 370 (maṇi° jewelled image); II 69 (assa° toy horse); Mhv 25, 26 (rāja°); 27, 30 (devatā° shape of devas); Vv-a 213.

-dūrūpaka of squalid appearance Ja II 167; cf. durūpa.

Rūpatā (feminine) [abstract from rūpa] (being) shape(d), appearance; accordance, conformity, in phrase bhavya-rūpatāya “by appearance of likelihood” A II 191 (in hearsay formula, where it is missing in the same passage at Nidd II §151).

Rūpatta (neuter) [abstract from rūpa] literally “form-hood,” i.e. shaping (being) shape(d) S III 87 (rūpaṁ rūpattāya saṅkhātaṁ).

Rūpavant (adjective) [rūpa + vant]

1. having bodily form S III 16 and passim (in formula of sakkāya-diṭṭhi); Dhs 1003.

2. having the form of (–°) Mhv 14, 3 (gokaṇṇa°).

3. beautiful Mhv 10, 30 (feminine rūpavatī).

Rūpika (adjective) [from rūpa] having shape; negative a° formless Saddh 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 Nidd II §617 and similarly It 87 = Miln 217. – D I 34 (attā dibbo rūpī), 77 (kāyo r. manomayo), 186 (attā etc.), 195 (attapaṭilābho r. manomayo); III 111, 139; M II 229; S III 46 (r. arūpī saññī etc.); IV 202, 402; A II 34; Nidd I 97, 137; Paṭis II 38 (rūpī rūpāni passati); Dhs 635, 1091, 1444; Vibh 123, 342 (read rūpī); Nett 28 (pañc’indriyāni rūpīni), 69 (five rūpīni indriyāni and five arūpīni); Sv I 119 (attā); As 304 (rūpino dhammā); Vibh-a 511f. (attā).

2. (–°) having the appearance of, resembling: see rumma°.

Rūpiya^01 (neuter) [cf. Sanskrit rūpya, literally of splendid appearance, cf. name for gold jātarūpa] silver Vin 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); S I 104 (suddhaṁ r.); II 233; Dhs 584.

-maya made of silver Vin II 112; S III 144 (sovaṇṇamaya + r.); Pv II 6^04 (where in sequence sovaṇṇa°, maṇi°, loha° r.; explained as “rajatamaya” Pv-a 95); Dhp-a I 29.

Rūpiya^02 see ruppa.

Rūpeti [causative denominative from rūpa]

1. to put into shape, to make appear, to make grow (?) Pj II 132, 143 (v.l. ropeti).

2. to be formed, to appear, to come to notice, in definition of rūpa at Vibh-a 45: “rūpayatī ti rūpaṁ.”

Rūḷa [doubtful spelling; perhaps for rūḷha, evidently identical with rudda, as Trenckner suggests in “Notes” 63^19] awful, terrible Miln 275 (synonymous with bhīma).

Rūḷha^01 [past participle of rohati; of ruh; Sanskrit rūḍha]

1. grown Snp 20 (°tiṇa).

2. (see rūhati) healed up Miln 291 (°vaṇa one whose wound has healed): cf. rūhanā.

Rūḷha^02 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, Toev. sub voce translates (as rūḷha1) by “overgrown.”

Rūḷhi (feminine) [from rūḷha, past participle of rohati, cf. Sanskrit rūḍhi] literally ascent, 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 Pāli, especially in Abhidhamma and commentary literature; e.g. rūḷhiyaṁ by tradition, usually, commonly, Vibh-a 1 (as category with the 3 other: rāsi, guṇa, paṇṇatti, rūḷhito the same Vibh-a 2; rūḷhiyā the same Pj II 430; Pv-a 163; also rūḷhi-vasena Vv-a 42; or with sadda: rūḷhi-sadda usual meaning Vism 333; As 205);

-saddena in popular language in ordinary speech, customarily, commonly speaking Tikap 253; Vism 310; Sv I 239, 294: Pj II 135, 400.

Rūhati^01 [the specific Pāli form of the usual Sanskrit Pāli rohati. The root ruh is given at Dhātup 334 with meaning “janana” i.e. causing which refers more to the compounds with prefixes]

1. to grow, spread It 67; Ja IV 408 (akkhīni rūhiṁsu; also present participle medium ruyhamāna); V 368; VI 360.

2. to heal (of a wound), close up Vin I 206 (vaṇo na rūhati);

3. to have effect in (locative), to be effective Vin II 203 = It 87 (vādo tamhi na rūhati). – past participle rūḷha^02. See also rūhita (past participle of causative rūheti = roheti).

Rūhati^02 [for rundh (rumbh, rudh) or passive rujjh°; see also rumbhati and ropeti^02] to be broken or (figurative) to be suspended Vin II 55 (dhammattā rūhati the liability is cancelled). – past participle rūḷha^01.

Rūhanā (feminine) [cf. Sanskrit rohaṇa, from ruh: rūhati^01]

1. growth Ja II 322 (virūhanā commentary).

2. healing (of a wound) Miln 112.

Rūhita (neuter) [from rūhati^01] a boil, a diseased growth (literal “healed”) Vin IV 316 (explained as “yaṁ kiñci vaṇo”; v.l. rudhita).

Re (indeclinable) [shortened for are, q.v.] a particle of exclamation, mostly implying contempt, or deprecation, (Sv I 276) “hīḷanavasena āmantanaṁ” i.e. address of disdain: heigh, go on, get away, hallo. – D I 96, 107; Ja III 184 (commentary = āmantaṇe nipāto); often combined with similar particles of exhortation, like cara pi re get away with you! M II 108; Vin IV 139 (so read for cara pire which the commentary takes as “para,” amamaka); or ehi re come on then! Ja I 225; ha re look out! here they are! Pv-a 4; aho vata re wish I would! Pv II 9^45 (re ti ālapanaṁ Pv-a 131); no ca vata re vattabbe but indeed, good sir ... (Kv 1).

Rekhā (feminine) [from rikh, for which the Pāli form is likh, cf. Sanskrit rekhā, Latin rīma, Old High German rīga row] line, streak Abh 539. See lekhā.

Recana (neuter) [from ric] letting loose, emission Dhātum 610. Cf. vi°.

Reṇu [cf. Vedic reṇu]

1. dust; plural reṇū particles of dust. – Vin I 32 (°hatā bhūmi); Vism 338 = Nidd I 505 = Ja I 117 (rāgo rajo na ca pana reṇu vuccati); Ja IV 362 (okiṇṇā raja-reṇūhi; commentary explains by “paṁsūhi”); Miln 274 (plural); Pj II 132 (reṇuṁ vūpasāmeti allays).

2. pollen (in this meaning found only in the so-called Jātaka-style) Ja I 233 (mahā-tumba-matta), 349 (pupphato reṇuṁ gaṇhāti); III 320; V 39 (puppha°); VI 530 (padumakinjakkha°); Dhp-a IV 203 (°vaṭṭhi).

Reruka [etymology? Probably dialectical] “elephant’s tooth,” ivory Ja II 230 (= hatthi-danta commentary).

Roga [Vedic roga: ruj (see rujati), cf. Sanskrit rujā breakage, illness] illness, disease. – The definition of roga at Ja 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 sn 311 (cf. D 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 98. Buddhaghosa at Pj II 324 hints at these 98 with “cakkhu-rogādinā bhedena.” Beginning with this (cakkhuroga affection of the eye) we have a list of 34 rogas at Nidd I 13 (under pākaṭa-parissayā or open dangers = Nidd I 360 = Nidd II §420) and Nidd II §304 1 B, viz. cakkhu° and the other 4 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 10 ābādhas and under “dukkha” goes on with various other “ills,” which however do not make up the number 98. The same list is found at A V 110. The 10 ābādhas (Nidd II §304 1 C) occur at A II 87 and Miln 308 (as āgantuka-rogā). The 4 “rogas” of the sun (miln 273, cf. Vin II 295) are: abbha, mahikā, megha, Rāhu. – Another mention of roga together with plagues which attack the corn in the field is given at Ja 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. M II 230; Vism 335. Of other single rogas we mention: kucchi° (stomach-ache) Ja I 243; ahivātaka° Vin I 78; Ja II 79; IV 200; Dhp-a I 231; paṇḍu° jaundice Vin I 206; Ja II 102; Dhp-a I 25; tiṇapupphaka° hay-fever Miln 216. – See also ātaṅka and ābādha. On roga in similes see JPTS 1907, 130. D I 11, 73; III 182; S III 32; IV 64; A II 128, 142f.; IV 289,; Nidd I 486; Vism 236 (as cause of death), 512 (in simile); Vibh-a 88 (in simile of dukkha etc.); Thig-a 288; Vv-a 6 (rogena phuṭṭha), 75 (sarīre r. uppajji); Pv-a 86 (kacchu°), 212 (rogena abhibhūta). – opposite aroga health: see seperate

-ātaṅka affliction by illness A II 174f.; V 169, 318;

-niḍḍha the nest or seat of disease Dhp 148 (cf. Dhp-a III 110); as °nīḷa at It 37;

-mūla the root of disease Snp 530;

-vyasana distress or misfortune of disease D III 235 (one of the 5 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); Saddh 86.  -paṇḍu° one who has the jaundice Ja II 285; III 401.

Rocati [Vedic rocate, ruc, Indo-Germanic °leuq, as in Latin luceo to be bright (cf. lūx light, lūmen, lūna etc.); Sanskrit rocana splendid, ruci light, roka and rukāsa light; Avesta raocant shining; Greek αμϕι-λύκη twi-light, λευκός white; also with 1: Sanskrit loka world, locate to perceive, locana eye; Lithuanian laukti to await; Gothic liuhaϸ light = Old High German lioht, English light; Oir lōche lightning. – Dhātup (and Dhātum) gives 2 roots ruc, viz. the one with meaning “ditti” (Dhātup 37), the other as “rocana” (Dhātup 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) Thig 415 (rocate); Mhv 15, 9 (nivāso rocatu). Cf. BHS rocyate Avś II 158.

2. to find pleasure in (locative) Miln 338 (bhave).

– causative roceti:

1. to be pleased, to give one’s consent Dhp-a 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 S I 41 (vadhaṁ); Ja 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 Vin II 199 (Devadattassa dhammaṁ); S I 133; Snp 94 (asataṁ dh.), 398 (dhammaṁ imaṁ rocaye); Ja IV 53 (dh. asataṁ na rocayāma). – Cf. abhi°, ā°, vi°.

Roṇṇa see ruṇṇa.

Rodati see rudati.

Rodana (neuter) [from rud] crying, weeping Dhp-a I 28; Pv-a 63, 64; Dhātup 144.

Rodha^01 [from rudh] obstruction, stopping, in compound parapāṇa° stopping the life of somebody else; life-slaughter, murder Snp 220; Ja II 450. Cf. anu°, ni°, vi°.

Rodha^02 (neuter) [from rudh] bank, dam A III 128 (where the same passage at A. I 154 reads gedha, cave; v.l. also gedha, cf. v.l. rodhi° for gedhi° at Nidd II §585).

Rodhana (neuter) [from rudh] obstructing Ja V 346; Saddh 57.

Ropa (–°) [from rop = causative of ruh] plantation; in vana° and ārāma° S I 33.

Ropaka [ropa + ka] sapling Ja II 346 (rukkha°).

Ropana (neuter) and ropanā (feminine) [from ropeti^01]

1. planting Pv-a 151 (ārāma°); Mhv 15, 41.

2. healing S IV 177 (vaṇa°).

3. furthering, making grow Paṭis II 115 (buddhi°).

4. (feminine) accusation Vin IV 36.

Ropaya (adjective) (–°) [for *ropya, from ropeti^01] to be healed, only in compound du° hard to heal (of a wound) Vin I 216 (vaṇa).

Ropāpeti see ropeti^01.

Ropita [past participle of ropeti^01]

1. planted Pv II 7^08.

2. growing up Pv 9^70 (read “pi ropitaṁ” for viropitaṁ).

3. furnished with, powdered with (–°) Vv 64^15 (Text vosita; Vv-a 280 explained by ullitta, vicchurita).

4. accused, brought forward (of a charge) Vin IV 36.

Ropima (neuter) [from ropeti^01]

1. what has been planted Vin IV 267.

2. a kind of arrow M I 429 (contrasted with kaccha; Neumann M.S. translates ropima by “aus Binsen”).

3. (adjective) at Vv 44^13 aropima (“not planted”°) is an attribute of trees. It is not explained in Vv-a.

[BD]: 3. Self-sown.

Ropeti^01 [causative of rūhati^01]

1. to plant or sow Ja I 150 (nivāpatiṇaṁ); Mhv 15, 42 (ambaṭṭhikaṁ); 19, 56; Dhp-a II 109.

2. to put up, fix Ja I 143 (sūlāni).

3. to further, increase, make grow Snp 208 (potential ropayeyya).

4. (figurative) to fix, direct towards, bring up against: see ropeti^02 2. – past participle ropita. causative II ropāpeti to cause to be planted D II 179; Ja VI 333; Mhv 34, 40; Dhp-a II 109. – Cf. abhi°, abhini°, ā°.

Ropeti^02 [causative of rūhati^02. See lumpati]

1.to cause to break off, to cause to suspend or cancel; to pass off, refuse Vin 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 a guilt) Vin 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 ropeti^01. Cf. Vinaya Texts II 334. – Th ropeti^02 belong the compounds oropeti (cut off) and voropeti (deprive). They are better to be taken here than to ava + ruh.

Roma (neuter) [Vedic roman; the usual Pāli form is loma (q.v.)] the hair of the body Ja V 430 (where in roma-rājiyā maṇḍita-udarā as explanation of loma-sundarī); Saddh 119 (°kūpa).

Romaka (adjective) [from roma] feathered (?) Ja II 383 (commentary wrong!).

Romañca (?) [from roma, cf. Vedic romaśa] hairy (?) Dāṭh V 14 (°kancuka).

Romanthaka (adjective) [from romanthati] chewing the cud, ruminating Vin II 132.

Romanthati and Romantheti [to romantha; cf. Latin rumen and ruminare = English ruminate] to chew the cud, to ruminate Vin II 132 (°ati); Ja IV 392 (°eti).

Romanthana (neuter) [from romanthati] ruminating Vin II 321.

Rorava [from ru, cf. Sanskrit raurava, name of a Hell]

1. a sort of hart (i.e. ruru) M I 429.

2. Name of a naraka (Hell): see DPPN. E.g. Ja III 299; Dāṭh III 12; Saddh 195. Cf. BHS raurava Divy 67.

Rosa [cf. Sanskrit roṣa, of ruṣ]

1. anger, angry feeling M I 360.

2. quarrel Ja IV 316.

Rosaka (adjective) [from rosa; cf. BHS roṣaka Divy 38] angry, wrathful S I 85, 96; Snp 133; Vv 528 (= paresaṁ ros’uppādanena r. Vv-a 226); Ja II 270.

Rosanā (feminine) [abstract from rosati] making angry, causing anger, being angry Vibh 86 (hiṁsanā + r.), explained at Vibh-a 75 by ghaṭṭanā. Cf. BHS roṣaṇī Avś 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.

Rosita [past participle of ruṣ, to smear: Sanskrit rūṣita; given as root rus at Dhātum 442 with meaning “ālepa”] smeared (with), anointed Ja IV 440 (= vilitta commentary).

Roseti [causative of rosati, ruṣ; see rusita] to make angry, to annoy, to irritate S I 162; A II 215 (so read for rosati); III 38; Snp 125, 130, 216; Ja I 432; IV 491.

Rohañña (adjective) [from roha = rohita] red Ja V 259 (rohaññā puṅgav’ūsabhā; commentary explains by ratta-vaṇṇā). Kern. Toev. sub voce proposes rohiñño = *rohiṇyaḥ, (cf. pokkharaṇī for °iṇī) red cows.

Rohati: for the Sanskrit rohati of ruh to grow we find the regular Pāli correspondent rūhati: see rūhati^01. The causative of this verb is ropeti (to make grow): see ropeti^01 – Another root, restricted to the Pāli, is seen in rūhati^02 (with past participle rūḷha) and is equal to rundh (rudh, rumbh) to break. The causative of this root (ropeti^02) is either an indirect formation from it or (more likely) a direct representative of rup = lup as in Pāli 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 Ja VI 537 (°sarabhā migā).

Rohiṇī (feminine) [cf. Vedic rohiṇī red cow or mare]

1. a red cow A I 162 = III 214.

2. Name of a nakkhatta or constellation (“red cow”) Pj II 456; Mhv 19, 47.

3. Name of a river Pj II 357.

Rohita (adjective) [Vedic rohita; cf. the usual Pāli word lohita red and blood. See also rudhira and ruhira] red, as attribute of fishes at Ja V 405 (i.e. a special kind of fish), and of deer at Ja 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. Ja II 433; III 333; Dhp-a II 132 (four), 140; Pj I 118.

L.

La syllable of abbreviation, corresponding to our “etc.”: see peyyāla.

Lakaṭṭhika at Vv-a 222 is doubtful; aṭṭhika means “kernel,” lak° may be a misspelling for labujak° (?).

Lakanaka (neuter ?) [from lag, with k for g, as lakuṭa: laguḷa etc. Would correspond to Sanskrit lagnaka, cf. Trenckner, “Notes” 62; Geiger, Pāli Grammar §39.1] ship’s anchor (nāvā°) Miln 377 (v.l. lagganaka), 378.

Lakāra [for alaṅkāra, literally “fitting up,” cf. Hindī and Marāthī laṅgāra, Tamil ilaṅkaran “in meaning anchor.”] a sail Ja II 112; Miln 378; Dāṭh IV 42; Vism 137 (v.l. laṅkāra).

Lakuṭa [see laguḷa for etymology] a club, cudgel Miln 255 (in sequence daṇḍa-leḍḍu-lakuṭa-muggara), 301, 367, 368. See also laguḷa.

Lakuṇṭaka [dialectical] a dwarf Mhv 23, 50 (°sarīratta); Vibh-a 26 (°pāda-purisa, compound with arūpa); Pp-a 227; Spk I on S I 237.

Lakuṇṭakatta (neuter) [from lakuṇṭaka] dwarfishness Ja VI 337.

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-a I 52 (°yoggā target practice, i.e. shooting).

3. a stake at gambling Ja VI 271.

4. a high numeral, a lakh or 100,000 (but cf. Pv-a 255, where lakkha of Pv IV 3^38 is taken as a “period of time,” equal to 100 koṭis); Dāṭh V 66.

Lakkhañña (adjective) [from lakkhaṇa, cf. BHS lakāṣaṇya diviner Divy 474] connected with auspices, auspicious, in phrase “lakkhaññā vata bho dosinā ratti” (how grand a sign, friends, is the moonlight night! translation) D I 47 = Ja I 509 (explained at Sv I 141 as “divasa-māsādīnaṁ lakkhaṇaṁ bhavituṁ yuttā”); Ja V 370 (°sammata considered auspicious).

Lakkhaṇa (neuter) [Vedic lakṣman neuter sign; adjective lakṣmaṇa; later Sanskrit lakṣmaṇa neuter. In the definition of grammarians synonymous with aṅka brand, e.g. Dhātup 536 “aṅka lakkhaṇe lakkha dassane,” or Dhātum 748 “lakkha = dassana-aṅke”; cf. Ja I 451 lakkhaṇena aṅketi to brand. The Sanskrit proper name Lakṣmaṇa appears also in Prākrit as Lakkhaṇa: Pischel, Pkt Gr. §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 Rh.D. in D.B. 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”) D 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. Pj II 362: daṇḍa°, vattha° etc. referring to D I 9), 927 (with Āthabbana, supina and nakkhatta, all kinds of secret sciences; explained at Pj II 564 as “maṇi-lakkhaṇādi”) 1018 (gottaṁ brūhi sa° “with its distinguishing marks”); Ja VI 364 (sign of beauty); Miln 171 (yathāva° just characterization); Mhv 35, 109 (itthi° auspicious signs in women); Pv-a 161, 219; Pj II 386. A long enumeration of all sorts of (perfect) marks (tatha-lakkhaṇāni) is found at Sv I 62f. Cf. tādi-lakkhaṇa marks of such (a being), with reference to good luck etc. Ja III 98; Pj II 200; Vv-a 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 Ja 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 32 at D II 16f.; III 142f. (the Lakkhaṇa Suttanta); referred to at D I 88, 105; Ja I 56; Mhv 5, 91; cf. paripuṇṇa-kāya Snp 548 (with explanation lakkhaṇehi puṇṇatāya at Pj II 452).

3. (in speculative sense:) pudendum, sexual organ Ja V 197 (subha°, the male member), 366.

4. (adjective) (–°) having the marks (of), characterized by, of such and such character A I 102 (kamma°; bāla° and paṇḍita°, together with bāla- and paṇḍitanimitta); Miln 111 (sata-puñña°, of the Buddha); Vv-a 71 (para-sampatti-usuyyā-lakkhaṇā issā); Pv-a 17, 120.

5. (as technical term in philosophy) specific attribute, characteristic (mark). In contrast to nimitta more a substantial attribute or primary characteristic (cf. Vibh-a 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. Cpd. 13 (where padaṭṭhāna is translated as “proximate cause”). – Paṭis I 54f. (khandhānaṁ); II 108 (saccānaṁ), Vibh-a 85, 136 (with reference to the paṭicca-samuppāda, cf. Vism 528), 261 (fourfold, of kesā etc.); Vism 278 (with reference to kammaṭṭhāna) 351 (4, of the dhātus: thaddha°, ābandhana°, paripācana°, vitthambhana°), 363f. (the same), 495 (ariya-saccānaṁ); Vv-a 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 Ja 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; Vibh-a 46, 76, 83, 131, 261 (where Vism 351 has paripācana for uṇhatta); Pj II 343. The 3 lakkhaṇas at Sn 1022 refer to the brahman Bāvari. – Cf. upa°, vi°, sa°.

-āhata affected with a mark (of punishment or disgrace), branded Vin I 76; Vv-a 66;

-kusala clever at interpreting bodily marks or at fortune-telling from signs (cf. nemittaka) M I 220; Ja I 272;

-kusalatā cleverness at (telling people’s fortune by) signs Vv-a 138;

-paṭiggāhaka one who reads the signs, a soothsayer, wise man Ja I 56;

-pāṭhaka an expert in (interpreting) signs, fortune-teller Ja I 455; II 194; V 211;

-manta the secret science of (bodily) marks Snp 690 (but explained at Pj II 488 as “lakkhaṇāni ca vedā ca,” thus taking it as dvandva); Dhp-a III 194;

-sampatti excellency of marks Ja I 54;

-sampanna endowed with (auspicious) signs Snp 409; Ja I 455.

[[BD]: anatta as unreality is way off; without- or not- or non-self! Belonging to no-one.

Lakkhika and Lakkhikaya (adjective) [from lakkhī] belonging to auspices, favoured by good luck Saddh 105 (°ya); usually negative alakkhika unlucky, unfortunate, ill-fated; either with appa-puñña of no merit, e.g. S V 146 = Ja II 59; Vv 50^08 (= nissirīka, kāḷakaṇṇi Vv-a 212); or pāpa wicked Vin II 192 (of Devadatta).

Lakkhita [past participle of lakkheti] see abhi°.

Lakkhī (feminine) [Sanskrit lakṣmī]

1. luck, good fortune, success, personal welfare Ja 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 Dāṭh I 6 (rajja° royal splendour); IV 38 (the same).

3. prosperity Dāṭh V 35 (°nidhāna Anurādhapura).

Lakkheti [denominative from lakkha] to mark, distinguish, characterize Nett 30. – past participle lakkhita. – Cf. upa°.

Lagati and Laggati [with variant laṅgati; the spelling with -gg- is the usual one. Root lag, as in Vedic lakāṣa etc.; Sanskrit lagati, past participle lagna (from the past participle lagga the double g has been generalized in Pāli: but see Geiger, Pāli Grammar §136); perhaps to Latin langueo, English languid, from meaning “to lag,” but doubtful: see Walde, Latin Wtb. sub voce langueo. Dhātup 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 Vin I 202; Ja III 120; Dhp-a I 131; III 298 (present participle alaggamāna); Sv I 257 (for abhisajjati); preterit laggi Pv-a 153 (tīre); gerund laggitva Ja III 19; Dhp-a IV 25; Pv-a 280 (but better to be read laggetvā making fast; as v.l.). – past participle lagga and laggita. – causative laggeti to make stick to, to fasten, tie, hang up Vin I 209; II 117, 152; Ja III 107; V 164, 175; Mhv 7, 9 (suttañ ca tesaṁ hatthesu laggetvā); Dhp-a I 138. causative II laggāpeti to cause to fasten or stick, to make stick, to obstruct Ja III 241; Mhv 33, 11; 34, 48 (kalāpaṁ); Dhp-a IV 183. – Cf. ālaggeti.

Lagana and Laggana (neuter) [from lag]

1. adhering Ja I 46 (-g-; V 281); with -gg-: Ja III 202 (= saṅga); Nidd II page 188 (sub voce nissita, in sequence

l. bandhana, palibodha); Miln 105; Dhp-a III 433.

2. slinging round, making fast Vv-a 212.

Laguḷa [cf. Sanskrit laguḍa, Marāthī lākūḍa, Hindī lakuṭa stick. The word is really a dialect word (Prākrit) and as such taken into Sanskrit where it ought to be *lakṛta = lakuṭa. Other etymology connections are Latin lacertus (arm), Greek λέκρανα, λάξ; Old Prussian alkunis elbow; and distantly related English leg. See Walde, Latin Wtb. sub voce lacertus. Cf. Pāli bhuja1 and ratana] a club, cudgel Vin III 77 (enumerated with various weapons of murder, like asi, satti, bheṇḍi, pāsāṇa etc.); Miln 152, 351 (kodaṇḍa-laguḷa-muggara), 355 (kilesa°); Ja VI 394; Vism 525 (°abhighāta).

Lagga (adjective) [past participle of lag(g)ati] sticking; stuck, attached; obstructed, hindered Nidd II §107; Miln 346 (laggaṁ disvā mahiṁ); As 127 (alagga-bhāva); Dhp-a 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 Ja III 241.

Laggita [past participle of lag(g)ati] stuck, adhering; obstructed Ja IV 11. Often in exegetical style in sequence lagga, laggita, palibuddha, e.g. Nidd II § page 188 (sub voce nissita), cf. No. 107.

Laghima (laṅghima) in phrase aṇima-laghimādikaṁ is doubtful in reading and meaning at Pj I 108 = Vism 211 (spelt laṅgh° here).

Laṅkāra see lakāra.

Laṅgī (feminine) [from lag] bolt, bar, barrier, obstruction, only metaphorically with reference to avijjā M I 142, 144; Pp 21; Dhs 390; Vibh-a 141.

Laṅgula (neuter) [cf. Sanskrit lāṅgula and lāṅgūla; also the ordinary Pāli forms naṅgula and naṅguṭṭha, to lag] the tail of an animal Mhv 6, 6 (lāḷento laṅgulaṁ; v.l. naṅgulaṁ). See also naṅgula and (concerning l > n) landhati (= nandhati); nalāṭa (for laḷāta).

Laṅghaka [from laṅgh] a jumper, tumbler, acrobat Ja II 142; Miln 34, 191, 331. feminine laṅghikā Vin IV 285 (with naṭakā and sokajjhāyikā).

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. – Dhātup 33 defines lagh (laṅgh) by “gati-sosanesu”]

1. to jump over (accusative) step over, to hop Ja III 272; V 472 (laṅghamāno yāti); Miln 85.

2. to make light of, disregard, neglect, transgress Pv-a 15; Vv-a 138. – Cf. abhilaṅghati, ullaṅghati. – causative laṅgheti (= laṅghati) to jump over (accusative), literally to make jump Ja V 472 (vatiṁ); Thig 384 (Meruṁ laṅghetuṁ icchasi); Miln 85. – gerund laṅghayitvā Thig-a 255, and (poetic) laṅghayitvāna Ja I 431 (= attānaṁ laṅghitvā commentary); Mhv 25, 44 (pākāraṁ). Cf. olaṅgheti.

Laṅghana (neuter) [from laṅgh] jumping, hopping Ja I 430 (°naṭaka a tumbler, jumper, acrobat, cf. Fick, Soziale Gliederung 188, 190, 192); II 363, 431. Cf. ullaṅghanā, olaṅghanā.

Laṅghamayā (plural) at Ja 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.

Laṅghāpana (neuter) [from causative of laṅgh] making jump, raising lifting Vism 143 (“launching”).

Laṅghi (Laṅghī) (feminine) [from laṅgh]

1. a kind of deer (?) Ja VI 537.

2. doubtful of meaning and origin in phrase laṅghī-pitāmahā at Ja II 363 = III 226: “whose grandfather was a deer, or a jumper” (?); used in disparagingly addressing a crane. The commentary to Ja 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.”

Lajjati [lajj; Dhātup 72: lajjane]

1. to be ashamed or abashed, to be modest or bashful Pv-a 48 (for harāyati); present participle lajjamāna Dhp-a I 188; Pv-a 88; future lajjissati Ja III 218; infinitive lajjituṁ Dhp-a I 72; gerund lajjitvā Ja I 208; gerundive lajjitabba (neuter) what one has to be ashamed of, something disgraceful Ja VI 395; also (an odd form) lajjitāya (so read: see Geiger, Pāli Grammar §203 against Trenckner, “Notes”, 66^27) Dhp 316.

2. to have regard of (genitive), to consider, to respect Ja IV 128. – causative II lajjāpeti to cause to be ashamed, to put to the blush Ja III 137; V 296. – past participle lajjita.

Lajjana (neuter) [from lajj] being ashamed Dhātup 72.

Lajjanaka (neuter) [from lajjana] causing shame, humiliating, disgraceful Ja VI 395.

Lajjava (neuter) [from lajj] shamefacedness D III 213 (where Dhs 1340 has maddava); cf. A I 94.

Lajjā (feminine) [from lajj] shame, bashfullness, modesty M I 414; Sv I 70; Dhp-a II 90; instrumental lajjāya out of shame Pv-a 47, 112, 283. Cf. nillajja.

Lajjāpanikā (feminine) [from lajjāpeti, causative II of lajjati] making ashamed, putting to shame, disgracing Ja V 284 (kula° bringing disgrace on the clan).

Lajjita [past participle of lajjati] ashamed, bashful Saddh 35. – feminine lajjitā as noun abstract “bashfullness” Dhp-a I 188.

Lajjitabbaka (neuter) [gerund of lajjati + ka] something to be ashamed of, a cause of shame, disgrace Ja VI 395.

Lajjin (adjective) [from lajj] feeling shame, modest, afraid, shy, conscientious (explained as “one who has hiri and ottappa” by commentary on S I 73: see K.S. 320 and cf. BMPE 18) D I 4, 63; III 15; S I 73; A II 208; IV 249f.; Pp 57; Pv II 9^15 (explained as one who is afraid of sin); Miln 373; Sv I 70. – plural lajjino Vin I 44.

-dhamma (lajji°) modesty, feeling of shame Vin II 53f.

Lacchati future of labhati (q.v.).

Lañca [cf. Sanskrit lañca] a present, a bribe Ja I 201; II 186; V 184; VI 408 (gahita, bribes received); Dhp-a I 269 (°ṁ adāsi); IV 1; Pv-a 209. The word is one peculiar to the “Jātaka” literature.

-khādaka “eater of bribes,” one who feeds on bribes Ja II 196; V 1;

-ggāha taking of bribes Ja V 109;

-daṇḍaka a staff given as a present (?) Ja VI 450 (v.l. volañjanaka°);

-dāna gift of bribes, bribery Ja III 205;

-vittaka one who gets rich through bribes Ja I 339.

Lañcaka: Hardy in editor of Netti, page 278 suggests writing lañjaka and translating “making known,” “exposition” (cf. Sanskrit lañj to declare], found only at Miln 137 and 217 in compound Saṁyutta-nikāya-vara-lañcaka (translated by Rh.D. as: “most excellent”); at Miln 242 and 258 in Majjhimanikāya-vara°; at Miln 362 in Ekuttara-nikāya-vara°; and at Nett 2 in compound nayalañjaka. Trenckner (Miln editor page 424) translates it as “excellent gift (to mankind).”

Lañcana in “kārāpesi tilañcanaṁ” at Dīp 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 Ja II 425; Vibh-a 52.

Lañchaka [from lañcha; doubtful] one who makes marks (explained by commentary as “lakkhaṇa-kāraka”) Ja IV 364, 366 (ti°, so explained by commentary v.l. ni°). See nillañchaka and cf. lañcana (ti°).

Lañchati [lañch Dhātup 54 “lakkhaṇe”] to stamp, to seal Dhp-a I 35 (sāsanaṁ rāja-muddāya lañchanto). – causative lañcheti.

1. to seal Ja I 452 (spelt lañjetvā); II 326; VI 385; Pj II 577 (rāja-muddikāya); Dhp-a I 21.

2. to mark, paint, smear Vin 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.

Lañchana (neuter) [from lañch]

1. stamp, mark, imprint Vv-a 89 (sasa°, of the moon); Dāṭh II 23 (pada°).

2. the seal (of a letter or edict) Pj II 172. – Cf. lañcana.

Lañchita [past participle of lañcheti] sealed Ja I 227 (pihita-lañchitā vā loha-cātiyo).

Lañjaka [see lañcaka] in dīpa° stands as equivalent of dīpavaṁsa thus “story of the island” Dīp XVIII 2. Oldenberg (translation page 204) translates “the island of Laṅkā.”

Lañjeti see lañchati and valañjeti.

Laṭukikā (feminine) [diminutive from laṭvāka; dialect] the Indian quail, Perdix chinensis D I 91; M I 449 (l. sakuṇikā); Ja III 44, 174f. (quoted at Pj II 358 and Dhp-a I 55); V 121; Miln 202; Sv I 257. – Cf. Cunningham, Bharhut Tope, page 58.

Laṭṭhaka (adjective) [Kern, Toev. sub voce compares Sanskrit laṭaha, laḍaha, dialectical] beautiful, auspicious, lovely Ja III 464, 493; IV 1, 477; Sv I 284.

Laṭṭhi (feminine) [Sanskrit yaṣṭi, with l for y; also in Prākrit see Pischel, Pkt Gr. §255 and cf. Geiger, Pāli Grammar §46.3. The doublet yaṭṭhi also in Pāli]

1. a staff, stick D I 105 (patoda° goad), 126 (the same); Vv-a 64 (the same); Ja IV 310 (laṭṭhī hata = laṭṭhiyā hata commentary); V 280; Miln 27.

2. stick of sugar cane (ucchu°) Pv-a 257.

3. sprout of a plant, offshoot Ja III 161 (in simile); usually –°, as in aṅga° sprout Thig-a 226; dālika° of the d. creeper Thig 297; beḷuva° of the Vilva tree Pj I 118; sala° of the Sal tree A II 200. Found also in names of places, as Laṭṭhivana (Ja I 83 etc.).

-madhu(ka) “cane-honey,” i.e. liquorice Ja IV 537; Dhp-a IV 171 (°ka).

Laṭṭhikā (feminine) = laṭṭhi, only in name of place as –° (cf. laṭṭhi 3), e.g. Amba° the grove of mango sprouts Sv I 41.

Laṇḍa (neuter) [cf. Sanskrit laṇḍa (dialect). Dhātum under No. 155 gives a root laḍ in meaning “jigucchana,” i.e. disgust] excrement, dung of animals, dirt; mostly used with reference to elephants (haṭṭhi°), e.g. at Ja II 19; Dhp-a 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 Ja I 419; Pv-a 283.

Latā (feminine) [cf. Sanskrit latā, connected with Latin lentus flexible; Old High German lindi soft, English lithe; also Old High German lintea lime tree; Greek ἐλάτη fir tree]

1. a slender tree, a creeping plant, creeper A I 202 (māluvā°); Vv 35^05 (= vallī Vv-a 162); 47^04 (kosātakī l.); Ja I 464 (rukkha°, here perhaps better “branch”); Dhp-a I 392 (°pasādhana: see under mahā°); Miln 253, 351; Vv-a 12 (kappa°); Pv-a 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 Dhs 1059, 1136; Nett 24, 121.

3. (figurative) streak, flash, in vijjul-latā flash of lightning Ja I 103.

-kamma creeper-work (combined with mālā-kamma) Vin II 117, 152.

Laddha [past participle of labhati] (having) obtained, taken, received Snp 106, 239; Ja V 171; Mhv 5, 133 (kiñci laddhaṁ); 10, 37 (kaññā laddhā); Pv-a 5. – laddhatvaṁ at Ja IV 406. is to be corrected to uddhatvā. – Cf. upa°, pa°.

-adhippāya one who obtains his wishes Nidd II §542;

-assāsa getting one’s breath again, coming to (out of a swoon) Ja IV 126;

-upasampada one who has obtained ordination Pv-a 54;

-jaya victorious Mhv 25, 98;

-jīvika revived Pv-a 40;

-nāma so-called Thig-a 292 (puthulomo laddhanāmo maccho); Pv-a 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. PtsC. introduction page xivii) Ja I 142 (Devadattassa), 425; III 487; V 411; Dāṭh II 86 (dulladdhi wrong view); Sv I 117; Pv-a 254; Saddh 65. Cf. upa°.

Laddhika (–°) [from laddhi] having a (wrong) view or belief, schismatic Ja I 373 (evaṁ°); Dīp VII 35 (puthu°).

Landhati see nandhati and pilandhana. Concerning l > n cf. laṅgula.

Lapa (adjective/noun) [from lap: see lapati] talkative, talking, prattling; a talker, tattler, prattler, chatterer A II 26; Thag 959 = It 112; Vism 26 (doubled: lapa-lapa) = Nidd I 226 (as lapaka-lapaka).

Lapaka [from lap] one who mutters, a droner out (of holy words for pay) D I 8 (cf. D.B. I 15); A III 111; Ja III 349; Miln 228; Sv I 91.

Lapati [lap, cf. Russ. lepet talk, Cymr. llēf voice. Dhātup 188 and 599 define lap with “vacana”] to talk, prattle, mutter Snp 776; It 122; Pv I 8^01; II 6^03. – Cf. ullapati, palapati, samullapati. – causative lapeti (and lāpeti, metri causā°) to talk to, to accost, beg S I 31 (here meaning “declare”); Snp 929 (janaṁ na lāpayeyya = na lapayeyya lapanaṁ pajaheyya Nidd I 389); Dhp-a II 157. Infinative lapetave (only in Gāthā language cf. Geiger, Pāli Grammar §204) Ud 21. – past participle lapita. – causative II lapāpeti Dhp-a II 157.

Lapana, Lapanā (neuter and feminine)]

1. talking, muttering; especially prattling or uttering indistinct words for the sake of begging, patter D I 8; A II 26; III 430; Nidd I 389; Nett 94; Miln 383. As feminine lapanā at Vibh 352; Vism 23 and 27 (definition); Vibh-a 482.

2. the mouth, in compound lapana-ja “mouth born,” i.e. tooth Ja VI 218 (= mukhaja commentary). Cf. ālapana, ālapanatā, ullapana.

Lapāpana (neuter) [from causative II lapāpeti of lap] causing to speak, speaking Thig-a 78.

Lapita [past participle of lapati] talked, uttered, muttered It 98.

Lapila see lambila.

Labuja [cf. Sanskrit labuja] the breadfruit tree, Artocarpus lacucha or incisa D I 53; Ja IV 363; V 6, 417; Pv-a 153 (sa°, read as salaḷa°, like Vv 35^05, explained at Vv-a 162).

Labbhamānatta (neuter) [abstract from present participle medium of labhati] the fact of being taken Pv-a 56.

Labbhā (indeclinable) [best to be taken, with Pischel, Pkt Gr. §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; Pj II page 376 explains by “sakkā”), 590; Pv II 6^10; Ja I 64 (na l. tayā pabbajituṁ), 145 (the same), Pv-a 96 (= laddhuṁ sakkā).

Labha (–°) (adjective) [a base-formation from labh] receiving, to be received, to get; only in dul° hard to get Snp 75; S I 101; Ja I 307; Pp 26; Miln 16; Saddh 17, 27; and su° easy to obtain Pv II 3^19.

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. – Dhātup (204) simply defines as “lābhe.” On the Prākrit forms see Pischel, Pkt Gr. §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 Mhv 18, 5; or “labhamāno niccam pi khāditu-kāmo ‘mhi” if I get the chance I should always like to eat Ja 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 Thag 35; Snp 185, 439; 1st singular labhe Pv I 6^04; 2nd singular labhase Ja II 220; 3rd plural labhare S I 110. – present participle medium labhamāna S I 122 (otāraṁ a°, cf IV 178; M I 334); also in passive sense “getting taken” Pv-a 71. – optative 3rd singular labhe Snp 458, and (medium) labhetha Snp 45, 46, 217; Pv II 9^07; also (usual form) labheyya Pv-a 115. 2nd singular medium labhetho (= Sanskrit °thāḥ) Snp 833. – Imperative 2nd singular labha It 77; 3rd labhatu Pv-a 112; medium 2nd singular labhassu Thig 432; 3rd singular labhataṁ D II 150; 1st plural (as hortative) labhāmase Pv I 5^05 (= labhāma Pv-a 27); and labhāmhase Pv III 224. – Future 3rd singular lacchasi (Sanskrit lapsyati) S I 114; Pv II 4^06; III 3^07; Ja II 60 (Māro otāraṁ l.), 258; Miln 126; Dhp-a I 29; Pj II 405; Thig-a 69 (Ap.); 1st singular lacchāmi M II 71; 2nd singular lacchasi Vv 83^05; Pv IV 1^60; 1st plural lacchāma Ja I 54; IV 292; and lacchāmase (medium) Vv 32^09. Also (the commentary form) labhissati Pv-a 190; Vv-a 136. – Conditional 1st plural alabhissāma Ja III 35; medium 3rd singular alabhissatha D II 63. – Preterit (and preterit)

(a) 3rd singular alattha D I 176 (alattha pabbajjaṁ); M II 49; S IV 302; Ja IV 310; Vv-a 66, 69; 1st singular alatthaṁ D II 268; Vv 81^22; Thag 747; Dhp-a III 313; 2nd singular alattha S I 114; 1st plural alatthamha M II 63; 3rd plural alatthuṁ D II 274, and alatthaṁsu S I 48.

(b) (prohibitive) mā laddhā (3rd singular medium) shall not receive (Sanskrit alabdha) Ja III 138.

(c) labhi Snp 994; 1st singular labhiṁ Thag 218; Thig 78; Ja II 154; Vv-a 68; and alabhitthaṁ Thag 217; 3rd singular alabhittha Pv I 7^07 (spelt -bbh-); 1st plural labhimhā (for labhimha) D II 147. – infinitive laddhuṁ Ja II 352; Dhp-a III 117; Pv-a 96.

– Gerund laddhā (poetic) Snp 306, 388, 766, 924; laddhāna (poetic) Snp 67 (= laddhā, labhitvā Nidd II §546); It 65; and (ordinary) labhitva Ja I 150; III 332; Pv-a 95. gerund

(a): labbhiya (only negative alabbhiya what cannot be got) Ja IV 86; Pv II 6^09; labbhaneyya (a°) (in commentary style as explanation of labbhanīya) Ja IV 86 (°ṭhāna); Pv-a 65 (°vatthu), 96 (the same); and labbhanīya (as a°-ṭṭhānāni impossible things) A III 54f. (five such items), 60f. (the same); Ja IV 59.

(b): laddhabba Ja III 332; Pv-a 112, 252.

(c): laddheyya Pv IV 3^25.

– causative labbheti (for *lābheti, a different formation from Sanskrit lambhayati, which is found in Pāli pa-lambheti) to make someone get, to procure, in 1st singular preterit alabbhesi Vin IV 5 = Ja I 193; Dhp-a III 213 (v.l. labh°); and in present 3rd singular labbheti Ja III 353 (= adhigameti commentary). – passive labbhati (figurative) to be permitted, to be possible or proper; (or simply:) it is to be Mhv 30, 43; Pj I 192 (vattuṁ), 207 (the same). – past participle laddha. – Cf. upa°, pati°, vi°.

Labhana (neuter) [from labh] taking, receiving, gift, acquisition Dhp-a III 271 (°bhāva); Pv-a 73 (°ṭṭhāna), 121 (the same).

Lamba (adjective) (–°) [from lamb] hanging down, drooping, pendulous S IV 341, 342 (°cūḷakā bhaṭa hirelings with large or drooping top-knots); Ja II 185 (°tthana with hanging breasts); III 265 (°cūla-vihaṅgama); Dāṭh II 61. – alamba not drooping, thick, short Ja 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.” – Dhātup defines the root as “ramba lamba avasaṁsane” (No. 199), as does Dhātum 284] to hang down, to droop, fall Mhv 32, 70 (laggāni lambiṁsu), 71 (ākāse lambamānāni). Future lambahīti (poetic) Ja V 302 (= lambissati). – causative lambeti to cause to hang up or to be suspended, to hang up Mhv 34, 48. – causative II lambāpeti the same Mhv 21, 15. – past participle lambita. – Cf. abhi°, pa°, vi°.

Lambita [past participle of lambeti] hanging down, suspended Mhv 27, 38; 30, 67.

Lambin (adjective) [from lamb] hanging down, able to hang or bend down (with reference to the membrum virile male sexual organ) Vin III 35 (“tassa bhikkhussa aṅgajātaṁ dīghaṁ hoti lambati, tasmā lambī ti vutto” Sp I 278).

Lambila (adjective) [reading not quite certain, cf. ambila] sour, acrid, astringent (of taste) Nidd I 240; Nidd II §540; Dhs 629; As 320 (reads lapila, v.l. lampila; explained as “badara-sāḷava-kapiṭṭha-sāḷavādi”); Miln 56 (reads ambila).

Lambheti [causative of labh, for which usually labbheti (q.v. under labhati). The Sanskrit form is lambhayati. – Dhātum (840) puts it down as a special root, although it occurs only in compound pa° in this special meaning: “labhi vañcane”] see palambheti (to deceive, dupe). It may be possibie that reading lampetvā at A II 77 (v.l. lambitvā) is to be corrected to lambhetvā (combined with hāpetvā). – alambhavissa at S V 146 is to be read alam abhavissa, as at Ja II 59.

Laya [cf. Sanskrit laya: see līyati]

1. a brief measure of time, usually combined with other expressions denoting a short moment, especially frequent as khaṇa laya muhutta Vin I 12; III 92; A IV 137; cf. Dīp I 16 (khaṇe khaṇe laye Buddho sabbalokaṁ avekkhati). – Vism 136 (īsakam pi layaṁ yantaṁ paggaṇheth’eva mānasaṁ).

2. time in music, equal time, rhythm Dāṭh IV 50; Vv-a 183 (dvādasannaṁ laya-bhedānaṁ vasena pabheda).

Lalāṭa see nalāṭa (cf. laṅgula).

Laḷati [lal, onomatopoetic;. Cf. Latin lallo “lull”; Sanskrit lalallā; Greek λάλος talkative; λαλέω talk; German lallen. Dhātup distinguishes 2 roots: lal (= icchā) and laḷ (= vilāsa and upasevā)] to dally, sport, sing Ja II 121 (present participle laḷamānā); Vv-a 41 (laḷantī; with kīḷati), 57 (the same). – causative laḷeti Ja I 362 (present participle lāḷentā); Vism 365; cf. upa° – past participle laḷita: see pa°.

Lava [from lū] a small particle, a drop Vv-a 253 (lavaṅka a small mark); Saddh 105 (°odaka).

Lavaka [from lū] a cutter, reaper Pj II 148 (v.l. lāvaka). See lāvaka.

Lavaṇa (neuter) [cf. late Vedic lavaṇa, cf. Zimmer, Altind. Leben 54] salt, lotion Miln 112; Saddh 158. See loṇa.

Lavana (neuter) [from lunāti] cutting, reaping Miln 360.

Lavāpeti causative of lunāti (q.v.).

Lasagata (hattha) at A II 165 is to be read (with v.l.) 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 = E., German lust etc. – Dhātup 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) Vin II 10 (with vādeti, gāyati, naccati).

Lasikā (feminine) [cf. Sanskrit lasikā] the fluid which lubricates the joints, synovic fluid Vin I 202; D II 293; M III 90; S IV 111; Snp 196; Ja I 146; Miln 382. In detail at Vism 264, 362; Vibh-a 247.

Lasī (feminine) [etymology?] brains Ja I 493 (= matthaluṅga commentary) = Dhp-a I 145.

Lasuṇa and Lasuna (neuter) [cf. Sanskrit laśuna] garlic Vin II 140; IV 258; Ja I 474; Vv 43^06; Vv-a 186.

Lahati to lick: see ullahaka, palahati, and lehati.

Lahu (adjective) [Sanskrit laghu and raghu: see etymology under laṅghati] light, quick A I 10, 45. – lahuṁ karoti to make light, to be frivolous Ja II 451. – neuter lahuṁ (adverb) quickly Pv IV 1^60; Dīp I 53; Mhv 4, 17. – Usually as lahuka (q.v.);

-citta light-minded S I 201; Ja III 73;

-ṭṭhāna lightness of body, bodily vigour, good health M I 437, 473; D I 204; Ud 15; Miln 14. [Cf. BHS laghūtthānatā Divy 156.]

-parivatta quickly or easily changing Vibh-a 408.

Lahukā (adjective) [lahu + ka]

1. light (opposite garuka); trifling Vin I 49; A II 48 (āpatti); IV 137 (jīvitaṁ parittaṁ l.); Miln 344 (āpatti).

2. light, buoyant Thag 104 (kāyo); Dhs 648; Miln 105; Pv-a 280. atilahukaṁ (adverb) too soon Vin II 215.

3. (as technical term in grammar) light (of letters or syllables), opposite garuka Sv I 177 (with reference to the tenfold vyañjana of the dhamma).

Lahutā (feminine) [from lahu] lightness, buoyancy Dhs 42, 322, 585; Vism 448.

Lahusa (adjective) [from lahu] easily offended, touchy D I 90; explained by Sv 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 A IV 247 (sabba°); Vism 238.

Lākhā (feminine) [cf. Sanskrit dākṣā] lac; lac-dye; enumerated with other colourings at M I 127 = S II 101 = A III 230. – Pj II 577; Vism 261 (as colour of blood).

-ācariya expert in lac-dyeing Pj II 577;

-guḷaka a ball of lac Pj II 80;

-goḷaka the same Pj II 577;

-tamba copper coloured with lac Thig 440 (= lākhā-rasarattehi viya tambehi lomehi samannāgata Thig-a 270);

-rasa essence of lac, used for dyeing; lac-colouring Ja V 215 (°ratta-succhavi); VI 269 (the same); Pj I 62, 63; Thig-a 270.

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 Ja III 538; IV 214, 281.

2. the flower of Dalbergia arborea, used for scattering in bunches (with other flowers making 5 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-a I 112; Vv-a 31; Ja I 55 (°pañcamakāni p.); cf. Ja II 240 (vippakiṇṇa-lāja-kusuma-maṇḍita-talā); VI 42 (vippakiṇṇa-lāja-kusuma-vāsa-dhūpandhakāra); Dhp-a I 140 (vippakiṇṇa-valikaṁ pañcavaṇṇa-kusuma-lāja-puṇṇaghaṭa-paṭimaṇḍita).

Lājeti [from lāja] to fry or have fried Ja VI 341 (v.l. lañc°, lañj°), 385 (lañchetvā; v.l. lañci°, lañje°).

Lāpa^01 [from lap] talk: see compounds abhi°, pa°, sal°.

Lāpa^02 [also from lap, literally “talker,” cf. similar semantics of English quail > German quaken, quicken; English quack. The Pāli form rests on popular etymology, as in Sanskrit we find corresponding name as lāba] a sort of quail, Perdix chinensis S V 146 = Ja II 59. As lāpaka-sakuṇa also at Ja II 59. – Another name for quail is vaṭṭaka.

Lāpana (neuter) [from lāpeti, causative of lap] muttering, utterance, speech It 98; A I 165 (lapita°). Perhaps also to be read at Thig 73. – Cf. upa°.

Lāpin (–°) (adjective) [from lap] talking (silly) S III 143 (bāla°).

Lāpu (feminine) [short for alāpu or alābu, cf. Geiger, P.Gram §39.6] a kind of cucumber Ja I 336, 341. See also lābuka.

-latā the cucumber creeper or plant Miln 374.

Lāpeti: see lapati and cf. upalāpeti.

Lābu (feminine) and Lābuka = lāpu (alābu) gourd or pumpkin, often used as receptacle Ja I 158 (°ka), 411 (°kumbhaṇḍa vesseḷ made of the gourd); V 37 (°ka), 155 (addha-lābu-samā thanā); Dhp-a II 59 (°ka); Pj II 227 (lābumhi catumadhuraṁ pūretukāmo).

-kaṭāha a gourd as receptacle Vism 255, 359; Vibh-a 63.

Lābha [from labh] receiving, getting, acquisition, gain, possession; plural possessions D I 8; II 58, 61; M I 508 (ārogya-paramā lābhā); III 39; A I 74; IV 157f., 160 (lābhena abhibhūto pariyādinnacitto Devadatto, cf. Ja I 185f.); Snp 31, 438, 828, 854, 1014, 1046 (cf. Nidd II §548); It 67 (vitta°); Ja III 516 (yasa°, dhana°); Vism 93, 136 (°ṁ labhati), 150 (°assa bhāgin getting riches); Pv-a 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 (lābhā vata tāsaṁ devatānaṁ); A III 313 (lābhā vata me suladdhaṁ vata me), explained at Vism 223; Dhp-a I 98 (lābhā vata me, elliptically); II 95 (l. vata no ye mayaṁ ... upaṭṭhahimha).

-agga highest gain Ja III 125; Miln 21;

-āsā desire for gain A I 86;

-kamyā (ablative out of desire for gain Snp 854, 929 (= lābha-hetu Nidd I 389);

-taṇhā craving for possession Dhp-a IV 38;

-macchariya selfishness in acquisitions A III 273; D III 234; Pp 19, 23; Dhs 1122;

-mada pride of gain Vibh-a 466;

-sakkāra gain and honour, usually combined with °siloka fame; the two first e.g. at Vin II 196; It 73; Ja I 185, 186; V 75; the three combined e.g. at M I 192; S II 227, 237; A II 73; III 343f., 377; Vibh 352f.; lābha-siloka alone at Vism 67.

Lābhaka (adjective neuter) [from lābha] one who receives; reception; a° not getting, non-receiving Vin III 77.

Lābhā see under lābha.

Lābhin (adjective) (–°) [from labha] receiving, getting, having, possessed of M III 39 (as noun “a receiver, recipient”); A I 24; II 85; IV 400; Pp 51; Vibh 332 (nikāma°); Ja 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) Sv I 106, 120.

Lāmaka (adjective) [seems to be a specific Pāli 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. – Vin II 76; Vism 268 (= pāpaka); As 45; Pj I 243 (= khudda); Pp-a 229 (nīca lāmaka = oṇata); Pj I 150 (°desanā, cf. ukkaṭṭha); Dhp-a II 77; IV 44 (°bhāva); Vv-a 116; Pv-a 15 (for pāpa); 103 (= pāpaka), 125 (°purisa = kāpurisa); Saddh 28, 253, 426, 526 (opposite ukkaṭṭha). – feminine lāmikā Ja I 285; II 346 (for itarā); Dhp-a II 61 (pāpikā l. diṭṭhi). – Cf. BMPE 1025.

Lāmajjaka (lāmañjaka) (neuter) [cf. Sanskrit lāmajjaka] the root of Andropogon muricatus Vv 43^06 (v.l. °añc°); Vv-a 186, (°añj°) 187.

Lāyaka (–°) [from lāyati] cutter, reaper A III 365 = S III 155 (read babbaja°).

Lāyati [for *lāvati, lū, for which the ordinary form is lunāti (q.v.), y for v as frequent in Pāli: see Geiger, Pāli Grammar §46.2. – Dhātup has a root lā in meaning “ādāna” (No. 370)] to cut (off), mow, reap; gerund lāyitvā A III 365; Ja I 215; III 226; Vin III 64; Pv I 8^01 (= lāvitvā Pv-a 40). – past participle lāyita.

Lāyana (neuter) [from lāyati] cutting Ja V 45 (tiṇa-lāyana asi, sickle); Dhp-a III 285 (v.l. for dāyana).

Lāyita [past participle of lāyati, lāyeti] cut, reaped Ja III 130 (tiṇaṁ na lāyita-pubbaṁ); Vism 419 (°ṭṭhāna place where one has reaped).

Lāla (adjective) [from lal, see laḷati] talking without sense, silly, foolish Ja VI 360, 417 (-ḷ-). Cf. alālā.

Lālaka [lala + ka] a wag, silly person, fool Ja I 205; IV 210.

Lālapati and Lālappati [intensive of lapati] to talk much, to talk silly, to lament, wail Snp 580; Pv IV 5^02 (= vilapati Pv-a 260); Ja III 217; Miln 148, 275; Mhv 32, 68. past participle lālappita.

Lālappa [from lālappati] talking much, excited or empty talk, wailing Vibh 100, 138; Paṭis I 38; Nett 29; Vibh-a 104 (= punappunaṁ lapanaṁ).

Lālapana and Lālappana (neuter) and °ā (feminine) = lālappa, together with lāla(p)pitatta (neuter) in exegesis of parideva at Nidd II §416; Vibh 100, 138; Vibh-a 104; Sv I 121.

Lālappita [past participle of lālappati]

1. talking much, wailing Miln 148 (paridevita-l.-mukha).

2. (neuter) much talk, excited talk, talking Ja VI 498.

Lālā (feminine) [cf. laḷati] saliva Ja I 61, 248; VI 357; Vism 259; Dhp-a I 307 (mukhato lālā galati).

Lāḷana (neuter) [from lal] swaying, dalliance, sport Sv I 197; Saddh 387; as lāḷanā at Thig-a 243.

Lāḷeti see laḷati.

Lāvaka [from lāvati] a cutter, reaper Miln 33 (yava°); Mhv 10, 31; Pj II 148 (v.l. for lavaka).

Lāvati and Lāveti [the latter the usual form, as causative of lunāti. lāvati is the simple Pāli formation from lū. Another causative II is lavāpeti (q.v.). See also lāyati] to cut, to mow Pv-a 40 (lāvitvā), Mhv 10, 30 (lāvayati).

Lāsa [of las] sporting, dancing: see abhi°, vi°.

Lāsikā (feminine) [from las] a dancer, Miln 331.

Lāseti see lasati.

Likkhā (feminine) [Sanskrit likṣā egg of a louse, as measure equal to 8 trasareṇu (BR). – Connected with Latin ricinus a kind of vermin (see Walde, Latin Wtb. sub voce)] a kind of measure Vibh-a 343 (36 rattareṇus equal to one likkhā, 7 likkhās equal to 1 ūkā); Pj I 43 (°matta).

Likhati [likh; Vedic likhati, also rikh in Vedic ārikhati (ṚV VI 53, 7), cf. with palatal riśati, liśati. Connected with Greek ἐρείκω to tear; Lithuanian r~ëkti to cut bread, to plough; Old High German rīga = Anglo-Saxon rāw = English row. – Dhātup 467 simply explains by “lekhane”]

1. to scratch; to cut, carve; write, inscribe M I 127 (rūpāni); Ja II 372 (suvaṇṇa-patte); IV 257 (the same), 488, 489 (jāti-hiṅgulakena); Dhp-a I 182; Pv-a 145 (nāmaṁ likhi wrote his name). – paṇṇaṁ

l. to write a letter Ja II 174; VI 369 (paṇṇe on a leaf).

2. to shave (off), plane Vin 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 Divy 547] Vin II 110; Pj II 577; to cause to be written Miln 42.

Likhana (neuter) [cf. late Sanskrit likhana; from likh] scratching, cutting, writing Ja V 59 (a golden tablet for writing on). Cf. ullikhana.

Likhā in likhā-paṇṇa at Pv-a 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 D I 63; S II 219, explained at Sv I 181 as “likhita-saṅkha-sadisa dhota-saṅkha-sappaṭibhāga.”

2. written, inscribed Ja IV 7 (likhitāni akkharāni); Miln 42 (lekha l.).

3. made smooth, shaved Ja VI 482 (cāpa).

4. marked, proscribed, made an outlaw Vin I 75. Cf. ullikhita.

Likhitaka (adjective) [likhita + qualifying ending ka] one who has been proscribed, an outlaw Vin I 75 (cora).

Liṅga (neuter) [from liṅg; late Vedic and (pre-eminently) Classical Sanskrit liṅga]

1. characteristic, sign, attribute, mark, feature M I 360; S V 278; Snp 601f. (= saṇṭhāna Pj II 464); Vin IV 7 (two: hīna and ukkaṭṭha); Ja 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) Vin III 35 (purisa°); Ja V 197 (°saṇṭhāna); Pj I 110 (itthi°); Pj II 48 (°sampatti), 51 (the same), 300 (itthi°); As 321f. (itthi°).

3. (in grammar) mark of sex, (characteristic) ending, gender Pj II 397.

-vipallāsa change or substitution of gender Pv-a 7, 33, 58, 87, 157.

Liṅgāla [cf. Sanskrit liṅgālikā a kind of mouse] antelope (?) Pañca-g 10.

Liṅgika (adjective) [from liṅga] having or being a characteristic Vism 210 (of nāma); Pj I 107 (the same).

Liṅgeti [denominative from liṅg]

1. to embrace, in poetic gerund liṅgiya (as if from liṅgati) Thig 398 (= āliṅgetvā Thig-a 260). See ā°.

2. to characterize: see ul°.

Lipi [from lip; late Sanskrit lipi] the alphabet; a letter of the alphabet; writing Miln 79.

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. Dhātup (385) simply explains by “limpana”] to smear, plaster stain; usually in passive (or medium) sense “to get soiled, to dirty oneself” Thig 388; Pv-a 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 (Nidd I 55); Snp 811 lipp°, Nidd I 133 limp°; Snp 1040, 1042 lipp°, Nidd II §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 Ja VI 432. – causative II limpāpeti to cause to be plasterd or anointed Mhv 34, 42 (cetiyaṁ °āpetvāna).

Limpana (neuter) [from lip] soiling, smearing Dhātup 385.

Lisati [cf. dialect Sanskrit liśate = Vedic riśate] to break off, tear off, pull; only at Dhātup 444 explained by “lesa.”

Lihati [lih, Sanskrit leḍhi or līḍhe, also lihati. Cf. Latin lingo, Greek λείχω; Gothic bilaigōn, Anglo-Saxon liccian = English lick, German lecken. – Dhātup 335 explains lih by “assādane,” i.e. taste] to lick; present lehati Ja II 44; preterit lehayiṁsu Pv-a 198 (v.l. for palahiṁsu). Cf. parilehisaṁ Vv 81^21; Vv-a 316; gerund lehitvā Sv I 136 (sarīraṁ); Vv-a 314. past participle līḷha (?). Cf. leyya.

Līna [past participle of līyati] clinging, sticking; slow, sluggish; shy, reserved, dull, A I 3; Vism 125. Definitions at Vibh 352, 373; Dhs 1156, 1236; S V 277, 279 (ati°). Often combined with uddhata as “sluggish or shy” and “unbalanced,” e.g. at S V 112; Vism 136; Vibh-a 310. alīna active, open, sincere Snp 68 (°citta), 717 (the same); Ja I 22 (verse 148; °viriya sīha).

Līnatā (feminine) [abstract formation from līna instead of līy°] = līyanā Vism 469. alīnatā open-mindedness, sincerity Ja I 366; Pj II 122.

Līnatta (neuter) [abstract from līna] sluggishness, shyness; only in phrase cetaso līnattaṁ immobility of mind S V 64, 103; A I 3 = IV 32; V 145f.; Nett 86, 108; Vibh-a 272 (= cittassa līnākāra).

Līyati [lī, Vedic līyati; °lei to stick to or cleave: see Walde, Latin Wtb. sub voce lino, which he separates in meaning from °lei to smear, polish] to stick. Dhātup evidently favours the separation when interpreting lī by “silesana-dravīkaraṇa,” i.e. to make slip or run (Dhātup 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.

Līyana (neuter) [from līyati] sticking to, adhering, resting Saddh 190 (°ṭṭhāna resting-place).

Līyanā (feminine) = līyana; cleaving to, sluggishness, shyness Dhs 1156.

Līyitatta (neuter) [abstract formation after similar synonymical chains, like bhāvitatta] = līyanā Dhs 1156.

Līlā and Līḷā (feminine) [cf. Epic Sanskrit līlā or *līḍā] play, sport, dalliance; probably for līḷhā at Ja V 5 and 157, both times combined with vilāsa.

-aravinda a lotus serviceable for sport Vv-a 43 (līḷ°).

Līḷhā (feminine) [abstract of līḷha, Sanskrit līḍha, past participle of lih, literally being polished, cf. ullīḍha polished] grace, ease, charm, adroitness; always used with reference to the Buddha (Buddhalīḷhā), e.g. Ja I 155; Dhp-a I 33; III 79. So in phrase Buddhalīḷhāya dhammaṁ deseti “to expound the Doctrine with the Buddha’s mastery” Ja I 152, 155; III 289; Vv-a 217 (spelling wrongly līḷāya). Of the B’s gait: Ja I 93, 149; Dhp-a 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.

Lugga [past participle of rujati; corresponding to Sanskrit rugṇa] broken (up), rugged (of a path) Miln 217, 218. Cf. vi°.

Lujjati [passive of ruj, corresponding to Sanskrit rujyate. Dhātup 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 apart A I 283 = Pp 32 (here equal to “be wiped out,” but it is unnecessary to assume, as Kern, Toev. sub voce lujjati does, a by-form of luc, luñcati. Pp-a 215 explains by “nassati”); Vin I 297; II 123; S IV 52 (in etymologizing interpretation of loka: “lujjati kho loko ti vuccati”; quoted at Nidd II §550 on Snp 1119); Thag 929. – Cf. olujjati, palujjati. – past participle lugga.

Lujjana (neuter) [from lujjati; a word peculiar to Pāli dogmatics] breaking up, crumbling away, dissolution As 47 (in etymology of loka = lujjana-palujjanaṭṭhena vaṭṭaṁ), 308 (the same); Vism 427 (the same).

Luñcati [Vedic luñcati, luc or luñc, to Latin runco to pull up weeds; Greek ῥυκάνη plane. Dhātup 43 explains by apanayana] to pull out, pluck (a bird), tear, peel Ja I 244, 476; II 97, 363; III 314; IV 191; V 463; Mhv 23, 46 (preterit aluñci); 28, 26 (gerund luñcitvā); Vism 248 (kese). – causative II luñcāpeti Dhp-a II 53 (kese), and loceti Thag 283 (kesamassuṁ alocayiṁ). – past participle luñcita.

Luñcita [past participle of luñcati] plucked, pulled Miln 240 (i.e. combed, of wool; Rh.D. translates “pressed”; Nyānatiloka “cut”); Pv-a 47 (vilūna-kesa + l.).

Luṭhati [cf. later Sanskrit luṭhati to plunder, which is one of the dialect variants luṭh, luṇṭh, loṭh of lul to shake. Dhātup (474) and Dhātum (136) both give ruṭh and luṭh with meaning “upaghāte”] to rob, plunder.

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 S I 5 (nalo va harito luto) = 126 = Ja VI 25; and at Snp 532 (lutāni bandhanāni; vv.ll. lūtāni and lunāni; explained as “chinnāni padālitāni” at Pj II 432).

Lutta [cf. Epic Sanskrit lupta; past participle of lumpati] broken, cut off; as technical term in grammar “elided” Vv-a 13 (of ca), 111 (of iti), 122 (the same).

Ludda (adjective) [the usual Pāli form of rudda, corresponding to Sanskrit raudra]

1. fierce, terrible; cruel, gruesome S I 143; A II 174 (pāpa, l., kibbisa); V 149; Pp 56; Vv 84^05 (= dāruṇā pisācādino Vv-a 335); Ja V 243 (ṭhānaṁ = Niraya); Saddh 286. The spelling ludra occurs at Ja IV 46 = VI 306, which is ludda at Ja V 146.

2. a hunter, sportsman Snp 247 (dussīla°; Pj II 289: luddā ca kurūra-kammantā lohita-pāṇitāya, macchaghātaka-migabandhaka-sākuṇikādayo idha adhippetā); Vv 63^01; Ja II 154 (°putta = luddaka); III 432 (Bharata by name); Pp 56 (māgavika, sākuṇika, l., macchaghātaka etc.; explained by dāruṇa kakkhaḷa at Pp-a 233); Vism 245 = Vibh-a 259; Vibh-a 228.

Luddaka = ludda 2, i.e. hunter Vin I 220; Ja IV 416; Pv III 7^02 (miga°; explained as “dāruṇa” Pv-a 206); Miln 222; Vibh-a 266 (miga°, in simile); Pv-a 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 A III 433 (with pharusa-vāca and samphappalāpin); It 84; Miln 92 (duṭṭha, mūḷha, l.); Ja I 124.

Lunana (neuter) [for lūna(na), cf. lavana] cutting, severing Pj II 148 (niddānan ti chedanaṁ lunanaṁ uppāṭanaṁ).

Lunāti [lū, given as lu at Dhātup 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 Mhv 10, 30; causative II lavāpeti to cause to mow Vin II 180. – A passive lūyati [from lu] is found at D I 141 (preterit lūyiṁsu) and at corresponding passage Pp 56 (imperative lūyantu, where dubbā is to be corrected to dabbhā). – See lava, lavaka, lavana, lāyati, lavati.

Lubbhati [Vedic lubhyate, lubh, cf. Latin lubet and libet it pleases, libido longing; Gothic liufs = German lieb and lob; English love, etc. – Dhātup 434: lobhe] to be lustful or greedy, to covet, long for, desire It 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.

Lubbhana (neuter) [from lubh] being greedy, greediness, a scholastic word, only found in exegesis of word lobha, e.g. at Dhs 32 (where also the enlarged abstract formation lubbhitatta) and Vism 465, 468 (lubbhana-mattaṁ lobha).

Lumpati [lup, Epic Sanskrit lumpati, found also as rup in Pāli: see ruppati. Connected with Latin lugeo to be sorry (cf. rujati, roga; Greek λύπη sorrow) and rumpo to break. Definitions at Dhātup 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.

Luḷati and Luṭati [cf. Epic Sanskrit loṭh to move and dialect luḍ, loḍayati, to stir, agitate, which is a by-form of lul, lolati to move, causative lolayati to set in motion. Etymology connected with Slavonic ljuljati to rock, Anglo-Saxon lācrāl a (flexible) rod, rood; root due to onomatopoetic formation. Another form is luṭhati. Dhātum (117) explains luṭ by “loṭane” (cf. viloṭana and viloḷana), and luḷ (510) by “manthane”] to stir, shake, agitate, upset; intransitive to be in motion, to be stirred Miln 259 (calati khubbhati l. āvilati). – past participle luḷita.

Luḷita [past participle of luḷati] stirred, moved, disturbed; lively; turbid (of water) S V 123 = A III 233; (udapatta āvila l.); D II 128 = Ud 83 (udakaṁ parittaṁ luḷitaṁ āvilaṁ); Ja VI 63; Nidd I 488 (āvila + l.); Miln 35, 177, 220 (°citta), 383 (a°); As 328 (indriyāni paripakkāni aluḷitāni avisadāni).

Lūka [apocope form of ulūka, arisen through wrong syllable-division] owl Ja VI 497 (= ulūka commentary).

Lūkha (adjective) [Vedic rūkṣa; Prākrit lūha and lukkha; BHS lūha, e.g. Divy 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. Vin I 212; S II 153; A IV 10; Ja I 228; Vv-a 64). – S IV 337f.; A IV 232f.; Vin I 55; Thag 923; Ja I 228 (cittasmiṁ paṇīte ... dānaṁ lūkhaṁ na hoti); Nidd II §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.); Vv-a 298, 335f.; Pv-a 180.

2. (of men) low, wretched, rough, miserable, offensive Vin I 199; III 110 (kisa l. dubbaṇṇa); S I 175 (= jiṇṇa commentary, see K.S. 320; translation “looking worn”); M I 77 = Ja I 390. °lūkhapuggala a miserable, offensive character (opposite siniddhapuggala) Vism 132; Vibh-a 282.

-ājīvin leading a hard or rough life D I 161; III 44, 47; S II 200; A V 190;

-cīvara (adjective) wearing a shabby robe, badly clad Vin III 263; Miln 342 (cf. cīvara lūkha bad condition of clothes A II 71 = Pp 53; lūkha-cīvara-dhara A I 25);

-ppamāṇa (and °ika) taking unpleasantness or misery as one’s standard A II 71 = Pp 53 (cf. Pp-a 229); Dhp-a III 114; Pj II 242; cf. rūpa-ppamāṇa;

-ppasanna believing in shabbiness or mediocrity, having (bodily) wretchedness as one’s faith Vin II 197; A II 71 = Pp 53;

-pāpuraṇa miserably clad S I 175; Dhp-a IV 8, 9.

Lūkhatā (feminine) [from lūkha] unpleasantness, wretchedness, poorness, misery Pp-a 229.

Lūkhasa (adjective) [from lūkha] rough, harsh; miserable, self-mortifying Snp 244 (= nīrasa atta-kilamathānuyutta Pj II 287).

Lūtā (feminine) [Sanskrit lūtā] spider Abh 621.

Lūna [past participle of lunāti] cut, mowed, reaped Thig 107 (°kesī); Ja II 365; Dāṭh I 32. Cf. vi°.

Lūyati: passive of lunāti (q.v.).

Lekha [from likh, cf. Sanskrit lekha and lekhā]

1. writing, inscription, letter, epistle Ja VI 595 (silā° inscription on rock); Mhv 5, 177 (lekhe sutvā); 27, 6; 33, 40 (°ṁ vissajjayi); Dāṭh 5, 67 (cāritta°); Miln 42; Pj II 164 (°vācaka reciting), 577.

2. chips, shavings Vin II 110 (v.l. likha).

Lekhaka [from lekha] one who knows the art of writing, a scribe, secretary Vin IV 8 (as a profession); IV 10 (= muddikā and gaṇakā, plural); Miln 42.

Lekhaṇī (feminine) [from likh; cf. Epic Sanskrit lekhaṇī stencil Mbh 1, 78] an instrument for scratching lines or writing, a stencil, pencil A II 200; Ja I 230.

Lekhana (neuter) [from likh] scratching, drawing, writing Dhātup 467.

Lekhā (feminine) [from likh; Vedic lekhā. See also rekhā and lekha]

1. streak, line Vv-a 277 (= rāji); canda° crescent moon [cf. Epic Sanskrit candralekhā Mbh 3, 1831] Vism 168; As 151.

2. a scratch, line A I 283; Pp 32; Ja VI 56 (lekhaṁ kaḍḍhati).

3. writing, inscription, letter Vin III 76 (°ṁ chindati destroy the letter); Ja I 451 (on a phalaka); Miln 349 (°ācariya teacher of writing); Pv-a 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) Vin IV 7; and mentioned by the side of muddā and gaṇanā Vin IV 7, 128 = I 77; cf. Vin IV 305.

Lekhita [past participle of lekheti] drawn (of lines), pencilled Thig 256.

Lekheti [causative of likhati or denominative of lekha] to (make a) scratch Ja IV 402. – past participle lekhita.

Leḍḍu [dialect Sanskrit leṣṭu > *leṭṭhu > *leṭṭu > leḍḍu; also Prākrit leḍu and leṭṭhu: Pischel, Pkt Gram. §304; cf. Geiger, Pāli Grammar §62] a clod of earth S V 146 = Ja II 59 (°ṭṭhāna); Ja I 19, 175; III 16; VI 405; Miln 255; Pj II 222 (ākāse khitta, in simile); Vism 28 (translation “stone”), 360 (°khaṇḍādīni), 366 (containing gold), 419; Vibh-a 66 (°khaṇḍā); Vv-a 141; Pv-a 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 M I 123; D II 336, 338 (v.l. leṇḍu); Ja II 77; III 16; VI 350; Vism 419; Dhp-a I 399 (v.l. leṇḍu); III 41; IV 77; Vv-a 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 Vin IV 40; Vism 72; As 315 (translation “a stone’s throw”).

Leḍḍuka = leḍḍu; Vism 28.

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. Vin IV 48; Miln 151; Vibh 251 (noun). At Vin II 146 it is given as collective name for 5 kinds of hermitages, viz. vihāra, aḍḍhayoga, pāsāda, hammiya, guhā. The explanation of leṇa at Vibh-a 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. Vin I 206 = III 248 (pabbhāraṁ sodhāpeti leṇaṁ kattukāmo) Mhv 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 D I 95; S IV 315 (maṁ-leṇa refuge with me; + maṁtāṇa); IV 372 (= Nibbāna); A I 155f. (noun); Ja II 253; Sv I 232. Cf. Vin III 155. leṇ’atthaṁ for refuge Vin II 164 (noun); Ja I 94. – aleṇa without a refuge Paṭis I 127; II 238; Pv II 2^05 (= asaraṇa Pv-a 80);

-gavesin seeking shelter or refuge Ja II 407 = IV 346;

-guhā a mountain cave Ja III 511;

-dvāra the door of the (rock) hermitage Vism 38; Dhp-a III 39;

-pabbhāra “cave-slope,” cave in a mountain Dhp-a IV 170.

Lepa [from lip, see limpati; cf. Classical Sanskrit lepa stain, dirt]

1. smearing, plasterng, coating over Vin IV 303 (bāhira°); Ja II 25 (mattikā°).

2. (figurative) plaster i.e. that which sticks, affection, attachment, etc., in taṇhā° the stain of craving, and diṭṭhi° of speculation Nidd I 55; Nidd II §271 III

Note: lasagata at A II 165 read with v.l. as lepa-gata, i.e. sticky. – Cf. ā°, pa°.

Lepana (neuter) [from lip] smearing, plasterng, anointing Vin II 172 (kuḍḍa°); A IV 107 (vāsana°), 111 (the same); Ja II 117. Cf. abhi°, ā°, pa°.

Lepeti see limpati.

Leyya (adjective neuter) [gerund of lih: see lihati] to be licked or sipped; neuter mucilaginous food (opposite peyya liquid) A IV 394 (+ peyya); Miln 2 (the same).

Lesa [cf. Sanskrit leśa particle; as Kern, Toev. sub voce points out, it occurs in Sanskrit also in the Pāli meaning at Mbh V 33, 5 although this is not given in BR. – As “particle” only at Dhātup 444 in definition of lisati] sham, pretext, trick Vin III 169 (where ten lesas are enumerated, viz. jāti°, nāma°, gotta°, liṅga°, āpatti°, patta°, cīvara°, upajjhāya°, ācariya°, senāsana°); Ja II 11; VI 402. – lesa-kappa pretext Vin II 166; Vv 84^43 (= kappiya-lesa Vv-a 348); Thag 941; Sv I 103.

Lehati see lihati.

Loka [cf. Vedic loka in its oldest meaning “space, open space.” For etymology see rocati. To the etymological feeling of the Pāli 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” S IV 52, cf. Nidd II §550, and loka = lujjana As 47, 308: see lujjana. Dhātup 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. S I 12; IV 127, 312; V 132; It 122; Mhv 1, 44; cf. sabbāvanta loka D I 251; III 224), otherwise even the smaller loka comprises various realms of creation. Another larger division is that of loka as sadevaka, samāraka, sabrahmaka, or the world with its devas, its Māra and its Brahmā, e.g. S I 160, 168, 207; II 170; III 28, 59; IV 158; V 204; A I 259f.; II 24f.; III 341; IV 56, 173; V 50; It 121; Nidd I 447 (on Snp 956), to which is usually added sassamaṇa-brāhmaṇī pajā (e.g. D 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-a I 334 by paṭhavī = attabhāva; Yamaloka = catubbidha apāyaloka; sadevaka = manussaloka devalokena saddhiṁ. – The universe has its evolutional periods: saṁvaṭṭati and vivaṭṭati D II 109f. The Buddha has mastered it by his enlightenment: loko Tathāgatena abhisambuddho It 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 D I 22f. Discussions as to whether loka is sassata or antavā are found e.g. at M I 426, 484; II 233; S III 182, 204; IV 286f.; A II 41; V 31, 186f.; Paṭis I 123, 151f.; Vibh 340; Dhs 1117. Views on consistency of the world (eternal or finite; created or evolved etc.) at D III 137; cf. S II 19f. cf. also the long and interesting discussion of loka as suñña at S IV 54f.; Paṭis II 177f.; Nidd II §680; – as well as M II 68 (upanīyati loko addhuvo, and “attāṇo loko, assakoloko” etc.); “lokassa anto” is literally unattainable: A II 50 = S I 62; IV 93; but the Arahant is “lokantagū,” cf. A 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”): Nidd II §550. The world of men is as ayaṁ loko contrasted with the beyond, or paro loko: D III 181; S IV 348f.; A I 269; IV 226; Snp 779 (nāsiṁsati lokaṁ imaṁ parañ ca); or as idhaloka D III 105. The definition of ayaṁ loko at Nidd I 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 S II 73; III 135; IV 86; A V 107. – Cf. D III 33 (attā ca loko ca); Mhv 1, 5 (lokaṁ dukkhā pamocetuṁ); 28, 4 (loko’yaṁ pīḷito); Pv-a 1 (vijjā-caraṇa-sampannaṁ yena nīyanti lokato). – Other divisions of various kinds of “planes” are e.g. deva° A I 115, 153; III 414f.; Brahma° Vibh 421; Mhv 19, 45; Yama° Dhp 44; S I 34; nara° Mhv 5, 282. See also each seperate headword, also peta° and manussa°. The division at Nidd I 550 is as follows: Niraya°, tiracchāna°, pittivisaya°, manussa°, deva° (= material); upon which follow khandha°, dhātu°, āyatana° (= immaterial). Similarly at Nidd I 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. (= M I 328; A I 227; cf. Ja I 132) = okusaloka. The same explanation in detail at Pj II 442. – Another as kāma°, rūpa°, arūpa°: see under rūpa; another as kilesa°, bhava°, indriya° at Nett 11, 19. Cf. saṅkhāra-loka Vibh-a 456; dasa loka-dhātuyo (see below) S I 26.

3. Ordinary and applied meaning.

(a) division of the world, worldly things S I 1, 24 (loke visattikā attachment to this world; opposite sabba-loke anabhirati S V 132). – loke in this world, among men, here D III 196 (ye nibbutā loke); It 78 (loke uppajjati); Sv I 173 (the same); Vibh 101 (yaṁ loke piya-rūpaṁ etc.); Pv II 1^13 (= idaṁ commentary); Pj I 15, 215. See also the different definitions of loke at Nidd II §552. – loka collectively “one, man”: kicchaṁ loko āpanno jāyati ca jīyati ca, etc. D II 30. Also “people”: Laṅka-loka people of Ceylon Mhv 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 Vibh 193, which is explained at Vibh-a 220 as follows: “ettha yo ayaṁ ajjhattādi bhedo kāyo pariggahīto, so eva idha-loko nāma.” In this sense 13 groups are classified according to the number of constituents in each group (1-12 and No. 18); they are given at Nidd II §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 S IV 87);

(7) viññāṇaṭṭhitiyo;

(8) loka-dhammā;

(9) sattāvāsā;

(10) upakkilesā;

(11) kāmabhavā;

(12) āyatanāni;

(18) dhātuyo.

They are repeated at Paṭis 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 Pj II 442 as at Paṭis I 122. Cf. the similar view at S 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. D.B. I 14) Vin I 188; D I 8; M I 513; Miln 316; Sv I 90;

-agga chief of the world. Especially of the Buddha Thig-a 69 (Ap. verse 11);

-anta the end (spatial) of the world A 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 A II 6, 49f.; It 115, Snp 1133; Nidd II §551;

-antara the space between the single worlds Ja 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 Ja I 76), 8,000 yojanas in extent, pitch dark, which were filled with light when Gotama became the Buddha Ja I 76; Vibh-a 4; Vism 207 (lokantariya°); Pj II 59 (°vāsa life in the l. Niraya); cf. BHS lokāntarikā Divy 204 ( andhās tamaso’ndhakāra-tamisrā);

-ādhipa lord or ruler of the world A 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°) D III 220; Vism 14;

-ānukampā sympathy with the world of men [cf. BHS lokānugraha Divy 124f.] D III 211; It 79;

-āmisa worldly gain, bait of the flesh M I 156; II 253; Thig 356;

-āyata what pertains to the ordinary view (of the world), common or popular philosophy, or as Rh.D. (D.B. 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. D.B. I 166-172 for detail of lokāyata). It is much the same as lokakkhāy(ika) or popular philosophy. D I 11, 88; Vin II 139; Snp page 105 (= vitaṇḍa-vāda-sattha Pj II 447, as at Sv I 247); Miln 4, 10, 178; A I 163, 166; III 223. Cf. BHS lokāyata Divy 630, 633, and lokāyatika ibid. 619. See also Kern’s remarks at Toev. sub voce

-āyatika (brāhmaṇa) one who holds the view of lokāyata or popular philosophy S II 77 (translation K.S. 53: a brahmin “wise in world-lore”); Miln 178; Ja 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 Saddh 348;

-uttara see under lokiya;

-cintā thinking about the world, world philosophy or speculation S V 447; A II 80 (as one of the 4 acinteyyāni or thoughts not to be thought out: Buddha-visaya, jhāna-visaya, kamma-vipāka, l.-c.). Cf. BHS laukika citta Divy 63, 77 etc;

-dhammā (plural) common practice, things of the world, worldly conditions S III 139f.; Snp 268 (explanation loke dhammā; yāva lokappavatti tāva-anivattikā dhammā ti vuttaṁ hoti Pj I 153, cf. Ja III 468); Miln 146. Usually comprising a set of eight, viz. lābha, alābha, yaso, ayaso, nindā, pasaṁsā, sukhaṁ, dukkhaṁ D III 260; A IV 156f.; V 53; Nidd II §55; Paṭis I 22, 122; Vibh 387; Nett 162; Dhp-a 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 Vin I 12; A I 227. – D III 114; Pv II 9^61; Kv 476; Vism 206f.; Vibh 336; Nidd I 356 (with the stages from one to fifty loka-dhātus, upon which follow: sahassī cūḷanikā l-dh.; dvisahassī majjhimikā; tisahassī; mahāsahassī); Ja I 63, 212; Miln 237; Vibh-a 430, 436. See also cūḷanikā;

-nātha saviour of the world, epithet of the Buddha Snp 995; Vism 201, 234; Vv-a 165; Pv-a 42, 287;

-nāyaka guide or leader of the world (said of the Buddha) Snp 991; Ap 20; Mhv 7, 1; Miln 222;

-nirodha destruction of the world It 121 (opposite °samudaya);

-pāla (°devatā) guardian (governor) of the world, which are usually sepcified as four, viz. Kuvera (= Vessavaṇa), Dhataraṭṭha, Virūpakkha, Virūḷhaka, alias the 4 Mahārājāno Pv I 4^02; Ja I 48 (announce the future birth of a Buddha);

-byūha “world-array,” plural byūhā (devā) name of a class of devas Ja I 47; Vism 415 (kāmāvacara-devas);

-mariyādā the boundary of the world Vv-a 72;

-vajja common sins Miln 266; Pj I 190;

-vaṭṭa “world-round,” i.e. saṁsāra (opposite vivaṭṭa = Nibbāna) Nett 113, 119. See also vaṭṭa;

-vidu knowing the universe, epithet of the Buddha D III 76; S I 62; V 197, 343; A II 48; Snp page 103; Vv 34^26; Pp 57; explained in full at Pj 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 Pj II 383, 466; Vibh-a 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 Thag 554; Ja VI 198.

(b) (–°) belonging to the world of, an inhabitant of (as lokika) Pv I 6^02 (Yama°).

(c) common, general, worldly Vism 89 (samādhi); Dhp-a IV 3 (°mahājana) Pv-a 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 Ja I 91; Dhp-a I 117; ideal: lokuttara dhamma (like parama dhamma) the ideal state, viz. Nibbāna M II 181; plural l. dhammā M 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 4 stages of the Path: Sotāpatti etc., with the 4 phala’s, and the addition of Nibbāna), e.g. Dhs 1094. Mrs. Rh.D. tries to compromise between the two meanings by giving lokuttara the translation “engaged upon the higher ideal” (BMPE Introduction page xlviii), since meaning (b) has too much of a one-sided philosophical appearance. On term cf. Cpd. 913.

3. lokiya (in meaning “mundane”) is contrasted with lokuttara (“transcendental”) at many passages of the Abhidhamma and later texts, e.g. at Paṭis II 166; Dhs. 505, 1093, 1446; Vibh 17f., 93, 106, 128, 229f., 271, 322; Kv 222, 515, 602; Pp 62; Tikap 41f., 52f., 275; Dukap 304, 324; Nett 10, 54, 67, 77, 111, 161f., 189f.; Miln 236, 294 (lokika), 390; Vism 10, 85, 438; Sv I 331; As 47f., 213; Vibh-a 128, 373; Dhp-a I 76 (lokika); II 150; III 272; IV 35.

Locaka (adjective) [from locative causative of luñc; cf. Sanskrit luñcaka] one who pulls out D I 167 (kesa-massu°, habit of certain ascetics); M I 308 (the same).

Locana^01 [from loc or lok to see; Dhātup 532 and Dhātum 766: loc = dassana] the eye; adjective (–°) having eyes. (of ...) Pv I 11^05 (miga-manda°); Pv-a 57, 90 (piṅgala°).

Locana^02 (neuter) [from loc causative of luñcati] pulling, tearing out D I 167 (kesa-massu°); A I 296; Pp 55.

Loceti see luñcati.

Loṭana (neuter) [luṭ, cf. Sanskrit lolana and Pāli viloḷana] shaking, upsetting Dhātum 117. Cf. vi°.

Loṇa (neuter) [cf. Sanskrit lavaṇa, for which see also lavaṇa. The Prākrit form is loṇa] salt; as adjective, salty, of salt, alkaline. – Vin 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); A I 210, 250; IV 108; Miln 63; Dhp-a IV 176 (in simile see below); Vv-a 98, 100, 184 (aloṇa sukkha-kummāsa, unsalted). On loṇa in similes cf. JPTS 1907, 131.

-ambila acid and salt Ja I 505; II 171, 394;

-odaka salt water Ja VI 37; Vv-a 99 (°udaka);

-kāra salt-maker Vin I 350 (°gāma); A II 182 (°dāraka); Ja VI 206 (-kara); Miln 331;

-ghaṭa a pitcher with salt S II 276. See also appendix to Pj I 68 (in Snp Index 870, 871) on Vism passage with loṇaghaṭaka;

-dhūpana salt-spicing Vibh-a 311 (viya sabba vyañjanesu; i.e. the strongest among all flavourings);

-phala a crystal of (natural) salt [phala for phaṭa = °sphaṭa, cf. phalaka] A I 250 (in simile);

-rasa alkaline taste A IV 199, 203;

-sakkhara a salt crystal (cf. °phala), a (solid) piece of (natural) salt S II 276 (in simile, cf. A I 250); Pj II 222 (aggimhi pakkhitta l-s., in the same simile at Dhp-a IV 176: uddhane pakkhitta-loṇa);

-sakkharikā a piece of salt-crystal, used as a caustic for healing wounds Vin I 206;

-sovīraka salted sour gruel Vin I 210; Vv-a 99.

Loṇika and Loṇiya (adjective) [from loṇa] salty, alkaline Dhs 629. °loṇiya-teliya prepared with salt and oil Ja III 522; IV 71. °aloṇika unsalted 42^06 (°aka); Vv-a 184; Ja I 228; III 409.

Lodda [cf. Sanskrit rodhra; on sound changes see Geiger, Pāli Grammar 44, 62.2] name of a tree Ja V 405; VI 497.

Lopa [from lup: see lumpati] taking away, cutting off; as technical term gramatical apocope, elision (of the final letter) Vibh-a 164 (sabba-loka-vohāra°); Pj II 12, 303, 508; Vv-a 79; often in anunāsika° dropping of (final) ṁ Pj II 410; Vv-a 154, 275. At S V 342 read piṇḍiy’ālopena for piṇḍiyā lopena. – Cf. ālopa, nillopa, vilopa, vilopiya.

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 A IV 96; It 83, 84; Vism 116; Dukap 9, 18f. See See dosa and moha. – D III 214, 275; S I 16, 43, 63, 123 (bhavaº); V 88; A I 64 (ºkkhaya), 160 (visamaº), cf. D III 70f.; II 67; Sn 367, 371, 537 (ºkodha), 663, 706, 864, 941 (ºpapa); Nidd I 15, 16, 261; Ja IV 11 (kodha, dosa, 1.); Dhs 982, 1059; Vibh 208, 341, 381, 402; Nett 13, 27; Vism 103; Vibh-a 18; Pv-a 7, 13, 17, 89 (+ dosa), 102; Vv-a 14; Saddh 52 (ºmoha), 266. - alobha disinterestedness D III 214; Dhs 32.

-dhammā (plural) affection of greed, things belonging to greed; (adj.) (of) greedy character M I 91; III 37; D I 224, 230; S IV 111; A III 350; Ja IV 11;

-mūla the root of greed Vism 454 (eightfold; with dosa-mūla and moha-mūla).

Lobhana (nt.) [fr. lobha] being greedy Thig 343 (= lobh’uppāda Thig-a 240).

Lobhaniya (°īya, °eyya) (adjective) [gerundive formation from lobha]

1. belonging to greed “of the nature of greed” causing greed It 84 (°eyya). See rajaniya.

2. desirable Miln 361 (paduma).

Loma (neuter) [cf. Vedic roman. The (restored) late Pāli form roma only at Ja V 430; Abh 175, 259; Saddh 119] the hair of the body (whereas kesa is the hair of the head only) D II 18 (ekeka°, uddhagga°, in characteristics of a Mahāpurisa); S II 257 (asi°, usu°, satti° etc.); A II 114; Vin III 106 (usu° etc.); Snp 385; Ja I 273 (khaggo lomesu allīyi); Vibh-a 57; Dhp-a I 126; II 17 (°gaṇanā); Thig-a 199; Vv-a 324 (sūkara°); Pv-a 152, 157; Saddh 104. A detailed description of loma as one of the 32 ākāras of the body (Khp III; plural lomā) is found at Vism 250, 353; Vibh-a 233; Pj I 42, 43. – aloma hairless Ja VI 457; puthu° having broad hair or fins, name of a fish Ja IV 466; Vv 44^11. haṭṭha° with hairs erect, excited Mhv 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]: Vin II 5 (= pannalomo hoti commentary); III 183; M I 442. Cf. anu°, paṭi°, vi°.

-kūpa a pore of the skin Ja I 67; Pj I 51, 63; Pj II 155 (where given as 99,000) Vism 195 (the same);

-padmaka a kind of plant Ja VI 497 (reading uncertain; v.l. lodda°);

-sundarī (feminine) beautiful with hairs (on her body) Ja V 424 (Kuraṅgavī l.; explained on page 430 as “roma-rājiyā maṇḍita udarā”);

-haṁsa horripilation, excitement with fear or wonder, thrill D I 49; A IV 311f. (sa°); Snp 270; Vibh 367; Miln 22; Vism 143; Sv I 150;

-haṁsana causing horripilation, astounding, stupendous Snp 681; Ja IV 355 (abbhuta + l.); Pv III 9^03; IV 3^05; Miln 1; Mhv 17, 55 (abbhuta + l.);

-haṭṭha having the hair standing on end, horrified, thunderstruck, astounded D I 95; S V 270; Snp page 15; Miln 23; Pj 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?) Vin IV 173. It may refer to the 5 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 M I 305; Pv I 9^02. At Ja 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 Vin I 192 = II 163; D I 7; cf. Sv I 87.

[BD]: fur

Lola and Loḷa (adjective) [from luḷ: see luḷati; cf. Epic and Classical Sanskrit lola] wavering, unsteady, agitated; longing, eager, greedy S IV 111; Snp 22, 922; Ja I 49 (Buddha-mātā lolā na hoti), 111, 210, 339 (dhana-loḷa); II 319 (°manussa); III 7; Pp 65; Nidd I 366; Dāṭh IV 44; Miln 300.

– alola not greedy, not distracted (by desire), self-controlled S V 148; Snp 65.

-bhava greediness, covetousness Thig-a 16.

Lolatā (feminine) [from lola] longing, eagerness, greed Miln 93; Pj II 35 (āhāra°).

Lolita [past participle of loleti] agitated, shaken Thig 373 (= ālolita Thig-a 252).

Lolupa (adjective) [from lup, a base of lumpati but influenced by lubh, probably also by lola. See lumpati] covetous, greedy, self-indulgent Dāṭh II 73. – a° not greedy, temperate Snp 165. Cf. nil°. – feminine lolupā As name of a plant at Ja 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). – Ja I 340, 429; As 365; Vism 61; and with exegetical synonyms loluppāyanā and loluppāyitattaṁ at Dhs 1059, 1136.

Loleti [causative from luḷ, see luḷati] to make shake or unsteady A III 188 (khobheti + l.). – past participle lolita.

Loḷī see āloḷi.

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 Vibh-a 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, sīsaṅ, 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. A III 16 = S V 92 (five alloys of gold: ayo, loha, tipu, sīsaṁ, sajjhaṁ); Ja V 45 (asi°); Miln 161 (suvaṇṇam pi jātivantaṁ lohena bhijjati); Pv-a 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 Vin II 170;

-kāra a metal worker, coppersmith, blacksmith Miln 331;

-kumbhī an iron cauldron Vin II 170. Also name of a Hell Ja III 22, 43; IV 493; V 268; Pj II 59, 480; Saddh 195;

-guḷa an iron (or metal) ball A IV 131; Dhp 371 (mā °ṁ gilī pamatto; cf. Dhp-a IV 109);

-jāla a copper (i.e. wire) netting Pv-a 153;

-thālaka a copper bowl Nidd I 226;

-thāli a bronze kettle Dhp-a I 126;

-pāsāda “copper terrace,” brazen palace, name of a famous monastery at Anurādhapura in Ceylon Vism 97; Sv I 131; Mhv passim;

-piṇḍa an iron ball Pj II 225;

-bhaṇḍa copper (brass) ware Vin II 135;

-maya made of copper, brazen Snp 670; Pv II 6^04;

-māsa a copper bean Nidd I 448 (suvaṇṇa-channa);

-māsaka a small copper coin Pj I 37 (jatu-māsaka, dāru-māsaka + l.); As 318;

-rūpa a bronze statue Mhv 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 Vv-a 13.

Lohita (adjective-neuter) [cf. Vedic lohita and rohita; see also Pāli rohita “red”]

1. (adjective) red: rarely by itself (e.g. M II 17), usually in compounds e.g. °abhijāti the red species (q.v.) A III 383; °kasiṇa the artifice of red D III 268; A I 41; Dhs 203; Vism 173; °candana red sandal (unguent) Miln 191. Otherwise rohita.

2. (neuter) blood; described in detail as one of the 32 ākāras at Pj I 54f.; Vism 261, 360; Vibh-a 245. – Vin I 203 (āmaka°), 205 (°ṁ mocetuṁ); A IV 135 (saṭṭhi-mattānaṁ bhikkhūnaṁ uṇhaṁ l. mukhato uggañchi; cf. the similar passage at Miln 165); Snp 433; Pv I 6^07; I 9^01 (explained as ruhira Pv-a 44); Vism 261 (two kinds; sannicita° and saṁsaraṇa°), 409 (the colour of the heartblood in relation to states of mind); Vibh-a 66; Pv-a 56, 78, 110.

-akkha having red (blood-shot) eyes (of snakes and yakkhas) Vv 52^02 (cf. Vv-a 224: ratta-nayanā; yakkhānaṁ hi nettāni ati-lohitāni honti); Ja VI 180;

-uppāda (the crime of) wounding a Tathāgata, one of the anantariya-kammas Vibh-a 427; cf. Tathāgatassa lohitaṁ uppādeti Miln 214;

-uppādaka one who sheds the blood of an Arahant Vin I 89, 136, 320; V 222.

-kumbhi a receptacle for blood Ud 17 (with reference to the womb);

-doṇi a bloody trough Vism 358; Vibh-a 62;

-pakkhandikā (or °pakkhandikābādha) bloody diarrhoea, dysentery M I 316; D II 127; Ud 82; Ja II 213; Miln 134, 175; Dhp-a III 269;

-homa a sacrifice of blood D I 9; Sv I 93.

Lohitaka (adjective) [from lohita]

1. red M II 14; A IV 306, 349; Ap 1; Dhs 247, 617. – upadhāna a red pillow D I 7; A I 137; III 50; IV 94, 231, 394; °sāli red rice Miln 252.

2. bloody Pv I 7^08 (pūti° gabbha); Vism 179, 194.

Lohitaṅka [lohita + aṅka] a ruby A IV 199, 203; Ap 2; Vv 36^03; Vv-a 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.

Ḷīyati is given at Dhātup 361 as a variant of ḍī to fly (see ḍeti), and explained as “ākāsa-gamana.” Similarly at Dhātum 586 as “vehāsa-gamana.”

Va-Vā.

V -V- euphonic (sandhi-) consonant, historically justified after u (uv from older v), as in su-v-ānaya easy to bring (S I 124); hence transferred to i, as in ti-v-aṅgika threefold (Dhs 161), and ti-v-aṅgula three inches wide (Vism 152, 408); perhaps also in anu-v-icca (see anuvicca).

Va^01 the syllable “va” Pj I 109 (with reference to ending °vā in Bhagavā, which Buddhaghosa explains as “va-kāraṁ dīghaṁ katvā,” i.e. a lengthening of va); Pj II 76 (see below va^03).

Va^02 (indeclinable) [the enclitic, shortened form of iva after long vowels. Already to be found for iva in ṚV metri causā-] like, like as, as if; only in poetry (as already pointed out by Trenckner, Miln 422): It 84 (tālapakkaṁ va bandhanā), 90 (chavālātaṁ va nassati); Dhp 28; Snp 38 (vaṁso visālo va: see commentary explanation under va^03); Pv I 8^01 (ummatta-rūpo va; = viya Pv-a 39); I 11^06 (naḷo va chinno); Miln 72 (chāyā va anapāyinī); Ja III 189 (kusamuddo va ghosavā); IV 139 (aggīva suriyo va); Dhp-a III 175.

Va^03 (indeclinable) [for eva, after long vowels] even, just (so), only; for sure, certainly Dhp 136 (aggi-daḍḍho va tappati); Ja I 138, 149 (so pi suvaṇṇa-vaṇṇo va ahosi), 207; Pj II 76 (vakāro avadhāraṇattho eva-kāro vā ayaṁ, sandhi-vasen’ettha e-kāro naṭṭho: wrong at this passage Snp 38 for va^02 = iva!); Pv-a 3 (eko va putto), 4 (ñātamattā va).

Va^04 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).

Vaṁsa [Vedic vaṁśa reed, bamboo (ṚV)]

1. a bamboo Snp 38 (vaṁso visālo va; vaṁso explained at Nidd II §556 as “veḷugumba,” at Pj II 76 as “veḷu”), ibid. (°kaḷīra); Ja VI 57; Vism 255 (°kaḷīra); Pj I 50 (the same).

2. race, lineage, family A II 27 (ariya° of noble family); S V 168 (caṇḍāla°); Ja I 89, 139; IV 390 (caṇḍāla°); V 251 (uju°); Mhv 4, 5 (pitu-ghātaka-vaṁso a parricidal race).

3. tradition, hereditary custom, usage, reputation Miln 148 (ācariya°), 190 (Tathāgatānaṁ); Pj I 12 (Buddha°); Dīp XVIII 3 (saddhamma°-kovidā therā). – vaṁsaṁ nāseti to break family tradition Ja V 383; vaṁsaṁ ucchindati the same Ja V 383; or upacchindati Ja IV 63; opposite patiṭṭhāpeti to establish the reputation Ja V 386.

4. dynasty Mhv 36, 61 (kassa v. ṭhassati).

5. a bamboo flute, fife Miln 31; Vv-a 210.

6. a certain game, at D I 6 in enumeration of pastimes and tricks (caṇḍālavaṁsa-dhopana), a passage which shows an old corruption. Buddhaghosa at Sv 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” Divy 475), against D.B. I 9 “acrobatic feats by Caṇḍālas.” Cf. Ja IV 390 in same passage. Franke (Dīgha translation) has “bamboo-tricks”; his conjecture as “vaṁsa-dhamanaṁ,” 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 Mhv 23, 85;

-ānupālaka guarding tradition Saddh 474 (ariya°);

-ānurakkhaka preserving the lineage, carrying on the tradition Ja IV 444; Vism 99 (+ paveṇi-pālaka); Dhp-a III 386;

-coraka name of a certain kind of reed (cf. coraka: plant used for perfume) Ja V 406 (commentary for veḷuka);

-ja belonging to a race Mhv 1, 1 (suddha°);

-ñña born of good family A II 27;

-dhara upholding tradition Miln 164;

-dharaṇa the same Miln 226;

-nalaka bamboo reed Pj 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 Ja IV 141;

-vaṇṇa the veḷuriya gem Abh 491.

Vaṁsika (–°) (adjective) [from vaṁsa] descended from, belonging to a family (of) S V 168 (caṇḍāla°).

Vaka^01 [Vedic vṛka, Indo-Germanic ṷḷqṷo = Latin lupus, Greek λύκος, Lithuanian vilkas, Gothic wulfs = English wolf etc.] wolf, only in poetry Snp 201; Ja I 336; II 450; V 241, 302.

Vaka^02 (indeclinable): a root vak is given at Dhātup 7 and Dhātum 8 in meaning “ādāne,” i.e. grasping, together with a root kuk as synonym. It may refer to vaka^01 wolf, whereas kuk would explain koka wolf. The notion of voraciousness is prevalent in the characterization of the wolf (see all passages of vaka^01, e.g. Ja V 302).

[BD]: voraciousness: i.e. to wolf down one’s food.

Vakula [cf. Sanskrit vakula] a tree (Mimusops elengi) Ja V 420.

Vakka^01 (adjective) [Vedic vakra; the usual Pāli form is vaṅka] crooked Ja I 216.

Vakka^02 (neuter) [Vedic vṛkka] the kidney Snp 195; Khp III ; Miln 26; As 140. In detail described as one of the 32 ākāras at Vism 255, 356; Vibh-a 60, 239, 356.

-pañcaka the series of five (constituents of the body) beginning with the kidney. These are vakka, hadaya, yakana, kilomaka, pihaka: Vibh-a 249.

Vakkaṅga [vakkaṁ + ga] a term for bird, poetically for sakuṇa Ja I 216 (tesaṁ ubhosu passesu pakkhā vaṅkā jātā ti vakkaṅgā commentary).

Vakkala [cf. BHS valkala (e.g. Jm 210): see vāka]

1. the bark of a tree Ja II 13 (°antara); III 522.

2. a bark garment (worn by ascetics): see vakkali.

Vakkalaka (“bark-like,” or “tuft”?) is at Pj I 50 as the Vism reading, where Pj I reads daṇḍa. The PTS editor of Vism (page 255) reads wrongly cakkalaka.

Vakkali [in compounds for in] wearing a garment of bark, an ascetic, literally “barker” Ja 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 Sv I 271.

Vakkhati is future of vac: he will say, e.g. at Vin II 190; IV 238. See vatti.

Vagga^01 [Vedic varga, from vṛj; cf. Latin volgus and vulgus (= English vulgar) crowd, people]

1. a company, section, group, party Vin I 58 (du°, ti°), 195 (dasa° a chapter of 10 bhikkhus).

2. a section or chapter of a canonical book Dhp-a I 158 (eka-vagga-dvi-vagga-mattam pi); As 27.

-uposatha celebration (of the uposatha) in groups, “incomplete congregation” (translation Oldenberg) Dīp VII 36. More likely to vagga^02!

-gata following a (sectarian) party (Buddhaghosa identifies this with the 62 diṭṭhigatikā Pj II 365) S I 187; Snp 371.

-bandha, in instrumental °ena group by group Mhv 32, 11;

-bandhana banded together, forming groups Dhp-a IV 93, 94;

-vagga in crowds, confused, heaped up Ja VI 224; Pv-a 54;

-vādaka taking somebody’s part Vin III 175;

-sārin conforming to a (heretic) party Snp 371, 800, 912; Nidd I 108, 329.

Vagga^02 (adjective-neuter) [vi + agga, Sanskrit vyagra; opposed to samagga] dissociated, separated; incomplete; at difference, dissentious Vin I 111f., 129, 160; IV 53 (saṅgha); A I 70 (parisā); II 240. – instrumental vaggena separately, secessionally, Vin I 161; IV 37, 126.

-ārāma fond of dissociation or causing separation M I 286; It 11 (+ adhamma-ṭṭha; translation Seidenstücker not quite to the point: rejoicing in parties, i.e. vagga^01) = Vin II 205;

-kamma (ecclesiastical) act of an incomplete chapter of bhikkhus Vin I 315f. (opposite samagga-kamma); -rata = °ārāma.

Vaggati [valg, to which belong Old-Icelandic valka to roll; Anglo-Saxon wealkan = English walk] to jump Vv 64^09 (explained at Vv-a 278 as “kadāci pade padaṁ” [better: padāpadaṁ?] nikkhipantā vagganena gamane [read: vagga-gamanena] gacchanti); Ja II 335, 404; IV 81, 343; V 473.

Vaggatta (neuter) [abstract from vagga^02] distraction, dissension, secession, sectarianism Vin I 316 (opposite samaggatta).

Vaggana see vaggati (reference of Vv 64^09).

Vaggiya (–°) (adjective) [from vagga^01] belonging to a group, forming a company, a party of (–°), e.g. pañcavaggiyā therā Ja I 57, 82; bhikkhū M I 70; II 94; chabbaggiyā bhikkhū (the group of 6 bh.) Vin I 111f., 316f. and passim; sattarasa-vaggiyā bhikkhū (group of 17) Vin 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) D II 20 (°ssara); S I 180, 190; Snp 350, 668; Vv 5^03, 36^01, 36^04 (°rūpa), 50^18 (girā), 63^06, 64^10 (ghoso suvaggu), 64^20, 67^02, 84^17; Pv I 11^03; II 12^01; III 3^04; Ja II 439; III 21; V 215; Saddh 245. The following synonyms are frequently given in Vv-a and Pv-a 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 Nidd I 446).

Vagguli and Vaggulī (masculine and feminine) [cf. Sanskrit valgulī, of valg to flutter] a bat Vin II 148; Miln 364, 404; Vism 663 (in simile); Dhp-a III 223.

-rukkha a tree on which bats live Vism 74;

-vata “bat-practice,” a certain practice of ascetics Ja I 493; III 235; IV 299.

Vaṅka (adjective/noun) [cf. Vedic vaṅka and vakra bending; also Vedic vaṅku moving, fluttering, walking slant; vañcati to waver, walk crooked. Cf. Latin con-vexus “convex,” Anglo-Saxon woh “wrong,” Gothic wāhs; Old High German waṅga cheek, and others. – Dhātup 5 gives “koṭilya” as meaning of vaṅk. Another Pāli form is vakka (q.v.). The Prākrit forms are both vakka and vaṅka: Pischel, Pkt Gr. §74]. I. (adjective).

1. crooked, bent, curved M I 31 (+ jimha); S IV 118 (read v.-daṇḍā); Vin II 116 (suttā vaṅkā honti); Ja I 9 (of kāja); IV 362 (°daṇḍa), Pv-a 51. With reference to a kind of vīṇā at Vv-a 281.

2. (figurative) crooked, deceitful, dishonest Ja III 313 (of crows: kākānaṁ nāmaṁ commentary); VI 524; Pv IV 1^34 (a°); Snp 270 (probably to be read dhaṅka as Pj II 303, = kāka).

3. doubtful, deceitful, deceptive, i.e. haunted Vv 84^03, cf. Vv-a 334.

II. (masculine)

1. a bend, nook, curve (of ponds) Ja II 189; VI 333 (sahassa°).

2. a hook Ja V 269.

3. a fishhook D II 266; Thag 749; Ja VI 437.

– On vaṅka in similes see JPTS 1907, 131.

-aṅgula a crooked finger A III 6;

-ātivaṅkin having curves upon curves (in its horns), with very crooked antlers Ja I 160 (said of a deer);

-gata running in bends or crooked (of a river) Ja I 289;

-ghasta (a fish) having swallowed the hook D II 266; Ja VI 113;

-chidda a crooked hole Sv I 112;

-dāṭha having a bent fang (of a boar) Ja II 405.

Vaṅkaka (neuter) [from vaṅka] a sort of toy: Rh.D. “toy plough” (D.B. I 10); Kern “miniature fish-hook” (Toev. sub voce). Rh.D. derives it from Sanskrit vṛka (see Pāli vaka^01). Buddhaghosa at Sv I 86 takes it as “toy-plough.” See D I 6; Vin II 10 (v.l. vaṅgaka and vaṅkata); III 180 (v.l. caṅgaka); A V 203 (Text vaṅka; v.l. vaṅkaka); Miln 229. At Thig-a 15 vaṅkaka is used in general meaning of “something crooked” (to explain Thig 11 khujja), which is specified at Thag 43 as sickle, plough and spade.

Vaṅkatā (feminine) and Vaṅkatta (neuter) [abstract from vaṅka] crookedness A 1 112 (-tt-); Dhs 1339; Vibh-a 494.

Vaṅkeyya (adjective) [gerundive formation from vaṅka] “of a crooked kind,” crooked-like; neuter twisting, crookedness, dishonesty M I 340; A IV 189; V 167.

Vaṅga at Sv I 223 is synonymous with kaṇa and means some kind of fault or flaw. It is probably a wrong spelling for vaṅka.

Vaṅgati [cf. Sanskrit vaṅgati, to which belongs vañjula. Indo-Germanic –°ag to bend; cf. Latin vagor to roam, vagus = vague; Old High German wankon to waver] to go, walk, waver; found only in Dhātup (No. 29) as root vaṅg in meaning “gamana.” Perhaps confused with valg; see vaggati.

Vaca (neuter) a kind of root Vin I 201 = IV 35. Cf. vacattha.

Vacatā (feminine) [abstract from vaco] is found only in compound dubbacatā surliness Ja I 159.

Vacati *Vacati [vac] see vatti.

Vacattha (neuter) a kind of root Vin I 201 = IV 35.

Vacana (neuter) [from vac; Vedic vacana]

1. speaking, utterance, word, bidding S II 18 (alaṁ vacanāya one says rightly); IV 195 (yathā bhūtaṁ); A II 168; Snp 417, 699, 932, 984, 997; Miln 235; Pv II 2^07; Pj II 343, 386. – mama vacanena in my name Pv-a 53. – dubbacana a bad word Thig 418 (= dur-utta-vacana Thig-a 268). – vacanaṁ karoti to do one’s bidding Ja 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 Pj I 167; Pj II 435; paccatta° expression of seperate relation, i.e. the accusative case Pj II 303; piya° term of endearment Nidd II §130; Pj II 536; puna° repetition Pj II 487; vattamāna° the present tense Pj II 16, 23; visesitabba° qualifying (predicative) expression Vv-a 13; sampadāna° the dative relation Pj II 317. At Pj 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; Pj II 24;

-kara one who does one’s bidding, obedient; a servant Vv 16^05; 84^21; Ja II 129; IV 41 (vacanaṁ-kara); V 98; Pv-a 134;

-khama gentle in words S II 282; A IV 32;

-paṭivacana speech and counterspeech (i.e. reply), conversation Dhp-a II 35; Pv-a 83, 92, 117;

-patha way of saying, speech M 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); A II 117, 153; III 163; IV 277, cf. D III 236; Vv 63^17 (= vacana Vv-a 262); Pj II 159, 375;

-bheda variance in expression, different words, kind of speech Pj II 169, cf. vacanamatte bhedo Pj II 471;

-vyattaya distinction or specification of expression Pj II 509;

-sampaṭiggaha “taking up together,” summing up (what has been said), résumé Pj I 100;

-sesa the rest of the words Pv-a 14, 18, 103.

Vacanīya (adjective) [gerundive formation from vacana] to be spoken to, or to be answered D I 175; Snp 140.

Vacasa (adjective) (–°) [the adjective form of vaco = vacas] having speech, speaking, in compound saddheyya° of credible speech, trustworthy Vin III 188.

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 Pj II 409 by “vācā”), 973 (cudito vacīhi = vācāhi Pj 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 Ja II 390;

-parama the same D III 185;

-bheda “kind of words,” what is like speech, i.e. talk or language Vin IV 2; Miln 231 (meaning here: break of the vow of speech?); various saying, detailed speech, specification Pj I 13; Pj II 464, 466. See also vākya-bheda and vācaṁ bhindati;

-viññatti intimation by language Vism 448; Miln 370; Dhs 637;

-vipphāra dilating in talk Miln 230, 370;

-samācāra good conduct in speech M II 114; III 45; D 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 M I 373, 417; III 207; D III 191, 245; °duccarita misbehaviour in words (four of these, viz. musāvāda, pisuṇā vācā, pharusā vācā, samphappalāpa A II 141 D III 52, 96, 111, 214, 217; Nidd I 386; Pp 60; Dhp-a I 23; III 417; °saṅkhāra antecedent or requisite for speech M I 301; A III 350; S IV 293; Vibh-a 167; Vism 531; °sañcetanā intention by word Vibh-a 144; °sucarita good conduct in speech A 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; Ja I 188; Nidd I 553 (= vacana byāpatha desanā anusandhi); Pv I 11^12. Instrumental vacasā Vin II 95 (dhammā bahussutā honti dhatā v. paricitā); III 189; S I 12 (+ manasā); Snp 365, 663, 890 (= vacanena Nidd I 299); Vism 241; Mhv 19, 42. – As adjective (–°) vaca in combination with du° as dubbaca having bad speech, using bad language, foul-mouthed M I 95; S II 204; A II 147; III 178; V 152f.; Ja I 159; Pp 20; Saddh 95, 197. past participle suvaca of nice speech M I 126; A V 24f.; Pv IV 1^33 (= subbaca Pv-a 230). – Cf. vacī and vācā.

Vacca (neuter) [cf. BHS vaccaḥ Avś I 254] excrement, fæces Vin II 212; IV 229, 265; Vism 250 (a baby’s); Vibh-a 232 (the same), 243; Pv-a 268. – vaccaṁ osajjati, or karoti to ease oneself Ja I 3; Pv-a 268.

-kuṭī (and kuṭi) a privy Vin II 221; Ja I 161; II 10; Vism 235, 259, 261; Vibh-a 242; Dhp-a II 55, 56; Pv-a 266, 268;

-kūpa a cesspool Vin II 221; Ja V 231; Vism 344f.; Dhp-a I 180;

-ghaṭa a pot for excrements, chamber utensil, commode Vin I 157 = II 216; M I 207;

-doṇikā the same Vin II 221;

-magga “the way of fæces,” excrementary canal, opening of the rectum Vin II 221; III 28f., 35; Ja I 502; IV 30;

-sodhaka a privy-cleaner, nightman Mhv 10, 91.

Vaccasin (adjective) [cf. Sanskrit varcasvin and Vedic varcin, having splendour, might or energy, from Vedic varcas] energetic, imposing D I 114 (brahma°; D.B. I 146 “fine in presence, “ cf. Sv I 282). See also under brahma.

Note: The Pāli root vacc is given at Dhātum 59 in meaning of “ditti,” i.e. splendour.

Vaccita [past participle of vacceti, denominative of vacca] wanting to ease oneself, oppressed with vacca Vin II 212, 221.

Vaccha^01 [Vedic vatsa, literally “one year old, a yearling”; cf. Greek ἔτος year, Sanskrit vatsara the same, Lat vetus old, vitulus calf; Gothic wiϸrus a year old lamb = Old High German widar = English wether] a calf Dhp 284; Ja V 101; Vism 163 (in simile), 269 (the same; kūṭa° a maimed calf); As 62 (with popular etymology “vadatī ti vaccho”); Vv-a 100, 200 (taruṇa°). On vaccha in similes see JPTS 1907, 131.

-giddhinī longing for her calf S IV 181;

-gopālaka a cow-herd Vism 28;

-danta “calf-tooth,” a kind of arrow or javelin M I 429; Ja VI 448;

-pālaka cow-herd Vv 512.

Vaccha^02 [= rukkha, from vṛkṣa] a tree; only in mālā° an ornamental plant Vin II 12; III 179; Vism 172; Dhp-a II 109.

Vacchaka [denominative from vaccha^01] a (little) calf Ja III 444; V 93, 433; Miln 282 (as go-vacchaka).

-pālaka a cow-herd Ja III 444;

-sālā cow-shed, cowpen Ja V 93; Miln 282.

Vacchatara [from vaccha; the comparative suffix in meaning “sort of, -like.” cf. Sanskrit vatsatara] a weaned calf, bullock D I 127, 148; S I 75; A II 207; IV 41f.; Pp 56; Sv I 294. – feminine vacchatarī D I 127; S I 75; Vin I 191; Pp 56.

Vacchati is future of vasati to dwell.

Vacchara [cf. Classical Sanskrit vatsara] year Saddh 239. See the usual saṁvacchara.

Vacchala (adjective) [cf. Sanskrit vatsala] affectionate, literally “loving her calf” Thig-a 148 (Ap verse 64).

Vaja [Vedic vraja: see vajati] a cattle-fold, cow pen A III 393; Ja II 300; III 270, 379; Vism 166, 279; Dhp-a I 126, 396. – giribbaja a (cattle or sheep) run on the mountain Ja III 479; As name of place at Snp 408.

Vajati [Vedic vraj, cf. Vedic vraja (= Pāli vaja) and vṛjana enclosure = Avesta vərəzəna°, with which cf. Greek εἴργνυμι to enclose, εἱργμός, Latin vergo to turn; Gaelic fraigh hurdle; Anglo-Saxon wringan = English wring = German ringen, English wrinkle = German renken, and many others, see Walde, Latin Wtb. sub voce vergo. – Dhātup (59) defines vaj (together with aj) by “gamana”] to go, proceed, get to (accusative), literally to turn to (cf. vṛj, vṛṇakti, past participle vṛkta, which latter coincides with vṛtta of vṛt in Pāli vatta: see vatta^01 and cf. vajjeti to avoid, vajjita, vajjana etc.) Snp 121, 381, 729 (jātimaraṇa-saṁsāraṁ), 1143; Ja III 401; IV 103 (Nirayaṁ); Pv IV 1^72 (potential vajeyya); Nidd II §423 (= gacchati kamati); Mhv 11, 35 (imperative vaja as v.l.; Text reads bhaja). See compounds anubbajati, upabb°, pabb°, paribb°.

Vajalla see rajo-vajalla.

Vajira^01 [cf. Vedic vajira, Indra’s thunderbolt; Indo-Germanic seeg = Sanskrit vaj, cf. Latin vegeo to thrive, vigeo>vigour; Avesta vazra; Old-Icelandic vakr = Anglo-Saxon wacor = German wacker; also English wake etc. See also vājeti] a thunderbolt; usually with reference to Sakka’s (= Indra’s) weapon D I 95 = M I 231 (ayasa); Thag 419; Ja I 134 (vajira-pūritā viya garukā kucchi “as if filled with Sakka’s thunderbolt.” Dutoit takes it in meaning vajira^02 and translates “with diamonds”); Pj II 225 (°āvudha the weapon of Sakka).

-pāṇin having a thunderbolt in his hand (N. of a yakkha) D I 95 = M. I 231.

Vajira^02 (masculine and neuter) [cf. Sanskrit vajra = vajira^01] a diamond A I 124 (°ūpamacitta) = Pp 30; Dhp 161; Ja IV 234; Miln 118, 267, 278; Mhv 30, 95; Pj I 110 (°saṅkhāta-kāya); Dhp-a I 387 (°panti row of diamonds), 392f.

Vajuḷa [cf. Sanskrit vañjula. Given as vañjula at Abh 553] name of several plants, a tree (the ratan: Abhidh-r-m 2, 46) Ja V 420. See also vaṅgati.

Vajja^01 (neuter) [gerund of vajjati, cf. Sanskrit varjya] that which should be avoided, a fault, sin D II 38; S I 221; Vin II 87 (thūla° a grave sin); A I 47, 98; IV 140; Paṭis I 122; Dhp 252; Vibh-a 342 (synonymous with dosa and garahitabba); Pj I 23 (paṇṇatti° and pakati°), 24 (the same), 190 (loka°); Sv I 181 (= akusala-dhamma). Frequently in phrase: aṇumattesu vajjesu bhaya-dassāvin “seeing a source of fear even in the slightest sins” D I 63; S V 187 and passim. –°dassin finding fault Dhp 76 (explained in detail at Dhp-a II 107). – anavajja and sāvajja, the relation of which to vajja is doubtful, see avajja.

Vajja^02 (adjective-neuter) [cf. Sanskrit vādya, gerund of vad]

1. “to be said,” i.e. speaking D I 53 (sacca° = sacca-vacana Sv I 160). See also mosa-vajja.

2. “to be sounded,” i.e. musical instrument Ja I 500 (°bheri).

Vajja vajjā, vajjuṁ: potential of vad, see vadati.

Vajjati^01 [vṛj, Vedic vṛṇakti and varjati to turn; in etymology related to vajati. Dhātup 547: “vajjane”] to turn etc.; only as passive form vajjati [in form = Vedic vṛjyate] to be avoided, to be excluded from (ablative) Miln 227; Pj I 160 (°itabba, in popular etymology of Vajjī). – causative vajjeti (*varjayati) to avoid, to abstain from, renounce Saddh 10, 11, 200. Cf. pari°, vi°.

Vajjati^02 passive of vad, see vadati.

Vajjana (neuter) [from vajjati] avoidance, shunning Vism 5 (opposite sevana); Dhp-a III 417.

Vajjanīya (adjective) [gerundive formation from vajjati^01] to be avoided, to be shunned; improper Miln 166 (i.e. bad or uneven parts of the wood), 224.

Vajjavant (adjective) [vajja^01 + vant] sinful S III 194.

Vajjha (adjective) [gerund of vadhati] to be killed, slaughtered or executed; object of execution; meriting death Vin IV 226; Snp 580 (go vajjho viya); Ja II 402 (cora); VI 483 (= vajjhappatta cora commentary); Vism 314; Pj I 27.

– avajjha not to be slain, scathless Snp 288 (brāhmaṇa); Miln 221 = Ja V 49; Miln 257 (°kavaca invulnerable armour);

-ghāta a slaughterer, executioner Thig 242 (cf. Thig-a 204);

-cora a robber (i.e. criminal) waiting to be executed Pv-a 153;

-paṭaha-bheri the execution drum Pv-a 4;

-bhāvapatta condemned to death Ja I 439;

-sūkariyo (plural) sows which had no young, barren sows (read vañjha°!) Ja II 406.

Vajjhaka (adjective) (–°) = vajjha As 239.

Vajjhā (feminine) [cf. Sanskrit vadhyā] execution; only in compound (as vajjha°) °ppatta condemned to death, about to be executed Vin IV 226; Ja II 119, 264; VI 483.

Vajjheti [denominative from vajjha] to destroy, kill Ja VI 527 (siro vajjhayitvāna). Kern, Toev. sub voce vaddh° proposes reading vaddhayitvāna (of a root vardh to cut), cutting off is perhaps better. The expression is hapax legomenon.

Vañcati [vañc: see etymology under vaṅka. – Dhātup distinguishes two roots vañc, viz. gamane (46) and palambhane (543), thus giving the literal and the figurative meanings]

1. to walk about Ja I 214 (infinitive °ituṁ = pādacāra-gamanena gantuṁ commentary).

2. causative vañceti to cheat, deceive, delude, elude D I 50; Snp 100, 129, 356; Ja III 420 (preterit avañci = vañcesi commentary); VI 403 (°etu-kāma); Pv III 4^02; Miln 396; Mhv 25, 69 (tomaraṁ avañcayi). past participle vañcita.

Vañcana (neuter) [from vañc, cf. Epic Sanskrit vañcana] deception, delusion, cheating, fraud, illusion D I 5; III 176; A II 209; Snp 242; Pv III 9^05; Pp 19; Ja IV 435; As 363 (for māyā Dhs 1059); Sv I 79; Dhp-a III 403; Pv-a 193. – vañcana in literal meaning of vañcati 1 is found in avañcana not tottering Ja I 214.

Vañcanika (adjective) [from vañcana] deceiving; a cheat D III 183; Thag 940; Miln 290.

Vañcaniya (adjective) [gerundive formation from vañcana, cf. Mvu II 145: vañcanīya] deceiving, deluding Thig 490.

Vañcita [past participle of vañceti] deceived, cheated Ja I 287 (vañcitamhi = vañcitā amhi).

Vañjula see vajuḷa.

Vañjha (adjective) [cf. Epic and later Sanskrit bandhya] barren, sterile D I 14, 56; M I 271; S II 29 (a°); IV 169; V 202 (a°); Pv III 4^05 (a° = anipphala commentary); Ja II 406 (°sūkariyo: so read for vajjha°); Miln 95; Vism 508 (°bhāva); Dhp-a I 45 (°itthi); Sv I 105; Pv-a 31, 82; Vv-a 149; Saddh 345 (a°).

Vaṭa^01 [cf. Epic Sanskrit vaṭa. A root vaṭ, not connected with this vaṭa is given at Dhātum 106 in meaning “veṭhana”: see vaṭaṁsa] the Indian fig tree Ja I 259 (°rukkha); III 325; Mhv 6, 16; Dhp-a I 167 (°rukkha); Pv-a 113.

Vaṭa^02 at Pp 45, 46 (tuccho pi hito pūro pi vaṭo) read ti pihito pūro vivaṭo. See vivaṭa.

Vaṭaṁsa [for avaṭaṁsa: see Geiger, Pāli Grammar §66.1; cf. Sanskrit avaṭaṁsa with t; Prākrit vaaṁsa] a kind of head ornament, perhaps earring or garland worn round the forehead Mhv 11, 28 (commentary explains as “kaṇṇapilandhanaṁ vaṭaṁsakan ti vuttaṁ hoti”). Usually as vaṭaṁsaka Vin II 10; III 180; Thag 523; Vv 38^05 (explained as “ratanamayā kaṇṇikā” (plural) at Vv-a 174); Ja VI 488; Vv-a 178, 189, 209.

Note: The root vaṭ given as “veṭhana” at Dhātum 106 probably refers to vaṭaṁsa.

Vaṭaka [cf. Sanskrit vaṭaka, from vaṭa rope] a small ball or thickening, bulb, tuber; in muḷāla° the (edible) tuber of the lotus Ja VI 563 (commentary kaṇḍaka).

Vaṭākara [probably distorted by metathesis from Sanskrit vaṭārakā. French vaṭa rope. On etymology of the latter see Walde, Latin Wtb. sub voce volvo] a rope, cable Ja III 478 (nāvā sa-vaṭākarā).

Vaṭuma (neuter) [cf. Vedic vartman, from vṛt] a road, path D II 8; S IV 52 (chinna°); Ja III 412; Vism 123 (sa° and a°). Cf. ubbaṭuma and parivaṭuma.

Vaṭṭa^01 (adjective-neuter) [past participle of vṛt, Sanskrit vṛtta in meaning of “round” as well as “happened, become” etc. The two meanings have become differentiated in Pāli: vaṭṭa is not found in meaning of “happened.” All three Pāli meanings are specialized, just as the present vaṭṭati is specialized in meaning “behoves”]

1. round, circular; (neuter) circle Pv-a 185 (āyata + v.); Pj 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 a teleological 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) S III 63; IV 53 (pariyādiṇṇa°), cf. M III 118; Thag 417 (sabba°: “all constant rolling on” translation); Pj 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): Pj I 189; Pj II 510 (tebhūmaka°); Dhp-a I 289 (kilesa°); IV 69 (tebhūmaka°). See also Māra; and °dukkha, °vivaṭṭa below.

3. “what has been proffered,” expenditure, alms (as technical term) Ja VI 333 (dāna° alms-gift); Dhp-a II 29 (pāka° cooked food as alms); Vv-a 222 (the same); Mhv 32, 61 (alms-pension); 34, 64 (salāka-vaṭṭa-bhatta). – Cf. vi°.

-aṅguli a rounded (i.e. well-formed) finger; adjective having round fingers Vv 64^13 (= anupubbato v., i.e. regularly formed, Vv-a 280); Ja V 207, 215;

-aṅgulika same as last Ja V 204;

-ānugata accompanied by (or affected with) saṁsāra Ja I 91 (dhana);

-ūpaccheda destruction of the cycle of rebirths A II 34 = It 88; A III 35; Vism 293;

-kathā discussion about saṁsāra Vism 525; Sv I 126; Vibh-a 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, Toev. sub voce compares it with Sanskrit vardhra leather strap, taking vaṭṭa as a corruption of vaḍḍha, but the connection brass > leather seems far-fetched. It is only found at Miln 331;

-dukkha the “ill” of rebirth (a commentary expression) Vism 315; Dhp-a IV 149; Vv-a 116;

-paṭighātaka(ṁ) (vivaṭṭaṁ) (a devolution) destroying evolution, i.e. salvation from saṁsāra Pj II 106;

-bhaya fear of saṁsāra Vibh-a 256;

-mūla the root of saṁsāra Dhp-a 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 Ja 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 Nett 113 as “vaṭṭaṁ saṁsāro vivaṭṭaṁ Nibbānaṁ” (similarly, opposed to vaṭṭa at Sv I 126) which is however not the general meaning, the vivaṭṭa not necessarily meaning a Nibbāna stage. See Pj II 106 (quoted above); Vv-a 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 Vibh-a 63 (kaṁsa°, vaṭṭa°, ārakūṭa); also at Miln 267 (with kāḷa°, tamba° and kaṁsa°, where in the translation Rh.D. does not give a definite explanation of the word).

Vaṭṭa^02 (“rained”): see abhivaṭṭa and vaṭṭha (vuṭṭha); otherwise only at Dhp-a II 265.

Vaṭṭaka (neuter) [from vṛt, or Pāli vaṭṭa] a cart, in haṭṭha° handcart Vin II 276.

Vaṭṭakā (feminine) and Vaṭṭaka° [cf. Sanskrit vartakā and Vedic vartikā] the quail M III 159f.; Ja I 172, 208 (vaṭṭaka-luddaka); III 312; Dhp-a III 175 (locative plural vaṭṭakesu). – The Vaṭṭaka-jātaka at Ja I 208f. (cf. Ja V 414).

Vaṭṭati [Vedic vṛt. The representative of vattati (= Sanskrit vartate) in specialized meaning. The regular meaning of *vartate (with vaṭṭana), viz. “turning round,” is attached to vaṭṭati only in later Pāli and sometimes doubtful. It is found also in the causative vaṭṭeti. The definition of vaṭṭ (literal meaning) at Dhātup 89 is “vaṭṭana,” and at Dhātum 107 “āvattana”]

1. to turn round, to move on: doubtful in “kattha vaṭṭaṁ na vaṭṭati” S I 15; preferably with v.l. as vaḍḍhati. – causative I vaṭṭeti to turn or twist Ja I 338 (rajjuṁ); to cause to move or go on (in weaving; tasaraṁ v. to speed the shuttle) Pj II 265, 266. Should we read vaḍḍheti? cf. āvaṭṭeti. – causative II vaṭṭāpeti to cause to turn Ja 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 Ja I 188; kataññunā bhavituṁ v. Ja I 122. – See e.g. Ja I 376; II 352, 406; Miln 9; Vism 184; Dhp-a II 38, 90, 168; Pj II 414 (vattuṁ to say); Vv-a 63, 69, 75; Pv-a 38 (dātuṁ). The noun to vaṭṭati is vatta (not vaṭṭa!).

Vaṭṭana (neuter) [from vṛt, vaṭṭati] turning round Dhātup 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 M 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 Ja V 69 (spelt “vaṭṭhanā-vali-saṅkāsā piṭṭhi te ninnat’unnatā,” with commentary explanation “piṭṭhika-ṭṭhāne āvuṇitvā ṭhāpitā vaṭṭhanā-vali-sadisā”). The Ja 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 Thig 395 (vaṭṭani-r-iva; explained at Thig-a 259 as “lākhāya guḷikā viya,” translation Ps.S. 154: “but a little ball”).

Vaṭṭi (feminine) [represents both Epic Sanskrit varti and vṛtti, differentiated derivations from vṛt, combining the meanings of “turning, rolling” and “encircling, round”]

1. a wick S II 86 = III 126 = IV 213; Ja I 243 (dīpa°); Dhp-a 393; Thig-a 72 (Ap verse 45: nominative plural vaṭṭīni); Mhv 32, 37; 34, 35.

2. enclosure, lining, film, skin Vism 258 (anta° entrails), 262 (udara°); Ja I 260 (anta°, so read for °vaddhi).

3. edge, rim, brim, circumference Vin II 120 (aggala° of the door), 148 (the same); S III 141 (patta° of a vase or bowl); IV 168 (the same); Dhp-a II 124 (nemi°). Often as mukha-vaṭṭi outer rim, border, lining, e.g. cakkavāḷa° Ja I 64, 72; Dhp-a I 319; III 209; patt° Ja V 38; pāsāda° As 107.

4. strip, fringe Vin II 266 (dussa°); Ja V 73 (camma°); Mhv 11, 15.

5. a sheath, bag, pod Ja III 366 (tiṇa°); Mhv 26, 17 (marica° red pepper pod); Dhp-a IV 203 (reṇu°).

6. a lump, ball Dhp-a III 117 (pubba°, of matter).

7. rolling forth or along, a gush (of water), pour Ja I 109 (or to vṛṣ?).

Vaṭṭikā (feminine) [vaṭṭi + kā, cf. Classical Sanskrit vartikā]

1. a wick Mhv 30, 94.

2. a brim Mhv 18, 28.

3. a pod Mhv 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 Vin II 137, where it is explained by Buddhaghosa as “veṭṭhin.” It may belong to vaṭaṁsa or vaṭa (rope): cf. Dhātum 106 “veṭhana” for vaṭaṁsa.

Vaṭṭula (adjective) [from vṛt, cf. late Sanskrit vartula] circular Abh 707.

Vaṭṭha [past participle of vassati, for the usual vuṭṭha] rained, in nava° newly rained upon Dhp-a I 19 (bhūmi).

Vaṭhara (adjective) [cf. BHS vaṭhara Mvu II 65. A root vaṭh is given at Dhātum 133 in meaning “thūlattane bhave” i.e. bulkiness] bulky, gross Abh 701.

Vaḍḍha (neuter) [from vṛdh] wealth, riches Ja III 131 (vaḍḍhaṁ vaḍḍhataṁ, imperative). Or should we read vaṭṭa? Vaḍḍha is used as proper name at Pj 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 Ja 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 Ja I 220.

Vaḍḍhakī [cf. Epic and Classical Sanskrit vardhaki and vardhakin; perhaps from vardh to cut: see vaddheti] a carpenter, builder, architect, mason. On their craft and guilds see Fick, Soziale Gliederung 181f.; Mrs. Rh.D. Cambridge Hist. Ind. I 206. – The word is specially characteristic of the Jātakas and other popular (later) literature Ja I 32, 201, 247; II 170; VI 332f., 432; Ap. 51; Dhp-a I 269; IV 207; Vism 94; Pv-a 141; Mhbv 154. – iṭṭha° a stonemason Mhv 35, 102; nagara° the city architect Miln 331, 345; brāhmaṇa° a brahmin carpenter Ja IV 207; mahā° chief carpenter, master builder Vism 463. In metaphor taṇhā the artificer lust Dhp-a III 128.

-gāma a carpenter village Ja II 18, 405; IV 159.

Vaḍḍhati [Vedic vardhati, vṛdh, cf. Avesta vərəđaiti to increase. To this root belongs Pāli uddha “high up” (= Greek ορθός straight). Defined at Dhātup 109 simply as “vaḍḍhane”] primary meaning “to increase” (transitive and intransitive); hence: to keep on, to prosper, to multiply, to grow S I 15 (read vaḍḍh° for vaṭṭ°); II 206 (vaṇṇena); IV 73, 250; A V 249 (paññāya); Snp 329 (paññā ca sutañ ca); Ja III 131 (porāṇaṁ vaḍḍhaṁ vaḍḍhataṁ, imperative medium 3rd singular); V 66 (sadā so vaḍḍhate rājā sukka-pakkhe va candimā); Pv I 1^02 (dātā puññena v.); Pp 71; Miln 9; Mhv 7, 68 (putta-dhītāhi vaḍḍhitvā having numerous sons and daughters); 22, 73 (ubho vaḍḍhiṁsu dārakā, grew up); Pj II 319; Pv-a 94. – present participle vaḍḍhamāna

1. thriving Pj I 119 (read as Vaḍḍh°, proper name);

2. increasing J I 199 (putta-dhītāhi); Mhv 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); Sv I 115; Mhv 29, 66 (maṅgalaṁ to raise the chant); Pv-a 168 (+ brūheti).

2. to cultivate (vipassenaṁ insight) Ja I 117 (preterit °esi); Pv-a 14.

3. to rear, to bring up Mhv 35, 103 (preterit vaḍḍhesi).

4. (with reference to food) to get ready, arrange, serve in (locative) Ja III 445 (pātiyā on the dish); IV 67 (karoṭiyaṁ), 391.

5. to exalt Ja I 338 (akulīne vaḍḍhessati).

6. to participate in, to practise, attend to, to serve (accusative) S II 109 (taṇhaṁ); A 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. Pj II 265, 266.

8. to take up Mhv 26, 10 (kuntaṁ). – past participle vaḍḍhita. – causative II vaḍḍhāpeti:

(1) to cause to be enlarged Mhv 35, 119.

(2) to cause to be brought up or reared Ja I 455.

(3) to have attended to Vin II 134 (massuṁ).

(4) to cause to be made up (of food) Ja IV 68.

Vaḍḍhana (neuter and adjective) [from vaḍḍheti; see also vaddhana]

1. increasing augmenting, fostering; increase, enlargement, prolongation M I 518 (hāyana° decrease and increase); Ja III 422 (kula°, spelling -ddh-); Mhv 35, 73 (āyussa); As 406; Pv-a 31; Miln 320 (bala° strength increasing); Dhātup 109; Saddh 361.

2. indulgence in, attachment; serving, practising Sn 1084 (takka°); Ja I 146 (kaṭasi°, q.v. and cf. vaḍḍheti 6); Vism 111 (°āvaḍḍhana), 152, 320. Here belong the phrases raja° and loka°.

3. arrangement Ja VI 11 (paṭhavi-vaḍḍhanaka-kamma the act of attending to, i.e. smoothing the ground).

4. serving for, enhancing, favouring Pv III 3^06 (rati-nandi°).

5. potsherd [connected with vardh? See vaddheti] Ja III 226 (commentary kaṭhalika; uncertain).

6. a kind of garment, as puṇṇa° (full of costliness? but perhaps not connected with vaḍḍh° at all) Mhv 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-a 188 (so read for vaḍḍhinikā).

Vaḍḍhamāna (neuter) at Dīp XI 33 is probably equivalent to vaḍḍhana (6) in special sense at Mhv 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 Divy 403; Avś 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-a I 96, 416; II 79; Mhv 19, 40.

Vaḍḍhi (feminine) [from vṛdh, Vedic vṛddhi refreshment etc., which is differentiated in Pāli into vuddhi and vaḍḍhi]

1. increase, growth (cf. Cpd. 251f.) S IV 250 (ariya°); Ja II 426 (= phāti); Miln 109 (guṇa°); As 327; Dhp-a III 335 (avaḍḍhi = parihāni).

2. welfare, good fortune, happiness Ja V 101; VI 330.

3. (as technical term) profit, interest (on money, especially loans) Thig 444 (= iṇa-vaḍḍhi Thig-a 271); Sv I 212, 270; Vibh-a 256 (in simile); Pj 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 Thag 72 (su-su°); Sv I 115; As 188, 364; Ja V 340 (°kāya).

2. grown up Dhp-a I 126.

3. brought up, reared Ja I 455.

4. served, indulged, supplied: see kaṭasi° (e.g. S II 178).

Vaṇa (neuter and masculine) [cf. Vedic vraṇa; Serbian rāna; Old-Bulgarian var˜e, both “wound”] a wound, sore Vin I 205 (masculine), 218 (vaṇo rūḷho); III 36 (masculine; aṅgajāte), 117 (aṅgajāte); S IV 177 (vaṇaṁ ālimpeti); A V 347f., 350f.; 359; Nidd II §540; Pp-a 212 (purāṇa-vaṇa-sadisa-citto); Dhp-a II 165 (°ṁ bandhati to bandage); Vv-a 77; Pv-a 80; Saddh 395. On vaṇa in similes see JPTS 1907, 132.

-ālepana putting ointment on a sore Pj II 58 (in simile);

-coḷaka a rag for dressing a wound Vism 342; Vibh-a 361;

-paṭikamma restoration or healing of a wound Dhp-a II 164;

-paṭicchādana dressing of a wound Dhp-a I 375;

-paṭṭa the same, bandage Pj II 100;

-bandhana the same Vin I 205;

-mukha the opening of a sore A IV 386 (nava °āni); Vv-a 77 (the same).

Vaṇi (feminine) [from van to desire] wish, request Ud 53; Ja IV 404 (= yācana commentary); cf. JPTS 1891, 18 See vana^02 and cf. vaṇeti.

Vaṇijjā (feminine) [Vedic vaṇijyā, from vaṇij° (vaṇik) merchant, cf. vāṇija and vaṇibbaka] trade, trading M II 198; Snp 404 (payojaye dhammikaṁ so vaṇijjaṁ); A II 81f.; Pv I 5^06 (no trade among the petas); Ja I 169; Pv-a 47 (tela°); Saddh 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 A III 208, quoted at Sv I 235 and Pj II 379.

[BD]: swords = weapons,

Vaṇita [past participle of *vaṇeti, denominative from vaṇa] wounded, bruised Pv II 2^04; Ja I 150; Saddh 395.

Vaṇippattha [vaṇik + patha, in meaning patha 2] trading, trade Vin I 229 = D II 87 = Ud 88 (with reference to Pāṭaliputta).

Vaṇibbaka [vaṇibba + ka. The form *vaṇibba, according to Geiger, Pāli Grammar §46.1, distorted from vaṇiya, thus “travelling merchant, wayfarer.” Spelling wavers between vaṇibb° and vanibb°. The BHS form is vanīpaka, e.g. at Avś I 248; II 37; Divy 83; occurring also as vaṇīyaka at Divy 83] a wayfarer, beggar, pauper Snp 100 (ṇ); Ja IV 403, 406 (n); V 172 (= bhojaputta commentary; n); VI 232 (n); Sv I 298 (ṇ); Pv-a 78 (n), 112 (n); Vv-a 5 (n). Often combined with similar terms in phrase kapaṇaddhika [iddhika] vaṇibbaka-yācakā indigents, tramps, wayfarers and beggars, e.g. D I 137 (-ṇ-); Miln 204 (-ṇ-); Dhp-a I 105 (-ṇ-). Other spurious forms are vaṇidīpaka Pv-a 120; vanīpaka Cp I 49.

Vaṇibbin (adjective/noun) [from *vaṇibba] begging, a beggar, tramp Ja III 312; IV 410 (= yācanto commentary). Spelling at both places -n-. See also vanin.

Vaṇīyati see vanīyati.

Vaṇeti [causative of van (see etymology under vana^02), cf. vaṇi (vani). It may be derived directly from vṛ, vṛṇāti = Pāli vuṇāti, as shown by vaṇimhase. A denominative from vani is vanīyati] to wish, desire, ask, beg Ja V 27 (spelt vaṇṇeti; commentary explains as vāreti icchati); present medium 1st plural vaṇimhase (= Sanskrit vṛṇīmahe) Ja II 137 (= icchāma commentary). As vanayati at Pj I 111 (vanayatī ti vanaṁ).

Vaṇṭa (neuter) [Epic Sanskrit vṛnta] a stalk S III 155 = D I 73 (°chinna with its stalk cut); Ja I 70; Ap 62; Vism 356 (in comparison); Pj II 296; Vibh-a 60; Dhp-a II 42; IV 112; Vv-a 44. avaṇṭa (of thana, the breast of a woman) not on a stalk (i.e. well-formed, plump) Ja V 155. So to be translated here, although vaṇṭa as medical term is given in BR with meaning “nipple.” – See also tālavaṇṭa.

Vaṇṭaka (adj:) (–°) [vaṇṭa + ka] having a stalk; a° not fastened on stalks Ja V 203.

Vaṇṭati [dialect Sanskrit vaṇṭ] to partition, share; is given as root vaṇṭ at Dhātup 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) Vin II 10; III 180; Dhp-a I 419.

Vaṇṇa [cf. Vedic varṇa, of vṛ: see vuṇāti. Customary definition as “vaṇṇane” at Dhātup 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°); S V 216 (chavi° of the skin); A III 324 (saṅkha°); Thag 13 (nīlabbha°); Vv 45^10 (danta° = ivory white); Pv IV 3^09; Dhp-a II 3 (aruṇa°); Pj II 319 (chavi°); Vv-a 2 (vicitta°); Pv-a 215. Six colours are usually enumerated as vaṇṇā, viz. nīla pīta lohitaka odāta mañjeṭṭha pabhassara Paṭis I 126; cf. the 6 colours under rūpa at Dhs 617 (where kāḷaka for pabbassara); Ja I 12 (chabbaṇṇa-buddha-rasmiyo). Groups of five see under pañca 3 (cf. Ja I 222). – dubbaṇṇa of bad colour, ugly S I 94; A V 61; Ud 76; Snp 426; It 99; Pp 33; Vv-a 9; Pv-a 32, 68. Opposite suvaṇṇa of beautiful colour, lovely A V 61; It 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 = Vibh-a 225; Nett 27.

2. appearance S I 115 (kassaka-vaṇṇaṁ abhinimminitvā); Ja I 84 (the same with māṇavaka°); Pv II 1^10 (= chavi-vaṇṇa Pv-a 71); III 3^02 (kanakassa sannibha); Vv-a 16; cf. °dhātu.

3. lustre, splendour (cf. next meaning) D III 143 (suvaṇṇa°, or = 1); Pv II 9^62 (na koci devo vaṇṇena sambuddhaṁ atirocati); III 9^01 (suriya°); Vv 29^01 (= sarīr’obhāsa Vv-a 122); Pv-a 10 (suvaṇṇa°), 44.

4. beauty (cf. vaṇṇavant) D II 220 (abhikkanta°); M I 142 (the same); D III 68 (āyu + v.); Pv II 9^10 (= rūpa-sampatti Pv-a 117). Sometimes combined with other ideals, as (in set of 5): āyu, sukha, yasa, v., sagga A III 47; or āyu, yasa, v., sukha, ādhipacca Ja IV 275, or (4): āyu, v., sukha, bala A III 63.

5. expression, look, specified as mukha°, e.g. S III 2, 235; IV 275f.; A V 342; Pv III 9^01; Pv-a 122.

6. colour of skin, appearance of body, complexion M II 32 (parama), 84 (seṭṭha); A 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 translatable as “(social) grade, rank, caste” (see on term D.B. I 27, 99f.; cf. Vedic ārya varṇa and dāsa varṇa ṚV 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 4 such grades, viz. khattiyā brāhmaṇā vessā suddā Vin II 239; A IV 202; M II 128, but cf. D.B. I 99f. – See also Vin IV 243 (here applied as general term of “grade” to the alms bowls: tayo pattassa vaṇṇā, viz. ukkaṭṭha, majjhima, omaka; cf. 7 below); D I 13, 91; Ja VI 334; Miln 225 (khattiya°, brāhmaṇa°).

7. kind, sort Miln 128 (nānā°), cf. Vin 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 A 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 Pv III 6^06 (= aggi-sadisa Pv-a 203).

10. (“good impression”) praise Dhp-a I 115 (magga°); usually combined and contrasted with avaṇṇa blame, e.g. D I 1, 117, 174; A I 89; II 3; III 264; IV 179, 345; Sv I 37.

11. reason (“outward appearance”) S I 206 (= kāraṇa K.S. I 320); Vv 84^06 (= kāraṇa Vv-a 336); Pv IV 1^06 (the same Pv-a 220); IV 1^48.

-āroha (large) extent of beauty Snp 420;

-kasiṇa the colour circle in the practice of meditation Vibh-a 251;

-kāraka (avaṇṇe) one who makes something (unsightly) appear beautiful Ja V 270;

-da giving colour, i.e. beauty Snp 297;

-dada giving beauty A II 64;

-dasaka the ten (years) of complexion or beauty (the 3rd decade in the life of man) Vism 619; Ja IV 497;

-dāsī “slave of beauty,” courtezan, prostitute Ja I 156f., 385; II 367, 380; III 463; VI 300; Dhp-a I 395; IV 88;

-dhātu composition or condition of appearance, specific form, material form, natural beauty S I 131; Pv I 3^01; Pv-a 137 (= chavivaṇṇa); As 15;

-patha see vaṇṇu°;

-pokkharatā beauty of complexion D I 114, 115; A I 38; II 203; Pp 66; Vibh-a 486 (defined); Dhp-a III 389; Pv-a 46;

-bhū place of praise Ja I 84 (for °bhūmi: see bhū^02);

-bhūta being of a (natural) species Pv-a 97;

-vādin saying praise, praising D I 179, 206; A II 27; V 164f.; Vin II 197;

-sampanna endowed with beauty A I 244f., 288; II 250f.

Vaṇṇaka (neuter) [from vaṇṇa] paint, rouge D II 142; Thag 960; Dīp VI 70.

Vaṇṇatā (feminine) [abstract from vaṇṇa] having colour, complexion A I 246 (dubbaṇṇatā bad c.); Vv-a 9.

Vaṇṇanā (feminine) [from vaṇṇeti]

1. explanation, commentary, exposition Pj I 11, 145, 227; Pj II 65 (pada°); Pv-a 2. – pāḷi° explanation of the text (as regards meaning of words), purely textual analysis (opposite vinicchayakathā) Vibh-a 291.

2. praise Dhp-a II 100 (vana°).

Vaṇṇanīya (adjective) [gerundive formation from vaṇṇeti] to be described; a° indescribable Ja V 282.

Vaṇṇavant (adjective) [from vaṇṇa] beautiful A IV 240 (cātummahārājikā devā dīghāyukā vaṇṇavanto; v.l. °vantā); Pp 34; Pv III 2^12 (= rūpasampanna Pv-a 184); Dhp-a I 383.

Vaṇṇita [past participle of vaṇṇeti]

1. explained, commented on Pj II 368.

2. praised, extolled Pp 69; Ja I 9; Miln 278 (+ thuta and pasattha); Pv-a 116 (= pasaṁsita), 241; Vv-a 156 (= pasaṁsita).

Vaṇṇin (–°) (adjective) [from vaṇṇa]

1. having colour Thag 1190 (accharā nānattavaṇṇiyo “in divers hues”).

2. belonging to a caste, in cātu° (suddhi) (purity of) the fourfold castes M II 132.

3. having beauty Snp 551 (uttama°).

4. having the appearance of A II 106 = Pp 44 (āma°, pakka°); Ja V 322 (vijju°).

Vaṇṇiya (neuter) [from vaṇṇeti] colouring; having or giving colour, complexion M 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); A III 54 (dubbaṇṇiyaṁ bad complexion); It 76 (dub° evil colour).

Vaṇṇu (feminine) [cf. late Sanskrit varṇu, name of a river (-district)] is given at Abh 663 in meaning of “sand.” Occurs only in compound vaṇṇupatha a sandy place, quicksand, swamp Ja I 109; Vv 84^03 (= vālu-kantāra Vv-a 334); Pv IV 3^02 (= petena nimmitaṁ mudu-bhūmi-magga Pv-a 250, so read for vaṇṇapatha); shortened to vaṇṇu at Vv 84^11 (where mss vaṇṇa).

Vaṇṇeti [denominative from vaṇṇa]

1. to describe, explain, comment on Ja I 2, 222; Pj I 168; Pj II 23, 160, 368.

2. to praise, applaud, extol Ja I 59, 84; Pv-a 131 (+ pasaṁsati). – past participle vaṇṇita.

Vata^01 (indeclinable) [Vedic bata, post-Vedic vata] particle of exclamation: surely, certainly, indeed, alas! Vin III 39 (puris’usabho vatāyaṁ “for sure he is a human bull”); Thig 316 (abbhutaṁ vata vācaṁ bhāsasi); Snp 178, 191, 358; Vv 47^13; Pv I 8^05; Ja IV 355; Pv-a 13, 61, 75, 121. Often combined with other emphatic particles, like aho vata Pv II 9^45 (= sādhu vata Pv-a 131); lābhā vata no it is surely a gain that Snp 31; Dhp-a II 95; vata bho Ja I 81.

Vata^02 (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 S I 143, 201; IV 180; A IV 461 (sīla, vata, tapas, brahmacariya); V 18; Snp 792, 898; Vv 84^24; Ja III 75; Vv-a 9; Pv-a 60. – subbata of good practice Vv 34^06. Cf. patibbata, sīlabbata.

2. manner of (behaving like) a certain animal (as a practice of ascetics), e.g. aja° like a goat Ja IV 318; go° like a cow M I 387; Ja IV 318; vagguli° bat practice Ja I 493; III 235; IV 299; hatthi° elephant behaviour Nidd I 92 (here as vatta; see under vatta^01).

-pada an item of good practice, virtue (otherwise called guṇa at Miln 90) Ja I 202 (where 7 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 8 are given in detail, differing from the above). See also vatta^01 2;

-samādāna taking up a (good) practice, observance of a vow Ja I 157.

Vatavant (adjective) [vata^02 + vant] observant of religious duties, devout Snp 624 (= dhuta-vatena samannāgata Pj II 467); Dhp 400 (with same explaination at Dhp-a IV 165 as at Pj II 467).

Vati^01 (feminine) [later Sanskrit vṛti, from vṛ] a fence Ja I 153; III 272; V 472; Vism 186 (vatī, v.l. vati); Pj II 98 (v.l. for gutti), 148 (v.l. for °vatikā).

Vati^02 (feminine) [from vṛ, cf. Sanskrit vṛti] a choice, boon Dhp-a I 190 (pubbe Sāmā nāma vatiyā pana kāritattā Sāmāvatī nāma jātā).

Vatika (adjective) (–°) [vata^02 + ika] having the habit (of), acting like M I 387 (kukkura°).

Vatikā (feminine) [from vati^01] a fence Pj II 148 (kaṇṭaka° and rukkha°).

Vatta^01 (neuter) [original past participle of vattati]

1. that which is done, which goes on or is customary, i.e. duty, service, custom, function Vin II 31; Snp 294, 393 (gahaṭṭha°); Vism 188 (cetiyaṅgaṇa° etc.); Dhp-a I 92 (ācariya°); Vibh-a 354 (gata-paccāgata°); Vv-a 47 (gāma°).

2. (for vata^02) observance, vow, virtue D III 9 (the 7 vattapadāni, different from those enumerated under vata-pada); Nidd I 66 (sīlañ ca vattañ ca), 92 (hatthi° etc.: see vata^02 2), 104 (°suddhi), 106 (the same), 188 (giving 8 dhutaṅgas as vattas).

-paṭivatta all kinds of practices or duties Ja I 67; II 103; III 339; IV 298; Miln 416 (sucarita°); Dhp-a I 13f.; II 277; IV 28;

-bbata the usual custom Dhp-a IV 44; Spk I 7; II 34;

-sampanna one who keeps all observances Vibh-a 297 (where the following vattāni are enumerated: 82 khuddaka-vattāni; 14 mahā°, cetiyaṅgaṇa°, bodhiyaṅgaṇa°, pānīyamāḷa°, uposathāgāra°, āgantuka°, gamika°).

Vatta^02 (neuter) [cf. Sanskrit vaktra and Pāli vattar] the mouth (literal “speaker”) Pañca-g 55 (sūci-vatto mahodaro peto).

Vatta^03 [vyatta, Sanskrit vyātta, of vi + ā + dā] opened wide Vin III 37; Ja V 268 (vatte mukhe).

Vatta^04 at Ja V 443 is corrupt for vaṇṭha cripple.

Vattaka (adjective) [from vatta^01] doing, exercising influencing; in vasa° having power, negative avasa° having no free will, involuntary Pv-a 64.

Vattati [Vedic vartate; vṛt. A differentiated Pāli form is vaṭṭati. – Cf. Avesta varət to turn, Sanskrit vartana turning, vartulā = Latin vertellum = English whorl (German wirtel) and vertil; Greek ῥατάνη Gothic waírϸan = German werden (to become, English “turn”); Gothic °waírϸs = English °wards [warp]; Old-bulgarian vrěteno spindle; and many others (e.g. Latin vertex, vortex), q.v. Walde, Latin Wtb. 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); Pv II 9^44 (vatteyya); Miln 338 (na ciraṁ vattate bhavo). – gerundive vattabba to be proceeded, or simply “to be” Vin 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. Ja VI 504; Pj II 100 (bāḷhā vedanā vattanti); Pv-a 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. Pv-a 89; and cakkaṁ vatteti to wield royal power, to govern (cf. expression cakkavattin and see pavatteti) Snp 554, 684 (vattessati), 693 (dhamma-cakkaṁ); Ja III 412. – gerundive vattitabba to be practised Vin II 32. – past participle vattita.

Vattana (neuter) [from vattati] moving on, upkeep, existence, continuance Snp 698 (cakka° continuance of royal power); Mhv 3, 38.

Vattanīˇ (feminine) [cf. Sanskrit vartanī, from vṛt] a track, a road Ja I 196, 395, 429; III 200. – kaṇha° leaving a black trail, epithet of fire Ja III 140.

Vattamāna (adjective-neuter) [present participle medium of vattati] being in existence, going on, happening at the time; neuter process, progress, (as °–) in progress Pj II 4 (°uppanna); Pv-a 55. -°vacana the present tense Pj II 16, 23.

Vattamānaka (adjective) [from last] going on, being, existing; °bhave in the present existence or period Miln 291.

Vattar [agent noun of vatti, vac] one who speaks, a sayer, speaker M I 470; S I 63; II 182; VI 94, 198; D I 139; A IV 32; V 79f., 226f.; Thag 334 (read ariya-vattā for °vatā); Ja I 134; Pj II 272; Pv-a 15.

Vatti *Vatti [Vedic vakti, vac] to speak, say, call; present not found (for which vadati); future 1st singular vakkhāmi Ja I 346; 3rd vakkhati S I 142; Ja I 356; II 40; VI 352; Vibh-a 51; 1st plural vakkhāma S IV 72; M III 207; Vism 170, 446; 3rd vakkhanti Vin II 1; past participle vakkhamāna Pv-a 18. – preterit 1st singular avacaṁ Ja III 280; Dhp-a III 194, and avocaṁ Thig 124; Vv 79^07; S I 10; Dhp-a III 285; 2nd avaca Thig 415, avoca Dhp 133, and avacāsi Vv 35^07; 53^09; 3rd avaca Ja I 294; Pv II 3^19; Pv-a 65 (mā a.); avoca Thig 494; S I 150; Snp page 78; Ja II 160; Pv-a 6, 31, 49, and avacāsi Ja VI 525; 1st plural avacumha and avocumha M II 91; III 15; 2nd avacuttha Vin I 75 (mā a.); II 297; Ja II 48; Dhp-a I 73; IV 228, and avocuttha Ja I 176; Miln 9; 3rd plural avacuṁ Ja V 260, and avocuṁ M II 147. – infinitive vattuṁ Snp 431; Ja VI 351; Vism 522 = Vibh-a 130 (vattukāma); Pj II 414; Sv I 109; Dhp-a I 329; II 5. – gerund vatvā Pj II 398; Pv-a 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); Pj II 123, 174, 178; Pv-a 12, 27, 92. – present participle medium vuccamāna Vin I 60; III 221; Pv-a 13. – passive vuccati D I 168, 245; Dhp 63; Mhv 9, 9; 34, 81 (vuccate, v.l. uccate); Ja I 129 (vuccare, 3rd plural); Pv-a 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; Ja I 452 (read); Pv-a 97. – past participle vācita (q.v.). desiderative vavakkhati (see Geiger, Pāli Grammar §184 = Sanskrit vivakṣati) to wish to call D II 256.

Vattika = vatika Nidd I 89 (having the habit of horses, elephants etc.).

Vattita (neuter) [from vatteti] that which goes on, round (of existence), revolution Miln 226.

Vattin (adjective) (–°) [from vṛt] engaged in, having power over, making, doing; only in compounds cakka° and vasa° (q.v.).

Vattha^01 (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; M I 36f.; A I 132, 209, 286; II 85, 241; III 27 (odātaṁ), 50 (kāsikaṁ), 386 (kāsāyaṁ); IV 60, 186, 210; V 61f. (ubhatobhāga-vimaṭṭhaṁ = M II 13, reading vimaddha; with the expression cf. ubhato-bhāga-vimutta); Snp 295, 304; Pj I 237 (°ṁ pariyodāyati, simile); Pv-a 43, 50, 70; Saddh 217. – alla° fresh, clean clothes Dhp-a IV 220; ahata° new clothes Ja I 50; Dāṭh II 39; dibba° heavenly, i.e. exquisite dresses Pv-a 23, 46, 53. – plural vatthāni garments, clothes Snp 64, 287, 924; Pp 57 (kāsāyāni); Dhp-a I 219 (their uses, from a new dress down to a bit of rag).

2. hangings, tapestry Ja IV 304. – On vattha in similes see JPTS 1907, 132.

-guyha “that which is concealed by a cloth,” i.e. the sexual organ pudendum D I 106; Snp 1022; Sv I 275 (= aṅgajātaṁ; Bhagavato ti vāraṇass’eva kosohitaṁ vatthaguyhaṁ suvaṇṇavaṇṇaṁ paduma-gabbha-samānaṁ);

-yuga a pair of garments Ja IV 172; Dāṭh I 34;

-lakkhaṇa fortune telling from clothes Pj II 362;

-sannidhi storing up of clothes D I 6; Nidd I 372; Sv I 82;

-sutta the suttanta on clothes (i.e. with the parable of the clothes: vatth’-upama-sutta) M I 36f., quoted at Vism 377 and Pj II 119.

Vattha^02 as past participle of vasati^01 occurs only in compound nivattha. The two passages in Pv-a where vattha is printed as past participle (vatthāni vattha) are to be read as vattha-nivattha (Pv-a 46, 62).

Vatthabba at Vin II 8 is to be spelt vattabba (see vattati).

Vatthi (masculine and feminine) [Vedic vasti in meaning 1; the other meanings later]

1. the bladder Vin III 117; Ja I 146; Snp 195; Vism 144 = As 117; Vism 264, 345 (mutta°), 362; Sv I 161; Vibh-a 248.

2. the sexual organ, pudendum: see °kosa.

3. a clyster (°bag): see °kamma.

-kamma(ṁ karoti) to use a clyster Vin I 216;

-kosa foreskin, [was: a membranous sheath enveloping the sexual organ of a male] Sv I 275 (°kosena paṭicchanna vatthaguyha: so read for °kesena); Vv-a 252 (°mukha orifice of the sexual organ, pudendum of an elephant).

Vatthu^01 (neuter) [Classical Sanskrit vastu, from vas^01] literally “ground,” hence

1. (literal) object, real thing, property, thing, substance (cf. vatthu^02!) A II 209 (khetta°, where khetta in 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. Nidd I 1; Pj II 99, 112; As 62. – On vatth° as general philosophical term cf. BMPE 455, 679, 1229, also introduction page 86; Cpd. 15, 31, 174^01.

2. (applied meaning) object, item Vin I 121 (antima-vatthuṁ ajjhāpannaka guilty of an extreme offence?); V 138 (the 10 āghāta-vatthūni, as at Vibh 86); D III 252 (seven niddesa°), 255 (eight kusīta°), 258 (eight dāna°); AN 8.33 (eight dāna°); S II 41, 56f.; Vibh 71 (cakkhu° etc.), 306f., 353; Nett 114 (ten); Pj II 172; Dhp-a IV 2 (akkosa°); Pv-a 8, 20 (dāna°), 26 (left out in the same passage Pj I 209), 29, 65 (alabbhaneyya°), 96 (the same), 119, 121 (iṭṭha°), 177, 220. Cf. °bhūta.

3. occasion for, reason, ground A II 158 (+ khetta [in figurative sense!], āyatana and adhikaraṇa); IV 334; D I 13f. (aṭṭhādasahi vatthūhi etc.); Ja II 5 (avatthumhi chandaṁ mākari do not set your heart on what is unreasonable); vatthunā (instrumental) because Pv-a 118; vatthuto (ablative) on account of Pv-a 241.

4. basis, foundation, seat, (objective) substratum, substance, element Ja I 146 (kāyo paridevānaṁ v.); Vibh-a 404 (+ ārammaṇa). See most of the compounds.

5. subject matter, subject, story, account Pj II 4; Dhp-a II 66; Pv-a 77, 92, 263, 269. Cf. °gāthā and titles like Petavatthu, Vimānavatthu.

-kata made a foundation or basis of, practised thoroughly Ja II 61; V 14 and passim (+ bhāvita etc.). In phrase tālavatthukata (= 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” Pj II 483, 575 (preceding Snp 699 and 976);

-dasaka tenfold substance or material basis Vibh-a 22;

-bhūta being an object, i.e. subject to Ja V 210;

-rūpa substance or substratum of matter, material form Vism 561, 564; Vibh-a 22, 172;

-visadakiriyā clearing of the foundation or fundamentals, purification of the elements Vibh-a 283 = As 76 (°kiriyatā; translation Expositor 101 “cleansing of things or substance”); Vism 128; Vibh-a 276.

Vatthu^02 [Vedic vāstu; from vas] site, ground, field, plot Vin III 50 (ārāma° and vihāra°), 90 (the same); Snp 209, 473 (sakhetta°, cf. vatthu^01 4), 769 (khetta + v.), 858 (the same); Thag 957 (khetta + vatthu, cf. Ps.B. page 337^01 and Vinaya Texts III 389f.); Miln 279 (khetta° a plot of arable land); Sv I 78 (contrasted with khetta, see khetta 1 and cf. vatthu^01 1); Pv-a 88 (gehassa the back yard of the house); haunted by fairies (parigaṇhanti) D II 87.

-kamma “act concerning sites,” i.e. preparing the ground for building D I 12 (translation: fixing on lucky sites for dwellings), cf. Sv I 98: akaṭa-vatthumhi gehapatiṭṭhāpanaṁ;

-devatā the gods protecting the grounds, field-gods, house-gods Pv I 4^01 (= ghara-vatthuṁ adhivatthā devatā Pv-a 17);

-parikiraṇa offerings over the site of a house (“consecrating sites” translation) D I 12 (cf. Sv I 98 = balikamma-karaṇaṁ);

-vijjā the science of (building°) sites, the art of determining a suitable (i.e. lucky) site for a house D I 9 (see explaination at Sv I 93); S III 239; Nidd I 372; Vism 269 (in comparison); Pj I 237. See also D.B. II 92 and Fick, Soziale Gliederung 152.

Vatthuka (adjective) (–°) [from vatthu^01]

1. having a site or foundation or ground, in ucca° (high) and nīca° (low) Vin II 117, 120; Mhv 33, 87.

2. having its ground in, founded on, being of such and such a nature or composition S IV 67 (vācā°); Paṭis I 130 (micchā-diṭṭhi°, correct in Index JPTS 1908!); Vibh 319 (uppanna°; + ārammaṇa), 392 (micchā-diṭṭhi°); Vibh-a 403 (uppanna° etc.).

Vada (adjective) (–°) [from vad] speaking, in compound vaggu° speaking pleasantly Snp 955 (cf. Nidd I 446; Pj II 571 = sundaravada); suddhiṁ° of clean speech Snp 910.

Vadaññu (adjective) [cf. Sanskrit vadāniya, which also in Pāli avadāniya] literally “(easily) spoken to,” addressable, i.e. liberal, bountiful, kind S I 43; A II 59, 61f.; IV 271f., 285, 289, 322; Snp 487; Pv IV 1^33, 3^42, 10^11, 15^04; Vv-a 281.

Vadaññutā (feminine) [abstract from vadaññu] bounty, kindness, liberality; negative a° stinginess A V 146, 148f.; Vibh 371.

Vadati [vad, Vedic vadati; Dhātup 134 vada = vacana] to speak, say, tell A IV 79; Snp 1037, 1077f.; Pp 42; Pv-a 13, 16, 39; potential 1st singular vade (so read for vado?) M I 258; 3rd singular vadeyya Pv I 3^03; preterit 3rd plural vadiṁsu Pv-a 4. – Cf. abhi°, upa°, pa°, vi°. – Another form (not causative: see Geiger, Pāli Grammar §139.2) is vadeti D I 36; Vin II 1; Snp 825; Snp 140 (kiṁ vadetha); Ja I 294; imperative vadehi Pv-a 62; potential medium 1st plural vademase D III 197; future vadessati Snp 351; preterit vadesi Dhp-a III 174. – A specific Pāli formation is a causative vādiyati in active and medium sense (all forms only in Gāthā style), e.g. indicative vādiyati Snp 824 = 892, 832; explained as vadati Pj II 541, 542, or katheti bhaṇati etc. (the typical Niddesa explanation of vadati: see Nidd II §555) Nidd I 161. In contracted (and shortened) form potential 2nd singular vajjesi (*vādiyesi) you might tell, i.e. please tell Pv II 11^06 (= vadeyyāsi Pv-a 149); III 6^07 (same explained on page 203). The other potential forms from the same base are the following: 1st singular vajjaṁ Thig 308; 2nd singular vajjāsi Thig 307; Ja III 272; VI 19; and vajja Thig 323; 3rd singular vajjā Snp 971 (cf. Nidd I 498); Ja VI 526 (= vadeyya commentary); 3rd plural vajjuṁ Snp 859 (= vadeyyuṁ katheyyuṁ etc. Nidd II §555); Ja V 221. – causative vādeti to make sound, to play (a musical instrument) Ja I 293; II 110, 254 (vādeyyāma we might play); Ap 31 (preterit vādesuṁ); Pv-a 151 (vīṇaṁ vādento). – passive vajjati (*vādiyati) to be played or sounded Ja I 13 (vajjanti bheriyo); Ap 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 Vin I 36 = Ja I 83. – past participle udita^02 and vādita (q.v.). – causative II vādāpeti to cause to be played Mhv 25, 74 (tūriyaṁ).

Vadana (neuter) [from vad] speech, utterance Vv-a 345 (+ kathana).

Vadāna see vadati.

Vadāniya [another form of vadaññu] see a°.

Vadāpana (neuter) [from vādāpeti, causative II of vadati] making somebody speak or something sound As 333 (we should better read vād°).

Vaddalikā (feminine) [cf. late Sanskrit vārdala and BHS vardalikā Mvu III 301; Divy 500] rainy weather Vin I 3; Ja VI 52 (locative vaddalike); Dhp-a III 339; Vibh-a 109.

Vaddha^01 (adjective/noun) [past participle of vaḍḍhati; see also vaḍḍha, vuḍḍha and vuddha. The root given by Dhātup (166) for vṛdh is vadh in meaning “vuddhi”]

1. grown, old; an elder; venerable, respectable; one who has authority. At Ja I 219 three kinds of vaddha are distinguished: one by nature (jāti°), one by age (vayo°), one by virtue (guṇa°); Ja V 140 (= paññāya vuddha commentary). Usually combined with apacāyati to respect the aged, e.g. Ja I 219; and in compound vaddh-apacāyika respecting the elders or those in authority Ja IV 94; and °apacāyin the same Snp 325 (= vaddhānaṁ apaciti-karaṇa Pj II 332); Dhp 109; Dhp-a II 239 (= buḍḍhatare guṇavuddhe apacāyamāna). Cf. jeṭṭhapacāyin.

2. glad, joyful; in compound °bhūta gladdened, cheerful Ja V 6.

Vaddha^02 (masculine and neuter) [cf. Vedic vardhra in meaning “tape”] a (leather) strap, thong Ja II 154 (vv.ll. baddha, bandhana, bandha, vaṭṭa). Occurs as aṁsa° shoulder strap at Ap 310, where editor prints baddha (= baddha^02).

-maya consisting of a strap, made of leather Ja 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 Vin I 204; II 114; IV 170. Cf. Geiger, Zeitschrift fur Buddhismus IV 107.

Vaddhana (neuter) [from vṛdh; see the usual vaḍḍhana] increase, furthering Ja III 422 (kula°); Saddh 247 (pīti°), 307 (the same).

Vaddhava (neuter) [from vaddha^01 2] joy, pleasure Ja V 6 (but commentary = paṇḍita-bhāva).

Vaddhavya (neuter) [from vaddha^01 1] (old) age Ja II 137 (= vuddhabhāva, mahallakatā commentary).

Vaddhi in anta° at Ja I 260 is to be read as vaṭṭi.

Vaddheti [from vardh to cut, cf. vaḍḍhaka and vaḍḍhakī] to cut off, is Kern’s proposed reading (see Toev. sub voce) at Ja VI 527 (siro vaddhayitvāna) for vajjheti (Text reading vajjhayitvāna).

Vadha [from vadh] striking, killing; slaughter, destruction, execution D III 176; A II 113; Pp 58; Ja II 347; Miln 419 (°kata); Dhp-a I 69 (pāṇa° + pāṇa-ghāta), 80, 296; Dhp-a II 39; Vibh-a 382. – vadhaṁ dadāti to flog Ja IV 382. – atta° self-destruction S II 241; piti° parricide Sv I 153; miga° hunting Ja I 149.

-bandhana flogging and binding (imprisoning). In this connection vadh is given as a separate root at Dhātup 172 and 384 in meaning “bandhana.” See A II 209; V 206; Snp 242 (vadha-cheda-bandhana; v. is explained at Pj II 285 as “sattānaṁ daṇḍādīhi ākoṭanaṁ” i.e. beating) 623 (= poṭhana Pj II 467); Ja I 435; IV 11; Vibh-a 97.

Vadhaka [from vadh] slaying, killing; murderous; a murderer S III 112 (in simile); IV 173 (the same); A IV 92 (the same); Thig 347; D III 72 (°citta); Pj I 27; Vv-a 72 (°cetanā murderous intention); Vism 230, 231 (in simile); Saddh 58. feminine vadhikā Ja V 425 (plural °āyo).

Vadhati [Vedic vadh; the root is given at Dhātup 169 in meaning of “hiṁsā”] to strike, punish; kill, slaughter, slay; imperative 2nd plural vadhetha Vism 314; gerund vadhitvā M I 159; D I 98; Ja I 12; IV 67; Pj II 257 (hiṁsitvā + v.); future vadhissati Mhv 25, 62; preterit vadhi Ja I 18 (cf. ud-abbadhi); conditional 1st singular vadhissaṁ Miln 221. – gerundive vajjha: see a°. – causative vadheti Ja I 168; Miln 109. past participle vadhita.

Vadhita [past participle of vadheti] smitten Thag 783 = M II 73 (not with Kern, Toev. sub voce = vyathita).

Vadhukā (feminine) [from vadhū] a daughter-in-law, a young wife A II 78; Dhp-a III 260.

Vadhū (feminine) [Vedic vadhū; to Lithuanian Vedics to lead into one’s house] a daughter-in-law Vv-a 123.

Vana^01 (neuter) [Vedic vana. – The Pāli (edifying) etymology clearly takes vana as belonging to van, and, dogmatically, equals it with vana^02 as an allegorical expression (“jungle”) to taṇhā (e.g. As 364 on Dhs 1059; Dhp-a III 424 on Dhp 283). – Dhātup (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: Pj II 24 (vanute vanotī ti vanaṁ); Pj I 111 (vanayatī ti vanaṁ); As 364 (taṁ taṁ ārammaṇaṁ vanati bhajati allīyatī ti vanaṁ, yācati vā ti vanaṁ [i.e. vana^02]. vanatho ti vyañjanena padaṁ vaḍḍhitaṁ ... balava-taṇhāy’etaṁ nāma); Dhp-a III 424 (mahantā rukkhā vanaṁ nāma, khuddakā tasmiṁ vane ṭhitattā vanathā nāma etc., with further distinguishing detail, concerning the allegorical meanings). – D II 256 (bhikkhūṇaṁ samitiṁ vanaṁ); A I 35, 37; Dhp 283 (also as vana^02); Snp 272, 562 (sīho nadatī vane), 1015 (the same), 684 (Isivhaya v.); Snp pages 18 (Jetavana), 115 (Icchānaṅgala); Thig 147 (Añjanavana; a wood near Sāketa, with a vihāra); Ja V 37 (here meaning beds of lotuses); Miln 219 (vanaṁ sodheti to clear a jungle); Dhs 1059 (“jungle” = taṇhā); Pv II 6^05 (arañña°-gocara); Vism 424 (Nandana°, etc.); Dhp-a IV 53 (taṇhā° the jungle of lust). Characterized as amba° mango grove D II 126 and passim; ambāṭaka° plum grove Vin II 17; udumbara of figs Dhp-a I 284; tapo° forest of ascetics Thig-a 136; Dhp-a IV 53; nāga° elephant forest M I 175; brahā wild forest A I 152; III 44; Vv 63^03; Ja V 215; mahā° great forest Thig 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; Pv II 3^10 (= vana commentary);

-kammika one who works in the woods Ja IV 210 (°purisa); V 427, 429;

-gahana jungle thicket Vism 647 (in simile);

-gumba a dense cluster of trees Vv 81^07 (cf. Vv-a 315);

-caraka a forester Pj II 51 (in simile);

-cetya a shrine in the wood Ja V 255;

-timira forest darkness; in metaphor °matt-akkhin at Ja IV 285 = V 284, which Kern (Toev. sub voce) changes into °patt-akkhin, i.e. with eyes like the leaves of the forest darkness. Kern compares Sanskrit vanajapattrākṣī Mbh I 171, 43, and vanaja-locanā Av-klp 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) Pj I 21 (in simile);

-devatā forest deva S IV 302;

-ppagumba a forest grove Vibh-a 196;

-ppati (and vanaspati) [cf. Vedic vanaspati, Prākrit vaṇapphai] “lord of the forest,” a forest tree; as vanappati only at Vin III 47; otherwise vanaspati, e.g. S IV 302 (osadhī + tiṇa + v.; opposed to herbs, as in ṚV); A I 152; Ja I 329; IV 233 (tiṇa-latā-vanaspatiyo); Dhp-a I 3;

-pattha a forest jungle D I 71; III 38, 49, 195; M I 16, 104; Vin II 146; A I 60; III 138 (arañña°); Pp 59, 68; Sv I 210;

-pantha a jungle road A I 241;

-bhaṅga gleanings of the wood, i.e. presents of wild fruit and flowers A IV 197;

-mūla a wild root D I 166 (+ phala); A I 241 (the same); Miln 278;

-rati delight in the forest Dhp-a II 100;

-vaṇṇanā praise of the jungle Dhp-a II 100;

-vāsin forest-dweller Pj II 56 (Mahā-tissatthera);

-saṇḍa jungle-thicket, dense jungle D I 87, 117; S III 109 (tibba v. avijjāya adhivacana); A III 30; Ja I 82, 170; Dhp-a I 313; II 100.

Vana^02 (neuter) [van; vanati and vanoti to desire = Avesta vanaiti Latin venus, Old High German wini friend (E. winsome, attractive) wunsc = English wish, giwon = English wont; also “to win.” The spelling sometimes is vaṇ: see vaṇi. – The definition at Dhātup 523 is “yācane” (i.e. from begging), at Dhātum 736 “yācāyaṁ”] lust, desire. In exegetical literature mixed up with vana^01 (see definitions of vana^01). – The word to the Pāli Buddhist forms a connection between vana and Nibbāna, which is felt as a quasi-derivation from nibbana = nis + vana: see nibbana and cf. Nibbāna II.B 1. – S I 180 (so’haṁ vane nibbanatho visallo); Snp 1131 (nibbana); Dhp 334; Thag 691 (vanā nibbanaṁ āgataṁ). – A denominative from vana^02 is vanāyati (like vanīyati from vaṇi).

Vanaka (-) (adjective) [from vana^01] belonging to the forest, forestlike; adjective in compound ku° (kubbanaka, q.v.) brushwood Snp 1134.

Vanati Vanute, Vanoti [van; Sanskrit vanoti and vanute. See also vana^02, vaṇi, vaṇeti] to desire, love, wish, aim at, ask for Pj II 24 (vanute and vanoti); As 364 (vanati, bhajati, allīyati). causative vanayati Pj I 111.

Vanatha [vana + tha; same in BHS e.g. Mvu I 204] underwood, brushwood, thicket. Does not occur in literally meaning, except in exegesis of Dhp 283 at Dhp-a III 424; q.v. under vana^01. Another definition is given at Pj II 24: “taṇhā pariyuṭṭhāna-vasena vanaṁ tanotī ti vanatho, taṇhānusayass’etaṁ adhivacanaṁ.” – The figurative meaning is “lust, desire,” see e.g. S I 186; Thag 338; Dhp 344; Snp 16 (°ja); Dhs 1059 (as epithet of taṇhā); Ja II 205 (vanathaṁ na kayirā); Nett 81, 82. – nibbanatha free from desire S I 180; As 364.

Vanāyati [denominative from vana^02, cp, vanāyati] to desire, wish, covet, to hanker after M I 260; S III 190. See also allīyati.

Vanika = vanaka; only in compound nāga° one belonging to the elephant forest, i e. an elephant-hunter M I 175; III 132.

Vanin (adjective/noun) [either from Sanskrit vani (= Pāli vaṇi) in meaning “begging,” or poetical abbreviation of vaṇibbin] poor, begging; one who asks (for alms) or begs, a mendicant Ja VI 232 (= vanibbaka commentary).

Vanibbaka see vaṇibbaka.

Vanibbin see vaṇibbin

Vanīyati [denominative from vani = Pāli vaṇi] to desire Ja VI 264 commentary: (pattheti), 270 (hadayaṁ vanīyati, v.l. dhanīyati: cf. allīyati). – See also vanati and vaṇeti.

Vaneja [vane (locative of vana^01) + ja] born in the woods Ja II 446.

Vanta [past participle of vamati]

1. vomited, or one who has vomited Miln 214; Pv-a 80. As neuter vomit at Vin I 303.

2. (figurative) given up, thrown up, left behind, renounced M I 37 (+ catta, mutta and pahīna). Cf. BHS vāntī-bhāva, synonymous with prahāna Avś II 188.

-āda refuse-feeder, crow Ja II 439;

-āsa one who has given up all wishes, an Arahant Dhp 97 (= sabbā āsā iminā vantā Dhp-a 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-a I 82);

-gamana at Vism 210 = Sv I 34 read either as v’antagamana or c’anta°;

-mala stainless Dhp 261;

-lokāmisa renouncing worldly profit Dhp 378.

Vandaka (adjective) [from vand] disposed to veneration; feminine °ikā Thig 337.

Vandati [vand, originally identical with vad; the definition at Dhātup (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; Pv II 1^06; Mhv 15, 14 (+ pūjeti); Miln 14; Pj II 191; Pv-a 53 (sirasā with the head, a very respectful way of greeting), 67; Vv-a 71. Imperative vanda Vv 21^01 (= abhivādaya Vv-a 105); plural vandantu Snp 573; present participle vandamāna Snp 598; preterit vandi Snp 252; Ja I 88; Pv-a 38, 61, 81, 141, 275; infinitive vandituṁ Pv-a 77; gerundive vandiya (negative a°) Vin II 162. – causative II vandāpeti to cause somebody to pay homage Ja I 88; III 11. – past participle vandita.

Vandana (neuter) and Vandanā (feminine) [from vand, cf. Vedic vandana] salutation, respect, paying homage; veneration, adoration A I 294 (ā); II 203 (+ pūjā); Ja I 88; Pp 19, 24; Mhv 15, 18; Miln 377; Pv-a I 53; Pj II 492; Thig-a 256; Saddh 221, 540.

Vandāpana (neuter) [from vandāpeti; causative of vandati] causing to do homage Ja I 67.

Vandita [past participle of vandati] saluted, revered, honoured, paid homage to; as neuter homage, respect, veneration Snp 702 (akkuṭṭha + v.); Thig 388 (the same); Ja I 88.

Vanditar [agent noun from vandita] one who venerates or adores, a worshipper Ja VI 207 (vanditassa = vanditā bhaveyya commentary).

Vapakassati see vavakassati.

Vapati^01 [vap, Vedic vapate. definition at Dhātup 192; bījanikkhepe] to sow Snp page 13 (kāsati + v.); Ja I 150 (nivāpaṁ vapitvā); Pv-a 139. – passive vappate S I 227 (yādisaṁ v. bījaṁ tādisaṁ harate phalaṁ), and vuppati [Vedic upyate] Thag 530. – past participle vutta. – causative I vāpeti: see past participle vāpita^01. – causative II vapāpeti to cause to be sown Vin III 131 (khettaṁ); Ja IV 276 (sāliṁ).

Vapati^02 [vap, probably identical with vapati^01] to shear, mow, to cut, shave: only in past participle of causative vāpita^02 (q.v.).

Vapana (neuter) [from vap] sowing Pj II 137; Dhp-a III 220 (°kassaka); Pv-a 8.

Vapayāti [vi + apa + yā] to go away, to disappear, only at Vin. I 2 = Kv 186 (kaṅkhā vapayanti sabbā; cf. the same passage Mvu II 416 vyapananti, to be read as vyapayanti).

Vappa^01 (masculine or neuter) [original gerundive from vap = Sanskrit vāpya] to be sown, sowing; or soil to be sown on, in paṁsu° sowing on light soil and kalala° on heavy soil Pj II 137.

Note: The definition of a root vapp at Dhātum 541 with “vāraṇe” refers to Pāli vappa bank of a river (Abh 1133) = Sanskrit vapra, which is not found in our texts.

-kamma the act or occupation of sowing Ja I 340 (+ kasi-kamma);

-kāla sowing time Snp page 13; S I 172 (= vapanakāla, bīja-nikkhepa-kāla Pj II 137);

-maṅgala ploughing festival Ja I 57; Dhp-a II 113; Pj II 141.

Vappa^02 [cf. Epic. and Classical Sanskrit bāṣpa] a tear, tears Vin I 345 (vappaṁ puñchitvā wiping the tears).

Vabbhācitaṁ is a ἅπαξ λεγομέυου at M I 172; read perhaps better as vambhayitaṁ: see page 545. Neumann M.S. transates only “thus spoken” (i.e. bhāsitam etaṁ).

Vamati [vam, Indo-Germanic ṷemo, cf. Latin vomo, vomitus = vamathu; Greek ἠμέω (E. emetic); Old-Icelandic vaema seasickness. – The definition at Dhātup 221 and Dhātum 315 is “uggiraṇa”] to vomit, eject, throw out, discharge Snp 198 = Ja I 146; Ja V 255 (future vamissati); Pv IV 3^54 (= uḍḍayati chaḍḍayati Pv-a 256). – causative vameti Miln 169. – past participle vanta.

Vamathu [from vam] vomiting; discharged food Pv-a 173 (°bhatta; + ucchiṭṭha°).

Vamana (neuter) [from vam] an emetic D I 12; A V 219; cf. JPTS 1907, page 133, §452.

Vamanīya [gerund of vamati; cf. Sanskrit vāmanīya; ā often interchanges with a before 1 and m, like causative vameti and vāmeti] one who has to take an emetic Miln 169.

Vambhanā (feminine) [abstract from vambheti] contempt, despite Vin IV 6; M I 402 (attukkaṁsana: para-vambhana), Nidd II §505; Vism 29; Vibh-a 484; Pañca-g 100. – Spelt vamhanā at Ja I 454 (vamhana-vacana) and at As 396 (khuṁsana°).

Vambhanīya (adjective) [gerund of vambheti] to be despised, wretched, miserable Pv-a 175, 176.

Vambhayita (neuter) [past participle of vambheti] being despised or reviled M I 172; Snp 905; Nidd I 319 (= nindita, garahita, upavādita).

Vambhin (adjective) (–°) [from vambh] despising treating with contempt, disparaging M I 95 (para°, opposed to att’ukkaṁsaka).

[BD]: floccinaucinihilipilification.

Vambheti and Vamheti [causative of vambh, a root of uncertain origin (connected with vam?). There is a form vambha given by Sanskrit lexicographers as a dialect word for vaṁśa. Could it be a contraction from vyambheti = vi + denominative from ambho 2, particle of contempt? – Dhātup (602) defines vambh as “garahāyaṁ”] to treat with contempt, despise, revile, scold; usually either combined with khuṁseti or opposed to ukkaṁseti, e.g. Vin II 18; IV 4; M I 200 (= Snp 132 avajānāti), 402f.; D I 90; A II 27f.; Thag 621; Sv I 256 (= hīḷeti); Dhp-a IV 38; Vv-a 348. – past participle vambhayita. – vamheti is found at Ja I 191, 356; cf. vamhana.

Note: The spelling bh interchanges with that of h (vamheti), as ambho shows variation amho. Trenckner (introd. to M 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.

Vamma (neuter) [Vedic varman, from vṛ to cover, enclose] armour Ja II 22.

Vammika (adjective) [from vamma] = vammin Vin I 342.

Vammita [past participle of vammeti, cf. Sanskrit varmita] armoured, clad in armour Ja I 179 (assa); II 315 (hatthi); III 8; V 301, 322; Sv I 40.

Vammin (adjective) [from vamma; Vedic varmin] wearing armour, armoured Ja IV 353 (= keṭaka-phalaka-hattha commentary); V 259, 373; VI 25; Miln 331.

Vammīka and Vammika (masculine and neuter) [cf. Vedic valmīka; Indo-Germanic °ṷorm(āi); cf. Avesta maoiris, Sanskrit vamrah., Greek μύρμηζ, Latin formica, Cymr. mor; all of same origin and meaning] anthill:

(a) °īka: M I 142f.; Ja III 85; IV 30 (°bila the ant’s hole); V 163.

(b) °ika: Ja I 432; IV 30; Vism 183 (described), 304 (°muddani), 446; Dhp-a II 51; III 208; IV 154.

Vammeti [denominative from vamma] to dress in armour, to armour Ja I 180; II 94 (maṅgala-hatthiṁ). – past participle vammita.

Vamha [for vambha: see vambheti] bragging, boasting, despising Ja I 319 (°vacana).

Vaya^01 and Vayo (neuter) [Vedic vayas vitality, age; to be distinguished from another vayas meaning “fowl.” The latter is probably meant at Dhātup 232 (and Dhātum 332) with definition “gamane.” The etymology of vayo (age) is connected with Sanskrit vīra = Latin vir. man, hero, vīs strength; Greek ἴϛ sinew, ἴϕιοϛ strong; Sanskrit vīḍayati to make fast, also veśati; whereas vayas (fowl) corresponds with Sanskrit vayasa (bird) and vih. to Greek αἰετόϛ eagle, οἰωνόϛ bird of prey, Latin avis bird] age, especially young age, prime, youth; meaning “old age” when characterized as such or contrasted to youth (the ordinary term for old age being jarā). Three “ages” or “periods of life” are usually distinguished, viz. paṭhama° youth, majjhima° middle age, pacchima° old age, e.g. at Ja I 79; Vism 619; Dhp-a III 133. – vayo anuppatta one who has attained old age, old D I 48 (= pacchima-vayaṁ anuppatta Sv I 143); Snp pages 50, 92. – Cf. Dhp 260; Ja I 138 (vayo-harā kesā); Vism 619 (the 3 vayas with subdivisions into dasakas or decades of life); Mhv 2, 26 (ekūnatiṁso vayasā 29 years of age); Pv-a 5 (paṭhama-vaye when quite young), 36 (the same.; just grown up). In compounds vaya°.

-kalyāṇa charm of youth Dhp-a I 387;

-ppatta come of age, fit to marry (at 16) Vv-a 120; Pv-a 3, 112; Thig-a 266.

Vaya^02 [Sanskrit vyaya, vi + i; occasionally as vyaya in Pāli as well]

1. loss, want, expense (opposite āya) A IV 282 (bhogānaṁ); Snp 739; Pv-a 130. – avyayena safely D I 72.

2. decay (opposite uppāda) D II 157 = Ja I 392 (aniccā vata saṅkhārā uppāda-vaya-dhammino); S IV 28; A I 152, 299.

-karaṇa expense, expenditure Ja IV 355; Vin II 321 (Sp 1220 explaining veyyāsika or veyyāyika of Vin II 157).

Vayaṁ is the Sanskrit form of the nominative plural of personal pronoun ahaṁ, represented in Pāli by mayaṁ (q.v.). The form vayaṁ only in grammarians, mentioned also by Müller P.Gram. page 87 as occurring in Dhp (?). The enclitic form for accusative genitive and dative is no, found e.g. at Pv I 5^03 (gloss for vo; commentary amhākaṁ); Ja II 153, 352; Dhp-a I 101; Pv-a 20, 73.

Vayassa [cf. Sanskrit vayasya] a friend Ja II 31; III 140; V 157.

Vayha (neuter) and Vayhā (feminine) [gerundive formation from vah; cf. Sanskrit vahya (neuter)] a vehicle, portable bed, litter Vin IV 339 (enumerated under yāna together with ratha sakaṭa sandamānikā sivikā and pāṭaṅkī); Ja VI 500 (feminine), with sivikā and ratha.

Vara^01 (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 Nidd II §557); °bhatta excellent food (opposite lāmaka°) Ja I 123; °lañcaka excellent gift (?) ( Trenckner, Miln page 424): see under lañcaka. Dhamma° the best norm Snp 233; nagara° the noble city Vv 16^06 (= uttama°, Rājagahaṁ sandhāya vuttaṁ Vv-a 82); ratana° the best of gems Snp 683; rāja° famous king Vv 32^01 (= Sakka Vv-a 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 Pv-a 105; sindha-piṭṭhi-vara-gata Ja I 179; hatthi-khandha vara-gata Pv-a 75, 216, 279. – neuter varaṁ in compound or superlative function: better than (instrumental); the best, the most excellent thing A 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 Mhv 33, 84;

-ādāyin acquiring the best S IV 250; A III 80;

-āroha

(1) state elephant Vv 5^01 (= varo aggo seṭṭho āroho ti varāroho Vv-a 35);

(2) (feminine) a noble lady Ja VI 562 (Maddī varārohā rājaputtī).

Vara^02 (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 Ja IV 10; Vv-a 260; Pv-a 20. varaṁ gaṇhāti to take a wish or a vow Ja V 382; varaṁ vuṇāti (varati) the same Ja III 493 (varaṁ varassu, imperative); Pv II 940, 42; Miln 227. °varaṁ yācati to ask a favour Ja III 315 (varāni yācāmi).

Varaka^01 [cf. Sanskrit varaka] the bean Phaseolus trilobus Ja II 75 (where equal to kalāya); Miln 267; Dhp-a I 311.

Varaka^02 (adjective) [from vṛ] wishing or asking (in marriage) Thig 406.

Varaṇa [cf. Sanskrit varaṇa rampart, causeway, wall] the tree Crataeva roxburghii Ja I 222, 317 (°rukkha), 319 = Dhp-a III 409 (°kaṭṭha-bhañja); Ja 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 S I 63; A II 33; Snp 622; Dhp 398 (figurative for taṇhā); Ja II 153; V 45. As “harness” at Ja I 175; as straps on a ship’s mast (to hold the sails) Miln 378. – Cf. vārattika.

-khaṇḍa strip of leather, a strap M I 244 = II 193 = III 259 = S IV 56 = A III 380.

Varāka (adjective) [cf. Epic Sanskrit varāka] wretched, miserable S I 231; Ja IV 285; Vism 315; Vv-a 101; Pv-a 120 (synonym for kapaṇa), 175 (the same).

Varāha [Vedic varāha and varāhu, frequent in ṚV] a boar, wild hog Dhp 325 = Thag 17; Ja V 406 = VI 277; Miln 364; Saddh 378.

Valañja (–°) [see valañjeti]

1. track, line, trace, in pada° track, footprint Ja I 8; II 153 (v.l. lañca and lañcha); IV 221 (valañcha Text), 383; Dhp-a II 38.

2. that which is spent or secreted, i.e. outflow, fæces, excrement, in sarīra° fæces Ja I 70, 80, 421 (°ṁ muñcati to ease oneself); III 486; Dhp-a II 55.

2. design, use; only negative avalañja useless, superfluous Vin IV 266; Vv-a 46 (°ṁ akaṁsu rendered useless); Dhp-a IV 116.

Valañjana (neuter) [from valañjeti]

1. resorting, acting as, behaviour Vv-a 248.

2. giving off, evacuation, easing the body Ja I 161 (°vacca-kuṭi privy); Dhp-a 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) Ja I 382, 385, 398.

Valañjita [past participle of valañjeti; cf. BHS valañjita used, Mvu III 276] traced, tracked, practised, travelled Ja III 542 (magga).

Valañjeti [customarily explained as ava + lañj (cf. Geiger P.Gram §66.1), the root lañj being given as a Sanskrit root in meaning “to fry,” “to be strong,” and a variety of others (see Monier Williams sub voce lañj). But the root and its derivations are only found in lexicographical and grammatical works, therefore it is doubtful whether it is genuine. lañja is given as “pada,” i.e. track, place, foot, and also “tail.” We are inclined to see in lañj a by-form of lañch, which is a variant of lakṣ “to mark” etc. (cf. lañcha, lañchaka, °ana, °ita). Thus the meaning would range from originally “trace,” mark off, enclose, to: “being enclosed,” assigned or belonging to, i.e. moving (in), frequenting etc., as given in commentarial explainations. There seems to be a Singalese word at the root of it, as it is certainly dialectical. – Dhātum (522) laconically defines valañj as “valañjane”]

1. to trace, track, travel (a road); practise, achieve, resort to Miln 359; Vv-a 58.

2. to use, use up, spend Ja I 102; III 342; VI 369, 382, 521. – present participle passive (a-)valañjiyamāna (not any longer) in use Ja I 111. – past participle valañjita.

Valaya (masculine and neuter) [Epic Sanskrit valaya, from Indo-Germanic ṷel to turn; see Sanskrit roots vṛ to enclose, and val to turn, to which belong the following: varutra upper robe, ūrmi wave, fold, valita bent, vālayati to make roll, valli creeper, vaṭa rope, vāṇa cane. Cf. also Latin volvo to roll, Greek ἐλύω to wind, ἔλιξ round, ἔλυτρον cover; Gothic walwjan to roll on, Old High German welzan and walzan = Anglo-Saxon wealtan (E. waltz); Anglo-Saxon wylm wave, and many others, q.v. in Walde, Latin Wtb. sub voce volvo. – Dhātup (274) gives root val in meaning saṁvaraṇa, i.e. obstruct, cover. See further vuṇāti] a bracelet Vin II 106; Ja II 197 (dantakāre valayādīni karonte disvā); III 377; VI 64, 65; Sv I 50; Dhp-a I 226 (danta° ivory bangle); Pv-a 157 (saṅkha°); Mhv 11, 14 (°aṅguli-veṭhakā).

Valāhaka [valāha + ka; of dialectical origin; cf. Epic Sanskrit balāhaka]

1. a cloud, dark cloud, thundercloud S I 212 = Thig 55; A II 102; V 22; Thag 760; Pp 42, 43; Vv 68^01; Ja III 245; 270 (ghana°); Vism 285 (°paṭala); Miln 274; As 317; Vv-a 12 (= abbhā).

2. Name of mythical horses S III 145.

-kāyikā (devā) groups of cloud gods (viz. sīta°, uṇha°, abbha°, vāta°, vassa°) S III 254.

Valāhassa [valāha + assa] cloud-horse Ja II 129 (the Valāhassa-jātaka, pages 127f.); cf. BHS Bālāhāśva (-rājā) Divy 120f. (see Divy Index).

Vali and Valī (feminine) [cf. Epic Sanskrit vali; fr val. Spelling occasionally with ḷ] a line, fold, wrinkle, a streak, row; Vin II 112 (read valiyo for valiṁ?); Thig 256; Ja IV 109; Saddh 104. – muttā-vali a string of pearls Vv-a 169. For vaṭṭanā-valī see vaṭṭanā. See also āvali.

Valika (adjective) [from vali] having folds Ja I 499.

Valita [past participle of val: see valeti] wrinkled A I 138 (accusative khaṇḍadantaṁ palita-kesaṁ vilūnaṁ khalitaṁ siro-valitaṁ tilakāhata-gattaṁ: cf. valin with passage M I 88 = III 180, one of the two evidehtly misread); Pv-a 56, 153. In combination with taca contracted to valittaca (for valitattaca) “with wrinkled skin” Dhp-a II 190 (phalitakesa + v.); with abstract valittacatā the fact of having a wrinkled skin M I 49 (pālicca +; cf. Ps I 215); A II 196 (khaṇḍicca pālicca + v.).

Valin (adjective) [from vali] having wrinkles M 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 Ja II 298.

Valiya at M I 446 is not clear. It is combined with vaṇṇiya (q.v.). See also note on page 567; v.l. pāṇiya; commentary silent.

Valīkaṁ [cf. Sanskrit vyalīkaṁ] read for valikaṁ at Thig 403, in meaning “wrong, fault”; Thig-a 266 explained as “vyālikaṁ dosaṁ.” So Kern, Toev. sub voce

Vaḷīmant (adjective) [from vali] having wrinkles Thig 269 (plural valīmatā).

Valeti [cf. Sanskrit vāleti, causative of val to turn: see valaya]

1. to twist, turn, in gīvaṁ to wring (a fowl’s neck) Ja I 436; III 178 (gīvaṁ valitvā: read °etvā).

2. to twist or wind round, to put (a garment) on, to dress Ja I 452 (sāṭake valetuṁ; v.l. valañcetuṁ). – past participle valita.

Vallakī (feminine) cf. Epic Sanskrit vallakī, वल्लकी. BHS vallikī Divy 108; Mvu I 227] the Indian lute Abh 138.

Vallabha [cf. Epic and Classical Sanskrit vallabha and BHS vallabhaka a sea monster Divy 231] a favourite Ja IV 404; VI 38, 371; rāja° a king’s favourite, an overseer Ja I 342; Mhv 37, 10; Vibh-a 501. – feminine vallabhā (a) beloved (woman), a favourite Ja III 40; Vv-a 92, 135, 181.

Vallabhatta (neuter) [abstract from vallabha] being a favourite Dāṭh V 7.

Vallarī (feminine) [cf. Classical Sanskrit vallarī, Abhidh-r-m II 30] a branching footstalk, a compound pedicle Abh 550. The word is found in BHS in meaning of “musical instrument” at Divy 315 and passim.

Vallikā (feminine) [cf. Sanskrit vālikā?]

1. an ornament for the ear Vin II 106 (cf. Buddhaghosa’s explanation on page 316).

2. a jungle rope Vin II 122.

Vallibha [cf. late Sanskrit valibha wrinkled] the plant kumbhaṇḍa i.e. a kind of gourd Abh 597 (no other reference?).

Vallī (feminine) [cf. Sanskrit vallī; for etymology see valaya]

1. a climbing plant, a creeper Vin III 144; Ja V 37; VI 536; Vv-a 147, 335 (here as a root?). – santānaka° a long, spreading creeper Vv-a 94, 162.

2. a reed or rush used as a string or rope for binding or tying (especially in building), bast (?) M I 190 (Neumann, “Binse”); Ja III 52 (satta rohita-macche uddharitvā valliyā āvuṇitvā netvā etc.), 333 (in similar connection); Dhp-a III 118.

3. in kaṇṇa° the lobe of the ear Mhv 25, 94. – The compound form of vallī is valli°.

-koṭī the tips of a creeper Ja VI 548;

-pakka the fruit of a creeper Vv 33^30;

-phala = °pakka Ja IV 445;

-santāna spreadings or shoots of a creeper Pj I 48;

-hāraka carrying a (garland of) creeper Vism 523 = Vibh-a 131 (in comparison illustrating the paṭicca-samuppāda).

Vallura (neuter) [cf. Classical Sanskrit vallūra] dried flesh S II 98; Ja 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 Abh 889. The Epic Sanskrit form is vaḍavā-mukha (Abhidh-r-m I 70; III 1).

Vaḷabhī (feminine) [cf. late (dialectical) Sanskrit vaḍabhī] a roof; only in compound °ratha a large covered van (cf. yogga^01) M I 175 (sabba-setena vaḷabhī-rathena Sāvatthiyā niyyāti divā divaṁ); II 208 (the same), but vaḷavābhi-rathena); Ja VI 266 (vaḷabhiyo = bhaṇḍa-sakaṭiyo commentary). The expression reminds of vaḷavā-ratha.

Vaḷavā (feminine) [cf. Vedic vaḍavā] a mare, a common horse D I 5; Pp 58; Mhv 10, 54; Ja I 180; VI 343; Dhp-a I 399; IV 4 (assatarā vaḷavāya gadrabhena jātā).

-ratha a carriage drawn by a mare D I 89, 105, 106. The expression reminds of vaḷabhī-ratha.

Vaḷīna at Ja 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.).

Vavakaṭṭha [past participle of vavakassati] drawn away, alienated; withdrawn, secluded Dhp-a II 103 (°kāya).

Vavakassati [v + ava + kṛṣ, would correspond to Sanskrit vyavakṛṣyate, passive] to be drawn away, to be distracted or alienated (from); so is to be read at all passages, where it is either combined with avakassati or stands by itself. The readings are: Vin II 204 (apakāsanti avapakāsanti) = A V 74 (avakassanti vavakassanti); A III 145 (bhikkhu nālaṁ saṅghamhā’vapakāsituṁ: read vavakāsituṁ or °kassituṁ), 393 (vapakassat’eva Satthārā, vapakassati garuṭṭhāniyehi). See also apakāsati, avakassati, avapakāsati. – past participle vavakaṭṭha.

Vavakkhati see vatti.

Vavatthapeti and Vavaṭṭhāpeti [causative of vi + ava + sthā] to determine, fix, settle, define, designate, point out Ja IV 17 (disaṁ °tthapetvā getting his bearings); Vibh 193f.; Vism 182; Pj II 67; Pj I 11, 42, 89; Vv-a 220. – present participle passive vavatthāpiyamāna Dhp-a I 21, 35. – past participle vavatthita and vavatthāpita.

Vavatthāna (neuter) [from vi + ava + sthā; cf. late Sanskrit vyavasthāna which occurs in Epic Sanskrit in meaning “stay”] determination, resolution, arrangement, fixing, analysis Paṭis I 53; Vin IV 289; Vism 111, 236 (= nimitta), 347 (definition); Miln 136; Pj I 23.

Vavatthāpita [past participle of vavatthāpeti] arranged, settled, established Miln 345 (su°).

Vavatthita [past participle of vi + ava + sthā, cf. vavatthapeti and late Sanskrit vyavasthita “determination”]

1. entered on, arranged, fixed, determined, settled M III 25; As 36.

2. separated (opposite sambhinna) Vin II 67f.

Vavattheti [unusual present (medium-passive) formation from vi + ava + sthā, formed perhaps after vavatthita] to be determined or analysed Paṭis I 53, 76, 84.

Vavassagga [vi + ava + sṛj; Sanskrit vyavasarga] “letting go,” i.e. starting on something, endeavouring, resolution A I 36; Ja VI 188 (handā ti vavassaggatthe nipāto); Sv I 237 (here handa is explained as vavasāyatthe nipato). Kern, Toev. sub voce wrongly “consent”

Vasa (masculine and neuter) [cf. Vedic vaśa; vaś to be eager, to desire] power, authority, control, influence S I 43, 240 (kodho vo vasam āyātu: shall be in your power; vasa = āṇāpavattana K.S. I 320); M 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; Saddh 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” Pv-a 77; cf. Ja I 94; Pv-a 36 (putta°); Mhv 33, 92 (paṭisanthāra°). – Frequently in phrase vase (locative) vattati to be in somebody’s power Ja V 316 (te vase vattati), cf. M 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 Ja IV 415 (attano vase vattetvā); V 316 (rājāno attano v. v.); Dhp-a II 14 (rājānaṁ attano v. v.), cf. M I 214 (vasan vatteti) and Pv-a 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; Ja III 224 (= vasavattin commentary); Thig 375 (= kiṅkāra-paṭissāvin Thig-a 252); Saddh 249;

-ānuvattin the same; f; °inī obedient, obliging (to one’s husband) Vv 31^03;

-uttama highest authority, greatest ideal Snp 274;

-gata being in someone’s power Ja V 453 (narīnaṁ); cf. vasī-kata;

-vattaka wielding power Saddh 483 (°ika); a° having no free will Pv-a 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 D I 247; II 261; A II 24; It 122; Thig 37; Pv II 3^33; Miln 253; Sv I 111, 114, 121; Pj II 133 (°bhavana).

2. (passive; i.e. vattati) being in one’s power, dependent, subject Ja III 224; V 316; Thig-a 226 (read vattino for °vattito!).

Vasati^01 [vas^01; to Indo-Germanic ṷes, cf. Greek ἔννυμι to clothe, Sanskrit vasman cover, Gothic wasjan clothe, wasti dress; Latin vestis = English vest etc.; Dhātup 628 (and Dhātum 870): acchādane] to clothe. past participle vuttha^01. causative vāseti: see ni°. See also vāsana^01 and vāsana^01.

Vasati^02 [vas^02; 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 Nidd II §558); Pv-a 3, 12, 78 (imperative vasatha). uposathaṁ vasaṁ (present participle) keeping the uposatha Ja VI 232; brahmacariyaṁ v. to live a chaste life M I 515 (cf. same expression AitBr 5, 13; ŚBr 12, 2, 2; 13, 8. 22). – present participle vasanto Pv-a 75, 76; present participle medium vasamāna Ja I 21, 236, 291; Pv-a 117; potential vaseyya M I 515; Pv II 9^07 (ghare), and vase Miln 372. – preterit vasi Snp 977; Ja IV 317 (piya-saṁvāsaṁ); Pv-a 111; Mhv 1, 13 (vasī vasi); 5, 229. – gerund vasitvā Ja I 278; IV 317; Pv-a 13; gerundive vasitabba Snp 678; Pv-a 42; and vatthabba Mhv 3, 12; infinitive vatthuṁ Thig 414, and vasituṁ Pv-a 12, 112. Future vasissati [= Sanskrit vasiṣyati] Mhv 14, 26; Pv-a 12; and (older) vacchati [= Sanskrit vatsyati] Vin I 60; Thig 294; Ja IV 217; 1st singular vacchāmi Ja V 467 (na te v. santike); VI 523, 524, and vacchaṁ Thig 414. – passive vussati [Sanskrit uṣyate] M 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 S IV 248) Vin III 140; S IV 248; Miln 211; Pv-a 160 (infinitive vāsetuṁ); see also vāseti^02. – causative II vasāpeti (cf. adhivāsāpeti) to make live or spend, to cause to dwell, to detain Ja I 290; II 27; Pv-a 20 (vassaṁ). – past participle vāsita. – See also adhi°, ā°, ni°, pari°.

Vasati^03 (feminine) [from vas^02, cf. Vedic vasati] a dwelling, abode, residence Ja VI 292 (rāja° = rāja-paricariyā commentary); Miln 372 (rājavasatiṁ vase); Dāṭh IV 27 (saka°).

Vasana^01 (neuter) [from vasati^01] clothing, clothes Snp 971; Thig 374; D III 118 (odāta°), 124 (the same); Nidd I 495 (the six cīvarāni); Pv-a 49. – vasanāni clothing Mhv 22, 30. – vasana (–°) as adjective “clothed,” e.g. odāta° wearing white robes Vin I 187; kāsāya° clad in yellow robes Mhv 18, 10; pilotika° in rags Ja IV 380; suci° in bright garments Snp 679; Pv I 10^08.

Vasana^02 (neuter) [from vasati^02] dwelling (-place), abode; usually in compounds like °gāma the village where (he) lived Ja II 153; °ṭṭhāna residence, dwelling place Pv-a 12, 42, 92; Dhp-a I 323 and passim.

Vasanaka (adjective) (–°) [from vasana^02] living (in) Ja 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 Ja I 86; V 206; Pj I 192 (bāla° = Citra); Sv I 132 (°vana); Pv-a 135.

Vasabha [the Sanskritic-Pāli form (*vṛṣabha) of the proper Pāli usabha (q.v. for etymology). Only in later (commentary) style under Sanskrit influence] a bull Miln 115 (rāja°); Pj II 40 (relation between usabha, vasabha and nisabha); Vv-a 83 (the same).

Vasala [Vedic vṛṣala, diminutive of vṛṣan, literally “little man”] an outcaste; a low person, wretch; adjective vile, foul Vin II 221; Snp 116-136; Ja IV 388; Pj II 183, – feminine vasalī outcaste, wretched woman S I 160; Ja IV 121, 375; Dhp-a I 189; III 119; IV 162; Vv-a 260.

-ādhama = -dhamma Snp 135;

-dhamma vile conduct Ja II 180;

-vāda foul talk Ud 28; Pj II 347;

-sutta the suttanta on outcasts Snp 116f. (pages 21f.), commented on at Pj II 174f., 289.

Vasalaka [vasala + ka in more disparaging sense] = vasala Snp page 21.

Vasā^01 (feminine) [Vedic vaśā; cf. vāśitā; Latin vacca cow] a cow (neither in calf nor giving suck) Snp 26, 27; Pj II 49 (= adamita-vuddha-vacchakā).

Vasā^02 (feminine) [cf. Vedic vasā] fat, tallow, grease Snp 196; Khp III ; Pv II 2^03; Ja III 356; V 489; Pv-a 80; Vibh-a 67. In detail at Vism 263, 361; Vibh-a 246.

Vasi° is the shortened form of vasī° (= vasa) in combinations °ppatta one who has attained power, mastering: only in phrase ceto-vasippatta A II 6; III 340; Miln 82; cf. BHS vaśiprāpta Divy 210, 546; – and °ppatti mastership, mastery Vism 190 (appanā + v.).

Vasika (adjective) (–°) [from vasa, cf. Sanskrit vaśika] being in the power of, subject to, as in kodha° a victim of anger Ja III 135; taṇhā under the influence of craving Ja IV 3; mātugāma° fond of women Ja III 277.

Vasita [past participle of vasati^02] dwelled, lived, spent Mhv 20, 14.

Vasitar [agent noun from vasita] one who abides, stays or lives (in), a dweller; figurative one who has a (regular) habit A II 107 = Pp 43, cf. Pp-a 225. – vasitā is given as “habit” at Cpd. 58f., 207.

Vasin (adjective) [from vasa] having power (over), mastering, especially one’s senses; a master (over) Vin III 93; D I 18 (= ciṇṇavasitattā vasī Sv I 112); III 29; Snp 372; Vism 154 (fivefold); Mhv 1, 13 (vasī vasi); Dāṭh I 16.

Vasima = vasin It 32 (accusative vasimaṁ; v.l. vasīmaṁ).

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) Thig 295 (= vasavattino katvā, plural); Snp 154; cf. BHS vaśīkṛta Jm 213. See also vasagata. – °katvā having overcome or subjected Snp 561 (= attano vase vattetvā Pj II 455). Metri causā as vasiṁ karitvā at Snp 444. – °bhāva state of having power, mastery Nidd II §466 (balesu); Pp 14 (in same passage, but reading phalesu), explained at Pp-a 189 (with v.l. balesu!) as “ciṇṇa-vasī-bhāva”; Kv 608 (implies balesu); Miln 170. Cf. BHS bala-vaśī-bhāva Mvu III 379. See also ciṇṇa. – °bhūta having become a master (over), mastering S I 132; Miln 319; cf. Mvu I 47 and 399 vaśībhūta. – The same change of vasa° to vasī° we find in combination vasippatta (vasī + ppatta), q.v. under vasi°.

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.); Ja 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 S I 100; A III 34; Ja V 425; Vism 205, 366; Sv I 61; -°dhā the same Ja I 25; Ap 53; Vism 125.

Vasumant (adjective) [from vasu] having wealth, rich Ja VI 192.

Vassa (masculine and neuter) [cf. Vedic vaṛsa (neuter) rain. For etymology see vassati^01]

1. rain, shower Ja IV 284; VI 486 (khaṇika sudden rain); Miln 307; Mhv 21, 31; Dhp-a III 163 (pokkhara° portentous); Pj II 224 (mahā° deluge of rain); Pv-a 55 (vāta° wind and rain). – figurative shower, downpour, fall M I 130 = Vin II 25 (kahāpaṇa°); Dhp-a 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 (A IV 138), also termed vassā-ratta “time of rains” (Ja IV 74; V 38). Cf. BHS varṣā, e.g.: Divy 401, 509. – Keeping The Rains (i.e. spending the rainy season) is expressed by vassaṁ vasati Vin III 10; Mhv 16, 8; or by vassa-vāsaṁ (vassāvāsaṁ) vasati (see below), vassaṁ upeti S V 152, vassaṁ upagacchati S V 152; Pv-a 42. One who has kept The Rains or finished the residence of the rains is a vuttha-vassa Ja I 82; Mhv 17, 1; or vassaṁ vuttha Vin III 11; S I 199; V 405; Pv-a 43. Cf. BHS varṣ’oṣita Divy 92, 489. – Vassa-residence is vassa-vāsa (see below). – vassaṁ vasāpeti (causative) to induce someone to spend the rainy season Pv-a 20. – anto-vassaṁ during The Rains; cf. antovass’eka-divasaṁ one day during The Rains Mhv 18, 2; antara-vassaṁ the same S IV 63.

2. (neuter) a year A IV 252 (mānusakāni paññāsa vassāni); Snp 289, 446, 1073. satta° (adjective) seven years old Mhv 5, 61; satta-aṭṭha° 7 or 8 years old Pv-a 67. – See compound °sata.

3. semen virile, virility: see compounds °kamma and °vara.

-agga shelter from the rain, a shed (agga = agāra) Ja I 123; Dhp-a III 105 = Vv-a 75;

-āvāsa vassa-residence A III 67;

-āvāsika belonging to the spending of the rainy season, said of food (bhatta) given for that purpose Ja VI 71; Dhp-a I 129 (as one of the 4 kinds: salāka°, pakkhika°, navacanda°, vassāvāsika°), 298; IV 129 (°lābha a gift for the r. s.);

-upagamana entering on the vassa-residence Pv-a 42;

-upanāyikā (feminine) the approach of the rainy season, commencement of vassa residence [BHS varṣopanāyikā Divy 18, 489; Avś I 182, where it is an epithet of the full moon of Āsāḷha (Pāli Āsāḷha)]. Two such terms for taking up the residence: purimikā and pacchimikā A 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-a IV 118; °ūpanāyikaṁ khandhakaṁ the section of the Vinaya dealing with the entrance upon The Rains (i.e. Vin I 137f.) Mhv 16, 9;

-odaka rainwater Vism 260 = Vibh-a 243;

-kamma causing virility D I 12 (= vasso ti puriso, vosso ti paṇḍako iti; vossassa vassa-karaṇaṁ vassa-kammaṁ, vassassa vossa-karaṇaṁ vossa-kammaṁ Sv I 97);

-kāla time for rain Ja IV 55;

-dasa (and °dasaka) a decade of years: see enumerated at Ja IV 397;

-pūgāni innumerable years Ja VI 532, cf. Snp 1073;

-vara a eunuch Ja VI 502;

-valāhaka a rain cloud A III 243 (°devā);

-vassana shedding of rain, raining Dhp-a II 83;

-vāsa vassa residence S V 326; Pv-a 20;

-vuṭṭhi rainfall Pj II 34, cf. 224;

-sata a century Snp 589, 804; A IV 138; Pv II 1^15; Pv-a 3, 60, 69;

-satika centenarian Miln 301.

Vassati^01 [vṛṣ, vaṛsati, vṛṣate; Indo-Germanic ṷers to wet, cf. Vedic vṛṣa bull, varṣa rain, vṛṣabha (Pāli usabha), Avesta varšna virile, Latin verres boar; Greek ἄρρην virile, ἔρση dew; with which root is connected °eres to flow: Sanskrit arṣati, ṛṣabha bull, Latin ros dew = Sanskrit rasa essence etc. Dhātum 471 gives “secana” as defn] to rain (intransitive), figurative to shower, pour (down) Vin I 32 (mahāmegho vassi); S III 141 (deve vassante); V 396 (the same); Snp 30 (devassa vassato, genitive singular present participle); Pv-a 6, 139, 287; Mhv 21, 33; Dhp-a II 83 (vassatu, imperative; vassi, preterit); 265 (devo vassanto nominative singular). – Cf. kālena kālaṁ devo vṛṣyate Divy 71. – causative II vassāpeti to cause to rain Ja V 201 (sakko devaṁ v. let the sky shed rain). – past participle vaṭṭa, vaṭṭha, vuṭṭha. Another past participle of the causative *vasseti is vassita.

Vassati^02 [vāś to bellow, Vedic vāśyate; Dhātum 471: “saddane”] to utter a cry (of animals), to bellow, bark, to bleat, to crow etc. S II 230; Ja I 436 (of a cock); II 37, 153, 307; III 127; VI 497 (present participle vassamāna = vāsamāna commentary). – past participle vassita^02.

Vassana^01 (neuter) [from vassati^01] raining, shedding (water) Dhp-a II 83 (vassa°).

Vassana^02 (neuter) [from vassati^02] bleating; negative a° Ja IV 251.

Vassāna [genitive plural formation from vassa, like gimhāna from gimha (q.v.). Kern, Toev. sub voce sees in it a contraction of varṣāyaṇa. Cf. Trenckner, Miln page 428] (belonging, to) the rainy season Vin IV 286; A IV 138; Ja II 445; V 177.

Vassāpanaka (adjective) [from vassāpeti; causative of vassati^01] shedding, pouring out Ja I 253 (dhana°).

Vassika (adjective) [from vassa]

1. (cf. vassa^01) for the rainy season D II 21 (palace); cf. Avś I 269 vaṛsaka (the same).

2. (–°) of years, in gaṇa° for many years Snp 279; Pj II 339; tero° more than one year (old): see under tero; satta° seven years old Pv-a 53.

Vassikā (feminine) and Vassika (neuter) = vassikī, i.e. Jasminum Sambac; cf. BHS varṣika Lal 366, 431; Divy 628; Avś I 163.

(a) feminine (the plant) Dhp 377 (= sumanā Dhp-a IV 112); Miln 251.

(b) neuter (the flower, said to be the most fragrant of all flowers) A V 22; S V 44; Dhp-a IV 112 (°puppha).

Vassikī (feminine) the great-flowered jasmine, Jasminum Sambac (cf. vassikā) Dhp 55 = Ja III 291 = Miln 333; Miln 181, 338; Dhp-a I 422.

Vassita^01 [past participle of *vasseti, causative of vassati^01] sprinkled with, wet with, endowed with, i.e. full of Ja IV 494 (balena vassita).

Vassita^02 (neuter) [past participle of vassati^02] a cry Ja I 432; IV 217, 225.

Vassitar [agent noun from vassita^01] a shedder of rain A II 102 = Pp 42.

Vassin (adjective/noun) [from vassati^01] raining; in padesa° shedding local showers It 64.

Vaha (–°) [from vah]

1. bringing, carrying, leading Pv I 5^08 (vāri° river = mahānadī Pv-a 29); S I 103; Pv-a 13 (anattha°). Doubtful in hetu-vahe Pv II 8^05, better with v.l. °vaco, explained by sakāraṇa-vacana Pv-a 109.

2. a current Ja IV 260 (Gaṅgā°); V 388 (mahā°). – Cf. vāha.

Vahati [vah, Indo-Germanic ṷeĝh to drive, lead, cf. Sanskrit vahitra = Latin vehiculum = English vehicle; Greek ὄχος waggon, Avesta vazaiti to lead, Latin veho to drive etc.; Gothic ga-wigan = Old High German wegan = German bewegen; Gothic wēgs = German weg, English way; Old High German wagan = English waggon, etc. – Dhātup 333 and Dhātum 498: vaha pāpuṇane]

1. to carry, bear, transport Ja IV 260; Pv-a 14 (= dhāreti); Miln 415 (of iron: carry weight). – imperative vaha Vv 81^17; infinitive vahituṁ Pv-a 122 (perhaps superfluous); gerundive vahitabba Mhv 23, 93.

2. to proceed, to do one’s work M I 444; Mhv 34, 4 guḷayantaṁ vahitvāna, old v.l . for PTS editor Text reading guḷayantamhi katvāna.

3. to work, to be able, to have power A I 282. – passive vuyhati (Sanskrit uhyate) to be carried (along) Vin I 106; Thag 88; present participle vuyhamāna S IV 179; Thag 88; Ja IV 260; Pv-a 153; passive also vahīyati Pv-a 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 Vin II 237; Snp 282; Ja VI 443. – present participle vāhiyamāna (in medium passive sense) Ja VI 125. – past participle vahita (for vāh°) Miln 346. Cf. ubbahati^02.

Vahana (adjective neuter) [from vah]

1. carrying Vv-a 316; Dhp-a III 472 (dhura°).

2. a current Ja IV 260.

Vahanaka (adjective) (–°) [vahana + ka] carrying, bearing Ja II 97 (dhura°).

Vā (indeclinable) [Vedic vā, Avesta vā, Greek ἤ, Latin °ve] particle of disjunction: “or”; always enclitic Khp 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); Pv-a 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 D I 61; taṁ patthehi vā mā vā Vv-a 226. – Combined with other emphatic particles: (na) vā pana not even Pv II 6^09 (manussena amanussena vā pana); vā pi or even Snp 382 (ye vā pi ca); Pv II 6^14 (isayo vā pi ye santā etc.); iti vā Nidd II §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 va^04.

[BD]: in AN 5.26 vā = ere; Arch. = prior, earler, before.

Vāk (°–) [Vedic vāc, for which the usual Pāli form is vācā] speech, voice, talk; only in compound °karaṇa talk, speaking, conversation, as kālyāṇa-vāk-karaṇa good speech A II 97; III 195, 261; IV 296f.; 328; V 155; abstract °ta A I 38. Cf. vākya.

[BD]: vocalization

Vāka (neuter) [late Sanskrit valka, cf. Pāli vakka] the bark of a tree D I 167; Vin III 34; Ja I 304; II 141; Vism 249 = Vibh-a 232 (akka° and makaci°); Miln 128. – avāka without bark Ja III 522.

-cīra (= cīvara) a bark garment worn by an ascetic Vin III 34; A I 240, 295; Ja I 8, 304; V 132; Pp 55;

-maya made of bark Vin II 130.

Vākarā Vākurā = Vāgura; net, snare M I 153 (daṇḍa°, dvandva); II 65. – As vākara at Ja III 541; as vākura at Thag 774.

Vākya (neuter) [from vac: see vāk and vācā; Vedic vākya] saying, speech, sentence, usually found in poetry only, e.g. D II 166 (suṇantu bhonto mama eka-vākyaṁ); A II 34 (sutvā arahato vākyaṁ); III 40 (katvāna vākyaṁ Asitassa tādino); Snp 1102 (= vacana Nidd II §559); Ja IV 5; V 78; Ap 25; Pj I 166 (°opādāna resumption of the sentence); As 324 (°bheda “significant sentence” translation).

Vāgamā at Mhv 19, 28 (tadahe v. rājā) is to be read (tadah’ev’)āgamā, i.e. came on the same day. The passage is corrupt: see translation page 130.

Vāgura and Vāgurā (feminine) [cf. Epic and Classical Sanskrit vāgurā; to Indo-Germanic seeg to weave, as in Latin velum sail, Anglo-Saxon wecca = English wick; Old High German waba = German wabe] a net; as °a Ja VI 170; Pj I 47 (sūkara°); Thig-a 78; as °ā Ja VI 582. Another Pāli form is vākarā.

Vācaka (adjective) [from vācā] reciting, speaking, expressing Pj II 164 (lekha°); sotthi° an utterer of blessings, a herald Miln 359. – feminine °ikā speech Saddh 55.

Vācanaka (neuter) [from vāceti] talk, recitation, disputation; invitation (?), in brāhmaṇa° Ja I 318 (karoti); III 171; IV 391 (karoti); regarded as a kind of festival. At Ja 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 v.l. It is at all events a singular expression. BR give vācanaka as ἅπαξ λεγομέυου in meaning of “sweetmeat,” with the only reference Hārāvalī 152 (Calc. ed.), where it is explained as “praheḷaka” (see Pāli 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) Tikap 239; Pj I 12, 14, 24.

Vācapeyya (1) amiable speech (vācā + peyya = piya) Ja VI 575 (= piyavacana commentary).

(2) spelling for vājapeyya (q.v.).

Vācasika (adjective) [from vācā] connected with speech, verbal (contrasted with kāyika and cetasika) Vin IV 2; Pp 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 (Pāli 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 Pāli 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° Pv I 3^02, so to be read for dukkha°). – D III 69f., 96f., 171f.; S 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 Nidd II §560); Nidd I 504; As 324 (vuccatī ti vācā). – In sequence vācā girā byappatha vacībheda vācasikā viññatti, as a definition of speech Vin IV 2, explained at As 324: see byappatha. – vācaṁ bhindati:

(1) to modify the speech or expression Pj II 216 (cf. vākya-bheda As 324).

(2) to use a word, so say something Vin I 157; M I 207 (Neumann, M.S. “das Schweigen brechen”); Miln 231 (i.e. to break silence° So Rh.D. translation). Cf. the English expression “to break the news.” – vācā is mostly applied with some moral characterization, as the following, frequently found: atthasaṁhitā A III 244; kalyāṇa° A III 195, 261; IV 296; V 155; pisuṇā and pharusā A I 128, 174, 268f.; III 433; IV 247f.; Sv I 74, 75; Nidd I 220, and passim; rakkhita° S IV 112; vikiṇṇa° S I 61, 204; A I 70; III 199, 391f.; sacca° A II 141, 228; saṇhā A II 141, 228; III 244; IV 172; see also vacī-sucarita; sammā° Vibh 105, 106, 235; Vibh-a 119; see also magga; hīnā etc. S II 54.

-ānurakkhin guarding one’s speech Dhp 281 (cf. vācāya saṁvara Dhp-a IV 86);

-ābhilāpa “speech jabbering,” forbidden talk Snp 49 (i.e. the 32 tiracchāna-kathā Nidd II §561);

-uggata with well intoned speech Miln 10;

-yata restrained in speech Snp 850 (= yatta gutta rakkhita Nidd I 221);

-vikkhepa confusion of speech, equivocation D I 24f.; Sv I 115.

Vācetar [agent noun from vāceti] one who teaches or instructs D I 123.

Vāceti [causative of vac] to make speak or recite, to teach: see vatti. – past participle vācita.

Vāja [cf. Vedic vāja strength; Indo-Germanic seeg, cf. vājeti, vajra (Pāli vajira); Latin vegeo to be alert [“vegetation”], vigeo to be strong [“vigour”]; Avesta vazra; Old-Icelandic wakr = Anglo-Saxon wacor = German wacker; English wake, etc.

1. strength, a strength-giving drink, Soma Pj II 322.

2. the feather of an arrow Ja IV 260; V 130.

Vājapeyya [cf. Vedic vājapeya; see Macdonell, Vedic Mythology past participle 131f., 155, quoting Weber, Vājapeya; Banerjea, Public Administration 92] the vājapeya sacrifice, a soma offering. Spelling often vāca° (mostly as v.l.); see S I 76; A II 42; IV 151; Snp 303; It 21; Miln 219; Ja III 518. Cf. peyya^02.

Vājita (adjective) [past participle of vājeti: see vāja] feathered (of an arrow) M I 429.

Vājin (adjective/noun) [from vāja] possessed of strength or swiftness; a horse, stallion Dāṭh I 31; V 35 (sita°), 53 (sasi-paṇḍara°); Vv-a 278.

Vāṭa [cf. Classical Sanskrit vāṭa; on etymology see Walde, Latin Wtb. sub voce vallus] enclosure, enclosed place Vin 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-a I 394; caṇḍāla° circle of Caṇḍālas Ja VI 156; brāhmaṇa° of brahmins Dhp-a IV 177.

Vāṇija [from vaṇij (vaṇik): see vaṇijjā; literally son of a merchant; Vedic vāṇija] a merchant, trader Vin III 6 (assa°); Snp 614, 651, 1014; Ja V 156 (so read for va°); Pv I 10^06; Dāṭh I 58; Pj I 224; Pj II 251; Pv-a 47, 48, 100, 191, 215, 271. On similes with v. see JPTS 1907, 134.

Vāṇijaka = vāṇijā S II 215 (sūci°); Ja III 540.

Vāṇijjā (feminine) [from vāṇija, cf. vaṇijjā] trade, trading Vin IV 6 (as one of the exalted professions); Pv-a 111, 201, 273, 277.

Vāta [Vedic vāta, of vā; cf. Sanskrit vāti and vāyati to blow, vāyu wind; Latin ventus, Gothic winds = wind; Old High German wājan to blow, Old-Irish feth air; Greek ἄημι to blow, ἀήτης wind, Lithuanian áudra storm etc.] wind. There exists a common distinction of winds into 2 groups: “internal” and “external” winds, or the ajjhattikā vāyo-dhātu (wind category), and the bāhirā. They are discussed at Vibh 84, quoted at Ps I 30, 31, and explained in detail at Vibh-a 70f.; Vism 350. The bāhirā also at Nidd II §562, and in poetical form at S IV 218. – The internal winds (see below 2) comprise the following: uddhaṅgamā vātā, adhogamā, kucchisayā, koṭṭhāsasayā, aṅgam aṅgānusārino, 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 4 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) S IV 218 (vātā ākāse vāyanti); Snp 71, 348, 591 (vāto tūlaṁ va dhaṁsaye), 622, 1074; Ja I 72; Pp 32; Vism 31. adhimatta v. S IV 56; mahā° S II 88; A I 136, 205; II 199; IV 312; veramba° (winds blowing in high regions: upari ākāse S II 231) A I 137; Thag 598; Ja 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 Nett 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: Pv II 6^01 (tassa vātā balīyanti: bad winds become strong, i.e. he is losing his senses, cf. Pv-a 94: ummāda-vātā). – aṅga° pain in the limbs (or joints), rheumatism Vin I 205; udara° belly ache Ja I 393, 433; Dhp-a IV 129; kammaja° birth pains Vism 500; kucchi° pains in the abdomen (stomach) Vibh-a 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 Vin I 39 (vijana° pervaded by loneliness, having an atmosphere of loneliness; Kern. Toev. sub voce vāta wrongly “troop, crowd.” The same passage occurs at D III 38, where Rh.D., D.B. III 35, translates “where the breezes from the pastures blow”; with explanation vijana = vṛjana [see vajati], hardly justified. In same connection at A IV 88); Miln 19 (isi°-parivāta scented with an atmosphere of sages; Rh.D. 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 Vibh-a 5. See D III 353; S II 88; III 54; V 379; A I 204; II 117, 143, 199; III 394f., 404; V 15, 127; Snp 52; Ja I 93; Miln 259, 314, 416; Dhp-a III 112;

-ābādha “wind disease,” internal pains (not rheumatism) Vin I 205;

Miln 134; Vism 41;

-āyana air hole, window Mhv 5, 37; Dāṭh V 57;

-āhata struck by the wind Vism 63; Dhp-a III 328;

-erita moved by the wind (of trees) S V 123; A III 232; Vv-a 175;

-kkhandha “wind bulk,” mass of wind, region of the wind Ja VI 326;

-ghāta (“wind-struck”) the tree Cassia (or Cathartocarpus) fistula, a synonym of uddāla(ka) Ja IV 298; Vv-a 197; also as °ka at Ja V 199, 407; Vv-a 43;

-java swiftness of the wind Ja VI 274;

-dhuta shaken by the wind, swaying in the w. Vv 38^05, cf. Vv-a 174;

-passa the wind side Dhp-a II 17;

-pāna lattice, window Vin I 209; II 148, 211; A I 101, 137; IV 231; Ja II 325; V 214; VI 349 (read vātapān° for dvārapān°); Pj I 54; Dhp-a I 211, 370; Vv-a 67; Pv-a 4, 216, 279;

-bhakkha living on air Dhp-a II 57;

-maṇḍala a whirlwind, gust of wind, storm, tornado [cf. BHS vāyu-maṇḍala at Avś I 256 with note] Ja I 72; Pj II 224;

-maṇḍalikā the same Vin II 113; IV 345; Ja IV 430;

-yoga direction of the wind Ja II 11;

-roga “wind disease,” upset of the body, disturbance of the intestines, colic Pj II 69; Vv-a 185;

-vassā (plural) wind and rain Pv-a 55;

-vuṭṭhi the same Pj II 34;

-vega force of the wind Snp 1074; Pv-a 47;

-sakuṇa a certain kind of bird (“wind-bird”) Nidd I 87, where Pj 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-a I 169, 187, 231; III 437.

Vāti see vāyati (in meaning “weave,” as well as “blow”).

Vātika (adjective) [from vāta 2, cf. Sanskrit vātakin Abhidh-r-m II 451] connected with the winds (humours) of the body, having bad circulation, suffering from internal trouble, rheumatic (?) Miln 135, 298.

Vātiṅgaṇa [cf. Sanskrit vātiṅgaṇa] the eggplant, Solanum melongena Ja V 131; As 320.

Vāda [from vad: see vadati; Vedic vāda (not in ṚV!), 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 M I 133; S V 73; A II 26; kumāraka° child-talk or childish talk, i.e. in the manner of talking to a child S II 218f.; cori° deceitful talk Pv-a 89 (so read with v.l. for Text bheri°); dhammika° righteous speech A V 230; musā° telling lies, false speech A I 129; II 141; IV 401; Pv-a 15. See under musā. – adjective (–°) speaking up for, proclaiming, advertising D I 174 (sīla°, paññā° etc.); Snp 913 (nivissa° dogmatist); A I 287 (kamma°, kiriya°, viriya°). – vādaṁ bhindati to refute a speech, to make a view discrepant (cf. bhinna-vāda under 4!) Pj II 45 (Māra-vādaṁ bh.).

2. what is said, reputation, attribute, characteristic Snp 859 (but Pj II 550 = nindā-vacana); Ja I 2 (jāti° genealogy, cf. D I 137). See also compound °patha.

3. discussion, disputation, argument, controversy, dispute Snp 390, 827 (also as adjective hīna°); Dhp-a III 390 = Vin IV 1; Mhv 4, 42 (sutvā ubhinnaṁ vādaṁ).

4. doctrine, theory put forth, creed, belief, school, sect Pj II 539f.; in compounds: ācariya° traditional teaching Miln 148; also “heterodoxy” Mhbv 96, cf. Dīp V 30; uccheda° anniḥlistic doctrine Nidd I 282: see under uccheda; thera° the tradition of the Theras, i.e. the orthodox doctrine or word of Gotama Buddha Mhv 5, 2; 33, 97f.; Dīp 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) Dīp V 39, 51 (opposite abhinnaka vāda); sassata° an eternalist Paṭis I 155.

-ānuvāda the translation of this phrase (used as adjective) at S III 6 (see K.S. III 7) is “one who is of his way of thinking.” All kinds of sectarian doctrines or doctrinal theses D I 161; III 115; S III 6; IV 51, 340, 381; V 7; A III 4; Nett 52;

-kāma desirous of disputation Snp 825;

-khitta upset in disputation, thrown out of his belief Vin IV 1 = Dhp-a III 390;

-patha “way of speech,” i.e. signs of recognition, attribute, definition Snp 1076 (explained dogmatically at Nidd II §563); A II 9;

-sattha the science of disputation, true doctrine Pj II 540;

-sīla having the habit of, or used, to disputes Snp 381.

Vādaka (adjective/noun) [from vāda] doctrinal, sectarian, heretical; vagga° (either vagga^01 or vagga^02) professing somebody’s party, sectarian, schismatic Vin III 175 (anu-vattaka + v.); vādaka-sammuti doctrinal (sectarian) statement A IV 347.

Vādana (neuter) [from vādeti] playing on a musical instrument, music Vv-a 276.

Vādika^01 (adjective) (–°) [from vāda] speaking, talking (of) Mhv 5, 60 (pāra° speaking of the farther shore, i.e. wishing him across the sea).

Vādika^02 [?] a species of bird Ja VI 538 (v.l. vāj°).

Vādita (neuter) [past participle of vādeti] (instrumental) music D I 6; III 183; A I 212; II 209; Dhp-a IV 75; Sv I 77.

Vāditar [agent noun from vādeti] a speaker, one who professes or has a doctrine D III 232; A II 246; IV 307.

Vādin (adjective) (–°) [from vāda] speaking (of), saying, asserting, talking; professing holding a view or doctrine; arguing. Absolutely only at A 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” Thag 1142; uccheda° professing the doctrine of annihilation Nett 111 (see uccheda); kāla°, bhūta° attha° etc. speaking in time, the truth and good etc. D I 4, 165; A I 202; V 205, 265, 328; caṇḍāla° uttering the word caṇḍāla Mhv 5, 60; tathā° speaking thus, consistent or true speaker D III 135; Snp 430; Dhamma° professing the true doctrine S III 138; in combination with vinaya-vādin as much as “orthodox” Vin III 175; mahā° a great doctrinaire or scholar Pj II 540; yatha° cf. tathā°; sacca° speaking the truth A II 212; the Buddha so-called Thig 252f.; vaṇṇa° singing the praises (of) Vin II 197.

Vāna^01 (neuter) [from vā^02: see vāyati^01] sewing, stuffing (of a couch) Sv I 86; Dhp-a I 234 (mañca°).

[BD]: upholstery

Vāna^02 (neuter) [from vana, both in meaning 1 and 2 but literally meaning overshadowed by figurative] literally “jungle” (cf. vana^01 etymology), figurative desire, lust (= taṇhā craving) As 409; Pj I 151, 152.

Vānaya in combination suvānaya (S I 124, 238) is to be separated su-v-ānaya (see ānaya).

Vānara [from vana] monkey, literally “forester” Thag 399 = Dhp 334; Thag 454; Ja II 78 (Senaka), 199f. (Nandiya); III 429; IV 308; V 445; Miln 201; Dhp-a II 22.

-inda monkey king Ja I 279; II 159.

Vāpi (feminine) [cf. Epic and Classical Sanskrit vāpī] a pond; °jala water from a pond Mhv 25, 66.

Vāpita^01 [past participle of vāpeti] sown Ja I 6 (+ ropita, of dhañña).

Vapita^02 [past participle of vāpeti] mown As 238.

Vāpeti [causative from vap, representing vapati^01 as well as vapati^02] to cause to sow [cf. Divy 213 vāpayituṁ] or to mow. – past participle vāpita.

Vābhi *Vābhi [from vā to weave] appears in Pāli as nābhi in uṇṇanābhi (q.v.).

Vāma (adjective) [Vedic vāma]

1. left, the left side (always opposed to dakkhiṇa) Ja IV 407 (°akkhi); Pv IV 7^08; Miln 295 (°gāhin left-handed); Pv-a 178 (°passa left side). As “northern” at Ja V 416. vāmaṁ karoti to upset Ja IV 101. – instrumental vāmena on the left Snp page 80. ablative vāmato from or on the left Ja III 340; Pv II 3^20 (as much as “reverse”; Pv-a 87 = vilomato).

2. beautiful; only in compound vām-ūru having beautiful thighs D II 266; Ja II 443. So read at both places for vāmuru.

Vāmana (adjective) [from vāma^01, cf. German linkisch = uncouth] dwarfish; masculine dwarf Vin I 91; Sv I 148.

Vāmanaka (adjective/noun) [from vāmana] dwarfish, crippled Ja II 226; IV 137; V 424, 427. – feminine °ikā name of certain elephants M I 178.

Vāya [from vā, vāyati^01] weaving Pv-a 112 (tunna°). See tanta°.

Vāyati^01 [Vedic vayati, vā, cf. Sanskrit veman loom, vāṭikā band, Greek ἲτυς willow, Old High German wīda the same; Latin vieo to bind or plait] to weave, only in past participle vāyita. – passive viyyati Vin III 259. past participle also vīta. – causative II vāyāpeti to cause to be woven Vin III 259 (= vināpeti); Vv-a 181. – See also vināti.

Vāyati^02 [Vedic vāti and vāyati. See etymology under vāta]

1. to blow (only as vāyati) Vin I 48; D II 107 (mahāvātā vāyanti); S IV 218 (vātā ākāse v.); Ja I 18; VI 530; Mhv 12, 12. – preterit vāyi S IV 290; Ja I 51. Cf. abhi°, upa°, pa°.

2. to breathe forth, to emit an odour, to stink Pv I 6^01; Pv-a 14; as vāti (2nd singular vāsi) at Ja II 11 (= vāyasi commentary). – past participle vāta only as noun “wind” (q.v.).

Vāyana (neuter) [from vā, vāyati^02] blowing Vibh-a 71 (upari°vāta).

Vāyamati [vi + ā + yam] to struggle, strive, endeavour; to exert oneself S IV 308; V 398; A IV 462f. (chandaṁ janeti v. viriyaṁ ārabhati cittaṁ paggaṇhāti); Pv IV 5^02; Vibh 208f.; Pp 51; Vism 2; Dhp-a III 336; IV 137; Pv-a 185.

Vāyasa [cf. Vedic vāyasa a large bird, Epic Sanskrit vāyasa crow] a crow D I 9 (°vijjā: see Sv I 93); S I 124; Snp 447, 675; Ja I 500; II 440; Miln 373; Dhp-a III 206; Vv-a 27.

Vāyāma [from vi + ā + yam] striving, effort, exertion, endeavour S II 168; IV 197; V 440; A I 174 (chando + v.), 219; II 93; III 307; IV 320; V 93f.; Ja I 72; Vibh 123, 211, 235; Vibh-a 91; Dhp-a IV 109; Pv-a 259. On vāyāma as a constituent of the “path” (sammā°) see Magga 2.a. – vāyāmaṁ karoti to exert oneself Dhp-a IV 26; Pv-a 259.

Vāyita [past participle of vāyati^01, cf. Divy 276 vāyita] woven M III 253 (sāma°), where Miln 240 in the same passage reads sayaṁ°; Vin III 259. Cf. vīta.

Vāyin (adjective) [from vāyati^02] blowing (forth), emitting an odour, stinking Pv-a 87.

Vāyima (adjective) [from vā: vāyati^01] weaving, woven; a° not woven Vin III 224 (of a rug or cover).

Vāyu [Vedic vāya, from vā: vāyati^02] wind Miln 385; Pv-a 156. See next.

Vāyo (neuter) [for vāyu, in analogy to āpo and tejo, with which frequently enumerated] wind D III 268 (°kasiṇa); M I 1, 424 = A IV 375; A V 7, 318, 353f. (°saññā); S III 207; Vism 172 (°kasiṇa), 350 (definition). On vāyo as technical term for mobility, mobile principle (one of the 4 elements) see Cpd. 3, 270; BMPE 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) Vibh 84; Vism 363; Nett 74; Vibh-a 55; Vv-a 15; Sv I 194.

[BD]: motion, wave-form

Vāra [from vṛ, in meaning “turn,” cf. vuṇāti]

1. turn, occasion, time, opportunity Ja I 58 (utu-vārena utuvārena according to the turn of the seasons), 150; VI 294; Vism 431 (santati° interval); Sv I 36; Dhp-a I 47 (dve vāre twice); As 215; Vv-a 47 (tatiya-vāraṁ for the 3rd and last time); Pv-a 109, 135.

2. In pada° “track-occasion,” i.e. foot-track, walk(ing), step Ja I 62, 213 (°vārena) by walking (here spelt 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) Ja IV 492; Dhp-a I 49. Dutoit (Ja. translation IV 594) translates “Wunsch nach Wasser.”

4. bhāṇa° “turn for recitation,” i.e. a portion for recital, a chapter Pj II 194. See bhāṇa.

Vāraka [cf. Sanskrit vāra and vāraka] a pot, jar Vin II 122 (three kinds: loha°, dāru° and cammakhaṇḍa°); Ja I 349; II 70; III 52 (dadhi°); Miln 260; As 377 (phānita°).

Vāraṇa^01 (neuter) [from vṛ to obstruct] warding off, obstruction, resistance Vibh-a 194, 195 (= nivāraṇa). – ātapa° sunshade Dāṭh I 28; V 35.

Vāraṇa^02 [cf. Vedic vāraṇa strong]

1. elephant Ja I 358; IV 137; V 50, 416; Sv I 275; Dhp-a I 389 (°līḷhā elephant’s grace); Vv-a 36, 257.

2. the hatthiliṅga bird Thag 1064.

Vāraṇa^03 [for vāruṇī?] spirituous liquor Ja V 505.

Vāraṇika at Thag 1129 read cāraṇika (a little play): see Ps.B. 419 note.

Vārattika (adjective) [from varatta] consisting of leather or a strap Ja III 185.

Vāri (neuter) [Vedic vāri, cf. Avesta vār rain, vairi° sea; Latin ūrīna = urine; Anglo-Saxon waer sea; Old-Icelandic ūr spray, etc.] water D II 266; M III 300; A III 26 (in lotus simile); Thag 1273; Snp 353, 591, 625, 811; Vv 79^10; Ja IV 19; Nidd I 135, 203 (= udaka); Miln 121; Pv-a 77.

-gocara living or life (literal feeding) in water Snp 605;

-ja “water-born,” i.e.

(1) a lotus Snp 845, cf. Nidd I 203;

(2) a fish Dhp 34 (= maccha Dhp-a I 289); Ja V 464 (= Ānanda-maccha commentary), 507;

-da “water-giver,” i.e. cloud Dāṭh III 40;

-dhara water-holder, water jug Ja V 4;

-bindu a drop of water Snp 392;

-vāha “water-carrier,” i.e. cloud A II 56; III 53; S V 400; Ja VI 26, 543, 569; Khp VII 8. -vārita, -yuta, -dhuta, -phuṭa (Jain practice) D I 57; M I 377.

Vārita [past participle of vāreti, causative of vṛ^01] obstructed, hindered Ja IV 264; restrained (sabbavāri) see vāri.

-vata (so read for cārita°) “having the habit of self-denial” (translation) S I 28 (cf. K.S. I 39 and 320 with note and Buddhaghosa’s explanation: “kilesānaṁ pana chinnattā vataṁ phala-samādhinā samāhitaṁ”), cf. bhāvanā-balena vāritattā dhammā etc. at Tikap 14.

Vāritta (neuter) [from vṛ, on the analogy of cāritta. The BHS is vāritra: Mvy 84] avoidance, abstinence Thag 591; Miln 133 (cārittañ ca vārittañ ca); Vism 11.

Vāruṇī (feminine) [cf. Sanskrit vāruṇī, with only reference in BR: Harivaṁśa 8432]

1. spirituous liquor A III 213; Ja I 251 (°vāṇija spirit merchant), 268; VI 502.

2. an intoxicated woman; term for a female fortune-teller Ja VI 500 (Vāruṇī’va pavedhati; commentary devatā-bhūta-paviṭṭhā yakkha-dāsī viya gahitā, i.e. possessed), 586 (vāruṇī’va pavedhentī; commentary yakkhāviṭṭhā ikkhaṇikā viya).

Vāreti [causative of vuṇāti, representing vṛ^01 (to enclose, obstruct), as well as vṛ^02 (to choose)]

1. to prevent, obstruct, hinder Pv II 7^07 (vārayissaṁ I had the habit of obstructing; = nivāresiṁ Pv-a 102); Vv-a 68; Saddh 364.

2. to ask in marriage Thig-a 266; Pv-a 55. – causative II vārāpeti to induce somebody to choose a wife Ja IV 289.

Note: vāriyamāna (kāḷakaṇṇi-salākā) at Ja IV 2 read cār° (cf. Pv-a 272 vicāresuṁ the same). – past participle vārita.

Vāreyya (neuter) [gerund of vāreti] marriage, wedding Thig 464, 472, 479; Pj II 19.

Vāla^01 [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 Vin II 195 = Ja V 335 (pahaṭṭha-kaṇṇavāla with bristling ears and tail, of an elephant); Ja V 274 (so read for phāla, cf. page 268, V 113); Pv-a 285 (°koṭi, so read for bāla°); Saddh 139. – pallaṅkassa vāle bhinditvā destroying the hair (-stuffing) of a couch Vin II 170 = Sv I 88; cf. Vin IV 299: pallaṅko āharimehi vālehi kato. – On v. in similes see JPTS 1907, 136.

2. a hair-sieve [also Vedic] M I 229.

-agga the tip of a hair A III 403; Miln 250 (°vedha hitting the tip of a hair, of an archer); Sv I 66;

-aṇḍupaka a certain material, head dress (?) A I 209 (so read for vālanduka); Vism 142; As 115 (reads leḍḍūpaka);

-kambala a blanket made of horse-tails D I 167; A I 240, 296; Pp 55;

-koṭi the tip of the hair Pv-a 285;

-rajju a cord made of hair S II 238; A IV 129; Ja II 161;

-vījanī a fan made of a Yak’s tail, a chowry D I 7;

-vedhin (an archer) who can hit a hair Ja I 58 (akkhaṇa-vedhin + v.); Vism 150; Mhv 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 D I 26; M I 176; II 122; see explanation at Sv I 117.

Vāla^02 (adjective) [cf. Sanskrit vyāla] malicious, troublesome, difficult Vin II 299 (adhikaraṇa).

Vāla^03 (neuter) [= vāri, cf. late Sanskrit vāla] water; only in compound °ja a fish (cf. vārija).

Vālatta (neuter) [abstract from vāla^02] trouble, difficulty Vin II 86 (in same context as vāla^02); A I 54.

Vāladhi [cf. Epic Sanskrit vāladhi] a tail (usually of a large animal) Thag 695; Ja I 63, 149; VI 302; Pv I 8^03; Mhv 10, 59; Vv-a 252, Saddh 621; Vism 36 cf. Ap 61.

Vālikā (feminine) [a by-form of vālukā] sand (often sprinkled in connection with festivities to make the place look neat) A I 253; Ja I 210; III 52, 407; VI 64; Vism 420; Dhp-a I 3, 111; Vv-a 160, 305; Pv-a 189. – paritta° sand (on the head) as an amulet Ja I 396, 399. – In compounds usually vālika°. Cf. vālukā.

-puñja a heap of sand Ja VI 560.

-pulina sand bed or bank Ja II 366; III 389.

-vassa a shower of sand Pj II 224.

Vālin (adjective) [from vāla^01] having a hairy tail Vv 64^07, cf. Vv-a 277.

Vālukantāra at Vv-a 332 probably for vāluka-kantāra, i.e. sandy desert. See vaṇṇu.

Vālukā (feminine) [cf. Vedic and Epic Skanskrit vālukā] sand. In compounds usually vāluka°. – S IV 376; Vv 39^01; 44^01; Ap. 23; Nidd II page 72 (Gaṅgāya v.); Ja II 258; IV 16; Pv II 12^01; Mhv 23, 86; Dhp-a III 243, 445; Vv-a 31, 177; Saddh 244. See also vālika.

Vāḷa^01 [cf. late Sanskrit vyāḍa, see Geiger, Pāli Grammar §54.6]

1. a snake Vism 312 (so read for vaḷa).

2. a beast of prey A III 102 (amanussa); Ja 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. Ja VI 569; Dhp-a I 171 (°ṭṭhāna); III 348 (°rocanā); Vism 180, 239.

Vāḷa^02 [misspelt for vāda?] music (?) Pañca-g 83.

Vāvatteti (vi + ā + vṛt] to turn away (transitive), to do away with, remove M I 12 (preterit vāvattayi saṁyojanaṁ, explained at Ps I 87 as “parivattayi, nimmūlaṁ akāsi”) = 122 (with v.l. vi°, see page 526); A II 249 (v.l. vi°).

Vāsa^01 [vas to clothe, see vasati^01] clothing; adjective (–°) clothed in Ja VI 47 (hema-kappana-vāsase).

Vāsa^02 [vas to dwell, see vasati^02]

1. living, sojourn, life Snp 191; Mhv 17, 2 (anātha-vāsaṁ vasati to lead a helpless life); Pv-a 12 (saraagga-vāsaṁ live a life of concord); Pj II 59 (lokantarika°). Cf. pari°, saṁ°.

2. home, house, habitation Snp 40. vāsaṁ kappeti to live (at a place), to make one’s home Ja I 242; Pv-a 47, 100. vāsaṁ upagacchati to enter a habitation (for spending the rainy season) Pv-a 32. In special sense “bed”: see compound °ūpagata.

3. state, condition (–°), in ariya° holy state A V 29f.; brahmacariya° chastity Pv-a 61.

4. (adjective) (–°) staying, living, abiding, spending time Snp 19 (ekaratti°), 414 (ettha°). vassa° spending The Rains Pv-a 20; vuttha° having spent The Rains Ja I 183. Cf. ante-vāsika-vāsa.

-attha home success, luck in the house, prosperity A II 59, 61 sq.

-āgāra bedroom Ja III 317;

-ūpagata

(a) having entered one’s hut or abode (for the rainy season) Snp 415.

(b) gone to bed Pv II 12^08; Pv-a 280;

-ghara living room, bedroom Pj II 28 (= kuṭī);

-dhura ordinary duty (literally burden) or responsibility of living, or the elementary stages of saintliness Pj II 194, 195 (contrasted to pariyatta-dhura), 306 (ganthadhura).

Vāsa^03 [cf. Classical Sanskrit vāsa, e.g. Mālatīm. 148, 4; from vā: see vāta] perfume Ja I 242; VI 42.

Vāsaka vāsika (adjective) (–°) [from vāsa^02] living, dwelling; vāsaka: see saṁ°. vāsika: gāma° villager Mhv 28, 15; Bārāṇasi° living in Benares Ja III 49. See also ante°.

Vāsati [vāś, see vassati^02] to cry (of animals) Ja VI 497.

Vāsana^01 (adjective-neuter) [= vasana^01] clothing, clothed in (–°) Pv-a 173.

Vāsana^02 (adjective-neuter) [= vasana^02] dwelling Dīp V 18.

Vāsanā (feminine) [from vasati^02 = vāsa^02, but by Rh.D., following the Pāli commentary connected with vāseti and vāsa^03] that which remains in the mind, tendencies of the past, impression, usually as pubba° former impression (Snp 1009; Miln 10, 263). – Cf. Nett 4, 21, 48, 128, 133f., 153, 158f., 189f. – Cf. BHS vāsanā, e.g. Mvu I 345.

Vāsara [cf. Vedic vāsara matutinal, vasaḥ early] day (opposite night), a day Dāṭh I 55; V 66.

Vāsi (feminine) [cf. Sanskrit vāśī]

1. a sharp knife, axe, hatchet, adze (often combined with pharasu) Ja I 32, 199; II 274; III 281; IV 344; Miln 383; 413; Dhp-a I 178 (tikhiṇāya vāsiyā khaṇḍākhaṇḍikaṁ chinditvā: cutting him up piecemeal with a sharp knife); Pj I 49. -°jaṭa handle of a mason’s adze Vin IV 168; S III 154; A IV 127.

2. a razor Ja I 65; II 103; III 186, 377.

Vāsika see vāsaka

Vāsita [from vāseti^02]

1. scented Ja I 65; II 235 (su°); III 299; V 89; Vism 345.

2. [preferably from vāseti^01 = vasati^02] established, made to be or live, preserved Mhv 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 Pj II 583); Miln 263 (the same); Vism 185 (+ bhāvita-bhāvana). If taken as vāseti^02, then to be translated as “scented, filled, permeated,” but preferably as vāseti^01. – Cf. pari°.

Vāsitaka (adjective) [from vāsita] scented, perfumed Vin IV 341 (vāsitakena piññākena nhāyeyya: should bathe with perfumed soap). – feminine vāsitikā (scilicet mattikā) scented clay Vin II 280 (the same).

Vāsin^01 (adjective) (–°) [from vas^01] clothed in, clad Snp 456 (saṅghāṭi°), 487 (kāsāya°); Pv III 16 (sāhunda°); Ja III 22 (nantaka°); IV 380 (rumma°); feminine vāsinī Vin III 139 (chanda°, paṭa° etc.) = Vv-a 73.

Vāsin^02 (adjective) (–°) [from vas^02] liking, dwelling (in) Snp 682 (Meru-muddha°), 754 (āruppa°); Pv-a 1 (Mahāvihāra°), 22 (Aṅga-Magadha°), 47 (Sāvatthi°), 73 (Bārāṇasi°).

Vāsu see va¯˘su

Vāseti^01: causative of vasati^02 (q.v.).

Vāseti^02 [denominative from vāsa perfume] to perfume, to clean or preserve by means of perfumes, to disinfect (?) Vin I 211 (here in the sense of “preserve, cure,” probably as vāseti of vasati^02); II 120; Ja 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, Toev. 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 vasati^02 (causative). – past participle vāsita. causative II vāsāpeti Ja V 33.

Vāha (adjective/noun) [from vah]

1. carrying, leading; a leader, as in sattha° a caravan leader, merchant Ja I 271; Vv 84^07; 84^20; Vv-a 337.

2. a cart, vehicle; also cartload Snp page 126 (tila° = tila-sakaṭa Pj II 476); Ja IV 236 (saṭṭhi°sahassāni 60,000 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 A I 178; Vin I 32; Miln 176.

Vāhana [from vāheti]

1. (adjective) carrying, pulling, drawing Vin II 122 (udaka°-rajju); Ja I 136 (kaṭṭha° gathering firewood); Pv-a 127 (ratha-yuga°).

2. (neuter) conveyance, beast of burden, mount Vin I 277 (°āgāra stable, garage); Snp 442 (Māra sa° with his elephant); Pv II 9^26; Dhp-a 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 Ja I 262.

Vāhanaka = vāha 1; Vv-a 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 Vin IV 158; Thag 218, 1127; Miln 379; Vv-a 100.

Vāhin (adjective/noun) [from vāha] carrying, conveying Ja VI 125 (haya° running by means of horses, i.e. drawn by horses); also as poetical expression for “horse” Ja VI 252 (= sindhava commentary). The reading vāhin at Mhv 22, 52 is given as v.l. for Text vājin in PTS editor – feminine vāhinī, an army Ja III 77 (miga°; explained as “aneka-sahassa-saṅkhā migasenā”); VI 581.

Vāheti is causative of vahati (q.v.).

Vi-Vy.

Vi (indeclinable) [prefix, resting on Indo-Germanic ṷi “two,” as connotation of duality or separation (German “ent-zwei”), which is contained in viṅśati, numeral for “twenty” (see vīsati), cf. Sanskrit viṣu apart, Greek ἴδιος private (literal separate); also Sanskrit u-bhau both; and ṷidh, as in Latin dīvido = divide. A secondary (comparative) formation in Sanskrit vitara further, farther, Gothic wipra against, German wider]

I.

1.

(a) inseparable prefix of separation and expansion, in original meaning of “asunder,” semantically closely related to Latin dis° and Ger 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 Pj 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:

Vikampati shake about,

Vikāseti open out,

Vikirati scatter about,

Vikūjati sing out (= upa-nadati commentary),

Vicarati move about (= ā-hiṇḍati),

Vichurita sprinkled about,

Vijāyati bring forth,

Vitāna “spread out,”

Vitthāra extension, detail,

Vidāleti break open,

Vidhammati whirl about,

Vidhāyaka providing,

Vippakirati strew all over,

Vipphāra pervading,

Vipphārika ef-fulgence,

Vibhajati ex-plain,

Vibhatta dis-tributed,

Vibhāga division, distribution,

Viravati shout out,

Virūhana growing up,

Virocati shine out,

Vissajjati give out,

Vissaṭṭha sent out,

Vissara shouting out,

Vissuta far-famedium

2. denoting disturbance, separation, mixing up (opposite saṁVi), as given with “away” or “down,” or the prefixes de- and dis-, e.g.

Vikasita burst asunder,

Vikubbana change, i.e. miracle (meta-morphosis),

Vikkaya sell (“ver-kaufen”),

Vikkhambhati de-stroy,

Vikkhāleti wash off (= ācameti),

Vikkhepa de-rangement,

Vigata dis-appeared (used as definition of viVi at Thig-a 80),

Vigalita dripping down,

Viggaha separation,

Vicinati dis-criminate,

Vijahati dis-miss,

Videsa foreign country (cf. verajjaka),

Vinaṭṭha destroyed,

Vinata bending down,

Vināsa de-struction,

Vinicchaya dis-crimination,

Vinodaka driving out,

Vipāteti to be destroyed,

Vippalapati to talk confusedly,

Virājeti discard as rāga,

Virodha destruction,

Vilumpati break up,

Vivitta separated,

Vividha mixed,

Viveka separation,

Vivāha carrying away, i.e. wedding.

3. denoting the reverse of the simple verb, or loss, difference, opposite, reverse, as expressed by unVi or dis-, e.g.

Viasana mis-fortune,

Vikaṭika unclean,

Vikappa change round,

Vikāra per-turbation, dis-tortion,

Vikāla wrong time,

Vitatha un-truth,

Vidhūma smoke-less,

Vipatti corruption,

Viparīta dubious,

Vippaṭipanna on the wrong track,

Vibhava non-existence (or as 4 “more” bhava, i.e. wealth),

Vimati doubt,

Vimānana dis-respect,

Viyoga separation,

Viraja fault-less,

Virata abs-taining,

Virūpa un-sightly,

Vivaṭa unveiled,

Vivaṇṇeti defame,

Vivāda dis-pute,

Visama uneven,

Vissandati overflow,

Vissarita for-gotten,

Visiṭṭha distinguished,

Visesa 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.

Viākula quite confused,

Vikatta cut up,

Vikopeti shake up,

Vigarahati scold intensely,

Vichindati cut off,

Vijita conquered altogether,

Vijjotita resplendent,

Vitarati come quite through,

Viniyoga close connection,

Vinivatteti turn off completely,

Vipariṇāma intense change,

Vippamutta quite released,

Vippasanna quite purified,

Vipphalita crumpled up,

Vibandhana (close) fetter,

Viramati cease altogether,

Visahati have sufficient strength,

Visukkha dried up,

Visuddha very bright,

Vissamati rest fully (German aus-ruhen),

Vihaññati to get slain.

Vikaca (adjective) blossoming Sv I 40.

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 Vin I 206. – Cf. vekaṭika.

-bhojana filthy food D I 167; M I 79.

Vikaṇṇa (adjective) [vi + kaṇṇa] having deranged or bent corners, frayed Vin I 297; II 116.

Vikaṇṇaka [from vikaṇṇa] a kind of arrow (barbed?) Ja II 227, 228.

Vikata changed, altered Vin I 194 (gihi-vikata changed by the g.)

Vikati (feminine) [from vi + kṛ] “what is made of something,” make, i.e.

1. sort, kind Ja I 59 (ābharaṇa° kind of ornament), 243 (maccha-maṁsa°); Miln 403 (bhojana° all kinds of material things); Vism 376 (bhājana° special bowl); Vibh-a 230 (pilandhana°); Dhp-a II 10 (khajja°).

2. product, make; vessel: danta° “ivory make,” i.e. vessels of ivory M II 18; D I 78; Ja I 320.

3. arrangement, get up, assortment; form, shape Ja V 292 (mālā° garland arrangement).

-phala an assortment of fruit Ja V 417.

Vikatika (feminine) [from vikati] a woollen coverlet (embroidered with figures of lions, tigers etc.) D I 7 (cf. Sv I 87); A I 181; Vin I 192; Thig-a 55 (Ap verse 10: tūlikā°).

Vikatta (adjective) [past participle of vi + kantati^02] cut open Ja VI 111 (v.l. °kanta).

Vikattana (neuter) [from vi + kantati^02] cutter, knife Vin III 89 (tiṇha go°) M I 449; Ja VI 441.

Vikatthati [vi + katthati] to boast, show off S II 229; Ja I 454 (= vañcana-vacanaṁ vadati commentary). – past participle vikatthita.

Vikatthana (neuter) [from vi + katth] boasting Pj II 549.

Vikatthita (neuter) [from vikatthati] boasting Ja I 359.

Vikatthin (adjective) [from vi + katth] boasting; only negative a° not boasting, modest A V 157; Snp 850; Miln 414.

Vikanta = vikatta; cut open, cut into pieces Ja II 420.

Vikantati [vi + kantati^02] to cut Ja V 368 (= chindati commentary). past participle vikatta and vikanta.

Vikantana (neuter) [from vikantati] knife M I 244. Cf. vikattana.

Vikappa [vi + kappa]

1. thinking over, considering, thought, intention Nidd 97, 351.

2. doubtfullness, indecision, alternative, applied to the particle vā Pj II 202, 266; Pj I 166; Sv I 51; Pv-a 18.

-attha° consideration or application of meaning, exposition, statement, sentence Ja III 521; Pj II 433, 591. – Cf. nibbikappa.

Vikappana (neuter) and °ā (feminine) [from vikappeti]

1. assignment, apportioning Vin IV 60 = 123 = 283. At Vin 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. Pj II 179 (“ca”); Pj I 166 (“vā”).

Vikappita [past participle of vikappeti] prepared, put in order, arranged, made; in combination su° well prepared, beautifully set Snp 7; Vv-a 188 (manohara + v.). – Buddhaghosa at Pj 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.

Vikappin (adjective) [from vikappa] having intentions upon (–°), designing A III 136 (an-issara° intentional unruliness).

Vikappiya (adjective) [gerund of vikappeti] to be designed or intended Saddh 358.

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 Nidd I 97), 918 (the same Nidd I 351).

2. to detail, describe, state Pj I 166; Pj II 43.

3. to assign, apportion, give Vin I 289 (cīvaraṁ); IV 121 (the same).

4. to arrange, put on, get ready Vin I 297.

5. to change, alter, shape, form Ja V 4 (ambapakkaṁ satthena v.; commentary not quite correctly = vicchindati). – past participle vikappita.

Vikampati [vi + kamp] to shake; figurative to be unsettled, to waver, to be in doubt S IV 71 (cittaṁ na vikampate); Thag 1076 (vidhāsu na v.; translated Ps.B. page 366: “who is not exercised about himself in this way or in that”); Nidd I 195 (tīsu vidhāsu, as at Thag 1076; as comment on Snp 843); Ja VI 488. – present participle medium vikampamāna, only negative a° not hesitating, settled, well balanced, resolved Snp 842; Ja 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; Vv 50^22.

Vikaroti [vi + kṛ] to alter, change, disturb; preterit vyakāsi Ja II 166 (= vikāraṁ akāsi parivattayi commentary); so read for Text vyākāsi. – Imperative passive 3 singular vikiriyyatu “let him be disturbed” Ja III 368 (after Kern, Toev. sub voce). One may take it to vikirati, q.v.). – past participle vikaṭa and vikata. See also vikubbati, etc.

Vikala (adjective) [Sanskrit vikala] defective, in want of, deprived, (being) without Thig 391; Pv IV 1^04; Ja IV 278; VI 232; Miln 106, 307 (udakena); Sv I 222; Pv-a 4 (hattha°). Cf. vekalla.

Vikalaka (adjective) [vikala + ka] being short of, wanting Vin I 285.

Vikāsati^01 [vi + kas] to open (out), to expand, to blossom fully (of flowers). – past participle vikasita. causative vikāseti to open Ja VI 364 (hatthaṁ).

Vikāsati^02 [vi + kāś, cf. okāsa] to shine; causative vikāseti to illuminate Dāṭh V 47 (mukhambuja-vanāni vikāsayanto).

Vikasita [past participle of vikāsati^01] burst asunder, blossoming, opened (wide), expanded, usually applied to flowers Ja III 320 (= phālita commentary); IV 407; Vv-a 40, 206 (of eyes); Pj II I 39; Sv I 40.

[BD]: of flowers: blown

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); Pj I 107 (vaṇṇa°).

2. distortion, reversion, contortion, in various connections, as kucchi° stomach-ache Vin I 301; bhamuka° frowning Dhp-a IV 90; mukha° grimace, contortion of the face, Ja II 448; Pv-a 123; hattha° hand-figuring, signs with the hand, gesture Vin I 157 (+ hattha-vilaṅghaka) = M I 207 (reads vilaṅgaka); Vin V 163 (with other similar gestures); Ja IV 491; V 287; VI 400, 489. – Kern. Toev. sub voce vikāra is hardly correct in translating hattha-vikārena at Vin I 157 by “eigenhändig,” i.e. with his own hand. It has to be combined with hattha-vilaṅghakena.

3. perturbation, disturbance, inconvenience, deformity Vin I 271, 272 (°ṁ sallakkheti observe the uneasiness); Miln 224 (tāvataka v. temporary inconvenience), 254 (°vipphāra disturbing influence); Pj II 189 (bhūta° natural blemish).

4. constitution, property, quality (cf. Cpd. 1572, 168^01) Vism 449 (rūpa° material quality); Vv-a 10.

5. deception, fraud Pv-a 211 (= nikati). – Cf. nibbikāra.

Vikāla [vi + kāla] “wrong time,” i.e. not the proper time, which usually means “afternoon” or “evening,” and therefore often “too late.” – Vin IV 274 (= time from sunset to sunrise); Ja V 131 (ajja vikālo today it is too late); Vv-a 230 (the same). – locative vikāle (opposite kāle) as adverb, meaning:

(1) at the wrong time Vin I 200; Snp 386; Pv-a 12.

(2) too late Vv 84^08 (= akāle Vv-a 337); Dhp-a I 356; IV 69.

(3) very late (at night) Ja V 458.

-bhojana taking a meal at the wrong time, i, e. in the afternoon Vin I 83; D I 5; A I 212; II 209; Snp 400; Sv I 77.

Vikāsa [vi + kas: see vikāsati^01] opening, expansion Ja VI 497 (vana° opening of the forest); Dhātup 265.

Vikāsika [from vi + kṛṣ: see kāsati] a linen bandage (Kern: “pluksel”) Vin I 206 (for wound-dressing). May be a derivative from kāsika, i.e. Benares cloth, the vi° denoting as much as “a kind of.”

Vikāsitar [from vi + kṛṣ, kāsati] one who plucks or pulls, bender of a bow, archer Ja VI 201.

Vikāsin (adjective) (–°) [from vi + kāś: see vikāsati^02] illumining, delighting Mhv 18, 68.

Vikāseti see vikāsati.

Vikiṇṇa [past participle of vikirati] scattered about, strewn all over, loose Vin I 209 (undurehi okiṇṇa°; overrun); Ja V 82.

-kesa with dishevelled hair Ja I 47; Vism 415;

-vāca (adjective) of loose talk S I 61 (= asaññata-vacana K.S. I 320); Pp 35 (same explanation Pp-a 217): Ja V 77 (= patthaṭavacana commentary).

Vikitteti [vi + kitteti] to slander Miln 276 (opposite pakitteti).

Vikiraṇa (neuter and adjective) [from vikirati]

1. scattering, dispersing being scattered or dispersed D I 11 (cf. Sv I 96). – Vibh 358 (Text reads vikī°; v.l. vikāraṇa and vikkir°) = Pp 23 (which reads nikaraṇā; translated “guilefullness”). In this connection Vibh-a 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-a III 109 in formula bhedana-vikiraṇa-viddhaṁsanadhamma i.e. “of the nature of total destruction.” Cf. BHS formula śatana-patana-vikiraṇa-vidhvaṁsana (-dharmatā) Avś I 96 (where S. Speyer in Index considers vikaraṇa the correct form) = Divy 299 (reading cyavana-patana°) = Lal 242. See also S 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) M I 127; S III 190 (in simile of playing children: paṁsvāgārakāni hatthehi ca pādehi ca vikiranti [mix up] vidhamanti [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 (S III 190 §11f.) in phrase rūpaṁ vikirati vidhamati etc. where it is meant in transative sense of “destroy”; thus vi° in the same verb in meaning (vi° 1 and 2); S IV 41 (kāyo vikiri [came to pieces] seyyathāpi bhusa-muṭṭhi); Ja I 226; Pv II 3^08 (vikiri, v.l. 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 vidhamati viddhaṁsati”: the water scatters, drops and falls off; applied figuratively to bad qualities at same passage); Pj 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 Pv-a 271 (with sprawling or confused limbs); imperative vikiriyyatu Ja III 368. – past participle vikiṇṇa.

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) S III 190; as transative to put out of play, to discard (vi° 3) ibid. (rūpaṁ etc. v. karoti).

Vikujjhita [vi + past participle of kujjheti] made angry, angered, annoyed, vexed M II 24 (so read for vikujjita).

Vikuṇita (adjective) [vi + kuṇita] distorted, deformed Vism 346 (°mukha); Pv-a 123 (the same). Cf. vikūṇa.

Vikuddha (adjective) [vi + kuddha] free from anger Ja V 308.

Vikubbati [vi + kubbati, medium of karoti] to change round, transform, do magic Ja III 114 (= parivatteti); Dīp I 40 (vikubbeyya); also in phrase iddhi-vikubbati to work transformation by magic (psychic) potency Kv 55. – present participle feminine vikubbantī Vv 11^02 (iddhiṁ working magic, = vikubban’iddhiyo vaḷañjentī Vv-a 58), and vikubbamānā (iddhi°) Vv 31^01. – past participle *vikubbita miracle: see vikubbana.

Vikubbana (neuter) and °ā (feminine) [from vikubbati] miraculous transformation, change; assuming a different form by supernatural power; miracle Thag 1183; Paṭis II 174, 210; Dīp VIII 6 (°esu kovida); Mhv 19, 19; Miln 343; Vism 309, 316f. More specific as iddhi-vikubbana (or °ā), i.e. by psychic powers, e.g. D II 213; Vism 373f.; or vikubbanā iddhi Vism 378, 406; Vv-a 58; As 91 (the various forms of iddhi). Cf. PtsC. 50; Cpd. 61. – The BHS form is represented by the past participle of vikubbati, i.e. vikurvita, e.g. Avś I 258; Divy 269 etc.

Vikulāvaka, Vikulāva (adjective) [vi + kulāva] having no nest, without a nest S I 224 (ka); Ja I 203.

Vikūjati [vi + kūjati] to sing (like a bird), warble, chirp, coo Pv-a 189 (= upanadati). – present participle medium vikūjamāna Vin IV 15; Ja V 12.

Vikūṇa [cf. vikuṇita and vikāra] distortion, grimace (mukha°) Pj II 30.

Vikūla (adjective) [vi + kūla] sloping down, low-lying A I 35 (contrasted with ukkūla). We should expect ni° for vi°, as in BHS (see ukkūla).

Vikūlaka (adjective) [from vikūla] contrary, disgusting Thig 467 (= paṭikūla Thig-a 284).

Vikesikā (adjective -feminine) [vi + kāsa + ika] with loose or dishevelled hair Vin I 15.

Vikoṭṭita [vi + koṭṭita] beaten, cut, slain, killed Miln 304 (koṭṭita + v.).

Vikopana (neuter) [from vi + kup] upsetting, injuring, doing harm Ja II 330 = IV 471; Miln 185, 266; As 145.

Vikopin (adjective) [vi + kup] shaking, disturbed; negative a° Ja VI 226.

Vikopeti [vi + kopeti]

1. to shake up Pv-a 253.

2. to upset, spoil, to do harm Vin III 47; Miln 276 (vikitteti + v.).

3. to destroy Ja VI 68 (padaṁ a track).

Vikkanta [past participle of vi + kram] heroic Ja I 119; II 211; IV 271; Miln 400 (°cārin, of a lion).

Vikkandati [vi + kandati] to cry out, lament, wail Ja VI 525.

Vikkama [from vi + kram]

1. walking about, stepping; in °malaka walking-enclosure, “περιπατεὶον”, corridor Ja I 449.

2. strength, heroism Ja II 211, 398; III 386 (°porisa).

Vikkamati [vi + kamati] to have or show strength, to exert oneself Ja III 184 (= parakkamati); Miln 400. – past participle vikkanta.

Vikkaya [vi + kaya] selling, sale A II 209; Snp 929 (kaya + v.); Ja I 121; II 200; IV 115 (majja°); Miln 194 (°bhaṇḍa goods for sale, merchandise); Pv-a 29, 113 (°bhaṇḍa).

Vikkayika and Vikkāyika (adjective/noun) [from vikiṇāti]

1. a salesman, vendor Dhp-a IV 50 (ā).

2. for sale Ja I 201 (ā); Dhp-a I 269 (a).

Vikkiṇāti [vi + kiṇāti] to sell Ja I 227, 377 (gerund vikkiṇitvā); Pv-a 100 (the same), 191 (preterit vikkiṇi). – infinitive vikketuṁ Ja III 283. – gerundive vikkiṇiya = for sale Dhp-a I 390 (°bhaṇḍa merchandise).

Vikkīḷita (neuter) [vi + kīḷita] sporting, amusement, pastime Nett 124 (in applied meaning).

Vikkuthita (adjective) [vi + kuthita] boiled, °duddha boiled milk Pj I 60 (Text reads vikkuthita-duṭṭha-vaṇṇa, but the appendix to Pj II Index page 870: vikkuṭṭhita-duddha°). The corresponding passage at Vism 260 has duṭṭha-khīra-vaṇṇa, which seems faulty.

Vikkhaṇḍati [vi + khaṇḍati] to break (up), destroy, spoil Saddh 450 (gerund °iya). – past participle vikkhaṇḍita.

Vikkhaṇḍita [past participle of vikkhaṇḍati] broken, ruined, spoilt Saddh 436.

Vikkhambha [vi + khambha 1] diameter (literal support) Ja V 268, 271; Mhv 18, 27.

Vikkhambhati [from vi + khambha 2] (intransitive) to become stiff (with fear), to be scared or frightened Ap. 50.

Vikkhambhana (neuter) [vi + khambha + na] withdrawal of support, stopping (the nīvaraṇas or any evil influences or corruptions: kilesa°), arresting, paralysing elimination, discarding Paṭis II 179; Nidd I 6; Nidd II §§338, 606 b; Ja III 15 (kilesa° + metta-bhāvana-jhān’uppatti); IV 17; Vism 320; Saddh 455. – Usually in following compounds: °pahāna elimination (of character-blemishes) by discarding Ja II 230; Nidd II §203; Vism 5; As 352; Pj II 19; °vimutti emancipation by elimination Ja 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 Nett 15, 16.

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 Paṭis II 179; Tikap 155, 320f.; Dukap 10.

Vikkhambhiya (adjective) [gerund of vikkhambheti] in negative a° not to be obstructed or overcome D III 146.

Vikkhambheti [vi + khambheti] (transitive) to “unprop,” unsettle, discard; to destroy, extirpate, paralyse (cf. khambha 2 and chambheti), give up, reject Snp 969 (= abhibhavati etc. Nidd I 492); Vism 268; Ja I 303 (jhānabalena kilese v.); Miln 34 (nīvaraṇe); Dhp-a 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.?); Vv-a 156 (read °etvā.)– past participle vikkhambhita.

Vikkhalita (neuter) [vi + khalita^02] stumbling, fault, faux pas A I 199.

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.

Vikkhālita [past participle of vikkhāleti] washed off, cleansed Vin II 201; Vism 59.

Vikkhāleti [vi + khāḷeti] to wash off, to wash one’s face (mukhaṁ) rinse one’s mouth Vin II 201; S II 269; Ja I 266, 459; Pv-a 75, 209, 241 (= ācameti). – past participle vikkhālita.

Vikkhitta (adjective) [vi + khitta] – upset, perplexed, mentally upset, confused S II 122 (°citta); V 157, 263f.; A III 174 (°citta); V 147 (the same); Vism 410 (= uddhaccānugata). – a° undisturbed, composed, collected A V 149; It 94; Pv-a 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.

Vikkhipatti to be disturbed Ja I 400 (gocare, in ...); Miln 337 (cittaṁ). – past participle vikkhitta.

Vikkhipana (neuter) [cf. BHS vikṣepa refusal Avś I 94] refusal, denial Vibh-a 493 (see vikiraṇa 1).

Vikkhīṇa [vi + khīṇa] totally destroyed, finished, gone Thig 22.

Vikkhīyati [vi + khīyati] to go to ruin, to be destroyed, to be lost Ja V 392 (future °īyissati). – past participle vikkhīṇa.

Vikkhepa [vi + khepa]

1. disturbance, derangement Ja VI 139.

2. perplexity, confusion D I 59. – vācā° equivocation, senseless talk D I 24.

3. in citta° and cetaso v. upset of mind, unbalanced mind, mental derangement: citta° S I 126; Pp 69; cetaso A III 448; Dhs 429; Vibh 373. – avikkhepa equanimity, balance D III 213; A I 83; Paṭis I 94; Dhs 160, 430; Vibh 178f., 231f., 266f., 279f., 285f.

-paṭibāhana exclusion or warding off of confusion (of mind) or disturbance Vism 244; Vibh-a 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.

Vikkheḷikā (adjective-feminine) [vi + kheḷa + ikā] having saliva dropping from the mouth (of sleeping women), slobbering Vin I 15.

[BD]: Drooling. Slobbering is done when awake.

Vikkhobhita [past participle of vikkhobheti: see khobha] thoroughly shaken up or disturbed Miln 377.

Vikhādana (neuter) [vi + khādana] biting, chewing Dhs 646, 740, 875; As 330.

Vigacchati [vi + gacchati] to depart, disappear; to decrease D I 138 (bhogakkhandha vigacchissati); Saddh 523. past participle vigata.

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); Vv-a 33 (padumā mā vigatā hotu). Otherwise as follows:

Vigāsa Pp 27;

Vigāsava Pj II 51;

Vigicchā Dhp 359;

Vigakhila Snp 19;

Vigacāpalla D I 115; Sv I 286;

Vigachavivaṇṇa Thig-a 80 (= vivaṇṇa);

Vigajīvita Pv-a 40;

Vigapaccaya Vism 541; Tikap 7, 21, 59;

Vigapaṭighāta Dhp-a IV 176;

Vigamada Mhv 34, 94;

Vigaraja Snp 517; Ja I 117;

Vigavalita Pv-a 153.

Cf. vīta° in similar application and meaning.

Vigama (–°) [from vi + gam] going away, disappearance, departing, departure Dāṭh V 68 (sabbāsava°); As 166; Saddh 388 (jighacchā°), 503 (sandeha°).

Vigayha see vigāhati.

Vigarahati [vi + garahati] to scold (intensely), to abuse Vin II 161 (dhammiṁ kathaṁ); III 46; S I 30 (ariyadhammaṁ); Miln 227.

Vigaḷati [vi + galati] to drop Miln 250. – past participle vigaḷita. Cf. vinigaḷati.

Vigaḷita [past participle of vigaḷati] dropping, dripping (down) Pv-a 56.

Vigāhati [vi + gāhati] to plunge into, to enter S I 180 (gerund vigāhiya); Ja V 381 (°gāhisuṁ, preterit); Mhv 19, 29 (here as °gāhetvā). The gerund is also vigayha at Snp 2, 825; cf. Nidd I 163 (= ogayha pavisitvā). At Vin II 106 we should prefer to read viggayha for vigayha.

Viggaṇhati [vi + gaṇhati]

1. to take hold of, to quarrel, to be in disharmony with; only in gerund viggayha disputing, quarrelling, fighting Vin II 106 (read gg for g! Buddhaghosa on page 315: rubbing against each other); Ud 69; Snp 844, 878; Nidd I 285 (= uggahetvā parāmasitvā).

2. to stretch out, disperse, divide, spread; gerund viggayha Vv 50^01 (hattha-pāde v.; explained as “vividhehi ākārehi gahetvā” Vv-a 209).

Viggaha [from vi + gah: see gaṇhati 3]

1. dispute, quarrel Ja I 208 (ñātakānaṁ aññamaññaṁ viggaho); Miln 90; often combined with kalaha, e.g. Vin II 88; A IV 401; Nidd I 302; Miln 383.

2. taking up form (literal seizing on), “incorporation,” form, body D II 210 = 226 (sovaṇṇo viggaho mānusaṁ viggahaṁ atirocati); Vin I 97 (manussa°); II 286 (the same); IV 215 (tiracchānagata-manussa°), 269 (the same); Ja V 398 = 405 (= sarīra commentary); VI 188 (rucira°); Dāṭh I 42 (uju-somma°).

3. (grammatical technical term) resolution of words into their elements, analysis, separation of words Miln 381; Vv-a 226 (pada°); Pj II 168; Thig-a 202 (pada°).

Viggahita [past participle of viggaṇhati] taken hold of, seized; prejudiced against, seduced by (-), in phrase dhamm’uddhacca-viggahita-mānasa A II 157; Paṭis II 101. Cf. BHS vigrāhita, e.g. Avś I 83 = 308 (Ajātaśatru Devadatta°); Divy 419, 557, 571; Jm 143, 146.

Viggāhika (adjective) [from viggaha] of the nature of dispute or quarrel; only in compound °kathā quarrelsome speech, dispute D I 8; S V 419; Snp 930; Sv I 91.

Vighaṭṭita [vi + ghaṭṭita] struck, knocked, beaten Ja V 203 (a°).

Vigha¯˘sa [from vi + ghasati] remains of food, broken meat, scraps Vin IV 265, 266; Ja II 288; III 113, 191, 311 (read °ghasa for metre); V 268 (the same); Saddh 389.

-āda one who eats the remains of food Vin I 200 (panca°-satāni) Ja I 348; II 96; III 191; Dhp-a II 128. Also name of an animal Ja VI 538.

Vighāṭana (adjective) [from vighāṭeti] unfastening, breaking up, overthrowing Thag 419.

Vighāṭita [past participle of vighāṭeti, denominative from vi + ghāṭa, cf. gantheti] overthrown, destroyed Saddh 314.

Vighāta [vi + ghata]

1. destruction, killing, slaughter Pv-a 150 (vighātaṁ āpajjati = vihaññati). – as adjective slain, beaten Pv IV 5^03 (= vighātavā vihata-bala).

2. distress, annoyance, upset of mind, trouble, vexation D III 249; M I 510; A II 197f.; IV 161 (°pariḷāha); Snp 814 (= ugghāta pīḷana ghaṭṭana upaddava Nidd I 140 = 170); Thig 450 (bahu° full of annoyance). – sa° connected with, or bringing vexation, with opposite a° free of annoyance: S III 8; V 97; A I 202f.; III 3, 429; Thig 352; Thig-a 242.

3. opposition M I 499.

-pakkhika having its part in adversity, associated with trouble M I 115; S V 97; As 382;

-bhūmi ground for vexation Snp 830 (cf. Nidd I 170 with explanation as above).

Vighātavant (adjective) [vighāta + vant] full of annoyance or vexation S III 16f.; A II 143 (= discontented); Thag 899 (in same connection, negative); Pv-a 260 (= distressed).

Vighāsa see vigha¯˘sa

Vicakka (adjective) [vi + cakka] without wheels Ja I 378 (sakaṭa). Doubtful in phrase asani°, where used as a noun, probably in different meaning altogether (= asani-pāta?): see S II 229 (= “falling of a thunderbolt” K.S. II 155); D III 44, 47.

Vicakkhaṇa (adjective-neuter) [vi + cakkhaṇa, of cakṣ] to see, attentive, watchful, sensible, skilful; (neuter) application, attention, wit S I 214 = Snp 186 (appamatta +; translation K.S. I 277 “discerning wit”); Snp 583; Ja IV 58; VI 286; Miln 216; Vism 43; Pj II 238; Saddh 200, 293.

Vicakkhu (adjective) [vi + cakkhu] eyeless, blind, in phrase °kamma making blind or perplexed S I 111, 118 (“darkening their intelligence” translation) [cf. BHS vicakṣu-karma Mvu III 416; Lal V 490].

Vicakkhuka (adjective) [vicakkhu + ka] not seeing, blinded, dulled in sight, half-blind Miln 295 (Rh.D. “squinting”).

Vicaya [from vi + ci: see vicinati] search, investigation, examination S III 96 (vicayaso, i.e. thoroughly); Pp 25; Miln 340 (dhamma°); Nett 1, 2, 10; As 147; Saddh 466. For Dhamma° see sambojjhaṅga.

Vicaraṇa (adjective-neuter) [from vicarati] going about, circulating, moving, travelling Ja 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); Nidd I 201, 263; Pv III 7^03 (preterit vicari); Dhp-a I 66; Pv-a 4, 22, 33, 69, 120, 185 (= āhiṇḍati); Saddh 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 Vv-a 163.

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 Thag 1117 mano°), usually in close connection or direct combination with vitakka (q.v.).

Vicāraka (adjective) [from vicāreti]

1. looking after something; watching Ja I 364 (ghara°).

2. investigating; (noun) a judge Mhv 35, 18.

Vicāraṇā (feminine) and a° (neuter) [from vicāreti]

1. investigation, search, attention Snp 1108, 1109 (feminine and neuter); Ja III 73 (°paññā).

2. arranging, planning, looking after; scheme Ja I 220; II 404 (yuddha°); VI 333f.

Vicārita [past participle of vicāreti] thought out, considered; thought D I 37 (vitakkita + , like vitakka-vicāra, cf. Sv I 122), 213 (the same); Pj II 385.

Vicāreti [causative of vicarati]

1. to make go round, to pass around, to distribute Pv-a 272 (salākaṁ).

2. to think (over) S V 156 (vitakketi + v.).

3. to investigate, examine, test Ja II 413; III 258; Vv-a 336 (a° to omit examining).

4. to plan, consider, construct Ja II 404; VI 333.

5. to go about (some business), to look after, administer provide Ja II 287; III 378; Mhv 35, 19 (rajjaṁ); Pv-a 93 (kammante). – past participle vicārita and viciṇṇa.

Vicāliya (adjective) [gerund of vi + cāleti] in negative a° not to be shaken, not wavering Saddh 444.

Vicikicchati [vi + cikicchati] literally “dis-reflect,” to be distracted in thought, i.e. to doubt, hesitate D I 106; S II 17, 50, 54; III 122, 135; Ja IV 272 (2nd singular vicikicchase); Pj II 451; Sv I 275; – past participle vicikicchita.

Vicikicchā (feminine) [from vicikicchati] doubt, perplexity, uncertainty (one of the nīvaraṇas) D I 246; III 49, 216, 234, 269; S I 99; III 106f. (dhammesu v. doubt about the precepts); IV 350; A III 292, 438; IV 68, 144f.; V 144; Snp 343, 437, 540; Vv 8^01 (= soḷasa-vatthuka-vicikicchā Vv-a 317); Ja II 266; Pp 59; Vibh 168, 341, 364; Dhs 425; Nett 11; Tikap 108, 122, 152f., 171, 255, 275; Dukap 170f., 265f., 289f.; Vism 471 (= vigatā cikicchā ti v. etc.), 599f.; Vibh-a 209; Vv-a 156; Ps I 116; Saddh 459. – As adjective (–°) vicikiccha, e.g. tiṇṇa° one who has overcome all doubt D I 71, 110; M I 18; A II 211; III 92; 297f.; IV 186; 210. – See also Cpd. 242; BMPE 425 note 1; and cf. kathaṅkathā, kicchati, vecikicchin.

Vicikicchita (neuter) [past participle of vicikicchati] doubt Pv IV 1^37.

Vicikicchin see ve°.

Viciṇṇa [past participle of vicāreti] thought out; in negative a° not thought out; reading however doubtful, better to be taken as adhiciṇṇa, i.e. procedure, method D I 8 = M II 3 = S III 12 (vi° as v.l.). – Sv I 91 reads āciṇṇa (cf. M I 372).

Vicita [past participle of vi + ci to gather] in phrase °kāḷaka bhatta rice from which the black grains have been separated D I 105; M II 8; Sv I 274; as vicita-bhatta in same sense at Ja IV 371.

Vicitta and Vicitra (adjective) [vi + citta^01] various, variegated, coloured, ornamented, etc. Ja I 18, 83; Pv II 1^09; Vv 64^10 (citra); Miln 338, 349; Vv-a 2, 77; Saddh 92, 245. – vicitra-kathika eloquent Miln 196.

Vicinati and Vicināti [vi + cināti]

1. to investigate, examine, discriminate S I 34 (yoniso vicine dhammaṁ); A IV 3f. (the same); Snp 658, 933; Ap 42; Ja VI 373; Nidd I 398; Nett 10, 22 (gerundive vicetabba), 25f.; Miln 298; Dīp IV 2; As 147; Pv-a 140; Saddh 344. – gerund viceyya discriminating; with discrimination D II 21 (doubled: with careful discrimination); III 167 (°pekkhitar); Snp 524f.; usually in phrase viceyya-dāna a gift given with discrimination S I 21; A IV 244; Ja IV 361; V 395; Pv II 9^72; Dhp-a III 221; Mhv 5, 35.

2. to look for, to seek, to linger, to choose Pv III 6^04 (preterit vicini = gavesi commentary); IV 142 (gerund viceyya = vicinitvā Pv-a 240); Ja I 419. – See also pacinati.

Vicinana (neuter) [from vicinati] discrimination Vism 162.

Vicinteti [vi + cinteti] to think, consider Snp 1023; Mhv 4, 28 (vicintiya, gerund); 17, 38.

Vicuṇṇa [vi + cuṇṇa] crushed up, only in reduplicated-iterative formation cuṇṇa-vicuṇṇa crushed to bits, piecemeal Ja I 26; III 438 etc. See under cuṇṇa.

Vicuṇṇita [past participle of vi + cuṇṇeti] crushed up Ja I 203 (viddhasta + v.).

Viccuta [vi + cuta] fallen down Ja V 403 (explained as viyutta commentary); Dhp I 140.

Vicchaḍḍeti [vi + chaḍḍeti] to throw out, to vomit; in late (Sanskritic) Pāli at Saddh 121 (past participle vicchaḍḍita) and 136 (neuter vicchaḍḍana throwing out).

Vicchandanika (and Vicchandaniya) (adjective) [vi + chanda + na + ika] fit to disinterest, “disengrossing “ in °kathā sermon to rid of the desire for the body Vin III 271 (Sp II 393); and °sutta the suttanta having disillusionment for its subject (another name given by Buddhaghosa to the Vijaya Sutta Snp 193-206) Pj II 241f. (°ya). Cf. vicchindati.

Vicchādanā (feminine) [vi + chādanā] concealment Pp 19, 23.

Vicchika [cf. Vedic vṛścika: Zimmer, Altind. Leben 98] a scorpion D I 9 (°vijjā scorpion craft); Vin II 110; A II 73; III 101, 306; IV 320; V 289f.; Ja II 146; Miln 272, 394; Vism 235; Sv I 93.

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.

Vicchidda (adjective) [vi + chidda] only in (reduplicated) combination chidda° full of little holes, perforated all over Ja 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 A II 17 (°saññā); V 106, 310; Miln 332; Vism 110, 178, 194.

Vicchinda [from vi + chind as in vicchindati] breaking off, cutting off Ja II 436, 438 (kāya°). Kern, Toev. sub voce considers it as a corruption of vicchanda. See vicchandanika.

Vicchindati [vi + chindati] to cut off, to interrupt, to prevent Pv-a 129 (°itu-kāma). The BHS form is vicchandayati [= vi + denominative of chando] e.g. Divy 10, 11, 383, 590. – past participle vicchinna.

Vicchinna [past participle of vicchindati] cut off, destroyed Saddh 34, 117, 370, 585.

Vicchurita [vi + churita] besprinkled, sprinkled about Vv-a 4, 280 (= ullitta).

Viccheda [vi + cheda] cutting off, destruction Ja IV 284 (santati°). a° uninterruptedness Vv-a 16.

Vijaṭana (neuter) [from vijaṭeti] disentangling Miln 11.

Vijaṭita [past participle of vijaṭeti] disentangled S I 165.

Vijaṭeti [vi + causative of jaṭ: see jaṭita]

1. to disentangle, to comb out; figurative to unravel, explain Vin II 150 (bimbohanaṁ kātuṁ tūlāni v.); Miln 3; Vism 1, 2.

2. to plunder Ja III 523. – past participle vijaṭita.

Vijana (adjective) [vi + jana] deserted of people, lonely S I 180; Thig-a 252. -°vāta: see vāta.

Vijambhati [vi + jambhati] to rouse oneself, to display activity, often applied to the awakening of a lion S III 84; A II 33; Ja I 12, 493; V 215 (°amāna, present participle, getting roused), 433, 487; VI 173; Vism 311.

Vijambhanā (feminine) [vi + jambhanā] arousing activity, energy Ja VI 457.

Vijambhikā (feminine) [from vijambhati] yawning (before rising i.e. drowsiness, laziness, in stereotype combination with arati and tandī S I 7 (translation “the lanquid frame”); A I 3; Vibh 352; Vism 33. As vijambhitā at S V 64; Ja I 506 (here in meaning “activity, alertness,” but sarcastically as sīha°); Vibh-a 272 (= kāya-vināmanā).

Vijaya [from vi + ji] victory; conquering, mastering; triumph over (–°) D I 46; A IV 272 (idha-loka°); Pj II 241f. (°sutta, another name for the Kāya-vicchandanika-sutta).

Vijayati and Vijinati [vi + jayati] to conquer, master, triumph over Sv I 250 (vijeti); future vijessati Ja IV 102. gerund vijeyya Snp 524, 1002; and vijetvā Ja III 523. – past participle vijita. Cf. abhi°.

Vijahati [vi + jahati] to abandon, forsake, leave; to give up, dismiss Pv III 6^15 (sarīraṁ); Vv-a 119; potential vijaheyya Pv IV 1^10; future vijahissati S II 220; Pv II 6^07 (jīvitaṁ). – gerund vihāya Mhv 12, 55; and vijahitvā Vin IV 269; Ja I 117; III 361 (iddhānubhāvena attabhāvaṁ). – gerundive vihātabba A III 307f.; Miln 371. – passive vihīyati Ja VI 499 (eko v. = kilamissati commentary). – past participle vijahita and vihīna.

Vijahana (neuter) [from vijahati] abandoning, relinquishing Sv I 197.

Vijahita [past participle of vijahati] left, given up, relinquished; only in negative a° Ja I 71, 76, 94, 178.

Vijātā (feminine) [past participle of vijāyati] (a woman) having borne Ja II 140; Pv II 2^03 (= pasūtā Pv-a 80).

-kāla time of birth Ja II 140;

-ghara birth-chamber Miln 301.

Vijāti in °loha a kind of copper Vibh-a 63.

Vijāna (adjective-neuter) [from vijānāti] understanding; as adjective (–°) in compounds du° (dubbijāna) hard to understand S I 60; Ja IV 217; and su° easy to perceive Snp 92; Ja IV 217.

Vijānana (neuter) [the diæretic form of Sanskrit vijñāna: cf. jānana = ñāṇa] recognition, knowing, knowledge, discrimination Visṁ 452; As 141.

Vijānāti [vi + jñā] to have discriminative (dis- = vi°) knowledge, to recognize, apprehend, ascertain, to become aware of, to understand, notice, perceive, distinguish, learn, know Snp 93f., 763; Dhp 64, 65; Nidd I 442. See also viññāṇa 2a. – imperative 2nd singular vijāna Snp 1091 (= ājāna Nidd II §565 b); Pv IV 5^05 (= vijānāhi Pv-a 260); present participle vijānanto Snp 656, 953; Pv IV 1^88; Pv-a 41; and vijānaṁ negative a° ignorant Dhp 38, 60; It 103. Potential 1st singular (poetic) vijaññaṁ Ja III 360 (= vijāneyyaṁ commentary); Snp 1065, 1090, 1097 (= jāneyyaṁ Nidd II §565 a); and vijāniyaṁ Vv 41^05 (paṭivijjhiṁ commentary); 3rd singular vijañña Snp 253, 316, 967 (cf. Nidd I 489). – gerund vijāniya Mhv 8, 16; viññāya Snp 232; and viññitvā Vin IV 264. – preterit (3rd plural) vijāniṁsu Mhv 10, 18. – passive viññāyati Pv-a 197; future viññissati Thag 703. – infinitive viññātuṁ S III 134. – gerundive viññātabba (to be understood) Vibh-a 46; and viññeyya (q.v.). – past participle viññāta. – causative II viññāpeti (q.v.).

Vijāyati [vi + jāyati] to bring forth, to bear, to give birth to Saddh 133; preterit vijāyi Vv-a 220; Pv-a 82 (puttaṁ); gerund vijāyitvā Mhv 5, 43 (puttaṁ); and vijāyitvāna Pv I 6^03. – past participle vijāta. – causative II vijāyāpeti to cause to bring forth Ja VI 340.

Vijāyana (neuter) [from vijāyati] bringing forth, birth, delivery A I 78; Ja III 342; VI 333; Vism 500; Vibh-a 97.

Vijāyin (adjective/noun) [from vijāyati] in feminine °inī able to bear a child, fertile Ja IV 77 (opposite vañjhā); Dhp-a I 46 (the same).

Vijigucchati [vi + j.] to loathe Snp 41 (°amāna = aṭṭiyamāna harāyamāna Nidd II §566), 253, 958 (°ato = aṭṭiyato harāyato Nidd I 466), 963; Nidd I 479.

Vijita [past participle of vijayati]

1. conquered, subdued, gained, won Snp 46; Pj II 352; Sv I 160; Pv-a 75, 76, 161. Cf. nijjita.

2. (neuter) conquered land, realm, territory, kingdom Ja I 262; Vv 81^20 (= desa Vv-a 316); Dhp-a I 386.

-aṅga at Pv III 1^17 (Pv-a 176) read vījit°;

-indriya one who has conquered his senses Snp 250;

-saṅgāma by whom the battle has been won, victorious D II 39; It 76; Nidd II §542; Pp 68.

Vijitāvin (adjective) [vijita + āvin; see Geiger, Pāli Grammar 198.3] victorious D I 88 (caturanta + v.); II 146; S III 83; Snp 552, 646; Sv I 249; Dhp-a IV 232; Pj II 162.

Vijina [doubtful] distress (?), in stock phrase at A V 156, 158, 160, 162 (v.l. at all passages vicina).

Vijīyati at Ja 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) S III 239. te° possessed of threefold wisdom: see vijjā b.

Vijjaṭipatti (feminine) [? doubtful spelling] adultery Pv-a 151.

Vijjati vijjamāna etc.: see vindati.

Vijjantarikā (feminine) is not clear; according to Kern, Toev. sub voce = vīthi + antarikā [a very bold assumption: vīthy° contracted to vijj°!], i.e. space in between two streets or midstreet M I 448; A 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 Sv I 34.

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. S 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 M 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 (D I 63-86), repeated in nearly every Suttanta of D 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 4 jhānas;

(3) the third consists of 8 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 D I 100 is represented as contradicting the (brahmaṇic) opinion of Ambaṭṭha, who thought that “vijjā nāma tayo Vedā, caraṇaṁ pañca sīlāni” (Sv I 267f.). – In the enumeration of 3 vijjās at M 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 8 stages are given as “aṭṭha vijjā,” and caraṇa with 15 qualities (sīla-saṁvara, indriyesu guttadvāra etc.). The same 3 vijjās (No. 6, 7, 8) are given at D III 220, 275, and poetically at A 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 S I 146 (where it refers to Nos. 3, 5, 8 of above enumeration), 192, 194. In brahmanic sense at Snp 594 (= tiveda Pj II 463). Both meanings compared and contrasted at A 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 Vin II 183; Snp 656; Paṭis I 34; II 56; Pv IV 1^34; Miln 359 (+ chaḷabhiññā); Dhp-a IV 30 (the same). It is doubtful whether the definition of ñāṇa as “tisso vijjā” at Vin III 91 is genuine. On vijjā-caraṇa see also D III 97, 98, 237; S I 153, 166; II 284; V 197; A II 163; IV 238; V 327; Snp 163, 289, 442. – On vijjā in the doctrinal application see: D III 156, 214, 274; S II 7f. (cakkhu, ñāṇa, paññā, vijjā, āloka); III 47; 163; 171; IV 31, 49f. A I 83; II 247; Snp 334 (simply meaning “wisdom,” craft, care, but Buddhaghosa Pj II 339 takes it as “āsavānaṁ-khaya-ñāṇa”), 1026 (opposed to avijjā); Pp 14, 57; Vibh 324; Nett 76, 191.

(c) popular meanings and usage of vijjā: science, craft, art, charm, spell D I 213 (Gandhārī nāma v., also mentioned at Ja IV 498 as practised by physicians), 214 (Maṇika n. v.); Ja 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.); Pj I 237 (vatthu°, khetta°, aṅga°); and see the list of forbidden crafts at D I 9 (aṅga°, vatthu°, khetta° etc.; cf. D.B. I 18, 19).

-gata having attained wisdom Snp 730 (opposite avijjā; the playful explanation at Pj 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 18 vijja-ṭṭhānāni or “arts and sciences,” subjects of study, referred to at Ja I 259;

-dhara a knower of charms, a sorcerer Ja III 303, 529; IV 496; V 94; Miln 153, 200, 267;

-bhāgiyā (dhammā) (states) conducive to wisdom (6 kinds of saññā) A III 334; cf. D III 243; S V 395; A IV 52f.

-mayā (iddhi) (potency) accomplished by art or knowledge (Expositor I 122) Vism 383; see iddhi;

-vimutti wisdom (higher knowledge) as salvation S V 28, 335f.; Paṭis II 243 (in detail).

Vijju and Vijjutā (feminine) [cf. Vedic vidyut; from vi + dyut: see juti] lightning.

(a) vijju: S I 100 (°māli); A I 124 (°ūpamacitta); Ja V 322 (°vaṇṇin); Pp 30; Miln 22 (°jāla); Vv-a 12; Saddh 244, 598.

(b) vijjutā: Thag 1167; Ja II 217. – On similes with v. see JPTS 1907, 136. – Cf. next.

Vijjullatā (feminine) [vijju(t) + latā] a flash or streak of lightning, forked lightning S I 106; Ja I 103, 279, 501.

Vijjotati [vi + jotati] to shine (forth) Pv-a 56; causative °eti to illumine Pv-a 10. – past participle vijjotita.

Vijjotalati [Frequently of vijjotati? Or = vijjotayati = vijjoteti?] to flicker Vin II 131; M I 86.

Vijjotita [past participle of vijjotati] resplendent Pv-a 154.

Vijjhati [vyadh] to pierce, perforate; to shoot with an arrow; to strike, hit, split; future °issati Ja IV 272; infinitive °ituṁ ibid.; gerund °itvā Vin II 150; Ja I 201 (boring through timber); Pj II 505 (kilese); Pv-a 155; and viddhā Ja VI 77. – passive vijjhati: gerund °itvā having been hit Ja III 323; present participle vijjhamāna Pv-a 107; gerundive viddheyya Ja VI 77. – past participle viddha. – causative vijjheti Ja I 45 (sūlehi vijjhayanto); and vedheti to cause to be pierced Ja VI 453 (future vedhayissati). – past participle vedhita.

Vijjhana (neuter) [from vijjhati] piercing or getting pierced Sv I 75; II 87 (kaṇṇa°-maṅgala, ear-piercing ceremony); Pv-a 107.

Vijjhāpeti [vi + jhāpeti] to extinguish Vin I 31; II 219, 221; Ja IV 292; Miln 42.

Vijjhāyati [vi + jhāyati^02] to be extinguished, to go out (of fire) Vin I 31 (imperative °āyatu and future °āyissati); Dhp-a I 21 (akkhīni dīpa-sikhā viya vijjhāyiṁsu).

Viññatti (feminine) [from viññāpeti] intimation, giving to understand, information; begging or asking by intimation or hinting (a practice forbidden to the bhikkhu) Vin I 72 (°bahula, intent on ...); III 144f. (the same); IV 290; Ja III 72 (v. nāma na vaṭṭati, is improper); Vibh 13; Vism 41 (threefold: nimitta°, obhāsa°, parikathā; as technical term, cf. Cpd. 120^01: medium of communication); Miln 343, 370; Dhp-a II 21 (viññattiṁ katvā bhuñjituṁ na vaṭṭati); Pv-a 146. – Two kinds of viññatti are generally distinguished, viz. kāya° and vacī°, or intimation by body (gesture) and by voice: Dhs 665, 718; Miln 229f.; Vism 448, 530, 531. Cf. Cpd. 22, 264.

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 v., 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 S II 95 v. 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, v. was supposed, at the body’s death, to pass over into another body (S 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 (M I 258). Since, however, the persistence of v. from life to life is declared (D II 68; S III 54), we must judge that it is only the immutable persistence that is condemned. Viññāṇa was justly conceived more as “minding” than as “mind”. Its form is participial. For later variants of the foregoing cf. Miln 86; Pv-a 63, 219.

Ecclesiastical scholastic dogmatic considers v. under the categories of

(a) khandha;

(b) dhātu;

(c) paṭicca-samuppāda;

(d) āhāra;

(e) kāya.

(a) V 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 (S III 87), or, again, of pleasant or painful feeling (M 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 v. (Cpd. 13), and as such classed under cetasikā, the older saṅkhāra-kkhandha.

(b) as dhātu, v. occurs only in the category of the four elements with space as a sixth element, and also where dhātu is substituted for khandha (S III 10).

(c) In the chain of causation (paṭicca-samuppāda) v. is conditioned by the saṅkhāras and is itself a necessary condition of nāma-rūpa (individuality). See e.g. S II 4, 6, 8, 12 etc.; Vin I 1; Vism 545f. = Vibh-a 150; Vism 558f.; Vibh-a 169f.; 192. – At S II 4 = III 61 viññāṇa (in the paṭicca-samuppāda) is defined in a similar way to the definition under v.-ṭṭhiti (see c), viz. as a quality peculiar to (and underlying) each of the 6 senses: “katamaṁ viññāṇaṁ? cha-y-ime viññāṇa-kāyā (groups of v.), 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 (M III 281, where also the 6 v.-kāyā). As such it forms a factor of rebirth, as it is grouped under upadhi (q.v.). Translations of S II 4: Mrs. Rh.D. (K.S. II 4) “consciousness”; Geiger (in Saṁyutta translation, ZB IV 62) “Erkennen.”

(d) As one of the four āhāras (q.v.) v. is considered as the material, food or cause, through which comes rebirth (S II 13; cf. BMPE 62). As such it is likened to seed in the field of action (kamma) A I 223, and as entering (a body) at rebirth the phrase viññāṇassa avakkanti is used (D II 63; S II 91). In this connection the expression paṭisandhi-viññāṇa first appears in Paṭis I 52, and then in the commentaries (Vibh-a 192; cf. Vism 548, 659 paṭisandhicitta); in Vism 554 = Vibh-a 163, the v., 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-v., 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 Nidd II §569 a in definition of v. (on Snp 1055: yaṁ kiñci sampajānāsi ... panujja viññāṇaṁ bhave no tiṭṭhe): puññābhisaṅkhāra-sahagata-viññāṇaṁ, apuññ’ ..., ānejj’ ... – Under the same heading at Nidd II §569 b we find abhisaṅkhāra v. with reference to the Sotāpatti-stage, i.e. the beginning of salvation, where it is said that by the gradual disappearance of abhis.-v. there are still 7 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-v., but by the carimaka-v., 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, v. is considered psycho-physically, as a factor in sense perception (D III 243, M III 281, etc.), namely, the contact between sense-organ and object (medium, μεταξύ was not taken into account) produces v. of sight, hearing etc. The three factors constitute the v.-kāya of the given sense. And the v. is thus bound to bodily process as a cat’s-eye is threaded on a string (D II 76). Cf. above c.

Other applications of the term v., both canonical and mediæval: on details as to attributes and functions, see Vin I 13 (as one of the khandhas in its quality of anattā, cf. S IV 166f.); D III 223 (as khandha); S II 101f. (°assa avakkanti); III 53f. (°assa gati, āgati, cuti etc.); A I 223f.; III 40; Snp 734 (yaṁ kiñci dukkhaṁ sambhoti, sabbaṁ viññāṇa-paccayā), 1037 (nāma-rūpa destroyed in consequence of v. destruction), 1073 (cavetha v. [so read for bhavetha]; v. at this passage explained as “punappaṭisandhi-v.” at Nidd II §569 c); 1110 (uparujjhati); Paṭis I 53f., 153f.; II 102; Vibh 9f., 53f., 86; Nett 15 (nāma-rūpa v.-sampayutta), 16 (v.-hetuka n.-r.), 17 (nirodha), 28, 79, 116 (as khandha); Vism 529 (as simple, twofold, fourfold etc.), 545 = Vibh-a 150f. (in detail as product of saṅkhāras and in 32 groups); Vibh-a 172 (twofold: vipāka and avipāka); Dhp-a IV 100.

-ānañcāyatana infinitude (-sphere) of life-force or mind-matter D I 35, 184, 223; III 224, 262, 265; Nett 26, 39. It is the second of the Āruppa-jhānas; see jhāna;

-āhāra consciousness (i.e. vital principle) sustenance: see above d and cf. Dhs 70, 126; Nett 114f.; Vism 341;

-kāya: see above e;

-khandha life-force as one of the aggregates of physical life D III 233; Tikap 61; As 141; Vibh-a 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 v. (as the governing, mind-principle) with each of the 4 other khandhas or aggregates of material life (rūpa, vedanā, saññā, saṅkhārā), v. animating or bringing them to consciousness in any kind of life-appearance; and

(b) 7 v.-durations with regard to their “regenerating” (new-life combination or rebirth = paṭisandhi) quality, viz. the 4 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: D III 262f.; S III 53f. (“standing for consciousness” and “platform,” °patiṭṭhā S III 54; K.S. III 45)

(β) the 7: D II 68f.; III 253 (translated “station of consciousness”), 282; = A IV 39. Both the 4 and the 7 at Nidd II §570. Cf. under a slightly different view S II 65 (yaṁ ceteti ... ārammaṇaṁ ... hoti viññāṇassa ṭhitiyā). – See also Paṭis I 22, 122; Snp 1114; Nett 31, 83f.; Vism 552; Vibh-a 169; -dhātu mind-element, which is the 6th dhātu after the 4 great elements (the mahābhūtāni) and ākāsa-dhātu as fifth (this explained as “asamphuṭṭha-dhātu” at Vibh-a 55, whereas v.-dhātu as “vijānana-dhātu”) D III 247; Vibh 85, 87; Vibh-a 55; cf. A I 176; M III 31, 62, 240; S II 248;

-vīthi the road of mind (figurative), a mediæval technical term for process in sense perception Pj 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): S II 253; III 80, 169; V 311; A 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. Ja I 466, 468; Dhp-a I 6; Pv-a 130.

Viññāṇatta (neuter) [abstract formation from viññāṇa] the fact of being endowed with viññāṇa S III 87; Pv-a 63.

Viññāta [past participle of vijānāti] apperceived, (re)cognized, understood, cogitated (Cpd. 37), learned Snp 323 (°dhamma, one who has recognized or understood the Dhamma); Vv 44^18 (= viññāta-sāsana-dhamma Vv-a 192); Ja I 2; Saddh 429. – Often in sequence diṭṭha suta muta viññāta to denote the whole range of the cognitional and apperceptional faculties (see muta), e.g. D III 232; Snp 1086, 1122.

Viññātar [agent noun of viññāta] a perceiver, one who apperceives or takes to heart, a learner D I 56; A III 169; IV 196 (sotar, uggahetar, v.).

Viññāpaka (adjective) [fn. viññāpeti] clever in instruction, able to instruct S V 162 = Miln 373; It 107.

Viññāpana (adjective) [from viññāpeti] instructing, informing A II 51, 97. – feminine viññāpanī instructive, making clear (of speech) D I 114 (atthassa viññāpaniyā = viññāpanasamatthāya Sv I 282); A III 114; Dhp 408 (= attha° Dhp-a IV 182); Snp 632.

Viññāpaya (adjective) [gerund of viññāpeti, = *viññāpya] accessible to instruction; only in cpds du° and su° indocile and docile S I 138; D II 38; Nidd II §235 3 p^03; Paṭis I 121; II 195; Vibh 341.

Viññāpita [past participle of viññāpeti] instructed, informed; su° well taught Miln 101.

Viññāpetar [agent noun of viññāpita] an instructor, teacher D I 56; A IV 196.

Viññāpeti [causative II of vijānāti] to address, inform, teach, instruct; to give to understand; to appeal to, to beg Vin I 54; IV 264; D I 251; Ja III 72 (to intimate); Miln 229; Vv-a 72, 181. – past participle viññāpita.

Viññāya and Viññāyati see vijānāti.

Viññutā and Viññūtā (feminine) [from viññu] discretion; in phrase viññutaṁ pāpuṇāti to reach the years of discretion or puberty Vin I 269; II 278; Ja I 231; III 437: Pv-a 3.

Viññupasaṭṭha [vi + ni + upassaṭṭha, past participle of sṛj (?)] unattacked, not deficient, unmolested, undisturbed: is Kern’s (Toev. sub voce) proposed reading for viññū-pasattha (“extolled by the wise”) at S II 70 (reads ṭṭh); V 343; D 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.

Viññū (adjective) [cf. Sanskrit vijña] intelligent, learned, wise D I 163; S I 9; III 134; IV 41f., 93, 339; A II 228; V 15; It 98; Snp 39, 294, 313, 396, 403; Paṭis II 19, 21; Miln 21; Sv I 18; Vv-a 87; Pv-a 130, 226; Saddh 45. a° Dhp-a III 395.

Viññeyya (adjective) [gerund of vijānāti] to be recognized or apperceived (of the sense objects: cakkhu-viññeyya rūpa, etc.) D I 245; M III 291; A III 377; IV 404f., 415, 430; Nidd I 24. – su° easily understood Vv-a 258.

Viṭapa [cf. Epic Sanskrit viṭapa] the fork of a tree, a branch Ja I 169, 215, 222; III 28; VI 177 (nigrodha°).

Viṭapin [viṭapa + in] a tree, literally “having branches” Ja VI 178.

Viṭabhī (feminine) [= Sanskrit viṭapin] the fork of a tree M I 306; Ja II 107; III 203.

Vitakka [vi + takka] reflection, thought, thinking; “initial application” (Cpd. 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). – D II 277 (“pre-occupation” translation: see note D.B. II 311); III 104, 222, 287 (eight Mahāpurisa°); M I 114 (dvidhā-kato v.), 377; S I 39, 126, 186, 203; II 153; IV 69, 216; A II 36; III 87 (dhamma°); IV 229 (Mahāpurisa°), 353 (°upaccheda); Snp 7, 270f., 970, 1109; Ja I 407 (Buddha°, Saṅgha°, Nibbāna°); Nidd I 386, 493, 501 (nine); Nidd II sub voce takka; Paṭis I 36, 136, 178; Pv III 5^08; Pp 59, 68; Vibh 86, 104 (rūpa°, sadda° etc.), 228 (sa°), 362 (akusala°); Dhs 7, 160, 1268; Tikap 61, 333, 353; Vism 291 (°upaccheda); Miln 82, 309; As 142; Dhp-a IV 68; Vibh-a 490; Pv-a 226, 230. – kāma°, vihiṁsā°, vyāpāda° (sensual, malign, cruel thought): D III 226; S II 151f.; III 93; A I 148, 274f.; II 16, 117, 252; III 390, 428. Opposite nekkhamma°, avyāpāda°, avihiṁsā° A I 275; II 76; III 429. – vitakka is often combined with vicāra or “initial and sustained application” Mrs. Rh.D.; Cpd. 282; “reflection and investigation” Rh.D.; to denote the whole of the mental process of thinking (viz. fixing one’s attention and reasoning out, or as Cpd. 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. D. I 37; S IV 360f.; A IV 300; Vin III 4; Vism 85; and formula of jhāna. The same of pīti and samādhi at Vibh 228, of paññā at Vibh 323. The same combination (vitakka + vicāra) at following passages: D III 219 (of samādhi which is either sa°, or a°, or avitakka vicāra-matta); S IV 193; V 111; A IV 409f., 450; Nett 16; Miln 60, 62; Vism 453. Cf. rūpa° (sadda° etc.) vitakka + rūpa (sadda° etc.) vicāra A IV 147; V 360; Vibh 103. – On term (also with vicāra) see further: Cpd. 40, 56, 98, 238f., 282 (on difference between v. and manasikāra); Expositor I 188 n; PtsC. 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.

Vitakkita [past participle of vitakketi] reflected, reasoned, argued Sv I 121. Cf. pari°.

Vitakketi [denominative from vitakka] to reflect, reason, consider S I 197, 202; IV 169; V 156; A II 36; Miln 311. – past participle vitakkita.

Vitacchika at S II 99 = IV 188 read vītaccika (q.v.).

Vitacchikā (feminine) [cf. Sanskrit (medical) vicarcikā] scabies Nidd II §304 1 (as roga).

Vitacchita [past participle of vitaccheti] planed, smoothed; su° well carded (of a cīvara) Vin III 259.

Vitaccheti [vi + taccheti]

1. tear, pluck, pick to pieces; in simile M I 364 (+ virājeti) = S II 255 (reads vibhajeti for virājeti) = Vin III 105 (the same).

2. to smoothe: see past participle vitacchita.

Vitaṇḍā (feminine) [cf. Epic Sanskrit vitaṇḍā, e.g. Mbh 2, 1310; 7, 3022] tricky disputation, frivolous or captious discussion; in compounds vitaṇḍa°: °vāda sophistry Pj II 447; Sv I 247; °vādin a sophist, arguer As 3 (so read for vidaḍḍha); Vibh-a 9, 51, 319, 459. See lokāyata.

Vitata [past participle of vitanoti] stretched, extended, diffused S I 207; Snp 272, 669 (v.l. vitthata); Ja I 356 (tanta° where the strings were stretched); Miln 102, 307; Mhv 17, 31 (vallīhi v.) – neuter vitata a drum (with leather on both sides) Vv-a 37.

Vitatha (adjective) [vi + tatha; cf. Epic and Classical Sanskrit vitatha] untrue; neuter untruth D II 73 (na hi Tathāgatā vitathaṁ bhaṇanti); Snp 9f.; Vv 53^15 (= atatha, musā ti attho Vv-a 240); Ja V 112; VI 207; Paṭis 104; Sv I 62. – avitatha true S II 26; V 430; Paṭis II 104; Miln 184; Saddh 530; Sv I 65.

Vitanoti (*vitanati) [vi + tanoti] to stretch out, spread out; poetic gerund vitanitvāna Ja VI 453. – passive vitaniyyati ibid. – past participle vitata. Cf. vitāna.

Vitaraṇa (neuter) [from vitarati] overcoming, getting through M I 147 (kaṅkhā°); Miln 233 (the same), 351; Saddh 569.

Vitarati [vi + tarati]

1. to go through, come through, overcome Snp 495, 779 (gerund °eyya, taken as potential at Nidd I 57: oghaṁ samatikkameyya), 941, 1052; Pv III 2^04 (vitaritvā = vitiṇṇo hutvā Pv-a 181, q.v. for detail).

2. to perform Ja II 14 (bubhukkhito no vitarāsi bhottuṁ; v.l. visahāmi). – past participle vitiṇṇa.

Vitāna (masculine and neuter) [from vi + tan] spread-out, canopy, awning Vin IV 279; Ja I 40, 62, 83; Dhp-a II 42; Pj II 447; Vv-a 32, 173; Pv-a 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; Pv-a 181.

2. given up, rejected, abandoned Dhp 176 (°paraloka); Ja IV 447 (= pariccatta commentary).

Vitudati [vi + tudati] to strike, prick, nudge, knock, push, attack D I 105; S IV 225; A III 366; Snp 675; Ud 67; Ja II 163, 185. – passive vitujjati Vism 505; Vibh-a 104, 108. – past participle vitunna.

Vitunna [past participle of vitudati] struck, pricked, pushed Ja III 380.

Vitureyyati at Ja V 47 is not clear. The v.l. is vitariyati; the commentary explains by tuleti tīreti, i.e. contemplates, examines. Kern, Toev. 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 = Pāli tarati^02]. Dutoit translates “überstieg.”

Vitta^01 [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 S I 42; Snp 181f., 302; Ja V 350, 445; VI 308; Pv II 8^01 (= vittiyā upakaraṇa-bhūtaṁ vittaṁ Pv-a 106). – Often in phrase °ūpakaraṇa possessions and means, i.e. wealth, e.g. D I 134; S I 71; IV 324; Pp 52; Dhp I 295; Pv-a 3, 71. Vittaṁ is probably the right reading S I 126 (15) for cittaṁ. Cf. page 123 (3); K.S. I 153, note 3.

Vitta^02 (adjective) [identical with vitta^01] gladdened, joyful, happy Ja III 413 (= tuṭṭha); IV 103; Vv 41^04 (= tuṭṭha commentary); 44^14 (the same), 49^05 (the same).

Vitta^03 [past participle of vic to sift, cf. Sanskrit vikta] see vi°.

Vittaka (adjective) [from vitta^01] possessing riches, becoming rich by (–°) Ja 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 Ja V 457 (for auspiciousness). Dutoit translates quite differently: “weil er am Keltern des Somatrankes seine Freude hatte,” hardly correct.

Vitti (feminine) [cf. Sanskrit vitti, from vid] prosperity, happiness, joy, felicity A III 78; Ja IV 103; VI 117; Kv 484; Thag 609; Dhs 9 (cf. As 143); Pv-a 106.

Vittha (neuter) [vi + sthā°] a bowl, in surā° for drinking spirits Ja V 427; Dhp-a III 66.

Vitthaka (neuter) [from vittha] a small bowl, as receptacle (āvesana°) for needles, scissors and thimbles Vin II 117.

Vitthata^01 [past participle of vi + stṛ]

1. extended, spread out, wide M. I 178; Vin I 297; Ja V 319; Miln 311; Pj II 214; Pv-a 68 (doubtful!).

2. wide, spacious (of a robe) Vin III 259.

3. flat Pj II 301.

Vitthata^02 [past participle of vitthāyati (?). A difficult form!] perplexed, confused, hesitating Miln 36 (bhīta + v.). Müller P.Gram. 102 considers it as past participle of vi + tras to tremble, together with vitthāyati and vitthāyi.

Vitthambhana (neuter) [from vi + thambhati] making firm, strengthening, supporting Vism 351 (cf. As 335).

Vitthambheti [vi + thambheti] to make firm, strengthen As 335.

Vitthāyati [vi + styā: see under thīna] to be embarrassed or confused (literal to become quite stiff), to be at a loss, to hesitate Vin I 94 = II 272; preterit vitthāsi (vitthāyi?) ibid. [the latter taken as preterit of tras by Geiger, Pāli Grammar §166]. – past participle vitthata^02 and vitthāyita.

Vitthāyitatta (neuter) [abstract from vitthāyita, past participle of vitthāyati] perplexity, hesitation D I 249.

Vitthāra [fr, vi + stṛ]

1. expansion, breadth; instrumental vitthārena in breadth Miln 17; same ablative vitthārato Ja 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. Sv I 65, 229; Pj II 325 [cf. same in BHS “vistaraḥ,” e.g. Divy 428], or with compounds °kathā Pj II 464; Pv-a 19; °desanā Pj II 163; °vacana Pj II 416. Thus in general often in instrumental or ablative as adverb “in detail,” in extenso (opposite saṅkhittena in short): vitthārena D III 241; S IV 93; A II 77, 177, 189; III 177; Pp 41; Pv-a 53, 113; vitthārato Vism 351, 479; Pv-a 71, 77, 81. Cf. similarly BHS vistareṇa kāryaṁ Divy 377.

Vitthāratā (feminine) [from vitthāra] explicitness, detail Nett 2. As vitthāraṇā at Nett 9.

Vitthārika (adjective) [vitthāra + ika]

1. wide-spread Miln 272.

2. widely famed, renowned Snp 693; Ja IV 262. See also bahujañña.

Vitthārita [past participle of vitthāreti] detailed, told in full Vism 351; Mhv 1, 2 (ati° with too much detail; opposite saṅkhitta).

Vitthāriyati [denominative from vitthāra] to expand, to go into detail Nett 9.

Vitthāreti [from vitthāra]

1. to spread out A III 187.

2. to expand, detail, give in full Vism 351; Pj II 94, 117, 127, 274 and passim. – past participle vitthārita; gerund vithāretabba.

Vitthiṇṇa [vi + thiṇṇa] “spread out,” wide, large, extensive, roomy Ja II 159 (so read for vittiṇṇa); Miln 102, 283, 311, 382; As 307; Pj II 76; Vv-a 88; Saddh 391, 617. Cf. pari°.

Vidaṁsaka (adverb) [from vidaṁseti] showing; danta° showing one’s teeth (referring to laughter) A I 261; Ja III 222.

Vidaṁseti [vi + daṁseti = dasseti] to make appear, to show A I 261; Thig 74; Ja V 196; Miln 39. Cf. pa°.

Vidaḍḍha [vi + daḍḍha] in reduplicated-iterative compound daḍḍhavidaḍḍha-gatta “with limbs all on fire” Miln 303.

Vidati *Vidati see vindati.

Vidatthi (feminine) [cf. Vedic vitasti; see Geiger, Pāli Grammar 38.3] a span (of 12 aṅgulas or finger-breadths) Vin III 149 (dīghaso dvādasa vidatthiyo sugata-vidatthiyā); IV 279; Ja I 337; III 318; Miln 85; Vism 65, 124, 171, 175, 408; Dhp-a III 172; IV 220; Vibh-a 343 (dvādasaṅgulāni vidatthi; dve vidatthiyo ratanaṁ, etc.).

Vidalaka see pidalaka.

Vidahati [vi + dahati; dhā] to arrange, appoint, assign; to provide; to practise. – Present vidahati: see saṁ°; vidadhāti Ja VI 537; vidheti Ja V 107. potential vidahe Snp 927 (= vidaheyya Nidd I 382); preterit vidahi Ja V 347. Perfect 3rd plural vidadhu [Sanskrit vidadhuḥ] Ja VI 284. infinitive vidhātuṁ Vin I 303 (bhesajjaṁ); gerund vidhāya Mhv 26, 12 (ārakkhaṁ, posting a guard). – gerundive vidheyya in meaning “obedient,” tractable Ja VI 291. – past participle vihita.

Vidāraṇa (neuter) [from vidāreti] splitting, rending Dhātup 247 (in explanation of dar), 381 (in explanation of bhid).

Vidārita [past participle of vidāreti] split, rent Saddh 381.

Vidāreti [vi + dāreti: see under darī] to split, rend Ja I 340. – past participle vidārita.

Vidālana (neuter) [from vidāleti] breaking open, bursting, splitting Miln 1.

Vidālita [past participle of vidāleti] split, broken, burst Ja I 493; Pv-a 220.

Vidāleti [vi + dāleti; see dalati] to break open, split, burst Thag 184; Pv-a 135, 185. – past participle vidālita.

Vidita [past participle of vindati] known, found (out) D III 100; S V 180; Snp 436, 1052; Mhv 17, 4; Sv I 135 (a°).

Viditatta (neuter) [abstract from vidita] the fact of having found or known, experience Ja II 53.

Vidisā (feminine) [vi + disā] an intermediate point of the compass S I 224; III 239; Snp 1122; Ja I 20, 101; VI 6, 531.

Vidugga (adjective/noun) [vi + dugga] hard to walk; troublesome, difficult, painful. – (masculine) difficult passage; difficulty, distress D III 27; A III 128; Ja III 269; IV 271.

Vidura (adjective) [from vid, cf. Sanskrit vidura] wise, clever Ja V 399 (= paṇḍita commentary). Cf. vidhura 2.

Vidū (adjective) [Vedic vidu] clever, wise, knowing, skilled in (–°) S I 62 (loka°); V 197; Vin II 241 (plural paracittaviduno); Snp 677 (vidūhi), 996; Ja V 222 (dhamma°); Vv 30^11 (= sappañña Vv-a 127); Miln 276; Mhv 15, 51 (ṭhānāṭhāṇa° knowing right and wrong sites). – In passive sense in dubbidū hard to know Ja V 446. – For vidū (vidu) “they knew” see vindati.

Vidūpita at Ud 71 (vitakkā vidūpitā) is to be read as vidhūpita.

Vidūra (adjective) [vi + dūra] far, remote, distant A II 50 (su°). Mostly negative a° not far, i.e. near Snp 147; Pv-a 14, 31, 78, 81.

Vidūsita (adjective) [vi + dūsita] corrupted, depraved Pv-a 178 (°citta).

Videsa [vi + desa; cf. disā at Vin I 50] foreign country Miln 326; Vv-a 338.

Vidomanassā (feminine) [vi + domanassa] absence of dejection Vism 504 = Vibh-a 105.

Viddasu (adjective) [another form of vidvā = Sanskrit vidvān: see under vindati] skilled, wise M I 65 (genitive singular and nominative plural viddasuno), 310 (the same). Usually in negative form aviddasu foolish Vin II 296 = A II 56 (plural aviddasū); S V 1; Thig 164 (plural aviddasū); Snp 762 (= bāla commentary); Dhp 268 = Nidd II §514 (= aviññū Dhp-a III 395); Pv-a 18.

Viddesa [from vi + disa] enmity, hatred Ja III 353; Thig-a 268.

Viddesanā (feminine) [abstract formation from viddesa, cf. disatā^02] enmity Thig 446; Ja III 353.

Viddesin (adjective/noun) [vi + desin; see dessin] hating; an enemy Thag 547.

Viddessati [vi + dessati] to hate Thig 418. – gerundive viddesanīya to be hated, hateful Saddh 82.

Viddha^01 [past participle of vijjhati] pierced, perforated; hit, struck, hurt Snp 331; Nidd I 414 (sallena); Miln 251 (eaten through by worms); Saddh 201 (kaṇṭakena).

Viddha^02 (adjective) [cf. Sanskrit vīdhra clear sky] clear; only in phrase viddha vigata-valāhaka deva a clear sky without a cloud Vin I 3; M I 317 = S I 65 = III 156 = V 44 = It 20.

[BD]: SN 5.45.147.

Viddhaṁsa [from vidhaṁsati] demolition, destruction Ja IV 58 (°kārin).

Viddhaṁsaka (adjective) [from viddhaṁsana] destroying As 165.

Viddhaṁsati [vi + dhaṁsati] to fall down, to be shattered, to be ruined Miln 237; Pv-a 125 (potential °eyya). – causative viddhaṁseti to shatter, to destroy S III 190 (both transative and intransitive, the latter for °ati); Ja II 298; III 431; V 100; Sv I 265; Nidd I 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 Sv I 18 = As 19 (suttena saṅgahitāni pupphāni na vikirīyanti na v.).

Viddhaṁsana (adjective-nuter) [from viddhaṁseti; cf. BHS vidhvaṁsana Divy 180] shattering, destruction (transitive and intransitive), undoing, making disappear; adjective destroying S IV 83; Miln 351 (kāsajja°); Ja I 322; V 267 (adjective); Vism 85 (vikkhepa + v.); Vv-a 58, 161 (adjective). – Often in phrase (denoting complete destruction): anicc-ucchādana-parimaddana-bhedana-viddhaṁsana-dhamma, e.g. D I 76; M I 500; A IV 386; Ja I 146 [cf. Divy 180: śatana-patana-vikiraṇa-vidhvaṁsana-dharmatā; see also under vikiraṇa].

Viddhaṁsanatā (feminine) [abstract formation from viddhaṁsana] quality of destruction, ability to destroy Vism 8.

Viddhaṁsita [past participle of viddhaṁseti] shattered, destroyed Dhp-a III 129.

Viddhasta [past participle of viddhaṁsati] fallen to pieces, broken, destroyed M I 227; A II 50; Snp 542; Ja I 203; V 69, 401; Vv 63^14 (= vinaṭṭha Vv-a 265).

Viddhā poetic gerund of vijjhati Ja VI 77.

Vidvā see under vindati.

Vidha^01 (adjective (–°) [= vidhā] of a kind, consisting of, -fold, e.g. aneka° manifold Sv I 103; tathā° of such-kind, such-like Snp 772; ti° threefold D I 134; Snp 509; nānā° various Pv-a 53, 96, 113; bahu° manifold Thig-a 197; etc.

Vidha^02 [= vidha^01 as noun] form, kind Thag 428 (māna°). – There are several other meanings of vidha, which are, however, uncertain and rest on doubtful readings. Thus it occurs at Vin II 136 in meaning of “buckle” (v.l. pīṭha; commentary silent); at Vin IV 168 in meaning “little box” (?); at Sv I 269 as “carrying pole” (= kāca^02, but text D I 101 has “vividha”).

Vidhamaka (adjective) [from vidhamati] one who throws away or does away with; destroying, clearing away Miln 344 (kilesa-mala-duggandha°).

Vidhamati and Vidhameti [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: S III 190; Ja 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: Nidd I 5; Ja III 261 (poetic vidhamemasi [write °se!] = vidhamema, nāsema commentary); V 309; Miln 39; Pv-a 168. – past participle vidhamita.

Vidhamana (neuter) [from vidhamati] destroying, scattering, dispersing Miln 244 (Maccu-sena°).

Vidhamita [past participle of vidhamati] destroyed Nidd II §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 S I 170; A III 128; Ja VI 33; Miln 288; Vism 17; Pv-a 65, 161; Vibh-a 339.

Vidhā (feminine) [cf. Sanskrit vidhā]

1. mode, manner, sort, kind; proportion, form, variety D III 103 (ādesana°); Thig 395 (cakkhu° “shape of an eye” translation); Vibh-a 496 (in explanation of kathaṁ-vidha: “ākāra-saṇṭhānaṁ vidhā nāma”); Sv 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 Pv II 9^52 (commentary explanation = vidhātabba, not quite correctly; Pv-a 135). Perhaps the phrase vidhāsamatikkanta 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] S II 253; III 80, 136, 170; A IV 53.

2. (ethically) in special sense: a distinctive 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. D III 216; S I 12; III 48, 80, 127; V 56, 98; Nidd I 195; Vibh 367; Snp 842; Vibh-a 496 (māno va vidhā nāma). – The adjective form is vidha: see seperate.

Vidhātar [agent noun of vidahati] provider, disposer Ja V 221 (dhātā vidhātā, as of Viśvakarman: cf. Macdonell, Vedic Mythology page 118).

Vidhāna (neuter) [from vi + dhā; Vedic vidhāna]

1. arrangement, get up, performance, process Ja III 178 (attano vidhānena “in his robes of office”); Vism 66f.; As 168 = Vism 122 (bhāvanā°); Vibh-a 69, 71 (manasikāra°); Thig-a 273 (the same).

2. ceremony, rite Ja VI 202 (yañña°); Miln 3.

3. assignment, disposition, provision Ja II 208 (vidhi-vidhāna-ññū; commentary explained v. as “koṭṭhāso vā saṁvidahanaṁ vā”); Pv-a 30.

4. succession (as much as “supplement”) Pj I 216; Pj II 23 (note 2). – Cf. saṁvidahana and saṁvidhāna.

Vidhānavant (adjective) [vidhāna + vant] making dispositions, careful in providing, circumspect, considerable Ja VI 287.

Vidhāyaka [from vi + dhā] providing Pv-a 60.

Vidhāvati [vi + dhāvati] to run about, roam, cover space (accusative), stray S I 37; Snp 411, 939; Nidd I 414; Sv I 39.

Vidhi (feminine) [from vi + dhā, cf. Vedic vidhi]

1. form, way; rule, direction, disposition, method, motto Vism 278 (manasikāra°, eightfold); Pv-a 78 (dāna° = dāna), 126; Vv-a 82. – instrumental vidhinā in due form Mhv 14, 52; Pv-a 130; Saddh 336.

2. luck, destiny Ja II 243 (°rahita unlucky).

Vidhutika [etymology?] a wreath Vin II 10; III 180.

Vidhunāti [vi + dhunāti]

1. to shake S I 197; Miln 399; Vism 71.

2. to remove, to skin (an animal) Vin I 193.

Vidhura (adjective) [Vedic vidhura: see vidhavā]

1. destitute, lonely; miserable, wretched Ja V 399 (so read for vidura; according to Kern, Toev. sub voce, but doubtful).

2. [vi + dhura] “burdenless,” unequalled Snp 996 (= vigata-dhura, appaṭima Pj II 583); A I 116 (here in meaning “clever,” perhaps = vidura; spelt vidhūra). Cf. Personal name Vidhura Pj I 128; Pj II 201 (as Vidhūra at Ja IV 361).

Vidhūpana (adjective-neuter) [from vidhūpeti] fanning, a fan Vin II 130; IV 263; A II 130; Nidd II §562; Vv 33^42 (= caturassa vījani) Vv-a 147; Vibh-a 71.

Vidhūpita [past participle of vidhūpeti] scattered, destroyed Snp 472 (= daḍḍha Pj II 409); Ud 71 (so read for vidūpita).

Vidhūpeti (°dhūpayati) [vi + dhūpayati]

1. to fumigate, perfume, diffuse Miln 252.

2. to scatter, destroy Vin I 2 (vidhūpayaṁ Māra-senaṁ); S I 14; III 90 = A V 325; S IV 210; Paṭis II 167. – past participle vidhūpita.

Vidhūma and Vidhuma (adjective) [vi + dhūma] “without smoke,” i.e. passionless, quiet, emancipated S I 141 (K.S.: “no fume of vice is his”); Snp 460 (= kodhadhūma-vigamena v. Pj II 405), 1048 (cf. Nidd II §576 with long exegesis); Pv IV 1^34 (= vigata-micchā-vitakkadhūma Pv-a 230).

Vinaṭṭha [past participle of vinassati] destroyed Vv-a 265; Pv-a 55.

Vinata [past participle of vi + nam] bent, bending Pv-a 154 (°sākhā).

Vinadati [vi + nadati] to cry or shout out, to scold Ja III 147 (kāmaṁ vinadantu let them shout!). Cf. BHS vinādita “reviled” Divy 540.

Vinaddha [past participle of vinandhati] covered, bound, intertwined Vin I 194 (camma°, onaddha + v.); Ja V 416; VI 589 (kañcanalatā° bheri); Vism I (= jaṭita saṁsibbita).

Vinandhati [vi + nandhati] to close, encircle, cover Mhv 19, 48; Vism 253 (present participle vinandhamāna: so read for vinaddh°). – past participle vinaddha.

Vinandhana (neuter) [from vi + nandhati] tying, binding Vin II 116 (°rajju rope for binding).

Vinaya [from vi + nī, cf. vineti]

1. driving out, abolishing, destruction, removal Vin I 3 (asmi-mānassa), 235 = III 3 (akusalānaṁ dhammānaṁ vinayāya dhammaṁ desemi); S I 40; Snp 921; A I 91 (kodha°, upanāha°); II 34 (pipāsa°); IV 15 (icchā°); V 165 (the same); Pj II 12; Pv-a 114 (atthassa mūlaṁ nikati°). Often in phrase rāga°, dosa°, moha°, e.g. S IV 7f.; V 137f., 241; A IV 175; Nett 22.

2. rule (in logic), way of saying or judging, sense, terminology (cf. iminā nayena) S IV 95 (ariyassa vinaye vuccati loko); A I 163 (ariyassa vinaye tevijjo one called a threefold wise in the nomenclature of the Buddhist); II 166 (ariyassa v.); Pj II 403.

3. norm of conduct, ethics, morality, good behaviour Snp 916, 974; Ja IV 241 (= ācāra-vinaya commentary); A 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, Pāli Dhamma pages 55-58. – Often combined with dhamma: dhammato vinayato ca on the ground of Dhamma and V. Vin I 337; cf. II 247. – dhammo ca vinayo ca Vin I 356; II 285, 302; or (as (dvandva) dhamma-vinaya (i.e. the teaching of the Buddha in its completeness) D I 229; Vin II 237f.; M I 284; II 181f.; A I 283; III 297, 327; S I 9; III 65; Ud 53; Vv-a 3. Often approaches the meaning of “Buddhist order,” e.g. Vin I 69; D I 176; M I 68, 459, 480; III 127; S II 120; A I 185; II 123; V 122. – See further Vin II 96 (vinaye cheko hoti); A II 168 (ayaṁ dhammo, ayaṁ v., idaṁ Satthu-sāsanaṁ); Vism 522; Vibh-a 273; Pj I 106, 151; Pj II 4, 195, 310. – a-vinaya one who sins against the V. (like a-dhamma one who neglects the Dhamma) Vin II 295f.; III 174; A 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 V., for so is V interpreted” (Expositor I 23);

-aṭṭhakathā the (old) commentary on the Vinaya Vism 72, 272; Vibh-a 334; Pj I 97;

-ānuggaha taking up (i.e. following the rules) of the Vinaya Vin III 21; A I 98, 100; V 70;

-kathā exposition of the Vinaya Vin IV 142;

-dhara one who knows or masters the V. by heart, an expert in the V. Vin I 169; II 299 (with dhamma-dhara and mātikā-dhara); A I 25; II 147; III 78f., 179, 361; IV 140f.; V 10f.; Ja III 486; IV 219; Vism 41, 72; Pj I 151; Dhp-a II 30 (with dhamma-kathika and dhuta-vāda) [cf. BHS vinayadhara Divy 21];

-piṭaka the Vinaya-piṭaka Pj I 1 2, 97; Vibh-a 431;

-vatthu chapter of the V. Vin II 307;

-vādin one who professes the V (or “speaking in accordance with the rules of conduct”), a V.-follower D I 4 (here explained by Buddhaghosa as “saṁvara-vinaya-pahāna-vinaya sannissitaṁ katvā vadatī ti” v. Sv I 76, thus taking it as vinaya 3) = M III 49 = Pp 58 (translated here: “speaking according to self-control”); D III 135, 175.

Vinayati see vineti.

Vinayana (neuter) [from vi + nī]

1. removing, removal Miln 318 (pipāsā°); Pv-a 39 (soka°).

2. instruction, discipline, setting an example Ja V 457 (conversion); Miln 220.

Vinaḷīkata (adjective) [vi + naḷa + kata, with naḷī for naḷa in combination with kṛ] literally “having the reed or stem removed,” rendered useless, destroyed M I 227; A II 39; Snp 542 (= ucchinna Pj II 435); Thag 216; Ja VI 60 (viddhasta +, as at Snp 542).

Vinassati [vi + nassati] to be lost; to perish, to be destroyed S IV 309; M II 108 (imperative vinassa “away with you”); Ja III 351; V 468; Pv III 4^05; Vism 427. – past participle vinaṭṭha. causative vināseti.

Vinā (indeclinable) [Vedic vinā = vi-nā (i.e. “not so”), of pronoun base Indo-Germanic °no (cf. nānā “so and so”), as in Sanskrit ca-na, Latin ego-ne, po-ne behind, etc. See na^01] without, used as preposition (or post-position) with (usually) instrumental, e.g. Vin II 132 (vinā daṇḍena without a support); Pv-a 152 (purisehi vinā without men); or ablative, e.g. Snp 589 (ñāti saṅghā vinā hoti is separated from his relatives; cf. BHS vinābhavati Mvu I 243); or accusative, e.g. Mhv 3, 10 (na sakkā hi taṁ vinā). In compound vinā-bhāva separation [cf. BHS vinābhāva Mvu II 141] Snp 588, 805; Nidd I 122; Ja III 95; IV 155; V 180; VI 482 (= viyoga commentary).

Vināti [vi, by-form of vā to weave: see vāyati^01] to weave Ja II 302; Dhp-a I 428 (tantaṁ); infinitive vetuṁ Vin II 150. passive viyyati. Cf. upavīyati. – causative II vināpeti to order to be woven Vin III 259 (= vāyāpeti).

Vināma (masculine) and Vināmana (neuter) [from vināmeti] bending Miln 352 (°na); Vibh-a 272 (kāya-vināmanā, bending the body for the purpose of getting up; in explanation of vijambhikā); Dhātup 208.

Vināmeti [vi + nāmeti; causative of namati] to bend, twist Miln 107, 118.

Vināyaka [from vi + nī]

1. a leader, guide, instructor M II 94; Vv 16^07 (= veneyya-satte vineti Vv-a 83); Thig-a 69.

2. a judge Ja III 336.

Vināsa [vi + nāsa, of naś] destruction, ruin, loss D I 34 (+ uccheda and vibhava), 55; Pv II 7^10; Vism 427 (so read for vinasa); Sv I 120; Pv-a 102 (dhana°), 133.

Vināsaka (°ika) (adjective) [from vināsa] causing ruin; only negative a° not causing destruction A III 38; IV 266, 270; Ja V 116.

Vināsana (adjective) [from vināsa], only negative a° imperishable Dīp IV 16.

Vināseti [causative of vinassati]

1. to cause destruction, to destroy, ruin, spoil Thag 1027; Snp 106; Pv II 7^08; Sv I 211; Pv-a 3 (dhanaṁ), 116; Saddh 59, 314, 546.

2. to drive out of the country, to expel, banish Ja IV 200.

Vinigaḷati [vi + nigaḷati] to drop down Miln 349.

Viniggata [vi + niggata] coming (out) from Ja VI 78; Sv I 140; Dhp-a IV 46; Saddh 23.

Viniggaha [vi + niggaha] checking, restraint Paṭis I 16; II 119.

Viniggilati [vi + niggilati] to throw out, to emit Pj 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. Nidd I 164.

Vinicchaya [vi + nicchaya; cf. Vedic viniścaya]

1. discrimination, distinction, thought, (firm) opinion; thorough knowledge of (–°) A III 354 (pāpakamma°); Snp 327 (dhamma°), 838 (= dvāsaṭṭhi diṭṭhi-vinicchayā Nidd I 186), 867 (°ṁ kūrute; cf. Nidd I 265); Ja III 205 (attha°); Pv-a 1, 112, 210 (kūṭa°), 287.

2. decision; (as technical term in law:) investigation, trial, judgment (given by the king or his ministers) D II 58 (with reference to lābha, explained as deciding what to do with one’s gains) = III 289 = A IV 400 = Vibh 390 (explained at Vibh-a 512, where vinicchaya is said to be fourfold, viz. ñāṇa°, taṇhā°, diṭṭhi°, vitakka°); Ja II 2.

3. courthouse, hall of judgment Ja 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 Ja V 60 (°ṁ vicāreti); Vibh-a 46f. (according to attha, lakkhaṇa, etc.), 83f. (the same); Pj I 23, 75.

-kathā analytical discussion, exegesis, interpretation Vism 16; Vibh-a 291 (opposite pāḷi-vaṇṇanā);

-ññū clever in deciding or giving judgment Ja III 205; V 367 (a°);

-ṭṭhāna place of judgment, law court Ja V 229; Dhp-a III 141; IV 215;

-dhamma law practice Ja V 125; Dhp-a III 141;

-vīthi process of judgment (in logic): see Cpd. 241;

-sālā the law court(s) Ja IV 120; Dhp-a III 380.

Viniccharati [vi + niccharati] to go out (in all directions) Ja IV 181.

Vinicchita [past participle of vinicchināti] discerned, decided, distinguished, detailed Vin I 65 (su°); Ja V 65 (a°); Pj II 477; Saddh 508.

Vinicchin (adjective) [from vinicchināti] discerning Thag 551.

Vinicchinana (neuter) [from vinicchināti] giving judgment Ja V 229.

Vinicchināti and Vinicchati [vi + nicchināti] to investigate, try; to judge, determine, decide Ja V 229; future vinicchissati Vin III 159; gerund vinicchinitvā Nidd I 76; preterit vinicchini Ja II 2; infinitive vinicchituṁ Ja I 148; Dhp-a IV 215. – past participle vinicchita.

Vinijjita (adjective) [vi + nijjita] unvanquished Saddh 318.

Vinidhāya (indeclinable) [vi + nidhāya, gerund of vinidahati] literally “misplacing,” i.e. asserting or representing wrongly, giving a false notion of (accusative) Vin II 205, explained at Vin IV 2; Pj II 204.

Vinindati [vi + nindati] to censure, blame, reproach Ja 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. Vin I 227; D I 82, 162; M I 73; A III 211; It 58; Pp 60): A V 169; Snp 278; Ja 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 A III 211.

Vinipātika (adjective) [from vinipāta] destined to suffer in Hell, liable to punishment after death D II 69; III 253; M I 73, 390; A I 123; II 232f.; IV 39, 401; Ja V 117, 119.

Vinipāteti [vi + nipāteti] to bring to ruin, to destroy, to frustrate Vin I 298; Ja VI 71; Vv-a 208.

Vinibaddha (adjective) [vi + nibaddha] bound (to) S I 20; III 9; A III 311 (chanda-rāga°); IV 289 (the same); Nidd I 30 (+ lagga etc.).

Vinibandha [vi + nibandha] bondage S II 17; III 135, 186; A 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 D III 238; M I 103; A III 249; IV 461, 463f.; V 17; Vibh 377.

Vinibbeṭhana see viniveṭhana

Vinibbhujati or Vinibbhuñjati [vi + ni + bhujati]

1. [to bhuj, to bend, as in bhuja^01 and nibbhujati] to turn inside out Thig 471.

2. [to bhuj or bhuñj as in bhuñjati^02 and paribhuñjati 2] to separate, cut off, remove M I 233; S III 141; IV 168 (spells wrongly jj).

3. [the same] to cleanse; figurative to sift out thoroughly, to distinguish, discriminate M I 292; Ja V 121 (avinibbhujaṁ, present participle); Miln 63 (doubled); Vism 438 (spelling wrongly -jj-); As 311. – past participle vinibbhutta.

Vinibbhujana (neuter) [from vinibbhujati] turning inside out Thig-a 284.

Vinibbhutta [past participle of vinibbhujati] separated, distinguished, discriminated Vism 368.

Vinibbhoga^01 (adjective) [vi + nibbhoga] lacking, deprived of (–°), deficient Thig-a 248 (viññāṇa°).

Vinibbhoga^02 [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 Ja III 428 (°sadda).

Vinibhindati [vi + ni + bhid] to break (right) through M I 233.

Vinimaya [from vi + nimināti] reciprocity, barter, exchange Ja II 369.

Vinimīleti [vi + nimīleti] to shut one’s eyes Saddh 189.

Vinimutta (Vinimmutta) [vi + nis + mutta]

1. released, free from Ja I 375 (mm); Saddh 1, 4, 16, 225.

2. discharged (of an arrow) Dhp-a III 132 (mm).

Vinimoceti [vi + nis + moceti, cf. nimmoka] to free (oneself) from, to get rid of A III 92; Pp 68.

Viniyujjati [vi + niyujjati] to be connected with, to ensue, accrue Pv-a 29 (= upakappati).

Viniyoga [vi + niyoga] possession, application, use As 151; Vv-a 157; Pv-a 171, 175.

Vinivaṭṭeti and Vinivatteti [vi + nivatteti]

1. to turn over, to repeat Ja I 25 (-ṭṭ-), 153 (-ṭṭ-), 190 (-ṭṭ-).

2. to turn (somebody) away from, to distract Pv I 8^08 (read °vattayi for °vattanti); II 619 (°vattayi; preterit); Ja III 290 (-ṭṭ-).

3. to roll over, to glide off Ja III 344 (-ṭṭ-); Dhp-a II 51 (ṭṭ).

Vinivijjha (adjective) [gerund of vinivijjhati] to be pierced; in dubbinivijjha difficult to pierce, hard to penetrate Ja V 46.

Vinivijjhati [vi + ni + vijjhati] to pierce through and through Ja II 91; Miln 339; As 253.

Vinivijjhana (neuter) [from vinivijjhati] piercing, perforating, penetrating As 253; Thig-a 197 (in explanation of bahuvidha).

Vinividdha [past participle of vinivijjhati] pierced (all through), perforated Ja V 269; VI 105; Vism 222.

Viniviṭṭha [Woodward AN 3.67]: = abhiniviṭṭha.

Viniveṭhana and Vinibbeṭhana (neuter) [vi + nibbeṭhana] unwrapping, unravelling; figurative explaining, making clear, explanation, refutation Nidd II §503 (diṭṭhi-saṅghātassa vinibbeṭhana; where the same passage at Nidd I 343 reads vinivedhana, cf. nibbedha); Miln 96; Vv-a 297 (diṭṭhi-gaṇṭhiviniveṭhana).

Viniveṭheti [vi + nibbeṭheti]

1. to disentangle, to unwrap Vin I 3, 276 (anta-gaṇṭhiṁ, the intestines); Ja II 283 (sarīraṁ); V 47.

2. to disentangle oneself, to free oneself (from) A III 92; Pp 68.

Vinivesa [vi + nivesa] tie, bond, attachment A I 66 (+ vinibandha).

Vinīta [past participle of vineti] led, trained, educated S V 261; A IV 310 (viyatta + v.); Dhp-a II 66 (°vatthu); Pv-a 38. – avinīta not trained S IV 287; Vv 29^07; Dhs 1003, 1217; suvinīta well trained S IV 287; opposite dubbinīta badly trained Ja V 284, 287. – ratha-vinīta (neuter) a relay M I 149.

Vinīlaka (adjective) [vi + nīlaka] of a bluish-black (purple) colour, discoloured Ja 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 10 asubha-saññās: M I 88 (uddhumātaka + v.); Snp 200 (the same). – A. I 42; II 17; S V 129f.; Dhs 264; Nett 27; Miln 332; Vism 110, 178, 193.

Vinīvaraṇa (adjective) [vi + nīvaraṇa] unobstructed, unbiassed, unprejudiced A II 71; Saddh 458. Usually in phrase °citta of an unbiassed mind, combined with mudu-citta and udagga-citta: Vin I 16, 181; D I 110, 148; A IV 186. Same in BHS, e.g. Mvu III 225; Divy 616f.

Vinudati *Vinudati is only found in causative form vinodeti.

Vinetar [agent noun from vineti] teacher, instructor, guide Snp 484; Paṭis II 194 (netar, vinetar, anunetar); Ja IV 320.

Vineti [vi + neti; cf. vinaya]

1. to remove, put away, give up. – present participle vinayaṁ Ja 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 Nidd II §577 b); Pv II 3^34 (macchera-malaṁ); vinetvā Ja V 403 (chandaṁ); vinayitvā Vv-a 156, and vinayitvāna Snp 485 (bhakuṭiṁ).

2. to lead, guide, instruct, train, educate A III 106 (infinitive vinetuṁ); S IV 105 (potential vineyyaṁ and future vinessati); preterit vinesi Miln 13 (Abhidhamme); gerund vinayitvāna Thig-a 69 (Ap verse 10); gerundive vinetabba Pj II 464, and vineyya Miln 12; cf. veneyya. – past participle vinīta.

Vinodaka (adjective) [from vinodeti, cf. nudaka and nūdaka] driving out, dispelling, allaying Pv-a 114 (parissama°).

Vinodana (adjective-neuter) [from vinodeti] dispelling, removal A III 387, 390; Snp 1086 (chanda-rāga°, = pahāna etc. Nidd II §578); Miln 285; Sv I 140 (niddā°); Dhp-a I 41 (tama°, adjective); Pv-a 38 (soka°).

Vinodeti [causative of vi + nudati] to drive out, dispel, remove, put away S IV 70, 76, 190; A II 13, 117; Snp 273, 956, (tamaṁ); 967; Nidd I 454, 489; Ja I 183; II 63, 283 (sinehaṁ); Vv 84^26; Miln 259 (imperative vinodehi, + apanehi, nicchārehi); Mhv 5, 245 (vimatiṁ); 31, 10 (kaṅkhaṁ); Dhp-a IV 145; Pv-a 38 (sokaṁ).

Vindati [vid, both in meaning “to know” and “to find”; cf. Greek ϵϊδυν I saw, οίδα I know = Sanskrit veda “Veda,” ϵϊδωλον “idol”; Vedic vindati to find, vetti to know, vidyā knowledge; Gothic witan to observe and know = German wissen; Gothic weis = English wise, etc., for which see Walde, Latin Wtb. sub voce video] the Vedic differentiations vetti “to know” and vindati “to find” are both in Pāli, 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 Thag 497 (spelt veti). Another old preterit is vedi [Sanskrit avedīt] Dhp 419, 423; Ja 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 Thag 497; Snp 758; Pv II 7^04 (= jānanti Pv-a 102); Ja V 62 (= vijānanti commentary); Mhv 23, 78. The old participle of the same tense is vidvā [= Sanskrit vidvān; cf. Geiger P.Gram 100.2] in meaning “wise” Snp 792, 897, 1056, 1060; explained as vijjāgato ñāṇī vibhāvī medhāvī at Nidd I 93, 308; Nidd II §575. opposite avidvā Snp 535; M I 311. – Younger forms are a reconstructed (grammatical) present vidati Sv I 139; gerund viditvā S 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; Thag 132; D I 18; Pv I 5^06; II 3^18 (spelt vijjite!) II 914 (= atthi commentary); 3rd singular preterit vijjittha Snp 1098 (mā v. = saṁvijjittha Nidd II §568). present participle vijjamāna existing Ja I 214; III 127; Pv-a 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. vitta^01, vitta^02, vitti) Snp 187 (vindate dhanaṁ), 658; Thag 551; Thig 79 (preterit vindiṁ); Ja VI 508 (vindate, medium = look for, try to find for oneself); Mhvs 1 13 (present participle vindaṁ); Dhp-a III 128 (present participle vindanto), 410. Pv-a 60, 77. – infinitive vindituṁ Miln 122; Ja 18; gerund; vindiya Vism 526 (as avindiya in explanation of avijjā). Cf. nibbindati. – past participle vitta^01 (for which adhigata in literal meaning).

Vindussara is v.l. of bindu° (q.v.).

Vipakka (adjective) [vi + pakka] fully ripe Ja I 136.

Vipakkha (adjective) [vi + pakkha^01 2] opposite, hostile; enemy; only in following compounds:

-sevaka siding in or consorting with the enemy, keeping bad company, a traitor Ja I 186; III 321; Dhp-a IV 95;

-sevin the same Ja I 487; II 98.

Vipakkhika (adjective) [vipakkha + ika]

1. [vi + pakkha^01 1] without wings Ja I 429.

2. [vi + pakkha^01 2] opposite, hostile Saddh 71.

Vipakkhin (adjective) [vi + pakkhin] having no wings, without wings Ja V 255.

Vipaccatā (feminine) at Vin II 88 is perhaps a derivation from vi + vac, and not pac, thus representing a Sanskrit vivācyatā, meaning “challenging in disputation,” quarrelsomeness, provocation. See also vipāceti. If from vi + pac, the meaning would be something like “heatedness, exasperation.”

Vipaccati [vi + paccati]

1. to be cooked, i.e. to ripen Ja V 121; Pv-a 104.

2. to bear fruit D II 266; S I 144; M I 388; Nett 37; Vv-a 171.

Vipaccanaka (adjective) [from vipaccati, cf. paccana] bearing fruit, ripening (fully) Miln 421 (notes); Pv-a 190.

Vipaccanīka (adjective) [vi + paccanīka] hostile M I 402; A IV 95; Ja IV 108; Pp 20; Vibh 351, 359, 371; Vibh-a 478; Pv-a 87.

Vipajjati [vi + pajjati] to go wrong, to fail, to perish (opposite sampajjati) Dhp-a III 357; Pv-a 34. – past participle vipanna.

Vipañcan and Vipañciyatiā: 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 A II 135 = Pp 41 (translated by B.C. Law as “learning by exposition”; Pp-a 223 explains as “vitthāritaṁ atthaṁ jānāti,” i.e. one who knows a matter explained in detail. The spelling at A II 135 is vipacita°; at Pp 41 vipaccita° and at Pp-a vipaccita°, with v.l. vipañcita°); Nett 7f., 125; Pj 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 Nett 9 we have the various terms vipañcanā, vipañcayati and vipañciyati (denominative) used in the description of various ways of parsing and grammatical analysis. Here vipañcanā (resting clearly on Sanskrit papañca expansion) means “expanding” (by letters and vowels) and stands midway between ugghaṭanā and vitthāraṇā “condensing and detailing.” The term vipañcayati (= vipañciyati) is used in the same way.

Note: The term is not sufficiently cleared up. It occurs in BHS as vipañcika (e.g. Divy 319, 391, 475, where it is applied to “brāhmaṇā naimittikā” and translated by Cowell as “soothsayer”), and vipañcanaka (Divy 548?), with which cf. vipañcitājña at Lal 520. See remark on vejjañjanika.

Vipaṇeti [vi + causative of paṇati] to sell, to trade (with) Ja IV 363 (= vikkiṇati commentary).

Vipatati see vipāṭeti 2.

Vipatti (feminine) [vi + patti^02] wrong state, false manifestation, failure, misfortune (opposite sampatti) Vin I 171 (ācāra° failure of morality); A I 270 (ājīva°); IV 26, 160 (atta°, para°); Paṭis I 122; Ja VI 292; Nett 126 (the 3 vipattiyo: sīla°, diṭṭhi°, ācāra°); Dhp-a I 16 (sīla°) Sv I 235. Often in pair diṭṭhi° wrong view, heresy, and sīla° moral failure: D II 213; A I 95, 268, 270; Vin V 98; Vibh 361; Dhs 1361. – payoga° wrong application Pv-a 117, 136 (opposite °sampatti).

Vipatha [vi + patha] wrong way or course Vv 50^10 (= apatha Vv-a 212).

Vipanna [past participle of vipajjati] gone wrong, having lost, failing in (–°), opposite sampanna: A 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” Pj II 177); Miln 258 (su° thoroughly fallen). -sīla° gone wrong in morals, lacking morality Vin I 63 (+ ācāra°, diṭṭhi°); II 4 (the same); Ja III 138 (vipanna-sīla).

Vipannatta (neuter) [from vipanna] failure, misfortune As 367.

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 D I 5 (explained as twofold at Sv 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 (v.l. °māsa); A II 209; V 206; S V 473; Pp 58.

Viparāvatta [past participle of vi + parā + vṛt] reversed, changed D I 8; M II 3; S III 12; V 419; Sv I 91.

Vipariṇata [vi + pariṇata] changed, perverted Dhs 1038; Vibh 1, 3, 5f.; Miln 50.

Vipariṇāma [vi + pariṇāma] change (for the worse), reverse, vicissitude D III 216 (°dukkhatā); M I 457 (also as “disappointment”); S II 274; III 8; IV 7f., 67f.; A II 177 (°dhamma subject to change); III 32; V 59f.; Vibh 379 (°dhamma); Vism 499 (°dukkha), 629f.; Vibh-a 93 (the same); Pv-a 60.

– a° absence of change, steadfastness D I 18; III 31, 33; Dhp-a I 121.

Vipariṇāmeti [denominative from vipariṇāma] to change, alter D I 56 (Text °ṇamati; but Sv I 167 °ṇāmeti: sic for °ṇāmati!) = S III 211; Pv-a 199.

Viparibhinna [vi + paribhinna] (entirely) broken up M I 296; S IV 294.

Vipariyattha in verse at Ja V 372 is the poetic form of vipallattha (so the commentary explanation).

Vipariyaya and Vipariyāya [vi + pariyaya] change, reversal Sv I 148 (ā); Pj II 499; As 253 (ā); Saddh 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 Thag 184 (cittaṁ; cf. similar phrase vipariyatthaṁ cittaṁ Ja V 372 – The v.l. at Thag passage is vimariyādi°).

Vipariyesa [a contamination form between °pariyaya and °pallāsa] reversal, contrariness, wrong state Kv 306 (three reversals: saññā°, citta°, diṭṭhi°; or of perception, consciousness and views, cf. PtsC. 176); Vibh 376 (the same). – °gāha inverted grasp i.e. holding opposite views or “holding the contrary aim” (B.C. Law) Pp 22; As 253 (= vipallattha-gāha).

Viparivatta [vi + parivatta] changing or turning round, upset Ja I 344 (lokassa °kāle).

Viparivattati [vi + parivattati] to turn round, to upset Ja IV 224 (nāvā °amānā capsizing); Miln 117; Thig-a 255.

Viparivattana (neuter) [from viparivattati] changing, change. reverse As 367.

Viparīta (adjective) [past participle of vi + pari + i] reversed, changed; equivocal; wrong, upset A III 114 (°dassana); IV 226 (the same); V 284; Thig 393; Ja I 334; Kv 307; Miln 285, 324; Nett 85 (°gāha), 126 (°saññā); Pv-a 244. – aviparīta unequivocal, certain, distinct, definite A V 268 (°dassana); Miln 214 (°vacana); Pv-a 231 (= sacca and yāthāva).

Viparītatā (feminine) [abstract from viparīta] contradistinction Vism 450 (tabbiparītatā).

Vipalāvita [vi + palāvita, past participle of causative of plu] made to float, floating, thrown out (into water) Ja IV 259 (reads viplāvitaṁ) = I 326 (reads vipalāvitaṁ, with reading nipalāvitaṁ in commentary). The commentary at Ja IV 259 explains as “uttārita,” so at Ja I 326 as “brought out of water,” fished out = thale ṭhapita, evidently incorrect.

Vipallattha (adjective) [= Sanskrit viparyasta, past participle of vi + pari + as: see vipallāsa] changed, reversed, upset, deranged, corrupt, perverted. Occurs in two forms: vipariyattha Ja V 372 (°cittaṁ: in poetry); and vipallattha Vism 20 (°citta: translated “with corrupt thought”; Text spells vipallatta, v.l. °attha); As 253 (°gāha); Pv-a 212.

Vipallāsa [cf. Sanskrit viparyāsa, vi + pari + as (to throw). The diæretic Pāli form (founded on Sanskrit is vipariyāsa; another bastard form is vipariyesa (q.v.)] reversal, change (especially in a bad sense), inversion, perversion, derangement, corruption, distortion. – The form vipariyāsa occurs at Vin II 80 (citta-°kata, with deranged mind or wrong thoughts); Ja I 344 (where it is explained by vipallāsa). Otherwise vipallāsa, e.g. Snp 299; Paṭis II 80; Vism 214 (attha°); Nett 4, 27, 31, 85f., 115f.; Dhp-a II 228; Pv-a 7, 70. – There are 3 kinds of vipallāsas, viz. saññā° perversion of perception, citta° of thought, diṭṭhi° of views; A II 52; Nett 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) Nett 85.

Vipassaka (adjective) [from vipassati] qualified to win insight, contemplating, gifted with introspection S II 232; Paṭis I 167; Mil 342, 369, 393; Vibh-a 297.

Vipassati [vi + passati] to see clearly; to have intuition, to obtain spiritual insight D III 196 (ye nibbutā loke yathābhūtaṁ vipassisuṁ, preterit); Thag 471; Thig 271 (vipassi for °passasi); Snp 1115; Ja III 183 (pabbajitvā vipassitvā arahattaṁ pāpuṇiṁsu).

Vipassanā (feminine) [from vi + passati; BHS vipaśyanā, e.g. Divy 44, 95, 264 etc.] inward vision, insight, intuition, introspection D III 213, 273; S IV 195, 360; V 52 (samatha + v.); A I 61 (the same), 95; II 140, 157 (samatha + v.); IV 360; V 99, 131; Paṭis I 28, 57f., 181; II 92f.; Pp 25; Ja I 106; Dhs 55, 1356; Nett 7, 42f., 50, 82, 88f., 125f., 160, 191; Miln 16; Vism 2 (with jhāna etc.), 289 (+ samādhi), 628f. (the 18 mahā°); Pv-a 14 (samāhita-citta°), 167; Vv-a 77; Saddh 457, 466.

-aṅga constituent of intuition Pj II 8 (given as “nāmarūpa-pariccheda etc.”);

-upekkhā indifference by introspection Vism 162;

-kammaṭṭhāna exercise for intuition Dhp-a IV 46;

-ñāṇa ability or method of attaining insight Vism 629; Dhp-a IV 30; cf. Cpd. 65f., where 10 such modes;

-dhura obligation of introspection Dhp-a I 8; IV 37f.

Vipassin (adjective) [from vipassati] gifted with insight, wise A IV 244; Snp 349; It 2 = 7.

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 (akusala). Hence “retribution” (kamma°), reward or punishment See on term e.g. BMPE^02 introduction xciii; Cpd. 43. 249. – D III 150, 160, 176f.; S I 34, 57, 92 (kammassa); II 128 (compound vipākatara), 255 (the same); IV 186f., 348f.; A 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°); Paṭis II 79 (dukkha°); Pv I 9^01; I 10^07 and passim; Pp 13, 21; Dhs 431, 497, 987; Vibh 16f., 73, 319, 326f., 334 (sukha°); Kv 353f., 464 (kamma and vipāka); Nett 99, 161, 180f.; Tikap 27 (fourfold), 44, 48, 50, 292 (a° and sa°), 328f. (°tika), 350f.; Dukap 17; Vism 177, 454 (fourfold), 456 (°viññāṇa), 538 (°paccaya), 545f.; Vibh-a 17, 150f. (kusala° and akusala), 144, 177, 391; Pv-a 50, 73, 77; Saddh 12, 73, 197, 235.

Vipākatta (neuter) [abstract from vipāka] state of being ripe Pv-a 52.

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 S I 232) in standing combination ujjhāyati khīyati vipāceti, expressing annoyance or irritation about something; e.g. Vin I 191; II 85, 291; IV 64. The corresponding BHS phrase is avadhyāyati dhriyati [to resist, dhṛ] vivācayati, e.g. Divy 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. Rh.D at K.S. I 296 translates as “were vexed and fretted and consumed with indignation.” – See remarks under khīyati and cf. vipaccatā.

[BD]: “ripe with indignation.”

Vipāṭeti [vi + pāṭeti]

1. to rip or tear open Vin II 115.

2. to be destroyed, to fall to pieces (cf. pāṭeti and passive pāṭiyati in sense of “destroy”) Pv IV 1^46 (saṅghāṭiyo vipātayanti Text; vv.ll. vināsayati and vidālayati; Pv-a 240 explains as passive vipāḷiyati [= vipaṭiyati?] with v.l. vidāliyati); Ja V 33 (reads: muddhā vipphaleyya sattadhā: perhaps the best reading), 493 (muddhā vipateyya [sic] sattadhā). See vipphalati.

Vipāḷiyati see vipāṭeti 2.

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 Nidd II §580 is pahāna etc.; at Pj II 119 piṭṭhito katvā.

Vipina (neuter) [cf. Sanskrit vipina, Abhidh-r-m 2, 55] wood, grove D I 248 (doubtful; vv.ll. vijina, vivada, vivana); Ap 51 so. Ap-a reads vivana; commentary vivana and vipina); Dāṭh IV 39; Pv-a 81 (read vicitta!).

Viputta (adjective) [vi + putta] without a son, bereft of his son Ja V 106.

Vipubbaka (adjective) [from vi + pubba^01] full of corruption or matter, festering (said of a dead body). The contemplation (saññā) of a festering corpse is one of the asubhakammaṭṭhānas. – M I 58, 88; III 91; A III 324. As °saññā: A II 17; V 310; Dhs 264; Nett 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. Sanskrit vipula] large, extensive, great, abundant. The word is poetical. – D III 150; A I 45 (°paññatā); Snp 41, 675, 687, 978, 994; Thag 588; Nidd I 581 (= adhimatta); Vv 67^06 (= mahanta Vv-a 290); Ap 40; Pv II 1^18; II 4^09; II 9^69 (= uḷāra Pv-a 139); Miln 164, 311, 404; Pv-a 7, 76; Saddh 271.

Vippakata [past participle of vippakaroti; vi + pakata]

1. imperfectly executed, left unfinished, interrupted D I 2 (cf. Dhp I 49); Vin II 172, 243, 304; IV 279; A II 196; Ja I 120.

2. done wrongly Ja V 214.

-methuna (“interrupted intercourse” Sp IV 804).

Vippakaroti [vi + pa + kṛ] to ill-treat, abuse Vin II 133. past participle vippakata.

Vippakāra [vi + pakāra] change, mutation, alteration Ja VI 370; Dhp-a I 28; Vv-a 46.

Vippakiṇṇa [past participle of vippakirati] strewn all over, beset with, sprinkled (with) Ja II 240; VI 42; Dhp-a I 140; Sv I 40; Vv-a 36.

Vippakiṇṇatā (feminine) [abstract from vippakiṇṇa] the fact of being beset or endowed (with) Vism 8.

Vippakirati [vi + pakirati]

1. to strew all over Pv-a 92.

2. to confound, destroy Ja II 398. – past participle vippakiṇṇa.

Vippakkamati [vi + pakkamati] to part company, to go away Vin IV 284.

Vippajahati [vi + pajahati] to give up, to abandon Snp 817 (infinitive °pahātave), 926 (potential °pajahe); gerund °pahāya Snp 367, 499, 514; Ja I 87. – past participle vippahīna.

Vippaṭikkula (adjective) [vi + paṭikkūla] contrary, antagonistic Dhs 1325 = Pp 20.

Vippaṭipajjati [vi + paṭipajjati. Cf. BHS vipratipadyate Divy 293] to go astray; figurative to err, fail; to commit sin Vin III 166; S I 73; Ja I 438. – past participle vippaṭipanna. causative vippaṭipādeti.

Vippaṭipatti (feminine) [vi + paṭipatti] wrong way, error, sin Vism 511.

Vippaṭipanna [past participle of vippaṭipajjati] “on the wrong track,” going or gone astray, committing sin Pv IV 1^59 (°citta = adhammiyaṁ paṭipadaṁ paṭipanna Pv-a 242).

Vippaṭipādeti [causative of vippaṭipajjati] to cause to commit sin (especially adultery) Vin III 40.

Vippaṭisāra [vi + paṭisāra] bad conscience, remorse, regret, repentance Vin II 250; D I 138; S III 120, 125; IV 46; A III 166, 197, 353; IV 69; Ja IV 12; V 88; Pp 62; Dhp-a IV 42; Vv-a 116; Pv-a 14, 60, 105, 152.

– a° no regret, no remorse A III 46.

Vippaṭisārin (adjective) [from vippaṭisāra; cf. BHS vipratisārin Divy 322, 638] remorseful, regretful, repentant S III 125; IV 133, 320f., 359f.; A III 165f.; IV 244, 390; Ja I 200; Miln 10, 285; Tikap 321, 346.

Vippataccheti [vi + pa + taccheti] to scratch open or apart M I 506.

Vippanaṭṭha [vi + past participle of panassati] strayed, lost, perished Vv 84^09 = 84^44 (= magga-sammūḷha Vv-a 337); Ja IV 139; V 70; VI 525; Miln 326.

Vippamutta [vi + pamutta] released, set free, saved S I 4, 29, 50; III 31, 83; IV 11; A I 10; II 34; Snp 176, 218, 363, 472, 492, 501, 913; Ja I 84; Vv 204^04 = 29^10; Nidd I 331, 336.

Vippamokkha [vi + pamokkha] release, deliverance S I 154; Ja V 27.

Vippayutta [vi + payutta] separated S II 173 (visaṁyutta + v.); Snp 914 (or °mutta). -°paccaya the relation of dissociation Tikap 6, 53f., 65; Vism 539.

[BD]: disconnected; disassociated = dissociated.

Vippayoga [vi + payoga] separation Snp 41; Pv-a 161 (piya°).

Vippalapati [vi + palapati] to talk confusedly (as in one’s sleep), to chatter, wail, lament Vin I 15; S IV 303; Ja I 61; III 217; IV 167; Dhp-a II 100; Pv-a 40, 93.

Vippalambheti [vi + palambheti] to deceive, mock Sv I 151; Thig-a 78.

Vippalāpa [vi + palāpa] confused talk, wailing Paṭis I 38; Pv-a 18.

Vippalujjati [vi + palujjati] to be broken up, to be destroyed Nidd I 5.

Vippavadati [vi + pavadati] to dispute, disagree Ja 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 Nidd II §582); Ja IV 51, 439. – past participle vippavuttha.

Vippavāsa [vi + pavāsa] absence; in sati° absence of mind, neglect, absentmindedness, thoughtlessness Ja I 410; Pj II 339;

– a° thoughtfullness, mindfullness Vin V 216; Snp 1142; Ja IV 92.

Vippaviddha [past participle of vippavijjhati, vi + pa + vyadh] pierced through and through Ja I 61.

Vippavuttha [past participle of vippavasati] absent; °sati neglectful Dhp-a I 239.

Vippasanna (adjective) [vi + pasanna] (quite) purified, clear; happy, bright, pure, sinless Vin III 88 (°chavivaṇṇa); S I 32 (cetas); III 2, 235; IV 118, 294; V 301; A III 41, 236; Snp 637; Dhp 82, 413 (= pasanna-citta Dhp-a IV 192); Pv I 10^10 (= suṭṭhu pasanna); II 9^35; Vism 262 (where Pj I reads pasanna only); Dhp-a II 127; Sv 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; Ja I 51; Pv-a 122 (mukha-vaṇṇa). causative vippasādeti.

Vippasukkhati [vi + pa + sukkhati] to dry up entirely Ja V 106.

Vippahāna (neuter) [vi + pahāna] leaving, abandoning, giving up S I 39 = Snp 1109; Snp 1097; Ja VI 260; Miln 181.

Vippahita (neuter) [vi + pahita^02] sending out in all directions, message Ja III 386 (dūta°).

Vippahīna [past participle of vippajahati] given up, abandoned S I 99; A V 16, 29f.; Snp 360, 362.

Vippita at Ja VI 185 is to be read cipiṭa (“flat”).

Vipphandati see viphandati

Vipphandita (neuter) [past participle of vipphandati] “writhing,” twitching, struggle M I 446; S II 62; – (figurative) in diṭṭhi° combined with visūkāyita) “scuffling of opinion” (Mrs. Rh.D.), sceptical agitation, worry and writhing (cf. D.B. I 53) M I 8, 486; S I 123 (here without diṭṭhi°; the commentary explanation is “hatthirājavaṇṇa sappavaṇṇādidassanāni” K.S. I 320(Spk 186)); Dhs 381; Pp 22.

Vipphala (or is it pipphala?) = phala at Ja VI 518.

Vipphalati [vi + phalati] (intransitive) to split open, to burst asunder: so read at Ja V 33, 493 (for vipatati); Pv IV 1^46 (for vipāteti); see detail under vipāṭeti.

Vipphāra [from vi + pharati 1 or 2] diffusion, pervasion, (adjective) pervading, spreading out A I 171 (vitakka-vipphāra-sadda, cf. PtsC. 241), 206 (mahājutika mahā vipphāra); IV 252; Paṭis I 112f.; II 174; Ja III 12 (mahā° + mahājutika); V 150 (the same); Miln 230 and 270 (vacī° dilating in talk), 130, 346; Vism 42; Sv I 192; Vv-a 103 (mahā° + mahājutika); Pv-a 178 (karuṇā°).

Vipphāravant (adjective) [from vipphāra, cf. pharati 1 and vipphurati] possessing vibration As 115 = Vism 142.

Vipphārika (adjective) [from vi + pharati^02] spreading out (in effulgence) Vv-a 5 (mahā°).

Vipphārita [past participle of causative vi + pharati] expanded Dāṭh V 34 (°akkhi-yugala, both eyes wide open).

Vipphālita (adjective) [vi + phālita 2] split open, cut to pieces Pv-a 152 (su°; so read for vipphalita); Saddh 188 (°aṅga).

Vipphāleti [vi + sphar: cf. phālita 1. It is not = vi + phāleti] to expand, to bend or draw the bow Ja VI 580.

Vipphuraṇa (neuter) [vi + phuraṇa = pharaṇa] spreading out, effulgence, pervasion Vv-a 277.

Vipphurati [vi + phurati: see pharati] to vibrate, tremble, quiver, fly asunder, diffuse Ja I 51; Pj II 225; Vv-a 12 (vijjotamāna vipphurato).

Vipphoṭita (adjective) [vi + phoṭita: see phoṭa, cf. BHS visphoṭa open Divy 603] burst open (of a boil) Thag 306.

Viphandati [vi + phandati; cf. BHS vispandati Jm 11] to twitch, writhe, struggle Vv 52^16 (-ph-) (52^14 Hardy ed.); Ja IV 495 (-pph-) – past participle vipphandita.

Viphala (adjective) [vi + phala] fruitless, useless Saddh 527.

Vibandha [vi + bandha] fetter Pv-a 207.

Vibandhana (neuter) [vi + bandhana] = vibandha Thig-a 243.

Vibādhaka (adjective) [from vibādha] doing harm to (–°), injuring, preventing Dāṭh II 88.

Vibādhati [vi + bādhati] to oppress, harm Miln 135 (so read for °bhādati); As 42. – passive vibādhiyati to be oppressed Pv-a 239.

Vibbedha [from vi + vyadh after analogy of ubbedha; not vi + bheda] circumference Ja I 212.

Vibbhanta [past participle of vibbhamati]

1. roaming, straying; strayed, confused M I 171 (padhāna° giving up exertion), 247 (the same). Usually in phrase °citta with wandering (or confused) mind S I 61 (see explanation of commentary at K.S. I 321), 204; III 93; V 269; A I 70; II 30; III 391; It 90; Ja IV 459 (+ kupit’indriya); Miln 324. – At As 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 Vin II 60.

Vibbhamati [vi + bhamati] to wander about, to go astray, to forsake the Order Vin 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; Ja I 117; III 462 (of a bhikkhu enticed by his former wife), 496. – past participle vibbhanta.

Vibhaṅga [vi + bhaṅga, of bhaj^01] distribution, division, distinction, classification Vin I 359; Snp 600 (jāti° classification of species; explained as jāti-vitthāra at Pj II 464); Ja IV 361 (+ vicaya; commentary explains as vibhāga); Mhv 30, 87 (dhātu° distribution of relics); Pj II 422 (contrasted with uddesa). – Vibhaṅga is the title of the second book of the Abhidhamma Piṭaka. Cf. Sutta-vibhaṅga.

Vibhajati [vi + bhajati, i.e. bhaj^01, as in bhājeti] (literal) to distribute, divide; (figurative) to distinguish, dissect, divide up, classify; to deal with something in detail, to go into details M III 223; S II 2, 255 (vibhājeti) = M I 364 (reads virājeti); S IV 93 (atthaṁ); V 261 (dhammaṁ vivarati vibhajati uttāni-karoti); Snp 87; Pp 41; Vibh 259; Miln 145; Pj II 237; Sv I 104; Pv-a 81, 111. gerund vibhajja (q.v.). – past participle vibhatta.

Vibhajana (neuter) and °ā (feminine) [from vibhajati] distinction, division, going into detail Nett 5, 8f., 38 (+ vivaraṇā and uttāni-kammatā); Tikap 10; Pj II 445 (vivaraṇa, v., uttāni-karaṇa); As 343, 344. Cf. vibhājana.

Vibhajja (adverb) [gerund of vibhajati] dividing, analysing, detailing; in detail (°–) D III 229 (°vyākaraṇīya pañha “discriminating reply” translation); A 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 Mhv 5, 271; Tikap 366; Vibh-a 130; cf. PtsC. introduction page 38.

Vibhatta (adjective) [past participle of vibhajati]

1. (literal) divided, distributed; parted, partitioned, having divisions, portioned off Snp 300; Pv I 10^13 (of Niraya); Ja V 266 (the same); Miln 316 (a° samudda). – su° well divided, well planned, proportioned, regular Snp 305; Pv III 2^21; Miln 330, 345; Vism 108.

2. (figurative) detailed, explained, analysed Vism 187; Pj II 288; Pv-a 104.

Vibhattavant (adjective) [from vibhatta] full of details, giving all detail Vism 212; Sv I 34.

Vibhatti (feminine) [from vibhajati]

1. division, distinction, classification, detail, variety Ja VI 432 (of paintings); Nett 1f., 105; Miln 102, 381; Vism 352 (contrasted with saṅkhepa); Pv-a 199, 282 (rūpa° various forms, patterns).

2. (technical term in grammar) inflection of nouns and verbs, declensions, conjugation Pj II 397; Vv-a 78, 199. -°lopa omission of inflection Vv-a 174, 192; Pv-a 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 Vv-a 164.

Vibhava [vi + bhava]

1. power, wealth, prosperity Sv I 147; Ja I 56; V 285; Mhv 26, 6; Dhp-a I 6; II 9, 84; IV 7; Vv-a 5, 302 (°sampanna rich); Pv-a 122, 130, 176, 196. Great wealth is expressed by asīti-koṭi-vibhava, consisting in 80 koṭis, e.g. Dhp-a I 367; II 25. – bahu° very rich Ja I 145; mahā° the same Pv-a 97, 107. – yathā vibhavaṁ according to one’s means or power Pv-a 54; vibhavānurūpaṁ the same Vv-a 254.

2. non-existence, cessation of life, annihilation D I 34; Snp 514 (+ bhava), 867 (the same); Nidd I 274, 282; Ja III 402 (°ṁ gata = vināsaṁ patta commentary); V 267 (the same); As 392; Sv I 120; Vibh-a 505 (= bhava-vigama). See also taṇhā B 1.

-taṇhā “craving for life to end” (D.B. III 208), desire for non-existence D III 216, 275; Vin I 10; Ud 33; It 50; Vibh-a 111;

-diṭṭhi the theory of non-becoming D III 212; A I 83; Nidd I 245, 274.

Vibhavati [vi + bhavati] to cease to exist S III 56 (future °issati); Snp 873 (vibhoti); Nidd I 279 (the same). – past participle vibhūta.

Vibhassikata (neuter) [vi + bhassa + kata] gossip, literally “made into talk” Vin IV 241.

Vibhāga [from vibhajati, cf. vibhaṅga and vibhajana] distribution, division; detailing, classification Ja IV 361; Vism 494; Vibh-a 83; Thig-a 100; Vv-a 37; Pv-a 122. – attha° detailing of meaning Vism 569; dhātu° distribution of relics Vv-a 297; Pv-a 212; pada° division of words Pj II 269; Pv-a 34. – Cf. saṁ°.

Vibhājana (neuter) [vi + bhājana^02] distribution, division Dhātup 92, 561; Dhātum 776, 787.

Vibhāta [past participle of vibhāti] shining, turned to light, bright; in phrase vibhātāya rattiyā when night had become light, i.e. at daybreak or dawn (Dhp-a IV 105; Pv-a 13, 22). – (neuter) daybreak, dawn Dhp-a II 5 (°khaṇe).

Vibhāti [vi + bhāti] to shine forth, to be or become light (said of the night turning into day); present also vibhāyati Vin I 78; future vibhāyissati D II 148; preterit vibhāyi Ja V 354. – past participle vibhāta.

Vibhādati at Miln 135 should be read as vibādhati.

Vibhāyana (neuter) [from vibhāti] shining forth, brightening Vv-a 148.

Vibhāvana (neuter) and °ā (feminine) [from vibhāveti]

1. making clear, ascertainment, explanation, exposition Ja III 389; Vibh 342, 343 (ā); Pj II 13, 261f., 318; Vibh-a 409 (ā); Thig-a 76 (ā), 230; Pv-a 137, 140 (so read for vibhavanā in attha°).

2. annihilation, disappearance, making non-existing (cf. vibhava 02) As 163 (vibhāvanā nāma antara-dhāpanā ti attho).

Vibhāvaniya (adjective) [from vibhāvana] pertaining to ascertainment, making clear, explaining Pv-a 244 (paramattha°).

Vibhāvita [past participle of vibhāveti] made non-existing, anniḥlated Nidd II §584.

Vibhāvin (adjective) [from vibhāveti] intelligent, wise Snp 317; Ja VI 304; Nidd II §259 (= medhāvin); Miln 21, 276, 346; Saddh 382.

Vibhāveti [vi + bhāveti]

1. to understand clearly (literal “to produce intensively or well”) Snp 318 (gerund a-vibhāvayitvā).

2. to make clear, to explain Pj I 89; Pj II 406, 472; Pv-a 1, 70, 92, 135.

3. to put out of existence, to anniḥlate [as causative of vibhava 2] As 163. past participle vibhāvita.

Vibhāsita [past participle causative of vi + bhāsati^02] illuminated, made bright, shining forth Saddh 591.

Vibhinna (adjective) [vi + bhinna] scattered; divided, at variance Snp 314 (= aññam-aññaṁ bhinna Pj II 324).

Vibhītaka (and Vibhīṭaka) [cf. Sanskrit vibhīta and °ka] the plant Terminalia belerica; beleric myrobolan. Dice were made from its fruits, which are also used as medicine (intoxicant); its flowers smell vilely. – Vin I 201; Ja III 161; V 363; VI 529.

Vibhūta (adjective) [past participle of vibhavati, or vi + bhūta]

1. [cf. bhūta 1, and vibhava 2] destroyed, anniḥlated, being without Thag 715; Snp 871f., 1113 (= vibhāvita atikkanta vītivatta Nidd II §584).

2. [cf. bhūta 03] false Snp 664.

3. [cf. vibhāveti 02] clear, distinct A V 325; Miln 311; Abhidh-s 16 (a° unclear); Vism 112 (and a°). –°ṁ karoti to explain Miln 308.

Vibhūti (feminine) [from vi + bhavati]

1. [cf. vibhūta 2] destruction, ruin Thag 1018 (°nandin = malign).

2. [cf. vibhava 1] splendour, majesty, glory Ja V 305; Pv-a 133 (dāna°), 216 (rāja°).

Vibhūsana (neuter) [vi + bhūsana] adornment A I 212; II 40, 145, 209; Snp 59 (cf. Nidd II §585); Pp 21, 58; Ja I 8; Dhs 1348; Miln 382.

Vibhūsā (feminine) [vi + bhūsā] ornament, decoration, distinction, pride Snp 926; Nidd I 380; Nidd II §585; Miln 224 (Rh.D. translates “dexterity,” hardly correct. Should we read “vibhūti”?).

Vibhūsita [past participle of vibhūseti] adorned, decorated Mhv 25, 102; Vism 10; Pv-a 46, 157.

Vibhūseti [vi + bhūseti] to adorn, embellish, beautify Thig 411; Mhv 19, 25; Dhp-a I 77. – past participle vibhūsita.

Vibheti [vi + bhāyati] to be afraid, to stand in awe of Ja V 509 (= bhāyati commentary). Should we read bibheti?

Vibhedaka [vi + bhedaka] one who disturbs friendship, a slanderer Ja III 260.

Vibhedika (feminine) [from vi + bhid] the palmyra tree Ja VI 529.

Vibhedeti [vi + bhedeti] to cause disruption, to slander A V 345f.

Vimajjana (neuter) [from vi + majjati^02] making smooth, polishing M I 385.

Vimaṭṭha (adjective) [vi + maṭṭha] smoothed, soft, smooth, polished Ja V 96 (°ābharaṇa), (commentary explains as “visāla”), 204, 400 (of ornaments). °ubhato-bhāga° polished or smooth on both sides M I 385; A V 61 = M II 13 (has °maddha).

Vimata (adjective) [from vi + man] perplexed, in doubt Ja V 340.

Vimati (feminine) [vi + mati] doubt, perplexity, consternation D I 105; S IV 327; A II 79, 185; Ap 29; Dhs 425; Ja III 522; Miln 119, 144, 339; Sv I 274.

Vimada (adjective) [vi + mada] disintoxicated, without conceit Ja V 158 (taken as “unconscious” by commentary).

Vimaddana (neuter) [vi + maddana] crushing, destroying Vv-a 232.

Vimana (adjective) [vi + mano]

1. perplexed, consternated Miln 23, 118; Pv-a 274.

2. infatuated Thig 380.

3. distracted, distressed Thag 1051; Ja VI 523.

Vimariyādikata (adjective) [vi + mariyādā + kata] literally made unrestricted, i.e. delivered, set free S II 173; III 31 (vippamutto °ena cetasā viharati); VI 11; A V 151f. – At Thag 184 v.l. for vipariyādi°.

Vimala (adjective) [vi + mala] without stains, spotless, unstained, clean, pure A IV 340; Snp 378, 476, 519, 637, 1131 (cf. Nidd II §586); Ja I 18; Miln 324; Dhp-a IV 192.

Vimalayaka [cf. Sanskrit vimalaka] a certain precious stone of dark-blue colour Vv-a 111.

Vimāna^01 (neuter) [in the Pāli 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 Vv-a 131; = visiṭṭhamānaṁ, pamāṇato mahantaṁ Vv-a 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 Vv 16 (here as 500 chariots!), 36, 63, 64; Ja I 59 (deva-vimānasadisa ratha).

(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 Rhadamanthus 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 Mhv 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 700 pinnacled turrets (Vv-a 244, 289; also as “innumerable” Vv-a 188, or 18,000 Ap. 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 Vv 80^01, kappa-ṭṭhāyin Thag 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 Vv 17^02 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: Ja I 240 (vimāna-petiyo sattāhaṁ sukhaṁ anubhavanti, sattāhaṁ dukkhaṁ); Ja V 2 (vemānika-peta-bhavena-kammassa sarikkhako vipāko ahosi; i.e. by night pleasures; by day tortures); cf. Pv II 12 (see Stede, GPv page 106), III 7^08; Pv-a 204, 210, and Divy page 9. Expressions for these “mixed” devatās who are partly blessed, partly cursed are e.g.: vimāna-peta Pv-a 145, 148, 271, 275; feminine vimāna-petī Pv-a 152, 160, 186, 190; vimāna-devatā Pv-a 190; vemānika-peta Ja V 2; Pv-a 244; Dhp-a 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-a III 291f. In the description of the vimāna of the nāga-king (Ja VI 315 = Vv 84^22) 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-a III 7. Of the Vimāna itself it is said that it appears (pātur ahosi), e.g. Vv-a 188; Dhp-a I 131; or arises (uggañchi) Dhp-a III 291; Vv-a 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 kat) e)coxh/n they are found in the neighbourhood of water. Thus either in the Ocean (majjhe sāgarasmiṁ Thag 1190; samudda-majjhe Pv-a 47), where access is possible only through adventures after shipwreck or similar causes (Ja IV 1f.; Pv IV 11); or at one or the other of the great lakes of the Himavant (Pv II 12). They are in out-of-the-way places (“end of the world”); they are also found in the wilderness: Vv 84; Pv IV 3^02. As tree vimānas with rukkha-devatā as inhabitants they occur e.g. at Ja III 310; V 502; Pv I 9; II 9; Pv-a 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 Vv-a 6 (ākāsa-cārin, sīgha-java). They are said to be ākāsaṭṭhānāni Ja VI 117; Pj II 222, 370 (but the palace of the yakkha Āḷavaka is bhumma-ṭṭha, i.e. stands on the ground, and is described as fortified: Pj 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 (Vv 37), or the Pāricchattaka tree (Vv 38), or in the Cātummahārājika-bhavana (Vv-a 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. Vv-a 188, 217, 221, 244, 289; Dhp-a III 291), or in the Tusita heaven. Thus Tusita-pura interchanges with Tusita-vimāna at Dhp-a II 208. The latter occurs e.g. at Dhp-a 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 12, 16, 30, 700, in connection with yojana. The dimensions, with reference to which 12 and 16 are used, are length, width, height, and girth, whereas 700 applies usually to the height (Dhp-a III 291 e.g., where it is said to be “over 700”), and the number of turrets (see above 2). At Vv-a 267 (satta-yojana-pamāṇo ratho) No. 7 is used for 700; No. 30 (extent) is found e.g. at Dhp-a III 7; Thig-a 55; No. 12 e.g. at Ja VI 116; Dhp-a III 291; Vv-a 6, 217, 221, 244, 246, 291f.; No. 16 at Vv-a 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 Pāli commentary we find Pj II 187, 188 (canda-vimānaṁ bhinditvā = breaking up the moon’s palace, i.e. the moon itself); and Dhp-a 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 (Pv II 12^05); pura (see above 5, as tusita°); pāsāda; either as dibba° (Dhp-a III 291), or vara° (Vv-a 130), or vimāna° (Vv 31^10). – The vimānas are specified as deva-vimāna “heavenly palace,” e.g. Ja I 59; Vism 342; Vv-a 173; or (in a still more superlative expression) brahmavimāna, i.e. best or most excellent magic palace, highest paradise, e.g. D I 17 (here perhaps “palace of Brahmā”); III 28 (“abode of Brahmās” Rh.D.); It 15; Vism 108. The latter expression is abbreviated to brahma (neuter) “highest, best thing of all,” “summum bonum,” paradise, magic palace: Thig-a 47 (Ap. verse 6) and 55 (Ap. 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-a 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: Ja III 310 398, 405; V 165, 171; VI 117f., 120f.; Ap 35, 55, 59; Dāṭh IV 54 (acalaṁ v. antalikkhamhi nāvaṁ gativirahitaṁ ambhorāsi-majjhamhi disvā); and Vimānavatthu throughout. Of passages in the 4 older Nikāyas we have only A II 33 (ye devā dīghāyukā uccesu vimānesu cira-ṭṭhitikā). At S I 12 = 23 we should read “na ca mānaṁ” for “na vimānaṁ” (K.S. I 18).

Vimāna^02 [vi + māna] disrespect, contempt Snp 887 (°dassin showing contempt).

Vimānana (neuter) [vi + mānana] disrespect, contempt D III 190 (a°); Miln 377, 386.

Vimānita [past participle of vimāneti] treated with contempt A III 158, 160.

Vimāneti [vi + māneti] to disrespect, to treat with contempt Vin II 260; Snp 888; Nidd I 297. – past participle vimānita.

Vimukha (adjective) [vi + mukha] turning away from, averted, neglectful Mhv 22, 80; Pv-a 3 (dhamma-saññā°), 269 (carita°).

Vimuccati [vi + muccati, passive of muñcati] to be released, to be free (of passion), to be emancipated M I 352; S II 94, 124; III 46, 189; IV 86; V 218; A IV 126f., 135, 179; Snp 755; Pp 61, 68; Saddh 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 A II 196 (cittaṁ); Vin III 70 (the same). – gerundive vimocanīya A II 196.

Vimutta [past participle of vimuñcati] freed, released, intellectually emancipated Vin I 8; A IV 75, 179, 340; V 29; D III 97, 100, 133, 258; S I 23, 35; III 13, 53, 137; Snp 354, 475, 522, 877, 1071f., 1101, 1114; Nidd I 283; Nidd II §587; Pv IV 1^32 (arahā + v.); Vism 410. – Often as cittaṁ v. an emancipated heart, e.g. D I 80; A III 21; S I 46, 141; III 90; IV 164; V 157 (here taken by Mrs. Rh.D. at S VI 93, Index, as “unregulated, distrait”); Snp 975; Nidd I 284; Vibh 197. ubhatobhāga° emancipated in both ways (see D.B. II 70) D II 71; III 105, 253; S I 191; A I 73; IV 10, 77, 453; V 23; M I 439, 477f. – paññā°, emancipated by insight, freed by reason (see D.B. II 68) S I 191; II 123; D II 70; III 105, 254; M I 439, 477. – saddhā° freed by faith A I 73; IV 10, 77; V 23; Paṭis II 52; M I 439, 477. – anupādā vimutta freed without any further clinging to the world M I 486; S II 18; III 59; IV 83 and passim.

-atta having an emancipated self S III 46, 55, 58; A IV 428;

-āyatana point or occasion of emancipation, of which there are 5, viz. hearing the Dhamma taught by the Master, teaching it oneself, reciting it, pondering over it, understanding it A III 21f.; D III 241, 279; Paṭis I 5.

Vimutti (feminine) [from vimuccati] release, deliverance, ema ncipation D I 174; III 288; S V 206f. (abhijānāti), 222 (ariya°), 266, 356; A II 247, III 165 (yathābhūtaṁ pajānāti), 242, Snp 54, 73, 725f.; Ja I 77, 78, 80; Paṭis I 22; II 143f.; Nidd I 21; Pp 27, 54f.; Vibh 86, 272f., 392 (micchā°) Nett 29; Vism 410; Saddh 614. – ceto° (and paññā°) emancipation of heart (and reason) D I 156; III 78, 108, 247f., 273; S I 120; II 214; IV 119f.; V 118f., 289f.; A I 123f., 220f.; 243; II 36, 87, 214; III 20, 131, 400; IV 83, 314f.; V 10f.; Vibh 344; Nett 40, 43, 81f., 127. – sammā° right or true emancipation A II 222f.; V 327; Paṭis I 107; II 173. – See also Arahatta, upekkhā, khandha II A, dassana, phala, mettā.

-rasa the essence of emancipation A I 36; IV 203; Pv-a 287;

-sāra substance or essence of emancipation A II 141, 243; IV 385.

Vimokkha and Vimokha [from vi + muc, cf. mokkha^01] deliverance, release, emancipation, dissociation from the things of the world, Arahantship D II 70, 111); III 34, 35, 230, 288; M I 196 (samaya° and asamaya°); S I 159 (cetaso v.); II 53, 123; III 121; IV 33; A II 87; IV 316; V 11; Vin V 164 (cittassa); Snp 1071 (which Nidd II §588 explains as “agga” etc., thus strangely taking it in meaning of mokkha^02, perhaps as edifying etymology); Nidd II §466 (in explanation of Bhagavā); Paṭis I 22; II 35 (as 68!), 243; Pp 11f.; Vibh 342; Dhs 248; Nett 90, 100, 119, 126; Vism 13, 668f.; Miln 159; Pv-a 98; Saddh 34, 264. The three vimokkhas are: suññato v., animitto v., appaṇihito v. Paṭis 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 D III 262 (cf. D.B. III 242), A I 40; IV 306; Vibh 342; explained in detail at Paṭis II 38-40. [cf. BHS aṣṭau vimokṣāḥ, e.g. Avś II 69, 153.] – In sequence jhāna vimokkha samādhi samāpatti (magga phala) at Vin I 97, 104; III 91; IV 25; A III 417, 419; V 34, 38; Vibh 342. – See also jhāna.

Vimocana (neuter) [vi + mocana]

1. letting loose, discharging Dhātum 216 (assu°).

2. release from, doing away with Mhv 35, 73 (antarāya°).

Vimoceti see vimuccati.

Vimohita [past participle of vi + moheti] deluded, bewildered Saddh 363.

Vimba is another spelling for bimba at S V 217. Cf. BHS vimbaka (form of face) Divy 172, 525.

Vimhaya [cf. Sanskrit vismaya, vi + smi] astonishment, surprise, disappointment Ja V 69 (in explanation of vyamhita); Mhv 5, 92; Pj II 42 (explaining “vata”), 256 (the same for “ve” = aho); Sv I 43; Vv-a 234, 329.

Vimhāpaka (adjective) [from vimhāpeti] deceiving, dismaying Pj II 549 (= kuhaka).

Vimhāpana (neuter) [from vimhāpeti] dismaying, deceivingQ disappointing Vism 24 (in explanation of kuhana); Dhātup 633 (the same).

Vimhāpeti [causative of *vimhayati = vi + smi] to astonish, to cause dismay to, to deceive Mhv 17, 44; Sv I 91 (in explanation of kuhaka).

Vimhita (adjective) [past participle of vi + smi, cf. mihita] astonished, discouraged, dismayed Ja VI 270 (su° very dismayed); Miln 122; Mhv 6, 19; Dāṭh II 80. See also vyamhita.

Viya (indeclinable) [another form of iva, via *via (so some Prākrits: Pischel Pkt Gr., §143, 336) > viya. Pischel, Pkt Gr. §§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.); Pv I 8^05 (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 M II 121. Cf. byā.

Viya° the diæretic form (for sake of metre) of vya° [= vi + a°], which see generally. Cf. the identical veyya°.

Viyatta (adjective) [cf. Sanskrit vyakta, vi + pp of añj]

1. determined, of settled opinion, learned, accomplished; only in stock phrase sāvakā viyattā vinītā visāradā (which Rh.D. translates “true hearers, wise and well-trained, ready etc.” D.B. II 114) at D II 104 = A IV 310 = S V 260 = Ud 63. The BHS (at Divy 202) has śrāvakāḥ (for bhikkhū!) paṇḍitā bhaviṣyanti vyaktā vinītā viśāradāh.

2. separated, split, dissenting, heretic Snp 800 (= vavatthita bhinna dvejjhāpanna etc. Nidd II §108; = bhinna Pj II 530). Cf. the two meanings of vavatthita (= *vyakta), which quasi-correspond to viyatta 1 and 2. At this passage the v.l. (all Sinhalese mss of the commentary) viyutta is perhaps to be perferred to viyatta.

Note: It is to be noted that viyatta in 1 does not occur in poetry, but seems to have spelling viy° because of the following vinīta and visārada. Cf. vyatta and veyyatta.

Viyatti (feminine) [cf. Sanskrit vyakti] distinctness Dhātup 366 and Dhātum 593 (in definition of brū). Cf. veyyatti.

Viyākāra [vi + ākāra] preparation, display, distinction, splendour, majesty Snp 299 (= sampatti Pj II 319).

Viyācikkhati in verse at Snp 1090 for vyācikkhati, i.e. vi + ācikkhati, to tell, relate, explain; past participle vyākhyāta.

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 Pj II 324).

Viyāvatta see viyāpanna

Viyāyata [vi + āyata] stretched out or across Ja III 373 (in verse).

Viyārambha [vi + ārambha] striving, endeavour, undertaking Snp 953 (explained as the 3 abhisaṅkhāras, viz. puñña°, apuñña° and āneñja° at Nidd I 442).

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) M I 86 = Nidd II §199 5 (ubhato viyūḷhaṁ saṅgāmaṁ massed battle on both sides); A III 94, 99 (saṅgāma, cf. S IV 308); Ja VI 275 (balaggāni viyūḷhāni; commentary = pabbūḷha-vasena ṭhitāni where pabbūḷha evidently in meaning “sambādha.”

2. put in array, prepared, imminent Ja II 336 (maraṇe viyūḷhe = paccupaṭṭhite commentary). Cf. saṁyūḷha.

Viyūhati [vi + ūh, a differentiated form of vah] to take away, carry off, remove Vin III 48 (paṁsuṁ vyūhati); Ja I 177, 199 (paṁsuṁ), 238, 331 (kaddamaṁ dvidhā viyūhitvā); III 52 (vālikaṁ); IV 265 (paṁsuṁ); VI 448 (vālukaṁ); As 315; Dhp-a II 38; III 207 (paṁsuṁ). past participle viyūḷha. Cf. saṁyūhati.

Viyūhana (neuter) [from viyūhati] removing, removal Vism 302 (paṁsu°).

Viyoga [vi + yoga 2] separation Ja VI 482; Mhv 19, 16 (Mahābodhi°); Pv-a 160, 161 (pati° from her husband); Saddh 77, 164.

Viyyati [passive of vāyati^01 or vināti. The Vedic is ūyate] to be woven Vin III 259. – past participle vīta^02.

Viracita [vi + racita]

1. put together, composed, made Vv-a 14, 183.

2. ornamented Thig-a 257; Vv-a 188.

Viraja (adjective) [vi + rajo] free from defilement or passion, stainless, faultless Vin I 294 (āgamma maggaṁ virajaṁ); Snp 139, 520, 636, 1105 (see exegesis at Nidd II §590); Pv III 3^06 (= vigata-raja, niddosa Pv-a 189); Dhp-a IV 142, 187; Sv I 237. Often in phrase virajaṁ vītamalaṁ dhamma-cakkhuṁ udapādi “there arose in him the stainless eye of the Arahant,” e.g. Vin I 16; S IV 47. °virajaṁ (+ asokaṁ) padaṁ “the stainless (+ painless) element” is another expression for Nibbāna, e.g. S IV 210; A IV 157, 160; It 37, 46; Vv 16^09; similarly ṭhānaṁ (for padaṁ) Pv II 3^33 (= sagga Pv-a 89).

[BD]: “stainless eye of the Arahant” is an incorrect translation and is misleading. “Dhamma-eye”

Virajjaka (adjective) [vi + rajja + ka] separated from one’s kingdom, living in a foreign country Vv-a 336.

Virajjati [vi + rajjati] to detach oneself, to free oneself of passion, to show lack of interest in (locative). S II 94, 125 (nibbindaṁ [present participle] virajjati); III 46, 189; IV 2, 86; A V 3; Snp 739 = S IV 205 (tattha); Thag 247; Snp 813 (na rajjati na virajjati), 853; Nidd I 138, 237; Miln 245; Saddh 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 D II 51; S I 16 = Snp 171 (ettha chandaṁ v. = vinetvā viddhaṁsetvā Pj II 213); S IV 17 = Kv 178; A II 196 (rajanīyesu dhammesu cittaṁ v.); Snp 139, 203; Thag 282; Pv II 13^19 (itthi-cittaṁ = viratta-citta Pv-a 168); Thig-a 49; Dhp-a I 327 (itthi-bhāve chandaṁ v. to give up desire for femininity). – past participle virājita.

Virajjana (neuter) [from virajjati; cf. rajjana] discolouring Ja III 148 (rajjana + v.).

Virajjhati [vi + rādh; cf. Sanskrit virādhyati: see rādheti^01] to fail, miss, lose S IV 117; Ja I 17, 490 (preterit virajjhi); II 432 (the same); Pv-a 59. – past participle viraddha. – causative virādheti (q.v.).

Viraṇa (adjective neuter) [vi + raṇa] without fight or harm, peace Saddh 579.

Virata [past participle of viramati] abstaining from (ablative) Snp 59, 531, 704, 900, 1070; Nidd I 314; Nidd II §591; Vv-a 72; Saddh 338.

Virati (feminine) [vi + rati] abstinence Mhv 20, 58. The three viratis given at Sv I 305 (= veramaṇī) are sampatta°, samādāna°, setughāta° (q.v.). Cf. As 154 (tisso viratiyo), 218; Saddh 215, 341 and Cpd. 244, note 2.

Viratta [past participle of virajjati] dispassioned, free from passion, detached, unattached to, displeased with (locative) S III 45 (rūpadhātuyā cittaṁ virattaṁ vimuttaṁ); Snp 204 (chandarāga°), 235 (°citta āyatike bhavasmiṁ); A V 3, 313; Ja V 233 (mayi); Saddh 613.

Viraddha [past participle of virajjhati] failed, missed, neglected S V 23 (ariyo maggo v.), 179 (satipaṭṭhānā viraddhā 254, 294; Nidd I 512; Ja I 174, 490; II 384; IV 71, 497; Nett 132).

Viraddhi (feminine) (missing failure°) at Vin I 359 is uncertain reading. The vv.ll. are visuddhi, visandi and visandhi, with explanations “viddhaṭṭhāna” and “viraddhaṭṭhāna”: see page 395.

Virandha [vi + randha^02] opening; defect, flaw Nidd I 165.

Viramaṇa (neuter) (–°) [from viramati] abstinence, abstaining from (–°) Mhv 14, 48 (uccā-seyyā°).

Viramati [vi + ramati] to stop, cease; to desist (ablative), abstain, refrain Snp 400 (potential °meyya), 828 (potential °me), 925; Nidd I 168, 376; Thig 397 (preterit viramāsi, cf. Geiger, Pāli Grammar §165.1); Pv IV 3^55 (pāpadassanaṁ, accusative); Miln 85; Pv-a 204.

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 Thig 254 (of hair, explained as vilūna-kāsa Thig-a 210, i.e. almost bald; spelling ḷ); As 238 (ḷ); Dhp-a I 122 (°cchanna thinly covered); Pv-a 4 (in ratta-vaṇṇa-virala-mālā read better with v.l. as ratta-kaṇavīra-mālā, cf. Ja III 59).

Viralita [past participle of denominative of virala = viraleti, cf. Sanskrit viralāyate to be rare] thin, sparse, rare Dāṭh IV 24 (a°), with v.l. viraḷita.

Virava and Virāva [vi + rava and rāva; cf. Vedic virava] shouting out, roaring; crying (of animals) Ja I 25, 74 (ā), 203 (of elephants); V 9 (ā, of swans).

Viravati [vi + ravati]

1. to shout (out), to cry aloud; to utter a cry or sound (of animals) Ja II 350 (kikī sakuṇo viravi); V 206; Mhv 12, 49 (mahārāvaṁ viraviṁsu mahājanā); Pv-a 154, 217, 245 (vissaraṁ), 279 (the same); Saddh 179, 188, 291.

2. to rattle Ja I 51. – causative virāveti to sound Mhv 21, 15 (ghaṇṭaṁ to ring a bell).

Viraha (adjective) [vi + raho] empty, rid of, bar, without Pv-a 137, 139 (sīla°).

Virahita (adjective) [vi + rahita] empty, exempt from, rid of, without Miln 330 (dosa°); Pv-a 139.

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. D III 130f., 136f., 222, 243, 251, 290; S I 136; III 19f., 59f., 163, 189; IV 33f., 47, 226, 365; V 226, 255, 361; A I 100, 299; II 26; III 35, 85, 325f.; IV 146f., 423f.; V 112, 359; Thag 599; Snp 795; Paṭis II 220f.; Nidd I 100; Kv 600 = Dhp 273 = Nett 188 (virāgo seṭṭho dhammānaṁ); Dhs 163; Nett 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. S I 136; Vin I 5; A II 118; It 88; – or combined with nibbidā virāga nirodha upasama ... Nibbāna, e.g. M I 431; S II 223; cf. Nibbāna II B1 and III 8. – In other connection (more objectively as “destruction”): aniccatā saṅkhārānaṁ etc., vipariṇāma virāga nirodha, e.g. S III 43; (as “ceasing fading away”:) khaya(-dhamma liable to), vaya°, virāga°, nirodha° M I 500; S II 26.

2. colouring, diversity or display of colour, dye, hue (= rāga 1) Ja I 89 (nānā°-samujjala blazing forth different colours); 395 (nānā° variously dyed); Pv-a 50 (nānā°-vaṇṇa-samujjala).

Virāgatā (feminine) [abstract from rāga] disinterestedness, absence of lust Kv 212 = Ud 10.

Virāgita (adjective) [from vi + *rāgeti, denominative of rāga?] at Ja 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 virājita^02? It may also be a distorted vilāka (q.v.) or vilaggita.

Virāgin (adjective) [from virāga 2, cf. rāgin]

1. discoloured, fading in colour Ja III 88 (figurative saddhā avirāginī), 148 (rāga° fading in the original dye, of citta).

2. changing, reversing A III 416 (of dukkha: dandha° and khippa° of slow and quick change; v.l. is viparāgi, which may represent a vipariyāyi, i.e. changing).

Virāguṇa in meaning “fading away, waning” in verse at It 69 (of viññāṇa) is doubtful reading. It corresponds to virāgadhamma of the prose part (virāgudh° v.l.). The v.l. is pabhaṅguṇa (which might be preferable, unless we regard it as an explanation of virāgin, if we should write it thus).

Virāgeti [for virādheti, as in BHS virāgayati (e.g. Divy 131, 133) to displease, estrange, the figurative meaning of virāgeti like BHS ārāgeti for Pāli ārādheti in literal and figurative meanings] to fail, miss; only at M 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 virāga in sense of virādha(na)) Pv I 11^07 (sukhaṁ virāgāya, with gloss virāgena, i.e. spurning one’s good fortune; explained as virajjhitvā virādhetvā at Pv-a 59). Cf. virāye (= virāge?) at Thag 1113 (see virādheti).

Virājati [vi + rājati] to shine Pv-a 189 (= virocati).

Virājita^01 [past participle of virājeti] cleansed, discarded as rāga, given up S IV 158 (dosa); Ja III 404 (= pahīna commentary).

Virājita^02 [past participle of causative of virājati] shining out, resplendent Ja II 33 (mora ... suratta-rāji-virājita here perhaps = streaked?). Cf. virāgita.

Virājeti see virajjati.

Virādhanā (feminine) [from virādheti] failing, failure D II 287; A V 211f.

Virādhita [past participle of virādheti] failed, missed, lost Ja V 400; Pv IV 1^03 (= pariccatta commentary).

Virādheti [vi + rādheti^01, or causative of virajjhati] to miss, omit, fail, transgress, sin Snp 899; Thag 37, 1113 virāye for virādhaya commentary, may be virāge, cf. Ps.B. 375^02 and see virāgeti); Nidd I 312; Ja I 113; Ap. 47; Pv-a 59. – Cf. virageti. – past participle virādhita.

Virāva see virava.

Viriccati [passive of vi + riñcati] to get purged D 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 BMPE 13; Cpd. 242. – D III 113, 120f., 255f.; S II 132, 206f.; Snp 79, 184, 353, 422, 531, 966, 1026 (chanda°); Nidd I 476, 487; Nidd II §394; Ja I 178 (viriyaṁ karoti, with locative); Pp 71; Vibh 10; Nett 16, 28; Tikap 60, 63; Miln 36; Vism 160 (°upekkhā), 462; Pj I 96; Pj II 489; Dhp-a IV 231; Sv I 63; As 120; Vv-a 14; Pv-a 98, 129; Saddh 343, 517. accāraddha° too much exertion M III 159; A III 375; opposite atilīna° too little ibid; uṭṭhāna° initiative or rousing energy S I 21, 217; A III 76; IV 282; Thig-a 267; Pv-a 129; nara° manly strength Ja IV 478, 487. – viriyaṁ āra(m)bhati to put forth energy, to make an effort S II 28; IV 125; V 9, 244f.; A I 39, 282, 296; II 15 = IV 462. – As adjective (–°) in alīna° alert, energetic Ja I 22; āraddha° full of energy, putting forth energy, strenuous S I 53, 166, 198; II 29, 207f.; IV 224; V 225; A I 4, 12; II 76, 228f.; III 65, 127; IV 85, 229, 291, 357; V 93, 95, 153, 335; Ja I 110; ossaṭṭha° one who has given up effort Ja I 110; hīna° lacking in energy It 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 D III 252; S II 202; IV 175; A I 12; III 117; IV 15f., 280; V 123f.; Paṭis I 103f.; Vibh 107, 194, 208; As 145, 146;

-indriya the faculty of energy D III 239, 278; S V 196f.; Dhs 13; Vibh 123; Nett 7, 15, 19; Vibh-a 276;

-bala the power of energy D III 229, 253; A IV 363; Ja I 109;

-saṁvara restraint by will Vism 7; Pj II 8; As 351.

Viriyatā (feminine) [abstract from viriya] manliness, energy, strength M I 19; Vv-a 284.

Viriyavant (adjective) [viriya + vant] energetic A I 236; Snp 528, 531 (four-syllabic), 548 (three-syllabic); Vism 3 (= ātāpin); Saddh 475.

Virujaka (vīṇā°) lute-player Ja VI 51 (= vīṇā-vādaka commentary). See rujaka.

Virujjhati [vi + rujjhati] to be obstructed Snp 73 (avirujjhamāna unobstructed); Ja VI 12.

Virujjhana (neuter) [from virujjhati] obstructing or being obstructed, obstruction, Ja VI 448.

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 Nidd I 382; and as “migādīnaṁ vassitaṁ” at Pj 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 D I 11 (cf. Sv I 96), which seems more original.

Viruddha [past participle of virundhati] hindered, obstructed, disturbed S I 236; Snp 248, 630; Nidd I 239; Miln 99, 310; J I 97. – Often negative a° unobstructed, free S I 236; IV 71; A III 276 (°ka); Dhp 406; Snp 365, 704, 854; Vibh-a 148 = Vism 543.

-gabbhakaraṇa (using charms for) procuring abortion D I 11; Sv I 96 (explained here as first trying to destroy the fœtus and afterwards giving medicine for its preservation). See also viruta.

Virundhati *Virundhati [vi + rundhati] to obstruct etc. passive virujjhati (q.v.). – past participle viruddha. – causative virodheti. (q.v.).

Virūpa (adjective) [vi + rūpa] deformed, unsightly, ugly Snp 50; Ja I 47; IV 379; VI 31, 114; Pv-a 24, 32, 47; Saddh 85. At Snp 50 virūpa is taken as “various” by Buddhaghosa (Pj II 99), and virūpa-rūpa explained as vividha-rūpa, i.e. diversity, variety. So also the Niddesa.

Virūḷha [past participle of virūhati] having grown, growing S II 65 (viññāṇe virūḷhe āyatiṁ punnabbhavābhinibbatti hoti).

Virūḷhi (feminine) [vi + rūḷhi, of ruh] growth M I 250; S III 53; A III 8, 404f.; V 152f., 161, 350f.; It 113; Miln 33; Mhv 15, 42; Vibh-a 196. – avirūḷhi-dhamma not liable to growth Snp 235; Dhp-a I 245.

Virūhati [vi + rūhati^01] to grow, sprout It 113; Miln 386; Sv I 120. – Cf. paṭi°. – past participle virūḷha. – Caus II virūhāpeti to make grow, to foster Miln 386.

Virūhanā (feminine) and °a (neuter) [vi + rūhanā] growing, growth Ja II 323 (feminine); Miln 354; Vism 220; Sv I 161; Pv-a 7.

Vireka = virecana; Miln 134 (cf. Vin I 279).

Virecana (neuter) [vi + recana, ric] purging, a purgative Vin I 206 (°ṁ pātuṁ to drink a p.), 279 (the same); D I 12; A V 218; Ja III 48 (sineha° an oily or softening purgative); Sv 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.

Virocati [vi + rocati] to shine (forth), to be brilliant Vin II 296 (tapati, bhāsati, v.); Snp 378, 550; It 64 (virocare); Ja I 18, 89; IV 233; Pv I 11^04; II 9^62; III 3^05 (= virājati Pv-a 189); Dhp-a I 446; IV 143; As 14; Pv-a 110 (°amāna = sobhamāna), 136f., 157. Cf. verocana. causative viroceti to illumine Miln 336.

Virodha [vi + rodha^01] obstruction, hindrance, opposition, enmity S I 111; IV 71, 210; Snp 362; Pp 18, 22; Kv 485; Miln 394; As 39. – avirodha absence of obstruction, gentleness M II 105 = Thag 875; Pv III 7^03.

Virodhana (adjective neuter) [from virodheti] opposing obstruction, opposition, contradiction, only negative a° absence of opposition, Ja III 274, 320, 412; V 378.

Virodhita [past participle of virodheti] obstructed, rendered hostile Pañca-g 90 (or is it virādhita?).

Virodheti [causative of virundhati] to cause obstruction, to render hostile, to be in disharmony, to exasperate S IV 379 = A V 320 (which latter passage reads viggaṇhati instead); Saddh 45, 496. – past participle virodhita.

Virosanā (feminine) [vi + rosanā] causing anger Vibh 86; Vibh-a 75.

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; Nett 78; Vibh-a 250f.

Vilagga (adjective) [vi + lagga]

1. stuck Vin I 138; M I 393.

2. slender (of waist) Ja V 96 (see virāgita), 216 (see vilāka).

Vilaggita (adjective) [vi + laggita] stretched or bending (?), slender Ja IV 20 (see under vilāka).

Vilaṅga (neuter) [Sanskrit viḍaṅga] the plant Erycibe paniculata Vin I 201 (v.l. viḷ°). – °thālikā at Nidd I 154 read as bilaṅga° (q.v.).

Vilaṅghaka [from vilaṅgheti] in hattha° jerking of the hand beckoning (as a mode of making signs) Vin I 157 = M I 207 (has g for gh, cf. page 547). – Cf. hattha-vikāra.

Vilaṅghati [vi + laṅghati] to jump about, to leap (over) Saddh 168.

Vilajjati [vi + lajjati] to be ashamed, to be bashful, to pretend bashfullness Ja V 433.

Vilapati [vi + lapati]

1. to talk idly Ja I 496.

2. to lament, wail Thag 705; Ja II 156; V 179; Miln 275; Thig-a 148 (Ap. verse 66).

Vilamba (adjective) [vi + lamba] hanging down; only in reduplicated-iterative compound olamba-vilamba dropping or falling off all round Ja IV 380.

Vilambati [vi + lambati] to loiter, to tarry, literally “hang about” Ja I 413; Dhp-a I 81.

[BD]: USAmerican English: hang out; hang around; hang

Vilambin (adjective) [vi + lambin] hanging down, drooping M I 306 (feminine °inī, of a creeper, i.e. growing tendrils all over).

Vilaya [vi + laya, cf. līyati] dissolution; °ṁ gacchati, as much as: “to be digested,” to be dissolved Miln 67. adjective dissolved, dispersed Dīp I 65.

Vilasati [vi + lasati] to play, dally, sport; to shine forth, to unfold splendour Ja 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 Ja V 420.

Vilāka (adjective) [perhaps = vilagga (Geiger, Pāli 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 Ja 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. – Ja 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); Vv-a 280 (°majjhā for sumajjhimā of Vv 64^13; Text reads vilāta°).

Vilāpa [vi + lāpa] idle talk Ja I 496; V 24. Cf. saṁ°.

Vilāpanatā (feminine) = vilāpa Pp 21.

Vilāsa [from vilasati]

1. charm, grace, beauty Ja I 470; VI 43; Miln 201; Thig-a 78; Pv-a 3. – desanā° beauty of instruction Sv I 67; Vism 524, 541; Tikap 21.

2. dalliance, sporting, coquetry Ja III 408; V 436. vilāsa is often coupled with līlā (q.v.).

Vilāsavant (adjective) [from vilāsa] having splendour, grace or beauty Mhv 29, 25.

Vilāsin (adjective) [from vilāsa] shining forth, unfolding splendour, possessing charm or grace, charming Sv I 40 (vyāmapabhā parikkhepa-vilāsinī splendour shining over a radius of a vyāma).

Vilikhati [vi + likhati]

1. to scrape, scratch S I 124 (bhūmiṁ); IV 198; As 260 (figurative manaṁ v.; in explanation of vilekha).

2. to scratch open Vin II 175. – past participle vilikhita.

Vilikhita [past participle of vilikhati] scraped off Pj II 207.

Vilitta [past participle of vilimpati] anointed D I 104 (su-nahāta suvilitta kappita-kesa-massu); Ja III 91; IV 442.

Vilimpati [vi + limpati] to smear, anoint A III 57; Ja I 265 (gerund °itvā); III 277 (present participle °anto): Pv I 10^06 (gerund °itvāna); Pv-a 62 (°itvā). – past participle vilitta. – causative II vilimpāpeti to cause to be anointed Ja I 50 (gandhehi), 254 (the same).

Vilivili (-kriyā) see biḷibiḷikā.

Vilīna (adjective) [vi + līna, past participle of vilīyati]

1. clinging, sticking [cf. līyati 1] Vin I 209 (olīna° sticking all over).

2. matured (“digested”° cf. vilaya) Ja IV 72 (nava°gosappi freshly matured ghee); Miln 301 (phalāni ripe fruit).

3. [cf. līyati 2] molten, i.e. refined, purified Ja 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. uttatta in same sense and the explanation of velli as “uttatta-ghana-suvaṇṇa-rāsi-ppabbā” at Ja V 506 commentary.

Vilīyati [vi + līyati 2] to melt (intransitive), to be dissolved, to perish Ja 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”); Saddh 383; Pañca-g 21. – past participle vilīna. – Cf. pa°.

Vilīyana (neuter) [from vilīyati] melting, dissolution Saddh 201.

Vilīva and Viliva (adjective) [Kern, Toev. sub voce compares Sanskrit bilma slip, chip. Phonetically viliva = Sanskrit bilva: see billa]

1. made of split bamboo Vin II 266 (i).

2. (-ī-) a chip of bamboo or any other reed, a slip of reed M I 566 (Buddhaghosa on M I 429); Vism 310 (°maya).

Vilīvakāra [vilīva + kāra] a worker in bamboo, a basketmaker Vin III 82; Miln 331; Vibh-a 222 (°ka in simile); Pv-a 175.

Vilugga (adjective) [vi + lugga] broken; only in reduplicated-iterative compound olugga-vilugga all broken up, tumbling to pieces M I 80, 450.

Vilutta [past participle of vilumpati] plundered, stripped, robbed, ruined S I 85 = Ja II 239; Ja V 99; VI 44; Miln 303; Mhv 33, 71 (corehi).

Vilumpaka (adjective) [from vi + lup] (active or passive) plundering or being plundered Ja I 370 (°cora); II 239 (passive).

Vilumpati [vi + lumpati] to plunder, rob, steal, ruin S I 85 = Ja II 239; V 99; Miln 193; Vv-a 100; Dhp-a III 23. – passive viluppati Ja V 254 (gloss for °lump° of page 253). – past participle vilutta. – causative II vilumpāpeti to incite to plunder Miln 193; Ja I 263.

Vilumpana (neuter) [from vilumpati] plundering Dhp-a III 23.

Vilumpamānaka, Vilumpamāna [original present participle medium of vilumpati] plundering, robbing Ja V 254; Pv-a 4 (°ka cora).

Vilulita (adjective) [vi + luḷita; cf. BHS vilulita Jm 210] stirred, agitated, shaken, disturbed Dāṭh IV 54 (bhaya°citta). Cf. viloḷeti.

Vilūna (adjective) [vi + lūna] cut off (always with reference to the hair) M III 180 = A I 138; Miln 11; Pv-a 47.

Vilekha [vi + lekha] perplexity, literally “scratching” Vin IV 143 (here as feminine °ā); Dhs 1256 (mano°); As 260. The more common word for “perplexity” is vikkhepa.

Vilepana (neuter) [vi + lepana] ointment, cosmetic, toilet perfume A I 107, 212; II 209; Thag 616 (sīlaṁ v. seṭṭhaṁ. Cf. Ja III 290); Pp 51, 58; Pv II 3^16; Sv I 77, 88.

Vilokana (neuter) [vi + lok (loc = roc), see loka and rocati] looking, reflection, investigation, prognostication; usually as 5 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 janetti-āyu i.e. mother and her time of delivery at Ja I 48) or time (right or wrong), continent, sky (orientation), family (or clan) and one’s (future) mother: Ja I 48, 49; Dhp-a I 84; as 8 at Miln 193, viz. kāla, dīpa, desa, kula, janetti, āyu, māsa, nekkhamma (i.e. the 5 + period of gestation, month of his birthday, and his renunciation). Without special meaning at Sv I 194 (ālokana + v.). Cf. volokana.

Vilokita (neuter) [past participle of viloketi] a look A II 104, 106f., 210; Pp 44, 45; Sv I 193; Vv-a 6 (ālokita + v.).

Viloketar [agent noun from viloketi] one who looks or inspects Sv I 194 (āloketar + v.).

Viloketi [vi + loketi, of lok, as in loka] to examine, study, inspect, scrutinize, reflect on Thig 282; Ja I 48, 49; Dhp-a I 84; Miln 193; Mhv 22, 18. – past participle vilokita. Cf. pa° and vo°.

Vilocana (neuter) [vi + locana] the eye Dāṭh I 41; Thig-a 253.

Vilopa [vi + lopa] plunder, pillage M I 456 (maccha° fish haul); Ja I 7; III 8; VI 409; Dīp IX 7 (°kamma). vilopaṁ khādati to live by plunder Ja VI 131.

Vilopaka (adjective) [from vilopa] plundering, living by plundering Ja I 5; Miln 122 (feminine °ikā).

Vilopiya (adjective) [gerundive formation from vilopa] to be plundered; negative a° Saddh 311.

Vilomatā (feminine) [abstract from viloma] unseemliness, repugnance Pj II 106.

Viloma (adjective) [vi + loma] against the grain (literal against the hair), discrepant, reversed, wrong, unnatural Vin II 115 (of cīvara: unsightly); Ja III 113; Dīp VII 55; Dhp-a I 379; Pv-a 87.

Vilomana (neuter) [from viloma] discrepancy, disagreement, reverse As 253.

Vilometi [denominative from viloma] to dispute, disagree with, to find fault Nett 22; Miln 29, 295; As 253.

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 luṭh^01 to roll, luṭh^02 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 Dhātup 349; Dhātum 504; math and manth (see mathati) Dhātup 126; Dhātum 183. See also luḷati.

Viloḷeti [vi + loḷeti or loleti, cf. vilulita] to stir, to move about Ja I 26; Dīp VI 52.

Viḷayhati [vi + dayhati] to burn (intransitive) Ja II 220.

Viḷāra at A III 122 read as biḷāra (sasa-biḷārā rabbits and cats).

Vivajjita [past participle of vivajjeti]

1. abandoning, abstaining from Vv-a 75 (°kiliṭṭha-kamma).

2. avoided Thig 459.

3. distant from (ablative) Miln 131.

Vivajjeti [vi + vajjeti] to avoid, abandon, forsake S I 43; A V 17; Snp 53 (= parivajj° abhivajj° Nidd II §592), 399 (°jjaya), 407 (preterit °jjayi); Vv 84^38 (°jjayātha = parivajjetha Vv-a 346); Ja I 473; III 263, 481 (°jjayi); V 233 (potential °jjaye); Miln 129; Saddh 210, 353, 395. – past participle vivajjita. – passive vivajjati Ja I 27.

Vivaṭa [vi + vaṭa, past participle of vṛ: see vuṇāti] uncovered, open (literal and figurative), laid bare, unveiled Snp 19 (literal), 374 (figurative = anāvaṭa Pj II 366), 763, 793 (= open-minded); Nidd I 96; Pp 45, 46 (read vivaṭa for pi vaṭa; opposite pihita); Vism 185 (opposite pihita); Ja V 434; Dhp-a III 79; Vv-a 27; Pv-a 283 (mukha unveiled). – vivaṭena cetasā “with mind awake and clear” D III 223; A IV 86; S V 263; cf. cetovivaraṇa. -vivaṭa is frequent v.l. for vivatta (°cchada), e.g. at A II 44; Snp 372; Dhp-a III 195; Pj II 265 (in explanation of term); sometimes the only reading in this phrase (q.v.), e.g. at Nidd II §593. – instrumental vivaṭena as adverb “openly” Vin II 99; IV 21.

-cakkhu open-minded, clear-sighted Snp 921; Nidd I 354;

-dvāra (having) an open door, an open house Ja V 293 (aḍḍha° half open); Dhp-a 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-a I 388.

Vivaṭaka (adjective) [vivaṭa + ka] open (i.e. not secret) Vin II 99.

Vivaṭṭa (masculine and neuter) [vi + vaṭṭa^01]

1. “rolling back,” with reference to the development of the world (or the æons, kappa) used to denote a devolving 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 Paṭis I 108 and II 70). – Figurative in kamma° “the rolling back of k.,” i.e. devolution or course of kamma at S I 85. – Absolute and combined with saṁvaṭṭa (i.e. devolution combined with evolution) e.g. at D I 14, 16f.; III 109; A II 142 (where read vivaṭṭe for vivaṭṭo); Pp 60; Vism 419 (here as masculine vivaṭṭo, compared with saṁvaṭṭo), 420 (°ṭṭhāyin). In compound °kappa (i.e. descending æon) at D III 51; Pp 60; It 15.

2. (neuter) part of a bhikkhu’s dress (rolling up of the binding?), combined with anu-vivaṭṭa at Vin I 287.

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) D I 17; III 84, 109; Vism 327.

2. to be distracted or diverted from (ablative), to turn away; to turn over, to be upset Nett 131; Pp 32 (so read for vivattati); Paṭis II 98 (present participle). – past participle vivaṭṭa.

Vivaṭṭana (neuter) and °ā (feminine) [from vivaṭṭati] turning away, moving on, moving back Paṭis I 66; II 98; Vism 278 (feminine; explained as “magga”).

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 v.l. is vāvattayi (see vāvatteti). Thus at M I 12, 122; S I 127; IV 105, 205, 207, 399; A I 134; III 246, 444f.; IV 8f.; It 47 (Text vivattayi).

Vivaṇṇa (adjective) [vi + vaṇṇa] discoloured, pale, wan Snp 585; Thig 79; Ja II 418.

Vivaṇṇaka (neuter) [from vivaṇṇeti] dispraise, reviling Vin IV 143.

Vivaṇṇeti [vi + vaṇṇeti] to dispraise, defame Pv III 10^06 (thūpa-pūjaṁ); Pv-a 212.

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). – D I 89; II 16; III 142 (dd; sammā-sambuddha loke vivatta-chadda; translation “rolling back the veil from the world”), 177 (dd); A II 44 (v.l. dd); Snp 372 (explained as “vivaṭa-rāga-dosa-moha-chadana Pj II 365), 378, 1003 (ed. Snp prefers dd as Text reading); Nidd II §593 (with allegorical interpretation); Ja I 51; III 349; IV 271 (dd); Dhp-a I 201 (v.l. dd); III 195; Sv I 250. – It occurs either as vivatta° or vivaṭa°. In the first case (vivatta°) the explanation presents difficulties, as it is neither the opposite of vatta (“duty”), nor the same as vivaṭṭa (“moving back” intransitive), nor a direct past participle of vivattati (like Sanskrit vivṛtta) in which meaning it would come nearer to “stopped, reverted, ceased.” vivattati has not been found in Pāli. 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, Divy 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 S I 121 is a curious expression (“with his shoulders twisted round”?). Is it an old misreading for pattakkhandha? Cf. however, Spk. I 184, quoted K.S. I 151, note 5, explaining it as a dying monk’s effort to gain an orthodox posture.

Vivattati at Pp 32 is to be read as vivaṭṭati.

Vivadati [vi + vadati]

1. to dispute, quarrel Snp 842, 884; Ja I 209; Miln 47.

2. (intransitive) to be quarrelled with S III 138.

Vivadana (neuter) [from vivadati] causing separation, making discord D I 11; Sv I 96.

Vivadha (carrying yoke) see khārī-vidha and vividha^02.

Vivana (neuter) [vi + vana] wilderness, barren land S I 100; Vv 77^06 (= arañña Vv-a 302); Ja II 191, 317.

Vivara (neuter) [from vi + vṛ]

1. opening (literal dis-covering), pore, cleft, leak, fissure Dhp 127 (pabbatānaṁ; cf. Divy 532; Miln 150; Pv-a 104); Vism 192, 262; Ja IV 16; V 87; Dhp-a IV 46 (mukha°); Pj II 355; Pv-a 152, 283.

2. interval, interstice D I 56 (quoted at Pv IV 3^27); Vism 185.

3. fault, flaw, defect A III 186f.; Ja 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; Dāṭh II 120; Ja IV 266.

2. opening, unfolding, making accessible, purifying (figurative), in ceto° A III 117, 121; IV 352; V 67.

3. explanation, making clear (cf. vibhajana) Nett 8 (as feminine); Pj II 445.

Vivarati [vi + varati vṛ; see vuṇāti]

1. to uncover, to open Vin II 219 (windows, opposite thaketi); D I 85 (paṭicchannaṁ v.); Ja I 63 (dvāraṁ), 69; IV 133 (nagaraṁ); Dhp-a I 328 (vātapānaṁ); Sv I 228; Pv-a 74 (mukhaṁ); Vv-a 157, 284.

2. (figurative) to open, make clear, reveal S IV 166; V 261; Pj I 12 (+ vibhajati etc.). – past participle vivaṭa.

Vivasati [vi + vasati^02] to live away from home, to be separated, to be distant Ja IV 217. – Cf. vippavasati.

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’uggamanaṁ pati “towards sunrise” (evidently an old phrase) at Thag 517; Ja IV 241; V 381, 461; VI 491; Pv III 8^02. Also at Snp 710.

Vivaseti [causative of vi + vas to shine] literally to make [it] get light; rattiṁ v. to spend the night (till it gets light) Snp 1142; Nidd II §594 (= atināmeti) – vivasati is Kern’s proposed reading for vijahati (rattiṁ) at Thag 451. He founds his conjecture on a v.l. vivasate and the commentary explanation “atināmeti khepeti.” Mrs. Rh.D. translates “waste” (i.e. vijahati).

Vivāda [from vi + vad] dispute, quarrel, contention D I 236; III 246; A IV 401; Snp 596, 863, 877, 912; Nidd I 103, 167, 173, 260, 307; Pp 19, 22; Ud 67; Ja I 165; Miln 413; Vv-a 131. There are 6 vivāda-mūlāni (roots of contention), viz. kodha, makkha, issā, sāṭheyya, pāpicchatā, sandiṭṭhi-parāmāsa or anger, selfishness, envy, fraudulence, evil intention, worldliness: D III 246; A III 334f.; Vibh 380; referred to at Paṭis I 130. There is another list of 10 at A V 78 consisting in wrong representations regarding dhamma and vinaya.

Vivādaka [from vivāda] a quarreller Ja I 209.

Vivādiyati (vivādeti) [denominative from vivāda] to quarrel Snp 832 (= kalahaṁ karoti Nidd I 173), 879, 895. Potential 3rd singular vivādiyetha (= kolahaṁ kareyya Nidd I 307), and vivādayetha Snp 830 (the same explanation Nidd I 170).

Vivāha [from vi + vah] “carrying or sending away,” i.e. marriage, wedding D I 99; Snp page 105; Pv-a 144; Pj II 448 (where distinction āvāha = kaññā-gahaṇaṁ, vivāha = kaññā-dānaṁ). – As neuter at Vin III 135. Cf. āvāha and vevāhika.

Vivāhana (neuter) [from vi + vah] giving in marriage or getting a husband for a girl (cf. āvāhana) D I 11; Sv I 96. Cf. Vin III 135.

Vivicca (indeclinable) [gerund of viviccati] separating oneself from (instrumental), aloof from D I 37; A III 25; Ja VI 388; Dhs 160; Pp 68; Vism 139, 140 (explained in detail). – Doubtful reading at Pv I 11^09 (for viricca?). – As viviccaṁ (and a°) at Ja V 434 in meaning “secretly” (= raho paṭicchannaṁ commentary).

Viviccati [vi + vic] to separate oneself, to depart from, to be alone, to separate (intransitive) Vin IV 241; gerund viviccitvā As 165, and vivicca (see seperate). – past participle vivitta. – Cf. viveceti.

Vivicchati [desiderative of vindati] to desire, long for, want Nett 11.

Vivicchā (feminine) [desiderative of vid, cf. Sanskrit vivitsā] manifold desire, greediness, avarice As 375; Nett 11 (where explaination “vivicchā nāma vuccati vicikicchā”). See also veviccha.

Vivitta (adjective) [past participle of viviccati; vi + vitta^03] separated, secluded, aloof, solitary, separate, alone D I 71; S I 110; A II 210; III 92; IV 436; V 207, 270; Snp 221, 338, 810, 845; Nidd I 201; Kv 605; Miln 205; Sv I 208; As 166; Dhp-a III 238; IV 157 (so read for vivivitta!); Vibh-a 365; Pv-a 28, 141, 283. Cf. pa°.

Vivittaka (adjective) [vivitta + ka] solitary Ja IV 242 (°āvāsa).

Vivittatā (feminine) [abstract from vivitta] seclusion (= viveka) Vibh-a 316, cf. K.S. I 321 (Spk I 158).

Vivitti (feminine) [from viviccati] separation As 166. – Cf. viveka.

Vividha^01 (adjective) [vi + vidha^01] divers, manifold, mixed; full of, gay with (–°) D II 354; Pv II 4^09; Vv 35^09; Miln 319; Mhv 25, 30; Pj II 136 (in explanation of vi°: “viharati = vividhaṁ hitaṁ harati”).

Vividha^02 [for Sanskrit vivadha; vi + vah] carrying-yoke D I 101; S I 78 (as v.l. khāri-vividhaṁ, see khāri); Ja III 116 (parikkhāraṁ vividhaṁ ādāya, where v.l. reads khāriṁ vividhaṁ).

Viveka [from vi + vic] detachment, loneliness, separation, seclusion; “singleness” (of heart), discrimination (of thought) D I 37, 182; III 222, 226, 283 = S IV 191 (°ninna citta); S I 2, 194; IV 365f.; V 6, 240f.; A I 53; III 329; IV 224; Vin IV 241; Snp 474, 772, 822, 851, 915, 1065; Nidd I 158, 222; Ja I 79; III 31; Dhs 160; Pp 59, 68; Nett 16, 50; As 164, 166; Thig-a 64; Pv-a 43; Saddh 471. – viveka is given as fivefold at Paṭis II 220f. and Vibh-a 316, cf. K.S. I 321 (Spk I 158 on S 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 Nidd I 26 with kāya°, citta°, upadhi°, the latter equivalent to “Nibbāna.” Cf. on term D.B. I 84. See also jhāna. Cf. pa°.

Vivekattā = vivittatā Vibh-a 316.

Vivecitatta (neuter) [abstract from vivecita, past participle of viveceti] discrimination, specification As 388.

Viveceti [causative of viviccati] to cause separation, to separate, to keep back, dissuade Vin I 64; D I 226; S III 110; M. I 256; Pv III 10^07 (= paribāheti Pv-a 214); Miln 339; As 311; Nett 113, 164 (°iyamāna).

Viveṭhiyati [vi + veṭhīyati] to get entangled Vin II 117.

Vivesa [?] distinction D I 229, 233. We should read visesa, as printed on page 233.

Visa (neuter) [cf. Vedic viṣa; Avesta viš poison, Greek ἰός, Latin vīrus, Old-Irish fī: all meaning “poison”] poison, virus, venom M I 316 = S II 110; Thag 418; 768; Snp 1 (sappa° snake venom); A II 110; Ja I 271 (halāhala° deadly p.); III 201; IV 222; Pp 48; Miln 302; Pv-a 62, 256; Thig-a 489. – On visa in similes see JPTS 1907, 137. Cf. āsī°.

-uggāra vomiting of poison Pj II 176;

-kaṇṭaka a poisoned thorn or arrow, also name of a sort of sugar As 203;

-kumbha a vessel filled with p. It 86;

-pānaka a drink of p. Dhp-a II 15;

-pīta (an arrow) dipped into poison (literal which has drunk poison). At another place (see pīta^01) we have suggested reading visappita (visa + appita), i.e. “poison-applied,” which was based on reading at Vism 303. See e.g. Ja V 36; Miln 198; Vism 303, 381; Dhp-a I 216;

-rukkha “poison tree,” a certain tree Vism 512; Vibh-a 89; Sv I 39;

-vaṇijjā trading with poison A III 208;

-vijjā science of poison Sv I 93;

-vejja a physician who cures poison(ous snake-bites) Ja I 310;

-salla a poisoned arrow Vism 503.

Visaṁ is Pāli prefix corresponding to Sanskrit viṣu (or viśva° [see vi°] in meaning “diverging, on opposite sides,”) apart, against; only in compound °vādeti and derivations, literally to speak wrong, i.e. to deceive.

Visaṁyutta and Visaññutta (adjective) [vi + saṁyutta]

1. (literal) unharnessed, unyoked Thag 1021 (half-figurative).

2. detached from the world A I 262 = III 214; S II 279 (-ññ-); Thag 1022; Snp 621, 626, 634; Dhp-a III 233 (sabba-yoga°); IV 141, 159, 185.

Visaṁyoga (and Visaññoga) [vi + saṁyoga] disconnection, separation from (–°), dissociation Vin II 259 (-ññ-) = A IV 280; D III 230 (kāma-yoga°, bhava°, diṭṭhi°, avijjā°; cf. the 4 oghas), 276; A II 11; III 156.

Visaṁvāda [visaṁ + vāda] deceiving; negative a° Miln 354.

Visaṁvādaka (adjective) [visaṁ + vādaka] deceiving, untrustworthy Vism 496; feminine °ikā Ja V 401, 410.

– a° not deceiving D III 170; A IV 249; M III 33; Pp 57.

Visaṁvādana (neuter) and °ā (feminine) and °atā (feminine) [from visaṁvādeti] deceiving, disappointing A V 136 (°ā); Vin IV 2.

– a° honesty D III 190 (°atā).

Visaṁvādayitar [agent noun from visaṁvādeti] one who deceives another D III 171.

Visaṁvādeti [visaṁ + vādeti; cf. BHS visaṁvādayati Avś I 262, after the Pāli] to deceive with words, to break one’s word, to lie, deceive Vin III 143; IV 1; Nett 91.

– Negative a° Ja V 124.

Visaṁsaṭṭha (adjective) [vi + saṁsaṭṭha] separated, unconnected with (instrumental) M I 480; Sv I 59.

Visaṁhata [vi + saṁhata^02] removed, destroyed Thag 89.

Visakkiya [vi + sakkiya?] in °dūta is a special kind of messenger Vin III 74.

Visaggatā see a°.

Visaṅka (adjective) [vi + saṅka; Sanskrit viśaṅka] fearless, secure; a° Saddh 176.

Visaṅkita (adjective) [past participle of vi + śaṅk] suspicious, anxious Thig-a 134 (Ap. verse 78).

– negative a° not perturbed, trusting, secure Saddh 128.

Visaṅkhāra [vi + saṅkhāra] divestment of all material things Dhp 154 (= Nibbāna Dhp-a III 129). See saṅkhāra 3.

Visaṅkhita [vi + saṅkhata] destroyed, anniḥlated Dhp 154; Ja I 493 (= viddhaṁsita Dhp-a III 129).

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.

Visajjan and Visajjetia: see viss°.

Visañña (adjective) [vi + sañña = saññā]

1. having wrong perceptions Snp 874.

2. unconscious Ja V 159. In composition with bhū as visaññī-bhūta at Ja I 67.

Visaññin (adjective) [vi + saññin] unconscious, one who has lost consciousness; also in meaning “of unsound mind” (= ummattaka Nidd I 279) A II 52 (khitta-citta + v.); Miln 220; Saddh 117.

Visaṭa and Visata [past participle of vi + sṛ, Sanskrit visṛta] spread, diffused, wide, broad D III 167 (ṭ); Snp 1 (Text reads t, v.l. has ṭ); Ja 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-); Dhs 1059 (translation “diffusion,” i.e. from vi + sṛ; spelling -ṭ-) = Nidd II sub voce taṇhā (spelt with t).

Visaṭṭha see vissaṭṭha.

Visaṭṭhi (feminine) [for vissaṭṭhi, from vi + sṛj]

1. emission; in sukka° emission of semen Vin II 38; III 112; Kv 163.

2. visaṭṭhi at S III 133 and A IV 52 (Text visaṭṭhi) probably stands for visatti in meaning “longing,” clinging to (cf. BHS viṣakti Avś II 191), or “love for” (locative).

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) A II 25; Snp 38, 272; Nidd II §597; Ja 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. Pāli commentators explain it with reference either to visaṭa (diffused), or to visa (poison). These are of course only exegetical edifying etymologies. Cf. BMPE 1059; Expositor II 468: Ps.B. 213 note 3, K.S. I 2, note 6, and the varied exegesis of the term in the Niddesas. S I 1, 24, 35, 107, 110; A II 211; IV 434; Snp 333, 768, 857, 1053f.; Thag 519; Nidd I 8f., 247; Nidd II §598; Dhp-a III 198; IV 43; As 364; Nett 24; Dhs 1059.

Visada (adjective) [cf. Sanskrit viśada]

1. clean, pure, white D II 14; Miln 93, 247; Dāṭh V 28.

2. clear, manifest Miln 93; As 321, 328 (a°); Vibh-a 388f.

-kiriyā making clear: see under vatthu^01.

-bhāva clearness Vism 128; Tikap 59.

Visadatā (feminine) [abstract from visada] purity, clearness Vism 134 (vatthu°).

Visanna [past participle of visīdati] sunk into (locative), immersed Ja IV 399. The poetical form is vyasanna.

Visappana in °rasa at Vism 470 is not clear. Is it “spreading” [vi + sṛp], or misprint for visa-pāna?

Visabhāga (adjective) [vi + sabhāga] different, unusual, extraordinary, uncommon Miln 78f.; Sv I 212; Vism 180 (purisassa itthisarīraṁ, itthiyā purisa-sarīraṁ visabhāgaṁ), 516; Dhp-a IV 52; Pv-a 118. -°ārammaṇa pudendum muliebre female sexual organ Ja II 274 = III 498.

Visama (adjective) [vi + sama^03]

1. uneven, unequal, disharmonious, contrary A I 74; Pv-a 47 (vāta), 131 (a° = sama of the “middle” path).

2. (morally) discrepant, lawless, wrong A III 285; V 329; Snp 57 (cf. Nidd II §599); Miln 250 (°diṭṭhi).

3. odd, peculiar, petty, disagreeable A II 87; Miln 112, 304, 357; Ja I 391 (nagaraka). As neuter an uneven or dangerous or inaccessible place, rough road; (figurative) unevenness, badness, misconduct, disagreeableness A I 35 (pabbata°); S IV 117; Vibh 368 (two sets of 3 visamāni: rāga, etc.); Miln 136, 157, 277, 351; Ja V 70; Vv-a 301. – visamena (instrumental) in a wrong way Pv IV 14^01.

Visamāyati [denominative from visama] to be uneven D II 269 (so read for visamā yanti).

Visaya [cf. Sanskrit 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 M I 73; S III 224; V 342, 356f.; A I 37, 267; II 126f.; III 211, 339, 414f.; IV 405f.; V 182f.; Pv II 2^02; II 7^09; Ja I 51; Pv-a 25f., 59f., 214.

(b) the way of the fathers, native or proper beat or range D III 58; S V 146f.; A III 67; Ja II 59. Yama° the realm of Yama or the Dead Pv II 8^02 (= petaloka Pv-a 107).

2. reach, sphere (of the senses), range, scope; object, characteristic, attribute (cf. Cpd. 143 note 2) S V 218 (gocara°); Nett 23 (iddhi°); Miln 186, 215, 316; Vism 216 (visayī-bhūta), 570 = Vibh-a 182 (mahā° and appa°); Pj I 17; Pj II 22, 154 (Buddha°), 228 (the same); Pv-a 72, 89. °avisaya not forming an object, a wrong object, indefinable A V 50; Ja V 117 (so read for °ara); Pv-a 122, 197.

3. object of sense, sensual pleasure Pj II 100.

Visayha (adjective) [gerund of visahati] possible Pv IV 1^12 (yathā °ṁ as far as possible);

– a° impossible M I 207 = Vin I 157.

Visara [vi + sara] a multitude Sv I 40.

Visalla (adjective) [vi + salla] free from pain or grief S I 180; Snp 17, 86 = 367.

Visavitā (feminine) at D II 213 in phrase iddhi° is doubtful reading, v.l. visevitā. Translation (D.B. II 246); “proficiency.” It is combined with iddhi-pahutā and iddhi-vikubbanatā. Buddhaghosa’s explanation is “visavanā” [from vi + sru?].

Visahati [vi + sahati] to be able, to dare, to venture Snp 1069 (= ussahati sakkoti Nidd II §600); Ja I 152. – present participle negative avisahanto unable Vv-a 69, 112; and avisahamāna Ja I 91. – gerund visayha (q.v.).

Visākha (adjective) [visākhā as adjective] having branches, forked; in ti° three-branched S I 118 = M I 109.

Visākhā (feminine) [vi + sākhā, Sanskrit viśākhā] name of a lunar mansion (nakkhatta) or month (see vesākha), usually as visākha° (-puṇṇamā), e.g. Pj II 391; Vv-a 165.

Visāṭita [past participle of vi + sāṭeti] cut in pieces, smashed, broken Ja II 163 (= bhinna commentary).

Visāṇa (neuter) [cf. Sanskrit viṣāṇa]

1. the horn of an animal (as cow, ox, deer, rhinoceros) Vin I 191; A II 207; IV 376; Snp 35 (khagga°, q.v.), 309; Pp 56 (miga°); Ap 50 (usabha°); Ja I 505; Miln 103.

2. (also as m.) the tusks of an elephant Ja III 184; V 41, 48.

-maya made of horn Vin II 115.

Visāta (adjective) [from vi + śat, cf. sāṭeti] crushed to pieces, destroyed M II 102 (°gabbha, with mūḷha-gabbha; v.l. vighāta).

Visāda [from vi + sad] depression, dejection D I 248; Sv I 121; Saddh 117. Cf. visīdati.

Visāra [from vi + sṛ] spreading, diffusion, scattering As 118.

Visāraka (adjective) [vi + sāraka, of sṛ] spreading, extending, expanding Vin III 97 (vattu° Text; vatthu° mss.).

Visārada (adjective) [cf. BHS viśārada, e.g. Avś I 180. On etymology see sārada] self-possessed, confident; knowing how to conduct oneself, skilled, wise D I 175; II 86; S I 181; IV 246; V 261; A II 8 (vyatta + v); III 183, 203; IV 310, 314f.; V 10f.; M I 386; Ap 23; Ja III 342; V 41; Miln 21; Saddh 277. – avisārada diffident Miln 20, 105.

Visāla (adjective) [cf. Sanskrit viśāla] wide, broad, extensive Snp 38; Ja V 49, 215 (°pakhuma); Miln 102, 311.

-akkhī (feminine) having large eyes Ja V 40; Vv 37^01 (+ vipulalocanā; of a petī).

Visālatā (feminine) [abstract from visāla] breadth, extensiveness Vv-a 104.

Visāhaṭa (adjective) [visa + āhaṭa] only negative a° imperturbed, balanced Dhs 11, 15, 24 etc.

Visāhāra [visa + āhāra, or vi + saṁ + āhāra] distractedness, perturbation; negative a° balance Dhs 11, 15.

Visikhā (feminine) [cf. Sanskrit (lexicographical) viśikhā] a street, road Vin IV 312; Ja I 338; IV 310; V 16, 434.

-kathā gossip at street corners D I 179; M I 513; Dhp I 90.

Visiṭṭha (adjective) [past participle of visissati] distinguished, prominent, superior, eminent D III 159; Vv 32^04; Ja I 441; Miln 203, 239; Dhp-a II 15; Vv-a 1 (°māna = vimāna), 85, 261; Saddh 260, 269, 332, 489. – comparative °tara Vism 207 (= anuttara). – As visiṭṭhaka at Saddh 334. – See also abhi°, paṭi°, and vissaṭṭha.

Visiṇṇa [past participle of viseyyati] broken, crushed, fallen to pieces Ja I 174.

Visineti see usseneti.

Visibbita (adjective) [past participle of vi + sibbeti, sīv to sew] entwined, entangled Miln 102 (saṁsibbita° as reduplicated-iterative compound).

Visibbeti [vi + sibbeti, sīv] to unsew, to undo the stitches Vin IV 280. – causative II visibbāpeti ibid. – Another visibbeti see under visīveti.

Visissati [passive of vi + śiṣ] to differ, to be distinguished or eminent Nett 188. – past participle visiṭṭha. – causative viseseti (q.v.).

Visīdati [vi + sad; cf. visāda and past participle BHS viṣaṇṇa Divy 44]

1. to sink down Ja IV 223.

2. to falter, to be dejected or displeased S I 7; A III 158; Pp 65. – past participle visanna.

Visīyati [vi + sīyati; cf. Sanskrit śīyate, passive of śyā to coagulate] to be dissolved; 3rd plural imperative medium visīyaruṁ Thag 312 (cf. Geiger, Pāli Grammar §126).

Visīvana (neuter) [from visīveti] warming oneself Ja I 326; V 202. As visibbana at Vin IV 115.

Visīveti [vi + sīveti, which corresponds to Sanskrit vi-śyāpayati (lexicographical!), causative of śyā, śyāyati to coagulate; literally to dissolve, thaw. The v stands for p; śyā is contracted to sī] to warm oneself Miln 47; Ja II 68; Dhp-a I 225, 261; II 89. As visibbeti (in analogy to visibbeti to sew) at Vin IV 115. – causative II visīvāpeti Ja II 69.

Visuṁ (indeclinable) [cf. Sanskrit viṣu, a derivation from vi°] separately, individually; separate, apart Dhp-a II 26 (mātā-pitaro visuṁ honti). Usually repeated (distributively) visuṁ visuṁ each on his own, one by one, separately, e.g. Vism 250; Mhv 6, 44; Pj II 583; Vv-a 38; Pv-a 214. °visukaraṇa separation Thig-a 257.

Visukkha (adjective) [vi + sukkha] dried out or up Pv-a 58.

Visukkhita (adjective) [vi + sukkhita] dried up Miln 303.

Visujjhati [vi + sujjhati] to be cleaned, to be cleansed, to be pure Vin II 137; Ja I 75; III 472. – past participle visuddha. Causative visodheti (q.v.).

Visuddha (adjective) [past participle of visujjhati] clean, pure, bright; in applied meaning: purified, stainless, sanctified Vin I 105; D III 52 (cakkhu); S II 122 (the same); IV 47 (sīla); A IV 304 (su°); Snp 67, 517, 687; Nidd II §601; Pp 60; Pv-a 1 (su°); Saddh 269, 383.

Visuddhatta (neuter) [abstract from visuddha] purity, purification A II 239.

Visuddhi (feminine) [vi + suddhi] brightness, splendour, excellency; (ethically) purity, holiness, sanctification; virtue, rectitude Vin I 105 (visuddho paramāya visuddhiyā); D I 53; III 214 (diṭṭhi°, sīla°), 288; M I 147; S III 69; A I 95 (sīla° and diṭṭhi°); II 80 (catasso dakkhiṇā°), 195; III 315; V 64 (paramattha°); Snp 813, 824, 840, 892; Dhp 16 (kamma°); Paṭis I 21 (sīla°, citta°, diṭṭhi°); II 85 (the same); Nidd I 138, 162; Vism 2; Pj II 188 (°divasa), Pv-a 13 (°cittatā); Saddh 447. A class of divine beings (dogmatically the highest in the stages of development, viz. gods by sanctification) is called visuddhi-devā Nidd II §307; Ja I 139; Vv-a 18. See under deva.

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 M I 8, 486; Snp 55 (cf. Nidd II §301); Pv IV 1^37.

-dassana visiting shows (as fairs) D I 5 (cf. Sv I 77: “visūkaṁ paṭani-bhūtaṁ dassanaṁ,” reading not clear); A I 212; II 209; Pp 58.

Visūkāyita (neuter) [past participle of visūkāyati, denominative from visūka]

1. restlessness, impatience M I 446.

2. disorder, twisting, distortion (of views); usually in phrase diṭṭhi° with °visevita and °vipphandita e.g. M I 234; S I 123 (Buddhaghosa’s explaination at K.S. I 321 is “vinivijjhanaṭṭhena vilomanaṭṭhena”); II 62 (in same combination; Buddhaghosa at K.S. II 203: “sabbaṁ micchā-diṭṭhi-vevacanaṁ”); Dhs 381 (“disorder of opinion” translation); Nidd II §271III; Vibh 145; As 253. Cf. v.l. S I 12317 (K.S. I 155 “disorders”; note page 321).

[BD]: “Buddhaghosa’s explaination at K.S. I 321 – II 62 – II 203” no such things. Spk?

Visūcikā (feminine) [cf. Sanskrit visūcikā] cholera Miln 153, 167.

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” Nidd I 174 = Nidd II §602 (where Nidd I reads paṭisenikarā kilesā for visenikatvā kilesā); –°bhūta disarmed, not acting as an enemy Snp 793 = 914, where Nidd I 96 = 334 has the same explaination as for °katvā; S I 141 (+ upasanta-citta; translation “by all the hosts of evil unassailed” K.S. I 178). Kern, Toev. sub voce differently “not opposing for both expressions.

Viseneti to discard, dislike, get rid of (opposite usseneti) S III 89; Paṭis II 167. See usseneti.

Viseyyati [vi + seyyati, cf. Sanskrit śīryati, of śṛ to crush] to be broken, to fall to pieces Ja I 174. – past participle visiṇṇa.

Visevita (neuter) [vi + sevita]

1. restlessness, trick, capers M I 446 (of a horse; combined with visūkāyita).

2. disagreement S I 123 (= viruddha-sevita K.S. I 320). Buddhaghosa at K.S. II 203 reads °sedhita. Cf. visūkāyita.

[BD]: “K.S. I 320” “Buddhaghosa at K.S. II 203” No such things. Spk?

Visesa [from vi + śiś, cf. Epic Sanskrit viśeṣa]

1. (mark of) distinction, characteristic, discrimination A I 267; S IV 210; Ja II 9; Miln 29; Vv-a 58, 131; Pv-a 50, 60.

2. elegance, splendour, excellence Ja V 151; Dhp-a I 399.

3. distinction, peculiar merit or advantage, eminence, excellence, extraordinary state D I 233 (so for vivesa all through?); A III 349 (opposite hāna); Ja I 435; Vv-a 157 (puñña°); Pv-a 71 (the same), 147 (sukha°).

4. difference, variety Pj II 477, 504; Vv-a 2; Pv-a 37, 81, 135 (plural = items). ablative visesato, distinctively, altogether Pv-a 1, 259.

5. specific idea (in meditation), attainment Ja VI 69: see and cf. Ps.B. 24, note 1; 110. – Cf. paṭi°.

-ādhigama specific attainment A IV 22; M II 96; Nett 92; Miln 412; Dhp-a I 100. [Cf. BHS viśeṣadhigama Divy 174];

-gāmin reaching distinction, gaining merit A II 185; III 349f.; S V 108;

-gū reaching a higher state or attainment Ja VI 573;

-paccaya ground for distinction Vv-a 20;

-bhāgiya participating in, or leading to distinction or progress (spiritually) D III 272f., 277, 282; Nett 77; Vism 11, 88 (abstract °bhāgiyatā).

Visesaka (masculine or neuter) [from visesa]

1. a (distinguishing) mark (on the forehead) Vin II 267 (with apaṅga).

2. leading to distinction Vv-a 85.

Visesatā = visesa Saddh 265.

Visesana (neuter) [from viseseti] distinguishing, distinction, qualification, attribute Vv 16^10; Ja III 11; VI 63; Pj II 181, 365, 399; Vv-a 13. – instrumental avisesena (adverb) without distinction, at all events, anyhow Pv-a 116.

Visesikā (feminine) [from visesa] the Vaiśeṣika philosophy Miln 3.

Visesita [past participle of viseseti] distinguished, differentiated Mhv 11, 32; Pj I 18; Pv-a 56.

Visesin (adjective) [from visesa] possessing distinction, distinguished from, better than others Snp 799, 842, 855, 905; Nidd I 244.

Visesiya (adjective) [gerund of viseseti] distinguished Vv 16^10 (= visesaṁ patvā Vv-a 85); v.l. visesin (= visesavant commentary).

Viseseti [causative of visissati] to make a distinction, to distinguish, define, specify Ja V 120, 451; Pj II 343; gerundive visesitabba (-vacana) qualifying (predicative) expression Vv-a 13. – past participle visesita.

Visoka (adjective) [vi + soka] freed from grief Dhp 90; Dhp-a II 166.

Visodha [from vi + śudh] cleaning, cleansing in compound dubbisodha hard to clean Snp 279.

Visodhana (neuter) [from visodheti] cleansing purifying, emending Paṭis II 21, 23; Pv-a 130.

Visodheti [causative of visujjhati] to clean, cleanse, purify, sanctify Kv 551; Pv IV 3^25; Dhp-a III 158; Saddh 321.

Visoseti [causative of vissussati] to cause to dry up, to make wither, to destroy A I 204; Snp 949 = 1099; Nidd I 434 (= sukkhāpeti); Nidd II §603 (the same).

Vissa^01 (adjective) [Vedic viśva, to vi°] all, every, entire; only in proper name Vissakamma. The word is antiquated in Pāli (for it sabba); a few cases in poetry are doubtful. Thus at Dhp 266 (dhamma), where Dhp-a III 393 explains as “visama, vissagandha”; and at It 32 (vissantaraṁ “among all beings”? v.l. vessantaraṁ).

Vissa^02 (neuter) [cf. Sanskrit visra] a smell like raw flesh, as °gandha at Dhs 625; As 319; Pj II 286; Dhp-a III 393.

Vissaka [of viś] dwelling: see paṭi-.

Vissagga [vi + sagga, vi + sṛj, cf. Sanskrit visarga] dispensing serving, donation, giving out, holding (a meal), only in phrases bhatta° the function of a meal Vin II 153; IV 263; Pv III 2^09 (so read for vissatta); Miln 9; Pj II 19, 140; and dāna° bestowing a gift Pv II 9^27 (= pariccāga-ṭṭhāne dānagge Pv-a 124).

Vissajjaka [from vissajjati]

1. giving out, distributing Vin II 177

2. one who answers (a question) Miln 295.

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; Nidd I 98; Nidd II §596. – gerundive vissajjaniya [perhaps better to vissajjeti^01] to be answered, answerable; neuter a reply Nett 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 Ja I 164 (uccāra-passāvaṁ). – to send Mhv 8, 3 (lekaṁ visajjayi). – to dismiss Pv-a 81 (there). – to let loose Pv-a 74 (rathaṁ). – to spend, give away, bestow, hand over Pp 26 (visajj°); Nidd I 262 (dhanaṁ); Miln 41 (dhaññaṁ); Pv-a 111, 119. – to get rid of Ja I 134 (muddikaṁ). – to answer (questions), to reply, retort Snp 1005 (°essati, future); Vv-a 71; Pv-a 15, 59, 87. – past participle vissajjita. – causative II vissajjāpeti (in meanings of vissajjeti) Ja IV 2 (hatthaṁ = to push away); Miln 143; Mhv 6, 43.

Vissajjana (neuter) and °ā (feminine) [from vissajjeti]

1. giving out, bestowing Nidd I 262 (dhana°).

2. sending off, discharging Ja I 239 (nāvā° putting off to sea).

3. answer, reply Vism 6, 84; often in combination pucchā° question and answer, e.g. Mhv 4, 54; Pv-a 2.

Vissajjanaka (adjective) (–°) [from vissajjana]

1. giving out, bestowing Pv-a 121.

2. answering Ja I 166 (pañha°).

Vissajjāpetar [agent noun from vissajjāpeti] one who replies or causes to reply Dhp-a IV 199. Cf. vissajjetar.

Vissajjita [past participle of vissajjeti]

1. spent, given away Snp 982

2. let loose, sent off, discharged Mhv 23, 88.

Vissajjetar [agent noun from vissajjeti] one who answers (a question) A I 103 (pañhaṁ). Cf. vissajjāpetar.

Vissaṭṭha [past participle of vissajjati]

1. let loose; sent (out); released, dismissed; thrown; given out Mhv 10, 68; Ja I 370; III 373; Pv-a 46, 64, 123, 174.

2. (of the voice.) distinct, well enunciated D I 114 (= apalibuddha, i.e. unobstructed; sandiddha-vilambitādi-dosa-rahita Sv I 282); II 211; A II 51; III 114; S I 189; Ja VI 16 (here as vissattha-vacana).

3. vissaṭṭha at Ja IV 219 in phrase °indriya means something like “strong,” distinguished. The v.l. visatta° suggests a probable visaṭa°; it may on the other hand be a corruption of visiṭṭha°.

Vissaṭṭhi see visaṭṭhi.

Vissattha [past participle of vissasati] trusting or trusted; confident; being confided in or demanding confidence, intimate, friendly A III 114; Vin I 87 (so read for ṭṭh); IV 21;

J II 305; III 343; Miln 109 (bahu° enjoying great confidence); Pj II 188 (°bhāva state of confidence); Saddh 168, 593. – vissaṭṭhena (instrumental) in confidence Vin II 99. – Cf. abhi°.

Vissandaka (adjective) [from vissandati] overflowing Pv-a 119.

Vissandati [vi + sandati, of syand] to flow out, to stream overflow Ja I 51; V 274; Pv-a 34 (preterit °sandi = pagghari), 51 (present participle °amāna), 80 (gerund °itvā), 119 (°anto = paggharanto), 123 (for paggharati; Text °eti).

Vissamati [vi + samati, of śram] to rest, repose; to recover from fatigue Ja I 485; II 70; 128, 133; III 208; IV 93, 293; V 73; Pv-a 43, 151. – causative vissameti to give a rest, to make repose Ja III 36.

Vissamana (neuter) [from vissamati] resting, reposing Ja III 435.

Vissametar [agent noun from vissameti] one who provides a rest, giver of repose, remover of fatigue Ja VI 526.

Vissara [from vi + sarati, of svar]

1. outcry, shout, cry of distress, scream Vin I 87; II 152, 207; IV 316; Pv-a 22, 245 (s), 279, 284 (°ṁ karoti); Saddh 188.

2. distress Vin IV 212, 229.

Vissarati [vi + sarati, of smṛ] to forget Vin I 207; IV 261; Mhv 26, 16. – past participle vissarita.

Vissarita [opposite of vissarati] forgotten Pv-a 202.

Vissavati [vi + savati, of sru] to flow, ooze Thag 453 = Snp 205 (v.l. vissasati).

Vissasati and Vissāseti [vi + sasati, of śvas] to confide in, to put one’s trust in (locative or genitive), to be friendly with S I 79 (vissase); Ja I 461 (vissāsayitvā); III 148 = 525 (vissāsaye); IV 56; VI 292. – past participle vissattha.

Vissāsa [vi + sāsa, of śvas] trust, confidence, intimacy, mutual agreement Vin I 296; 308, A II 78; Ja I 189, 487; Miln 126; Vism 190; Vv-a 66; Pv-a 13, 265.

-dubbissāsa difficult to be trusted Ja IV 462.

Vissāsaka (and Vissāsika) (adjective) [vissāsa] intimate, confidential; trustworthy A I 26; Miln 146; Sv I 289.

Vissāsaniya (adjective) [gerund of vissāseti] to be trusted, trustworthy Pv-a 9; Saddh 306, 441; negative a° Ja III 474; cf. dubbissāsaniya hard to trust Ja IV 462.

Vissāsin (adjective) [from vissāsa] intimate, confidential A III 136 (asanthava° intimate, although not acquainted).

Vissuta (adjective) [vi + suta, of śru] widely famed, renowned, famous Snp 137, 597, 998, 1009; Pv II 7^04; Mhv 5, 19; Pv-a 107 (= dūra-ghuṭṭha).

Vissussati [vi + śuṣ] to dry up, to wither S I 126 (in combination ussussati vissussati, with -ss- from uss°). Spelling here visuss°, but ss at S III 149. – causative visoseti (q.v.).

Vissota (adjective) [vi + sota, of sru] flowed away, wasted Miln 294.

Vihaga [viha, sky, + ga] a bird (literal going through the sky) Sv I 46. –°pati lord of birds, a garuḷa Dāṭh IV 33, 38, 55.

Vihaṅga = vihaga, Ja V 416; Pv-a 154, 157; Saddh 241.

Vihaṅgama (adjective) [viha + gam] going through the air, flying; (masculine) a bird A II 39; III 43; Snp 221, 606; Thag 1108; Ja I 216; III 255; Sv 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.; Pv II 11^07 (= vighātaṁ āpajjati Pv-a 150); IV 5^02 (with same explanation); Ja I 73, 359; II 442; V 330; Sv I 289. – present participle vihaññamāna Snp 1121 (with long and detailed exegesis at Nidd II §604); S I 28 (a°); Pv-a 150. past participle vihata Sv I 231.

Vihata^01 [past participle of vihanati] struck, killed, destroyed, impaired It 100 (where A I 164 reads vigata); Ja VI 171; Saddh 313, 425.

Vihata^02 (adjective) [cf. Sanskrit vihṛti] broad, wide Ja VI 171 (= puthula commentary).

Vihanati [vi + hanati] to strike, kill, put an end to, remove A III 248 (kaṅkhaṁ; v.l. vitarati perhaps to be preferred); Snp 673; potential 3rd singular vihane Snp 975 (cf. Nidd I 509); and vihāne Snp 348 = Thag 1268. – gerund vihacca: see abhi°. – passive vihaññati (q.v.). – past participle vihata.

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 Vibh 194 with iriyati, vattati, pāleti, yapeti, yāpeti, carati; cf. Vibh-a 262. See e.g. D I 251; Snp 136, 301, 925; Pp 68; As 168; Sv I 70, 132; Pv-a 22, 67, 78. – Special forms: preterit 3rd singular vihāsi Snp page 16; Pv II 9^60; Mhv 5, 233; Pv-a 54, 121; 3rd plural vihiṁsu Thag 925, and vihaṁsu A II 21; future viharissati A III 70; vihessati Thag 257; vihissati Thig 181; and vihāhisi Ja I 298 (doubtful reading!), where commentary explains as “vijahissati, parihāyissati”; with phrase sukhaṁ vihāhisi cf. dukkhaṁ viharati at A I 95, and see also vihāhesi. – past participle not found.

Vihaviha [for vihaga] a sort of bird Thag 49 (v.l. cihaciha). The commentary explains by “parillaka.”

Vihāmi at Ja VI 78 (lohitaṁ) is poetical for vijahāmi; commentary explains as niṭṭhubhāmi, i.e. I spit out.

Vihāya is gerund of vijahati (q.v.).

Vihāyasa [cf. Sanskrit viha and vihāyasa] the air, sky Pv-a 14. Cases adverbially: °yasā through the air Mhv 12, 10, and °yasaṁ the same Ja IV 47. Cf. vehāyasa and vehāsa.

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) Vv-a 50 (jala°); Pv-a 22, 79; eka° living by oneself S II 282f.; jaṅghā° wandering on foot Pv-a 73; divā° passing the time of day Snp 679; Pv-a 142. See also below 3 a.

2. (applied meaning) state of life, condition, mode of life (in this meaning almost identical with that of vāsa^02), e.g. ariya° best condition S V 326; Pj II 136; dibba° supreme condition (of heart) Miln 225; brahma° divine state S V 326; Pj II 136; Vism 295f. (ch. IX.); phāsu° comfort A III 119, 132; sukha° happiness S III 8; V 326; A I 43; II 23; III 131f.; IV 111f., 230f.; V 10f. See further D I 145, 196; III 220 (dibba, brahma, ariya), 250 (cha satata°), 281; S II 273 (jhāna°); III 235 (the same); A III 294 (°ṁ kappeti to live one’s life); Paṭis II 20; Nett 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 Vin II 207f.; D II 7; A 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) Sv I 133.

(c) (later) a larger building for housing bhikkhus, an organized monastery, a Vihāra Vin I 58; III 47; S I 185 (°pāla the guard of the monastery); Ja I 126; Miln 212; Vism 292; Dhp-a I 19 (°cārikā visit to the monastery), 49 (°pokkharaṇī), 416; Mhv 19, 77; Pv-a 12, 20, 54, 67, 141. 151; and passim. The modern province Behar bears its name from the vihāras.

Vihāraka = vihāra 3 (room, hut) Thig 94 (= vasanaka-ovaraka Thig-a 90).

Vihārika (adjective) = vihārin; in saddhi° co-resident A III 70.

Vihārin (adjective) (–°) [from vihāra] dwelling, living; being in such and such a state or condition D I 162 (appa-dukkha°), 251 (evaṁ°); A I 24 (araṇa°), 26 (mettā); It 74 (appamāda°); Snp 45 (sādhu°), 375; Pv IV 1^33 (araṇa°); Pv-a 77, 230 (mettā°); Vv-a 71. – eka° living alone S II 282f.; IV 35; opposite saddhi° together with another; a coresident, brother-bhikkhu S II 204; IV 103; A II 239.

Vihāhesi “he banished” at Ja IV 471 is 3rd singular preterit causative of vijahati (hā); explained in commentary by pabbājesi. – Another form vihāhisi see under viharati and cf. viheti^02.

Vihiṁsati [vi + hiṁsati] to hurt, injure, harass, annoy S I 165; It 86; Snp 117, 451; Pv-a 123, 198.

Vihiṁsanā (feminine) a commentary word for vihiṁsā Vibh-a 75. A similar vihiṁsakā occurs at Pv-a 123.

Vihiṁsā (feminine) (and adjective °a) [abstract from vi + hiṁs, to injure] hurting, injuring, cruelty, injury D III 215; 226 (°vitakka); S I 202; II 151 (°dhātu); A III 448; Snp 292; Nidd I 207 (°saññā), 386, 501 (°vitakka); Vibh 86, 363 (°vitakka); Dhs 1348; Pp 25; Nett 97; Miln 337, 367, 390; As 403; Vibh-a 74 (°dhātu), 118 (°vitakka); Saddh 510.

– Negative avihiṁsā see seperate

– See also vihesā.

Vihita (adjective) [past participle of vidahati] arranged, prepared, disposed, appointed; furnished, equipped Ja VI 201 (loka); Miln 345 (nagara); D I 45, S III 46; Pp 55 (aneka°); Mhv 10, 93; Pv-a 51 (suṭṭhu°). añña° engaged upon something else Vin IV 269.

Vihitaka (adjective) = vihita; D III 28f. (kathaṁ v. aggaññaṁ how as the beginning of things appointed?); – añña° engaged upon something else Ja 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-a I 181.

Vihīna (adjective) [past participle of vijahati] left, given up, abandoned Saddh 579.

Viheṭhaka (adjective) [from viheṭheti] harassing oppressing annoying Ja I 504; V 143; Saddh 89.

Negative a° see seperate

Viheṭhana (neuter) [from viheṭheti] harassing hurting; oppression Vibh-a 74; Vv-a 68; Pv-a 232.

Viheṭhanaka (adjective) [from viheṭhana] oppressing hurting, doing harm Ja II 123.

Viheṭheti [vi + heṭheti, of hīḍ or heḷ to be hostile. Same in BHS, e.g. Mvu III 360, Divy 42, 145 etc.] to oppress, to bring into difficulties, to vex, annoy, plague, hurt D I 116, 135; II 12; Snp 35; Ja I 187; II 267; IV 375; Miln 6, 14; Dhp-a 191; Vv-a 69 (passive °iyamāna).

Viheti^01 [for bibheti?] to be afraid (of) Ja V 154 (= bhāyati commentary). Cf. vibheti.

Viheti^02 [contracted passive of vijahāti = vihāyati, cf. vihāhesi] to be given up, to disappear, to go awav Ja IV 216. Kern, Toev. sub voce wrongly = vi + eti.

Vihesaka (adjective) [from viheseti] annoying, vexing, troubling Vin IV 36; Dīp I 47. – feminine °ikā Vin IV 239, 241.

Vihesā (feminine) [for vihiṁsā] vexation, annoyance, injury; worry M I 510; II 241f.; S I 136; III 132; IV 73; V 357; D III 240 (a°); Vin IV 143 (+ vilekhā); A III 245, 291; Snp 247, 275, 277; Vibh 369; Nett 25; Miln 295; Dhp-a I 55.

Vihesikā (feminine) [probably for Sanskrit vibhīṣikā, from bhī, Epic Sanskrit bhīṣā, cf. bhīṣma = Pāli bhiṁsa (q.v.)] fright Ja III 147. (commentary says “an expression of fearfullness”).

Viheseti [vi + hiṁs, or denominative from vihesā, cf. Geiger, Pāli Grammar §10.2] to harass, vex, annoy, insult S IV 63; V 346; A III 194; Vin IV 36f.; Ud 44; Snp 277; Pv IV 1^47 (vihesaṁ, preterit); IV 1^49 (vihesayi, preterit).

Vīci (masculine and feminine) [cf. late Sanskrit vīci wave; Vedic vīci only in meaning “deceit”; perhaps connected with Latin vicis, Anglo-Saxon wīce = English week, literally “change,” cf. tide]

1. a wave Ja I 509; Miln 117 (jala°), 319 (°puppha wave-flower, figurative); Vism 63 (samudda°); Dāṭh IV 46; As 116 = Vism 143.

2. interval, period of time (cf. “tide” = time interval) Ja 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 Vibh-a 99 and As 328, where avīci means “not changing quickly,” and savīci “changing quickly.” Also in definition of sadā (continuously) as “avīci-santati” at Nidd II §631. Cf. avīci.

Vījati [vīj] to fan Ja I 165; Pj II 487; Vv-a 6 (Text bījati). causative vījeti Dhp-a IV 213; Mhv 5, 161. – passive vījiyati: present participle vījiyamāna getting fanned Ja III 374 (so read for vijīy°); Pv-a 176 (so for vijjamāna!). – past participle vījita.

Vījana (neuter) [from vīj, cf. Classical Sanskrit vījana] a fan, fanning; in vījana-vāta a fanning wind, a breeze Pj II 174.

Vījanī (feminine) [from vījana, of vīj] a fan Vv 47^02 (Text bījanī, v.l. vīj°); Ja I 46; Vism 310; Dhp-a IV 39; Vv-a 147; Pv-a 176; Pj I 95. There are 3 kinds of fans mentioned at Vin II 130, viz. vākamaya°, usīra°, mora-piñcha°, or fans made of bark, of a root (?), and of a peacock’s tail.

Vījita [past participle of vījati] fanned Pv III 1^17 (°aṅga).

Vīṇati *Vīṇati (?), doubtful: see apa° and pa°. Kern Toev sub voce wrong in treating it as a verb “to see”.

Vīṇā (feminine) [cf. Vedic vīṇā] the Indian lute, mandoline S I 122 = Snp 449 (kacchā bhassati “let the lyre slide down from hollow of his arm” K.S. I 153); Thag 467; S IV 196 (six parts); A III 375; Ja III 91; V 196, 281 (named Kokanada “wolf’s howl”); VI 465 = 580; Vv 64^19; 81^10; Miln 53 (all its various parts); Vv-a 138, 161, 210; Pv-a 151. – vīṇaṁ vādeti to play the lute Mhv 31, 82; Thig-a 203.

-daṇḍaka the neck of a lute Ja II 225;

-doṇikā the sounding board of a lute (cf. doṇī^01 4) Vism 251; Vibh-a 234; Pj I 45.

Vīta^01 (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” M I 365; S II 99 (so read for vītacchika) = IV 188 = M I 74; D II 134; Ja I 15, 153; III 447; V 135; Dhp-a II 68; Vism 301;

-iccha free from desire Ja II 258;

-gedha without greed Snp 210, 860, 1100; Nidd I 250; Nidd II §606;

-taṇha without craving Snp 83, 741, 849, 1041, 1060; Nidd I 211; Nidd II §607;

-tapo without heat Ja II 450.

-(d)dara fearless Thag 525; Dhp 385;

-dosa without anger Snp 12;

-macchara without envy, unselfish Snp 954; Nidd I 444; Ja V 398; Pv III 1^15;

-mada not conceited Sp 328, cf. A II 120;

-mala stainless (cf. vimala) S IV 47, 107; Sv I 237; Miln 16;

-moha without bewilderment Snp 13.

-raṁsi rayless (?) Snp 1016 (said of the sun; the expression is not clear. One ms. of Nidd II at this passage reads pīta°, i.e. with yellow, i.e. golden, rays; which is to be preferred). Cf. note in Index to Pj 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; Pp 32; Pv II 4^07; Miln 76, and frequently elsewhere;

-lobha without greed Snp 10, 469, 494;

-vaṇṇa colourless Snp 1120;

-salla without a sting S IV 64;

-sārada not fresh, not unexperienced, i.e. wise It 123.

Vīta^02 [past participle of vāyati^01, or vināti] woven Vin III 259 (su°).

Vītaṁsa [from vi + tan, according to BR. The word is found in late Sanskrit (lexicographical) as vītaṁsa. BR compare Sanskrit avaṭaṁsa (garland: see Pāli vaṭaṁsa) and uttaṁsa. The etymology is not clear] a bird-snare (BR.: “jedes zum Fangen von Wild & Vögeln dienende Gerṷt”), a decoy bird Thag 139. Kern, Toev. sub voce “vogelstrik.”

Vīti° is the contracted prepositional combination vi + ati, representing an emphatic ati, e.g. in the following:

-(k)kama

(1) going beyond, transgression, sin Vin III 112; IV 290; Ja I 412; IV 376; Pp 21; Miln 380; Vism 11, 17; Dhp-a IV 3.

(2) going on, course (of time) Pv-a 137 (°ena by and by; v.l. anukkamena);

-kiṇṇa sprinkled, speckled, gay with Ja V 188;

-nāmeti to make pass (time), to spend the time, to live, pass wait Ja III 63, 381; Dhp-a II 57; Vv-a 158; Pv-a 12, 21, 47, 76;

-patati to fly past, to flit by, to fly up and down Snp 688; A V 88 = Miln 392;

-missa mingled, mixed (with) M I 318; D III 96; Ja VI 151;

-vatta having passed or overcome, gone through; passed, spent S I 14, 145; III 225; IV 52; A II 44; Snp 6, 395, 796; Ja I 374; Thig-a 170; Pv-a 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 saṅrañjanīṁ vividhāṁ kathāṁ vyatisārayati, e.g. Avś II 140] D I 52, 90, 118, 152; Snp 419; cf. Miln 19; Ja IV 98 (shortened to sārāṇīyaṁ vītisārimha; explained with sārayimha); V 264;

-haraṇa passing (mutually), carrying in between Ja VI 355 (bhojanānaṁ);

-harati to associate with (at a meal) S I 162.

-hāra, in pada° “taking over or exchange of steps,” a stride S I 211; A IV 429; Ja VI 354. Same in BHS, e.g. Mvu I 35; III 162.

Vīthi (feminine) [cf. Epic Sanskrit vīthi, to Indo-Germanic ṷeịā° to aim at, as in Latin via way, Sanskrit veti to pursue; Latin venor to hunt; Greek εἴστο he went]

1. street, way, road, path, track A V 347, 350f.; Vv 83^06; Ja I 158 (garden path); V 350 (dve vīthiyo gahetvā tiṭṭhati, of a house); VI 276 (v. and raccha); Dhp-a I 14; Vv-a 31; Pv-a 54. -antaravīthiyaṁ (locative) in the middle of the road Ja I 373; Pv-a 96. -°sabhāga share of road Ja I 422; -°siṅghāṭaka crossroad Dhp-a IV 4. – Of the path of the stars and heavenly bodies Ja I 23; Vv-a 326. – Various streets (roads, paths) are named either after the professions carried on in them, e.g. dantakāra° street of ivory-workers Ja I 320; pesakāra° weaver st. Dhp-a I 424; bhatakāra° soldier st. Dhp-a I 233; – or after the main kind of traffic frequenting these, e.g. nāga° elephant road Vv-a 316; miga° animal rd. Ja I 372; – or after special occasions (like distinguished people passing by this or that road), e.g. Buddha° the road of the Buddha Dhp-a II 80; rāja° King st. Thig-a 52; Mhv 20, 38.

2. (technical term in psychology) course, process (of judgment, sense perception or cognition, cf. Cpd. 25, 124, 241 (vinicchaya°), 266. – Vism 187 (kammaṭṭhāna°); Pj 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).

Vīmaṁsaka (adjective) [from vīmaṁsā] testing, investigating, examining S III 6f.; Snp 827; Nidd I 166; Ja I 369.

Vīmaṁsati (and Vīmaṁseti) [Vedic mīmāṁsate, desiderative of man. The Pāli form arose through dissimilation m > v, cf. Geiger, Pāli Grammar 46.4] “to try to think,” to consider, examine, find out, investigate, test, trace, think over Snp 215 (°amāna), 405; Ja I 128, 147, 200; VI 334; Miln 143; Pv-a 145, 215, 272; Saddh 91. – gerund °itvā Ja VI 368; Mhv 5, 36; Pv-a 155; infinitive °ituṁ Mhv 37, 234; Pv-a 30, 155, 283 (sippaṁ). – causative II, vīmaṁsāpeti to cause to investigate Ja V 110. – Cf. pari°.

Vīmaṁsana (neuter) and °ā (feminine) [from vīmaṁsati] trying, testing; finding out, experiment Vin III 79; Ja III 55; Mhv 22, 78; Pv-a 153.

Vīmaṁsā (feminine) [from vīmaṁsati] consideration, examination, test, investigation, the fourth of the Iddhipādas, q.v.; D III 77 (°samādhi), 222; S V 280; A I 39, 297; III 37, 346; V 24, 90, 338; Paṭis I 19; II 123; Kv 508; Dhs 269; Vibh 219 (°samādhi), 222, 227; Tikap 2; Nett 16 (°samādhi), 42; Sv I 106; Pj II 349 (vīmaṁsa-kāra = saṅkheyya-kāra). – Cf. pari°.

Vīmaṁsin = vīmaṁsaka Snp 877; Nidd I 283; Sv I 106.

Vīyati [passive of vināti] see viyyati.

Vīra [Vedic vīra; cf. Avesta vīra, Latin vir, virtus “virtue”; Gotu. wair, Ohg, Ags wer; to vayas strength etc.; cf. viriya] manly, mighty, heroic; a hero S I 137; Snp 44, 165 (not dhīra), 642, 1096, 1102; Thag 736 (nara° hero); Nidd II §609; Dhp-a IV 225. – mahā° a hero S I 110, 193; III 83 (of the Arahant); – vīra is often an epithet of the Buddha;

-aṅgarūpa built like a hero, heroic, divine D I 89; II 16; III 59, 142, 145; S I 89; Snp page 106; explained as “devaputta-sadisa-kāya” at Sv I 250 and Pj II 450. The BHS equivalent is var-aṅga-rūpin (distorted from vīr°), e.g. Mvu I 49; II 158; III 197.

Vīvadāta (adjective) [vi + avadāta, the metri causā form of vodāta] clean, pure Snp 784, 881.

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 20. – Both forms are used indiscriminately.

(1) vīsati, e.g. Vin II 271 (°vassa, as minimum age of ordination); Snp 457 (catu-vīsatakkharaṁ); Ja I 89 (°sahassa bhikkhū); III 360; Vibh-a 191f.; Dhp-a I 4 (ekūna°, 19); II 9, 54; III 62 (°sahassa bhikkhū, as followers); as vīsatiṁ at Dhp-a II 61 (vassa-sahassāni).

(2) vīsaṁ; e.g. Snp 1019 (°vassa-sata); It 99 (jātiyo); Ja I 395 (°yojana-sata); V 36 (°ratana-sata); Dhp-a I 8; II 91 (°yojana-sataṁ).

Vīhi [cf. Vedic vrīhi] rice, paddy Vin IV 264 (as one of the 7 kinds of āmaka-dhañña); Ja I 429; III 356; Miln 102, 267; Vism 383 (°tumba); Dhp-a I 125; III 374 (°piṭaka).

Vuccati [passive of vac] to be called D I 168, 245; Snp 436, 759, 848, 861, 946; Nidd I 431; Nidd II sub voce katheti; Pj II 204; Dhp-a II 35. See also vatti. – past participle vutta.

Vuṭṭha [past participle of vassati^01] (water) shed, rained Pv I 5^06; Pv-a 29. See also vaṭṭa and vaṭṭha.

Vuṭṭhavant = vusitavant, Nidd II §§179, 284, 611.

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” Divy 35, and frequent in Avś, e.g. I 242]

1. to rise, arise; to be produced Vin II 278 (gabbha).

2. to rise out of (ablative), to emerge from, to come back S IV 294; Vism 661 (vuṭṭhāti). – past participle vuṭṭhita. – causative vuṭṭhāpeti

(1) to ordain, rehabilitate Vin IV 226, 317f. (= upasampādeti).

(2) to rouse out of (ablative), to turn away from A III 115.

Vuṭṭhāna (neuter) [the sandhi form of uṭṭhāna]

1. rise, origin Ja I 114 (gabbha°).

2. ordination, rehabilitation (in the Order) Vin IV 320; Miln 344.

3. (cf. uṭṭhāna 3) rousing rising out, emerging, emergence; applied as a religious term to revival from jhāna-abstraction (cf. Cpd. 67, 215 note 4; BMPE, §1332) M I 302; S III 270; IV 294; A III 311, 418, 427f.; Vism 661 (in detail), 681f. (the same); Dhs 1332; Nett 100; Tikap 272, 346. -°gāminī (°vipassanā-ñāṇa) “insight of discernment leading to uprising (Cpd. 67) Vism 661, 681f.

Vuṭṭhānatā (feminine) [from vuṭṭhāna] rehabilitation; in āpatti° forgiveness of an offence Vin II 250.

Vuṭṭhānima [?] is an expression for a certain punishment (pain) in Hell M I 337 (vuṭṭhānimaṁ nāma vedanaṁ vediyamāna).

Vuṭṭhi (feminine) [from vṛṣ, see vassati^01 and cf. Vedic vṛṣṭi] rain S I 172 = Snp 77 (figurative = saddhā bījaṁ tapo vuṭṭhi); A III 370, 378 (vāta°); It 83; Dhp 14; Ja VI 587 (°dhārā); Ap 38 (figurative), 52 (amata°); Miln 416; Vism 37, 234 (salila°); Mhv 1, 24; Pj II 34, 224; Pv-a 139 (°dhārā shower of rain). – dubbuṭṭhi lack of rain, drought (opposite suvuṭṭhi) Ja II 367 = VI 487; Vism 512.

Vuṭṭhikā (feminine) = vuṭṭhi; only in compound dubbuṭṭhikā time of drought, lack of rain D I 11; Sv I 95; It 64f. (as avuṭṭhika-sama resembling a drought); Dhp-a I 52.

Vuṭṭhita [past participle of vuṭṭhahati; cf. uṭṭhita] risen (out of), aroused, having come back from (ablative) D II 9 (paṭisallāṇā); Snp 59; S IV 294.

Vuṭṭhimant (adjective) [from vuṭṭhi, cf. Vedic vṛṣṭimant in same meaning] containing rain, full of rain; the rainy sky Thig 487 (= deva, i.e. rain-god or sky Thig-a 287). Kern, Toev. sub voce wrongly = *vyuśṭi°, i.e. from vi + uṣ (vas) to shine, “luisterijk,” i.e. lustrous, resplendent.

Vuḍḍha and Vuddha [past participle of vaḍḍhati] old (figurative venerable)

1. vuḍḍha Pv II 11^04; Mhv 13, 2.

2. vuddha M II 168; Ja V 140; Snp page 108 (+ mahallaka); Sv I 283.

Vuḍḍhaka (adjective) [vuḍḍha + ka] old; feminine °ikā old woman Thig 16.

Vuḍḍhi and Vuddhi (feminine) [a by-form of vaḍḍhi] increase, growth, furtherance, prosperity.

1. vuḍḍhi Pv-a 22. Often in phrase vuḍḍhi virūḷhi vepulla (all three almost tautological) Miln 51; Vism 129.

2. vuddhi M I 117 (+ virūḷhi etc.); S II 205f.; III 53; V 94, 97; A III 76 (opposite parihāni), 404 (+ virūḷhi), 434 (kosalesu dhammesu); V 123f.; It 108; Ja V 37 (°ppatta grown up); Vism 271, 439 (so read for buddhi); Dhp-a II 82, 87; Saddh 537.

Vuṇāti *Vuṇāti [we are giving this base as such only from analogy with the Sanskrit form vṛṇāti (vṛṇoti); from the point of view of Pāli grammar we must consider a present tense varati as legitimate (cf. saṁ°). There are no forms from the base vuṇāti found in the present tense; the causative vāreti points directly to varati]. The two meanings of the root vṛ as existing in Sanskrit are also found in Pāli, but only peculiar to the causative vāreti (the form preterit avari as given by Childers should be read avāriṁsu Mhv 36, 78). The present tense varati is only found in meaning “to wish” (except in preposition compounds like saṁvarati to restrain). – Definitions of vṛ: Dhātup 255 var = varaṇa-sambhattisu; 274 val = saṁvaraṇe (see valaya); 606 var = āvaraṇ’icchāsu.

1. to hinder, obstruct; to conceal, protect (on meanings “hinder” and “conceal” cf. rundhati); Indo-Germanic °ṷer and °ṷel, cf. Greek ἔλυτρον, Sanskrit varutra, Latin volvo, aperio etc. See vivarati. The past participle *vuta only in combination with prefixes, like pari°, saṁ°. It also appears as °vaṭa in vivaṭa.

2. to wish, desire; Indo-Germanic °ṷel, cf. Sanskrit varaṇa, varīyān “better,” Greek ἔλδουαι to long for, Latin volo to intend, Gothic wiljan to “will,” wilja = English will. – Present varati (cf. vaṇeti): imperative varassu Ja III 493 (varaṁ take a wish; potential vare Pv II 9^40 (= vareyyāsi commentary); present participle varamāna Pv II 9^40 (= patthayamāna Pv-a 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).

Vutta^01 [past participle of vatti, vac; cf. utta] said Sv I 17 (°ṁ hoti that is to say); Dhp-a II 21, 75, 80; Pj II 174.

-vādin one who speaks what is said (correctly), telling the truth M I 369; S II 33; III 6.

Vutta^02 [past participle of vapati^01] sown S I 134 (khetta); Ja I 340; III 12; VI 14; Miln 375 (khetta); Pv-a 7, 137, 139.

Vutta^03 [past participle of vapati^02] shaven M II 168 (°siro). Cf. nivutta^02.

Vuttavelā at Ja IV 45 (tena vutta-velāyaṁ and ittarāya vutta-velāya) is by Kern, Toev. sub voce vutta^02 fancifully and wrongly taken as °vyuṣṭa (= vi + uṣṭa, past participle of vas to shine), i.e. dawned; it is however simply vutta^01 = at the time said by him (or her).

Vuttaka (neuter) [vutta^01 + ka. The Pāli conneetion 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. Divy 439] what has been said, saying; only in title of a canonical book “Iti-vuttakaṁ” (“logia”): see under iti.

Vuttamāna at S I 129 read as vattamāna.

Vuttari of Dhp 370 is pañca-v-uttari(ṁ), cf. Dhp-a IV 109.

Vutta-velā at Ja IV 45 (tena vutta-velāyaṁ and ittarāya vutta-velāya) is by Kern, Toev. sub voce vutta^02 fancifully and wrongly taken as *vyuṣṭa (= vi + uṣṭa, past participle of vas to shine), i.e. dawned; it is however simply vutta^01 = at the time said by him (or her).

Vutti (feminine) [from vṛt, cf. vattati; Sanskrit vṛtti] mode of being or acting, conduct, practice, usage, livelihood, habit S I 100 (ariya°; cf. ariya-vāsa); Snp 81 = Miln 228 (= jīvitavutti Pj II 152); Snp 68, 220, 326, 676; Ja VI 224 (= jīvita-vutti commentary); Pv II 9^14 (= jīvita Pv-a 120); IV 1^21 (= jīvikā Pv-a 229); Miln 224, 253; Vv-a 23.

Vuttika (adjective) (–°) [vutti + ka] living, behaving, acting A III 383 (kaṇḍaka°); Pv-a 120 (dukkha°); sabhāga° living in mutual courtesy or properly, always combined with sappatissa, e.g. Vin I 187; II 162; A III 14f.

Vuttitā (feminine) (–°) [abstract formation from vutti] condition Vism 310 (āyatta°).

Vuttin (adjective) [cf. Sanskrit vṛttin] = vuttika; in sabhāga° Vin I 45; Ja I 219. Cf. vattin.

Vuttha^01 *Vuttha [past participle of vasati^01] clothed: not found. More usual nivattha.

Vuttha^02 [past participle of vasati^02] having dwelt, lived or spent (time), only in connection with vassa (rainy season) or vāsa (the same: see vāsa^02). See e.g. Dhp-a I 7; Pv-a 32, 43; Ja I 183 (°vāsa). With reference to vassa “year” at Ja IV 317. – At Dhp-a I 327 vuttha stands most likely for vuddha (arisen, grown), as also in abstract vutthattaṁ at Dhp-a I 330. – See also parivuttha, pavuttha and vusita.

Vutthaka (adjective) (–°) [vuttha^02 + ka] dwelt, lived, only in pubba° where he had lived before Mhv 1, 53 (so for °vuttaka).

Vuddha and Vuddhi: see vuḍḍha and vuḍḍhi.

Vuppati is passive of vapati.

Vuyhati to be carried away: passive of vahati, q.v.; Miln 69; Vism 603 (vuyhare). – present participle vuyhamāna:]

1. being drawn M 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.

Vuyhamānaka (adjective) [vuyhemāna with disparaging suffix °ka] one who is getting drowned, “drownedling” Ja III 507.

Vuḷha and Vūḷha [past participle of vahati, passive vuyhati; but may be vi + ūḷha] carried away.

1. vuḷha: Vin I 32, 109.

2. vūḷha: A III 69; Ja I 193; Dhp-a II 265 (udakena). See also būḷha.

Vuvahyamāna at A IV 170 read with commentary at opuniyamāna “sifting” (from opunāti): see remark at A IV 476.

Vusita [Kern, Toev. sub voce vasati takes it as vi + uṣita (of vas^02), against which speaks meaning of vivasati “to live from home.” Geiger, Pāli 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 D.B. I 93; “the higher life has been fulfilled”) D I 84 (cf. Dhp I 225 = vutthaṁ parivutthaṁ); It 115 (ed. vūsita°); Snp 463, 493; Pp 61. – Also at D I 90 negative a°, with reference to avusitavā, where Rh.D. (D.B. I 112) translates “ill-bred” and “rude,” hardly just. See also Arahant II A.

Vusitatta (neuter) [abstract from vusita] state of perfection D 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 D II 223 (translation “who has lived ‘the life’”): M I 4; S III 61; A V 16; Snp 514; Nidd I 611; Miln 104. On D I 90 see vusita (end). See also Arahant II commentary.

Vusīmant (adjective) [difficult to explain; perhaps for vasīmant (see vasīvasa) in sense of vasavattin] = vusitavant A IV 340; Snp 1115 (cf. Nidd II §611 = vuṭṭhavā ciṇṇa-caraṇo etc., thus “perfected,” cf. ciṇṇavasin in same meaning).

Vussati is passive of vasati^02 (q.v.).

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 Avś 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. D III 76; S I 117; II 21, 244; III 35, 73f.; IV 72; A IV 299. Cf. also A 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. D III 285 (D.B. III 260 not correctly “serenity”); S V 67; A IV 152.

Vūpakāseti [causative of vavakassati] to draw away, alienate, distract, exclude Vin IV 326; A V 72f. – causative II vūpakāsāpeti to cause to distract or draw away Vin I 49; IV 326. – past participle vūpakaṭṭha.

Vūparati [vi + uparati] = uparati cessation As 403.

Vūpasanta [past participle of vūpasammati] appeased, allayed, calmed S IV 217, 294; A I 4 (°citta); III 205; Snp 82; Pp 61 (°citta); Pv-a 113.

Vūpasama [from vi + upa + śam; cf. BHS vyupaśama Divy 578]

1. allaying, relief, suppression, mastery, cessation, calmness S III 32; IV 217; V 65 (cetaso); D II 157 (saṅkhārā); A I 4 (the same); II 162 (papañca°); V 72; Pp 69; Ja I 392; As 403.

2. quenching (of thirst) Pv-a 104.

Vūpasamana (neuter) [from vi + upa + śam; cf. BHS vyupaśamana Avś II 114] allayment, cessation Ja I 393; Miln 320; Pv-a 37, 98.

Vūpasammati [vi + upasammati]

1. to be assuaged or quieted S IV 215.

2. to be suppressed or removed Ja III 334.

3. to be subdued or extinguished, to go out (of light) Ap. 35. – past participle vūpasanta. – causative vūpasāmeti to appease, allay, quiet, suppress, relieve S V 50: Pj II 132 (reṇuṁ); Pv-a 20, 38 (sokaṁ), 200.

Vūḷha see vuḷha.

Ve^01 (indeclinable) [cf. Vedic vē, vai] particle of affirmation, emphasizing the preceding word: indeed, truly Vin 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-a III 155 (= yeva). See also have.

Ve^02 may be enclitic form of tumhe, for the usual vo at Snp 333 (= tumhākaṁ Pj II 339). See PTS editor of Snp; cf. v.l. ve for vo at Snp 560 (here as particle!).

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” Pj I 24. Cf. veyy°.

Vekaṭika (adjective) [from vikaṭa] one addicted to dirt, living on dirty food D I 167; Miln 259 (doubled).

Vekaṇḍa [perhaps connected with vikaṇṇaka] a kind of arrow M I 429.

Vekata (adjective) [= vikata] changed Vv-a 10.

Vekantaka (Vibh-a 63) is a kind of copper: see loha.

Vekalla (neuter) [from vikala] deficiency Ja V 400; Miln 107; Dhs 223; Dhp-a II 26 (aṅga° deformity), 79; III 22; Vv-a 193; Saddh 5, 17. – As vekalya at Pj I 187 (where contrasted to sākalya). jaṇṇū avekallaṁ karoti to keep one’s knees straight Miln 418 (Kern, Toev. sub voce translates “presses tightly together”). See also avekalla.

Vekallatā and Vekalyatā (feminine) [abstract from vekalla] deficiency A III 441 (a°); Vism 350 (indriya°); Ja I 45 (verse 254) (°lya°).

Vekkhiya is poetical for avekkhiya (= avekkhitvā: see avekkhati) in appaṭivekkhiya not considering Ja IV 4. See the usual paccavekkhati.

Vega [cf. Vedic vega, from vij to tremble] quick motion, impulse, force; speed, velocity S IV 157; A III 158 (sara°); Snp 1074; Miln 202, 258, 391; Pv-a 11, 47 (vāta°), 62 (visa°), 67, 284 (kamma°); Saddh 295. – instrumental vegena (adverb) quickly Dhp-a I 49; another form in same meaning is vegasā, after analogy of thāmasā, balasā etc., e.g. Ja III 6; V 117. – Cf. saṁ°.

Vegha at D II 100 (°missakena, translation Rh.D. “with the help of thongs”) = S V 153 (Text reads vedha°), and Thag 143 (°missena, translated “violence”) may with Kern, Toev. sub voce be taken as veggha = viggha (Sanskrit vighna), i.e. obstacle, hindrance; cf. uparundhati Thag 143. It remains obscure and Kern’s explanation problematic. Cf. D.B. II 107.

Vecikicchin (adjective) [from vicikicchā] doubting, doubtful A II 174 (kaṅkhin + v.); S III 99 (the same); M I 18; Snp 510.

Vecitta (neuter) [from vi + citta^02] confusion, disturbed state of mind Dhātup 460 (in definition of root muh).

Vejja [from vid, Sanskrit vaidya, but to Pāli etymology feeling from vijjā] a physician, doctor, medical man, surgeon Ja I 455; III 142; Pj I 21; Pj II 274 (in simile); Vv-a 185, 322; Dhp-a I 8; Pv-a 36, 86; Saddh 279, 351. – hatthi° elephant doctor Ja VI 490; Mhv 25, 34; visa° a physician who cures poison(ous bites) Ja I 310; IV 498;

-kamma medical practice or treatment Ja II 421; V 253; Vism 384; Dhp-a III 257, 351; IV 172.

Vejjikā (feminine) [from vejja?] medicine (?) Vin III 185.

Veṭha [from viṣṭ, veṣṭ] wrap, in sīsa° head-wrap, turban M I 244; S IV 56.

Veṭhaka (adjective) [from veṭheti] surrounding, enveloping D I 105 (“furbelow” see D.B. I 130); Mhv 11, 14 (valayaṅguli°).

Veṭhana (neuter) [from veṭheti, cf. Epic and Classical Sanskrit veṣṭhana]

1. surrounding, enveloping Ja VI 489.

2. a turban, head-dress D I 126; A I 145; III 380 (sīsa°); Ja V 187; Dhp-a IV 213; Pv-a 161.

3. wrapping, clothing, wrap, shawl Ja VI 12. – Cf. pali°.

Veṭhita [past participle of veṭheti] enveloped, enclosed, surrounded, wrapped Saddh 362. Cf. ni°, pari°.

Veṭheti [Vedic veṣṭate, viṣṭ or veṣṭ, to Latin virga, branch, literally twisting] to twist round, envelope, wrap, surround Ja I 5, 422; Miln 282. – passive veṭhiyati: see vi°. – past participle veṭhita. – Cf. pali°.

Veṇa [cf. Sanskrit vaiṇa, dialect]

1. a worker in bamboo Pv-a 175.

2. a member of a low and despised class (cf. pukkāsa) Vin IV 6; S I 93 (°kula); A II 85 (the same); III 385; Pp 51; feminine veṇī Ja V 306 (= tacchikā commentary); Pv III 1^13 (read veṇī for veṇiṁ).

Veṇi (feminine) [cf. Sanskrit veṇi] a braid of hair, plaited hair, hair twisted into a single braid A III 295; Vin II 266 (dussa°); Thig 255; Vv 38^04 (= kāsa-veṇi commentary). Figurative of a “string” of people D I 239 (andha°). -°kata plaited, having the hair plaited Ja II 185; V 431.

Veṇu [cf. Vedic veṇu. Another Pāli form is veḷu (q.v.)] bamboo; occurs only in compounds, e.g. -°gumba thicket of bamboo Dhp-a I 177; -°tinduka the tree Diospyros Ja V 405 (= timbaru commentary); -°daṇḍaka jungle-rope Ja III 204; -°bali a tax to be paid in bamboo (by bamboo workers) Dhp-a I 177; -°vana bamboo forest Ja V 38.

Vetaṇḍin (adjective) [from vitaṇḍā] full of sophistry, skilled in vitaṇḍā Miln 90 (said of King Milinda).

Vetana (neuter) [cf. Epic and Classical Sanskrit vetana] wages, hire; payment, fee, remuneration; tip Ja I 194 (nivāsa° rent); Snp 24; Vv-a 141; Dhp-a I 25; Pv-a 112. Most frequently combined with bhatta° (q.v.). As vedana at Ja III 349.

Vetabba is gerund of *veti [vi] = vināti to weave (q, v.), thus “to be woven,” or what is left to be woven Ja VI 26. infinitive vetuṁ Vin II 150.

Vetasa [Vedic vetasa] the ratan reed, Calamus rotang Ja V 167; Pj II 451.

Vetāla at D 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 Sv 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). Rh.D. at D.B. I 8 translates “chanting of bards” (cf. vetālika). It is of dialectical origin.

Vetālika [dialect; cf. Epic and Classical Sanskrit vaitālika] a certain office or occupation at court connected with music or other entertainment, a bard. With other terms in list at Miln 331, some of them obscure and regional. Also at Ja VI 277, where explained as “vetālā [read vettāya?] uṭṭhāpake,” i.e. those whose duty it is [by vetāla or vetta] to make (people rise. The explanation is obscure, the uṭṭhāpaka reminds of Buddhaghosa’s uṭṭhāpana (under vetāla). Kern misunderstands the phrase by translating “chasing bards away.”

[BD]: Court bailiff. “All rise!”

Veti [vi + eti, of i; Sanskrit vyeti] to go away, disappear, wane S III 135; A II 51; Ja III 154; As 329. Cf. vyavayāti.

Vetulla and Vetulya [cf. Sanskrit vaitulya; also called vaipulya, from vipula. The Pāli form is not clear; it probably rests on dialect translation of a later term] a certain dissenting sect (see Mhv translation 259, note 2) in °vāda heretic doctrine Mhv 36, 41; Dīp XXII, 45; -°vādin an adherent of this doctrine.

Vetta (neuter) [cf. Epic Sanskrit vetra] twig, rod; creeper; jungle rope (cf. veṇu-daṇḍa); cane (calamus). By itself only in standard list of punishments (tortures): vettehi tāḷeti to flog with canes, e.g. A I 47; II 122; Miln 196. Otherwise frequent in compounds:

-agga cane top, sprout of bamboo (cf. kaḷīra) Vism 255 (where Pj I in the same passage reads °aṅkura); Vibh-a 60, 239, 252;

-aṅkura a shoot of bamboo Pj I 52, 67;

-āsana cane chair Vv-a 8;

-cāra (vettācāra) “stick-wandering” (?) Ja III 541 (+ saṅkupatha; commentary: vettehi sañcaritabba); Vv 84^11 (vettācāraṁ saṅkupathañ ca maggaṁ, explained as vettalatā bandhitvā ācaritabba magga Vv-a 338); better as “jungle-path.”

-patha “a jungle full of sticks” (translation Rh.D.) Miln 280 (+ saṅkupatha), jungle-path;

-bandhana binding with twigs (rope?), creeper-bands S III 155; V 51 = A IV 127;

-latā cane creeper Ja I 342; Vv-a 8, 338;

-valli garland of creeper Dāṭh III 40.

Veda [from vid, or more specifically ved as Pāli root]

1. (cf. vediyati and vedanā) (joyful) feeling, religious feeling, enthusiasm, awe, emotion, excitement (something like saṁvega) D II 210 (°paṭilābha + somanassa-paṭilābha); M I 465 (uḷāra); Snp 1027 (= pīti Pj II 585); Ja II 336; III 266. attha-veda + dhamma-veda enthusiasm for the truth (for the letter and the spirit) of Buddha’s teaching M I 37; A V 329f., 333, 349, 352; veda here interpreted as “somanassaṁ” at Ps 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 Ps I I 173 defines with “ñāṇa,” and illustrates with vedagū of Snp 1059; or refers to at Sv I 139 with definition “vidanti etenā ti vedo.” Thus at Snp 529 and 792 (= vedā vuccanti catūsu maggesu ñāṇaṁ paññā Nidd I 93), cf. Pj II 403. – As adjective veda epithet of the Buddha “the knower” or the possessor of revelation, at M 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 Ps 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 D I 88; M II 133; Snp 1019; A I 163; Dhp-a 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 4 mentioned (athabbana added), e.g. the three at S IV 118; Ja I 168; II 47; III 537; Miln 10; Vism 384; the four at Sv I 247; Miln 178. – Unspecified (singular): Pj II 462. As adjective veda “knowing the Vedas” Pj 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. Pv II 6^13 (the Vedas with the 6 aṅgas, i.e. vedāngas, called manta); Pj 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 Vin 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” Nidd II §612, and see above 2. – S I 141, 168; IV 83, 206; A II 6; IV 340; Snp 322, 458, 529, 749, 846, 947, 1049, 1060; Nidd I 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 A II 63; Snp 995, 1023; Kv 554 = Vv 34^27 (= jāta-somanassa Vv-a 156); Ja I 11; Miln 297;

-pāragū one who excels in the knowledge of the Vedas, perfected in the Vedas Pj II 293; cf. above 3;

-bandhu one who is familiar with the Vedas Pj II 192.

Vedaka (adjective) [from veda 3] knowing or studying the Vedas Pj II 462 (brāhmaṇa).

Vedanaka (adjective) [from vedanā] having feeling, endowed with sensation Vibh 419 (a° + asaññaka).

Vedanā (feminine) [from ved°: see vedeti; cf. Epic Sanskrit vedanā] feeling, sensation (see on term, e.g. Cpd. 14 Mrs. Rh.D. BMPE, ch. IV) D I 45; II 58 (cf. D.B. II 54), 66; III 58, 77, 221, 228, 238 (°upādāna); S III 86f.; A I 39, 122, 141; II 79, 198, 256; III 245f., 450; IV 301, 385; Khp III (tisso v.); Snp 435, 529, 739, 1111; Nidd I 109; Nidd II §551 (tisso v.); Paṭis I 6, 50f., 145f., 153f.; II 109f., 181f.; Vibh 135f., 294, 401, 403f.; Dhs 3, 1348; Nett 27, 65f.; 83, 123, 126; Tikap 246, 317f., 345f.; Vism 460f.; Sv I 125; Vibh-a 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) D III 275; S II 53, 82; IV 207; A III 400; It 46; Tikap 317f. – or: kusalā, akusalā, avyākatā Vism 460. – Five vedanās: sukhaṁ, dukkhaṁ, somanassaṁ, domanassaṁ, upekkhā Vism 461. Categories of 2 to 108 modes of vedanā, S IV 223f. – vedanā is one of the 5 khandhas (see khandha II B). – On relation of old and new sensations (purāṇa° > nava°) see e.g. A 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) M I 59; A I 153 (sārīrikā bodily pain); II 116 (the same); III 143 (the same); Pv I 10^15; Miln 253 (kāyikā and cetasikā); Vibh-a 101 (maraṇantikā v. agonies of death). – vedanaṭṭa afflicted by pain Vin II 61; III 100; Ja I 293. – As adjective vedana suffering or to be suffered Pv III 10^06 (= anubhūyamāna Pv-a 214). – vedana at Ja III 349 is to be read as vetana.

Vedayita [past participle of vedeti] felt, experienced S I 112; II 65; III 46; A II 198; IV 415; Vism 460.

Vedalla (neuter) [may be dialectical, obscure as to origin; Buddhaghosa refers it to Veda 1] – Name of one of the 9 aṅgas (see nava) or divisions of the canon according to matter A II 7, 103, 178; III 88, 107, 361f.; IV 113; Vin III 8; Pp 43; As 26; Sv I 24; Pv-a 22. The As comprises under this aṅga the 2 suttas so-called in M. (43, 44), the Sammādiṭṭhi, Sakkapañha, Saṅkhārābhājaniya, Mahāpuṇṇama etc. Suttas, as catechetical As 26 = Sv I 24.

Note: The 2nd part of the word looks like a distortion from ariya (cf. mahalla > mahariya). Or might it be = vedaṅga?

Vedi and Vedī (feminine) [Vedic vedi sacrificial bench] ledge, cornice, rail Mhv 32, 5; 35, 2; 36, 52 (pāsāṇa°); 36, 103; Vv 84^16 (= vedikā Vv-a 346). – See on term D.B. II 210; Mhv translation 220, 296. Cf. vedikā and velli.

Vedikā (feminine) and Vediyā [from vedi] cornice, ledge, railing D II 179; Vin II 120; Ja IV 229, 266; Vv 78^06 (vediyā = vedikā Vv-a 304); 84^16 (= vedikā Vv-a 340); Vv-a 275.

Vedita [past participle of vedeti] experienced, felt S IV 205 (sukha and dukkha) = Snp 738.

Vedisa [from vidisā?] name of a tree Ja V 405; VI 550.

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 Pāli formation after the manner of the 4th (y) class of Sanskrit verbs, used only in meaning of “experience.” Thus vedeti:

(a) to know (as = accusative, equal to “to call”) Snp 211f. (taṁ muniṁ vedayanti);

(b) to feel, to experience S IV 68 (phuṭṭho vedeti, ceteti, sañjānāti); M I 37; Pv IV 1^50 (dukkhaṁ = anubhavati Pv-a 241). – vediyati: to feel, to experience a sensation or feeling (usually with vedanaṁ or plural vedanā) M I 59; II 70 (also potential vediyeyya); S II 82; III 86f.; IV 207; A I 141; II 198 (also present participle vediyamāna); Ja II 241; Miln 253. – preterit avedi he knew, recognized Ja III 420 (= aññāsi commentary); he made known, i.e. informed Ja IV 35 (= jānāpesi commentary); vedi (recognized, knew) Snp 643, 647, 1148 (= aññāsi aphusi paṭivijjhi Nidd II §613); and vedayi Snp 251 (= aññāsi Pj II 293). – Future vedissati (shall experience) Pv I 10^15 (dukkhaṁ vedanaṁ v.). – gerundive vediya (to be known) Snp 474 (para° diṭṭhi held as view by others; explained as “ñāpetabba” Pj II 410); vedanīya:

(a) to be known, intelligible, comprehensible D I 12; (dhammā nipuṇā ... paṇḍita-vedanīyā); II 36; M I 487; II 220;

(b) to be experienced S IV 114 (sukha° and dukkha°); A I 249 (diṭṭhadhamma°); IV 382; Pv II 11^07 (sukha°-kamma = sukha-vipāka Pv-a 150); III 3^07 (kamma); IV 1^29 (of kamma-vipāka = anubhavana-yogga Pv-a 228); Pv-a 145 (kamma); and veditabba to be understood or known D I 186; Pv-a 71, 92, 104. – past participle vedita and vedayita.

Vedeha [= name of place Vedeha] literally from the Videha country; wise (see connection between Vedeha and ved, vedeti at Sv I 139, resting on popular etymology) S II 215f. (°muni, of Ānanda; explained as “vedeha-muni = paṇḍitamuni,” cf. K.S. I 321; translation K.S. II 145 “the learned sage”); Mhv 3, 36 (same phrase; translation “the sage of the Videha country”); Ap 7 (the same).

Vedha [adjective/noun) [from vidh = vyadh, cf. vyādha]

1. piercing, pricking, hitting A 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 Pj II 331).

2. a wound Ja II 274f.

3. a flaw Miln 119.

– Cf. ubbedha.

Vedhati [for *vethati = vyathati, of vyath] to tremble, quiver, quake, shake S V 402; Thag 651; Thig 237 (°amāna); Snp 899, 902 (potential vedheyya); Nidd I 312, 467; Ja II 191 (kampati + v.); Miln 254 (+ calati); Vv-a 76 (vedhamānena sarīrena); Dhp-a II 249 (passive vedhiyamāna trembling; v.l. pa°). Cf. vyadhati, ubbedhati and pavedhati.

Vedhana (neuter) [from vidh to pierce] piercing Ja IV 29; Sv I 221.

Vedhabba (neuter) [abstract from vidhavā, = Epic Sanskrit vaidhavya] widowhood Ja VI 508.

Vedhavera [for Sanskrit vaidhaveya, from vidhavā] son of a widow; in two different passages of the Jātaka, both times characterized as sukka-cchavī vedhaverā “sons of widows, with white skins,” and at both places misunderstood (or unintelligibly explained) by the Commentary, viz. Ja IV 184 (+ thulla-bāhū; commentary: vidhavā apatikā tehi vidhavā sarantī ti [ti]vidha-verā ca vedhaverā); VI 508 (commentary: vidhav’itthakā; v.l. vidhavittikāmā purisā).

Vedhitā (feminine) [past participle of vedheti, causative of vijjhati] shooting, hitting Ja VI 448.

Vedhin (adjective) [from vidh = vyadh] piercing, shooting, hitting: see akkhaṇa°.

Venateyya [from vinata] descended from Vinatā, epithet of a garuḷa Paṭis II 196; Ja VI 260; Dāṭh IV 45.

Venayika^01 [from vi 3 + naya] a nihilist. The Buddha was accused of being a v. M I 140.

Venayika^02 (adjective) [from vinaya] versed in the Vinaya Vin I 235; III 3 (cf. Sp I 135); M I 140; A IV 175, 182f.; V 190; Miln 341.

Veneyya (adjective) [= vineyya, gerund of vineti; cf. BHS vaineya Divy 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) Ja I 182 (Buddha°), 504; Pj II 169, 510; Dhp-a I 26; Vibh-a 79; Vv-a 217; Thig-a 69 (Ap. verse 10). Cf. Buddha°.

Veneyyatta (neuter) [from veneyya] tractableness Nett 99.

Vepakka (neuter) [from vipakka] ripening, ripeness, maturity. (adjective) yielding fruit, resulting in (–°) A I 223 (kāmadhātu° kamma); III 416 (sammoha° dukkha); Snp 537 (dukkha° kamma).

Vepurisikā (feminine) [vi + purisa + aka] a woman resembling a man (sexually), a man-like woman, androgyn Vin II 271; III 129.

Vepulla (neuter) [from vipula] full development, abundance, plenty, fullness D III 70, 221, 285; S III 53; A I 94 (āmisa°, dhamma°); III 8, 404; V 152f., 350f.; Miln 33, 251; Vism 212 (saddhā°, sati°, paññā°, puñña°), 619; Dhp-a I 262 (sati°); Vibh-a 290. – Often in phrase vuḍḍhi virūḷhi vepulla (see vuḍḍhi), e.g. Vin I 60; It 113. Cf. vetulla.

Vepullatā (feminine) [abstract formation from vepulla] = vepulla; A II 144 (rāga°, dosa°, moha°); Ap 26, 39; Miln 252. As vepullataṁ (neuter) at A III 432.

Vebhaṅga [from vibhaṅga] futility, failure Ja IV 451 (opposite sampatti; explained as vipatti commentary).

Vebhaṅgika and Vebhaṅgiiya (adjective) see a°.

Vebhavya and Vebhavyā (neuter and feminine) [from vibhāvin] thinking over, criticism Dhs 16; Paṭis I 119; Pp 25; Nett 76.

Vebhassi (feminine) = vibhassikatā, i.e. gossiping Vin IV 241.

Vebhūtika and Vebhūtiya (adjective-neuter) [from vibhūti 1] causing disaster or ruin; neuter calumnious speech, bad language D III 106 (°ya); Snp 158 (°ya); Vv 84^40 (°ka; explained as “sahitānaṁ vinābhāva-karaṇato vebhūtikaṁ,” i.e. pisuṇaṁ Vv-a 347).

Vema (neuter) [from vāyati^02, cf. Sanskrit veman (neuter); Latin vimen] loom or shuttle Dhp-a III 175; Pj II 268.

Vemaka (neuter) = vema Vin II 135.

Vemajjha (neuter) [from vi + majjha] middle, centre Ja IV 250; VI 485; Pp 16, 17; Vism 182 (°bhāga central part); Vv-a 241, 277. – locative vemajjhe:

(a) in the present, or central interval of saṁsāra Snp 849 (cf. Nidd I 213 and majjha 3 b);

(b) in two, asunder Vism 178.

Vematika (adjective) [from vimati] in doubt, uncertain, doubtful Vin I 126; II 65; IV 220, 259; Vism 14 (°sīla). past participle nibbematika.

Vematta (neuter) [from vi + matta^01] difference, distinction Miln 410; Vism 195.

Vemattatā (feminine) [abstract formation from vematta] difference, distinction, discrepancy, disproportion(ateness) M I 453, 494; S II 21; III 101; V 200; A III 410f.; Snp page 102 (puggala°); Nett 4, 72f., 107f.; Miln 284, 285. The 8 differences of the various Buddhas are given at Pj II 407f. as addhāna°, āyu°, kula°, pamāṇa°, nekkhamma°, padhāna°, bodhi°, raṁsi°.

Vemātika (adjective) [vi + °mātika] having a different mother Ja IV 105 (°bhāginī); VI 134 (°bhātaro); Pv-a 19.

Vemānika (adjective) [from vimāna^01] having a fairy palace (see vimāna^01 3) Ja V 2; Dhp-a III 192.

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-a III 455 is forced). – (m). a car covered with a tiger’s skin Ja V 259, cf. 377.

Veyyagghin = veyyaggha (adjective) Ja IV 347.

Veyyañjanika [= vyañjanika] one who knows the signs, a fortune-teller, soothsayer Ja V 233, 235. – The BHS equivalent is vaipañcanika (Mvu I 207) etc.: see under vipañcita, which may have to be derived (as viyañcita = viyañjita) from vi + añj = vyañjana. See also Kern. Toev. page 19.

Veyyatta = viyatta, i.e. accomplished, clever Ja V 258.

Veyyatti (feminine) [= viyatti] distinction, cleverness, accomplishment Ja V 258; VI 305.

Veyyattiya (neuter) [abstract form (°ya = °ka) from veyyatti = viyatti] distinction, lucidity; accomplishment D III 38 (paññā° in wisdom); M I 82, 175; II 209.

Veyyākaraṇa (masculine neuter) [= vyākaraṇa]

1. (neuter) answer, explanation, exposition D I 46, 51, 105, 223; II 202; A III 125; V 50f.; Snp 352, 510, 1127; Pp 43, 50; Miln 347; Sv I 247.

2. (masculine) one who is expert in explanation or answer, a grammarian D I 88; A III 125; Snp 595; Miln 236; Pj II 447.

Veyyābādhika (adjective) [= vyābādhika] causing injury or oppression, oppressive, annoying (of pains) M I 10; A III 388; Vism 35 (explained differently by Buddhaghosa as “vyābādhato uppannattā veyyābādhikā”).

Veyyāyika (neuter) [from vyaya] money to defray expenses, means Vin II 157.

Veyyāvacca (neuter) [corresponds to (although doubtful in what relation) Sanskrit vaiyāpṛtya, abstract from vyāpṛta active, busy (to pṛ, pṛṇoti) = Pāli vyāvaṭa; it was later retranslated into BHS as vaiyāvṛtya (as if vi + ā + vṛt); e.g. Divy 54, 347; Mvu I 298] service, attention, rendering a service; work, labour, commission, duty Vin I 23; A III 41; Ja I 12 (kāya°); VI 154; Pj II 466; Vv-a 94; Thig-a 253. -°kamma doing service, work Ja III 422; -°kara servant, agent, (feminine) housekeeper Ja III 327; Vv-a 349; -°kārikā (feminine) the same Pv-a 65. – Cf. vyappatha.

Veyyāvaṭika (neuter) [doublet of veyyāvacca; °ka = °ya] service, waiting on, attention Snp page 104 (kāya°); Ja IV 463; VI 154, 418, 503 (dāna°); Dhp-a I 27 (kāya°); III 19 (dāna°); Dīp VI 61.

Vera (neuter) [cf. Sanskrit vaira, derived from vīra] hatred, revenge, hostile action, sin A IV 247; Dhp 5; Ja IV 71; Dhp-a I 50.; Pv-a 13. – avera absence of enmity, friendliness; (adjective) friendly, peaceable, kind D I 167, 247 (sa° and a°), 251; S IV 296; A IV 246; Snp 150. The pañca bhayāni verāni (or vera-bhayā) or pañca verā (Vibh 378) “the fivefold guilty dread” are the fears connected with sins against the 5 first commandments (sīlāni); see S II 68; A III 204f.; IV 405f.; V 182; It 57 = Snp 167 (vera-bhayatīta).

Veraka = vera; a° Pv IV 1^38. See also verika.

Verajja (neuter) [from vi + rajja] a variety of kingdoms or provinces S III 6 (nānā°-gata bhikkhu a bhikkhus 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 D I 113; M II 165 (brāhmaṇā); A III 263 (bhikkhū); Thag 1037; Vv 84^12 (= videsa-vasika Vv-a 338); Miln 359.

Veramaṇī (feminine) [from viramaṇa; cf. the odd form BHS vīramaṇī, e.g. Jm 213] abstaining from (–°), abstinence A II 217, 253; V 252f., 304f.; Snp 291; Pp 39, 43; Vism 11; Pj I 24; Dhp-a I 235, 305.

Veramba (and Verambha) (adjective) [etymology? Probably dialectical, i.e. regional] attribute of the wind (vāta or plural vātā), a wind blowing in high altitudes [cf. BHS vairambhaka Divy 90] S II 231; A I 137; Thag 597; Ja III 255, 484; VI 326; Nidd II §562; Vibh-a 71.

Verika = vera i.e., inimical; enemy (cf. veraka) Ja V 229, 505; Vism 48.

Verin (adjective) [from vera] bearing hostility, inimical, revengeful Ja III 177; Pv IV 3^25 (= veravanto Pv-a 252); Miln 196; Vism 296 (°puggala), 326 (°purisa, in simile), 512 (in simile); Vibh-a 89.

– Negative averin Dhp 197, 258.

Verocana [= virocana, fr virocati] the sun (literal “shining forth”) S I 51; A II 50.

Velā (feminine) [Vedic velā in meaning 1; Epic Sanskrit in meanings 2 and 3]

1. time, point of time (often equal to kāla) Pp 13 (uḍḍahana°); Ja IV 294; Miln 87; Pj I 181; Pp-a 187; Pj II 111 (bhatta° meal-time); As 219; Pv-a 61, 104, 109 (aruṇ’uggamana°), 129, 155; Vv-a 165 (paccūsa° in the early morning).

2. shore, seashore Vin II 237 = A IV 198; Ja I 212; Mhv 19, 30.

3. limit, boundary A V 250 (between v. and agyāgāra); Thag 762; Miln 358; As 219; in speculative sense as “measure,” restriction, control (of character, sīla-velā) at Dhs 299 (“not to trespass” translation), and in dogmatic exegesis of ativelaṁ at Nidd I 504; cf. Nidd II §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 D II 198 used as a clan-name (feminine Velāmikānī), with vv.ll. Vessinī and Vessāyinī (cf. Velāma proper name combined with Vessantara at Vibh-a 414), and at D II 333 classed with khujjā, vāmanikā and komārikā (translation “maidens”; Buddhaghosa: “very young and childish”: see D.B. II 359); v.l. celāvikā. They are some sort of servants, especially in demand for a noble’s retinue. See also proper name Velāma (the V.-sutta at Ja 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) Ja 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): Ja VI 456. At most of the other passages it is explained as “a heap of gold”: thus at Ja 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 Pv-a 189. It is only used with reference to hair.

-agga with bending (or crooked) tip (of hair), i.e. curled Thig 252 (cf. Thig-a 209); Ja V 203 (= kuñcitagga commentary); VI 86 (sun-agga-vellita); Pv-a 46, 142. – Cf. kuñcita-kesa Ja I 89.

Veḷu [= veṇu, cf. Geiger, Pāli Grammar §43.3 and Prākrit veḷu: Pischel, Pkt Gr. §243] a bamboo A II 73; Vin IV 35; Ja IV 382 (daṇḍa°); V 71; Vism 1, 17; Pj II 76 (= vaṁsa); Vibh-a 334.

-agga (veḷagga) the top of a bamboo Vin II 110;

-gumba a bamboo thicket Pj II 49, 75;

-daṇḍa a bamboo stick Pj II 330;

-dāna a gift of bamboo Vibh 246; Miln 369; Pj II 311; Pj I 236; Vibh-a 333;

-nāḷi (°nalaka, °nāḷika) a stalk or shaft of bamboo Vism 260; Pj I 52; Thig-a 212;

-pabba a stalk or section of the b. Ja I 245; Vism 358 = Vibh-a 63.

Veḷuka [from veḷu] a kind of tree Ja V 405 (= vaṁsa-coraka).

Veḷuriya (neuter) [cf. dialect Sanskrit vaiḍūrya] a precious stone, lapis lazuli; cf. the same word “beryl” (with metathesis r > l; not from the Sanskrit form), which the Greeks brought to Europe from India. – D I 76; Vin II 112; S I 64; A I 215; IV 199, 203f.; Ja III 437; Pv II 7^05; Mhv 11, 16; Dhp-a II 220. Often in descriptions of vimānas, e.g. Vv 2^01; 12^01; 17^01; cf. Vv-a 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 Ja 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 diamend. See also under ratana^01.

Veḷuva [cf. Vedic vainava (made of cane)?] probably not to veḷu, but another spelling for beḷuva, in °laṭṭhikā S III 91, as sometimes v.l. veḷuva for beḷuva (q.v.).

Vevacana (neuter) [from vivacana] attribute, epithet; synonym Nett 1f., 24, 53f., 82, 106; Vism 427; Pj II 24, 447. Cf. adhivacana.

Vevaṇṇa (neuter) [from vivaṇṇa] discolouring Thig-a 85 (Ap. verse 42).

Vevaṇṇiya (neuter) [abstract from vivaṇṇa]

1. state of having no caste, life of an outcast A V 87 = 200. [Cp. BHS vaivarṇika outcast Divy 424].

2. discolouring, fading, waning Ja III 394.

Vevāhika [from vivāha] wedding-guest Ja II 420.

Veviccha (neuter) [abstract formation from vivicchā] “multifarious wants,” greediness, selfishness, avarice Snp 941 (= pañca macchariyāni Nidd I 422, as at Nidd II §614), 1033 (where Nett 11 reads vivicchā); Pp 19, 23; Dhs 1059, 1122; Nidd II sub voce taṇhā; As 366, 375.

Vesa [cf. Sanskrit veṣa, from viṣ to be active] dress, apparel; (more frequently:) disguise, (assumed) appearance Ja I 146 (pakati° usual dress), 230 (āyuttaka°); III 418 (andha°); Miln 12; Dhp-a II 4; Pv-a 62, 93 (ummattaka°), 161 (tunnavāya°); Saddh 384; purisa° (of women) Sv I 147.

Vesama = visama Vv-a 10.

Vesākha [cf. Vedic vaiśākha] name of a month (April-May) Mhv 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 4 kinds), self-satisfaction, subject of confidence. The four are given in full at M I 71f., viz. highest knowledge, khīṇāsava state, recognition of the obstacles, recognition and preaching of the way to salvation. See also D I 110; Ja II 27; A II 13; III 297f.; IV 83, 210, 213; M I 380; Paṭis II 194; Nidd II §466 b; Dhp-a I 86; Sv I 278; Pj I 104; Vv-a 213; Saddh 593.

Vesiyāna [= vessa, with °na as in gimhāna, vassāna etc.] a Vaiśya (Vessa) Ja 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: Vin III 138; Ja V 425; in compound vesi-dvāra a pleasure house Thig 73.

(b) vesiyā: Vin IV 278; Snp 108; Vibh 247; in compound vesiyā-gocara asking alms from a prostitute’s house Dhp-a III 275; As 151; Vibh-a 339.

Vesma (neuter) [Vedic veśman, from viś to enter: see visati] a house Ja V 84. A trace of the n-stem in locative vesmani Ja 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 D III 81, 95 (origin); S I 102, 166; IV 219; V 51; A I 162; II 194; III 214, 242; Vibh 394; Sv I 254 (origin). – feminine vesī (q.v.); vessī (as a member of that caste) D I 193; A III 226, 229.

Vessikā (feminine) [from vessa] a Vaiśya woman Snp 314.

Vehāyasa = vihāyasa, i.e. air, sky; only used in accusative vehāyasaṁ in function of a locative (cf. Vv-a 182: vehāyasaṁ = vehāyasa-bhūte hatthi-piṭṭhe), combined with ṭhita (standing in the air) Vv 41; Mhv I, 24; Pv-a 14.

Vehāsa [contraction of vehāyasa] the air, sky, heaven; only in the two cases (both used as locative “in the air”): accusative vehāsaṁ D III 27; S V 283; Vin III 105; Vv-a 78; and locative vehāse Vin 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) Vin IV 46;

-gamana going through the air Vism 382; Dhātum 586;

-ṭṭha standing in the air D I 115; Sv I 284;

-ṭṭhita the same D I 95.

Vehāsaya [= vehāyasa with metathesis y > s] occurs only in accusative (= locative) vehāsayaṁ, equal to vihāyasaṁ at Ja IV 471.

Vo^01 (indeclinable) a particle of emphasis, perhaps = eva, or = vo^02 (as dative of interest). The commentaries explain it as “nipāta,” i.e. particle. Thus at Snp 560, 760.

Vo^02 [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. vo^01). Thus e.g. at Pv I 5^03 (cf. Pv-a 26).

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.

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. Kv 261; Vibh 137; Tikap 32, 36f.; Vism 572; Pj I 245; Pj 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 S II 29.

4. inconvenience, disadvantage (cf. vikāra 3) Pv-a 12 (line 1 read: anekākāra-vokāraṁ).

Vokiṇṇa (adjective) [v(i) + okiṇṇa] covered with, drenched (with); mixed up, full of (instrumental) M I 390; S II 29; A I 123, 148; II 232; Ja 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). Rh.D. not quite to the point: “a man still guards his scattered thoughts.”

Vokkanta [past participle of vokkamati] deviated from (ablative) It 36.

Vokkanti (feminine) [v(i) + akkanti] descent (into the womb), conception Thag 790.

Vokkamati [vi + ukkamati] to turn aside, deviate from (ablative); mostly in gerund vokkamma Vin II 213; D I 230; M III 117; S IV 117; Snp 946; Ja I 23; Vism 18. – past participle vokkanta.

Vokkamana (neuter) [from vokkamati] turning aside, deviation from (ablative) M I 14; A I 243.

Vokkha (adjective) [? doubtful reading] is at Ja III 21 given as synonym of vaggu (q.v.).

Vocarita [past participle of vi + ocarati] penetrated (into consciousness), investigated, apperceived M I 478; A IV 363 (= manodvāre samudācāra-ppatta Mp IV 168).

Vocchādanā (feminine) [from vi + ava + chad] covering up (entirely) Vibh-a 493.

Vocchijjati [vi + ud + chijjati, passive of chid] to be cut off S III 53 (so read). – past participle negative abbocchinna: see abbhocchinna. (= *avyucch°).

Votthapana and Voṭṭhapana (neuter) [= vavatth°] establishing, synthesis, determination, a momentary stage in the unit called percept (cf. Cpd. 29), always with °kicca (or °kiriyā) “accomplishing the function of determination” Vism 21; As 401; Sv I 194 (v.l. voṭṭhabb°); Tikap 276 (°kiriyā).

Votthāpeti [= vavatthāpeti] to establish, put up, arrange Ja VI 583.

Vodaka (adjective) [vi + odaka = udaka] free from water Vin II 113.

Voda¯˘peti [causative of vodāyati] to cleanse, purify Dhp-a II 162.

Vodāta (adjective) [vi + odāta, cf. vīvadāta] clean, pure M I 319.

Vodāna (neuter) [from vi + ava + dā^04 to clean, cf. BHS vyavadāna Divy 616; Avś II 188]

1. cleansing getting bright (of sun and moon) D I 10 (= visuddhatā Sv I 95).

2. purity (from the kilesas, or stains of sin), purification, sanctification M I 115 (opposite saṅkilesa); S III 151 (citta°, adjective; opposite citta-saṅkilesa); A III 418f.; V 34; Paṭis I 166; Vibh 343; Nett 96, 100, 125f.; Vism 51f., 89; Vibh-a 401; Dhp-a III 405.

Vodāniya (adjective) [gerundive formation from vodāna] apt to purify, purifying D I 195; III 57. opposite saṅkilesika.

Vodāpana (neuter) [from vodapeti] cleansing purification Dhp-a III 237 (= pariyodapana).

Vodāya at Ja 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 v.l. at all places is codāya (= codetvā). See codeti.

Vodāyati [vi + ava + dā^04 to clean] to become clean or clear, to be purified or cleansed A V 169 (figurative saddhammassa), 317 (the same; explained by commentary as “vodānaṁ gacchati”); Ja II 418 (of a precious stone).

Vodāsa [?] only at D 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.

Vodiṭṭha [past participle of vi + ava + diś, cf. odissa and the BHS vyapadeśa pretext Divy 435] defined, fully understood, recognized M I 478; A IV 363 (= suṭṭhu diṭṭha commentary).

Vonata (adjective) [v(i) + onata] bent down Thag 662.

Vopeti at Sv I 277 (avopetvā) is to be read with v.l. as copeti, i.e. shake, move, disturb, violate (a rule).

Vobhindati [vi + ava + bhindati] to split; present participle °anto (figurative) hair-splitting D I 162; M I 176; preterit vobhindi (literal) to break, split (one’s head, sīsaṁ) M I 336.

Vomādapeti at Sv I 300 is to be read as vodāpeti (cleanse, purify); v.l. vodāpeti; v.l. cāmā[dā]peti, i.e. to cause to be rinsed, cleanse.

Vomissaka, Vomissa (adjective) [v(i) + omissa(ka)] miscellaneous, various Vism 87 (°katā), 88 (°ka), 104 (°carita).

Voyoga [vi + uyyoga in sense of uyyutta?] effort (?), application Pj I 243. Reading doubtful.

Voropana (neuter) [abstract from voropeti] depriving (jīvita° of life) Ja 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 D I 85; Ja IV 454; Sv I 236; Dhp-a IV 68; Pv-a 67, 105, 274.

Volokana (neuter) [v(i) + olokana, but cf. BHS vyavalokana “inspection” Divy 435] looking at, examination Ja IV 237 (v.l. vi°).

Voloketi [v(i) + oloketi; in meaning equal to viloketi and oloketi] to examine, study, scrutinize M I 213 (with genitive); Vin I 6 (lokaṁ); Kv 591; Dhp-a I 319 (lokaṁ); II 96 (v.l. oloketi).

Vosāṭitaka (neuter) [wrong spelling for *vossaṭṭhika = v(i) + ossaṭṭha + ika] (food) put down (on cemeteries etc.) for (the spirits of) the departed Vin IV 89.

Vosāna (neuter) [v(i) + osāna]

1. (relative) achievement, perfection (in this world), accomplishment M II 211 (diṭṭha-dhammābhiññā-vosāna-pārami-ppatta); Dhp 423 (cf. Dhp-a IV 233); Thag 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 M I 193; Ja III 5; Pv-a 29; antarā °ṁ āpajjati to produce half-way achievement, to stop half-way A V 157, 164; It 85. Kern, Toev. 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 Pj II 46 (desanaṁ).

Vosāraṇiya (adjective neuter) [from v(i) + osāraṇā] belonging to reinstatement A I 99.

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 S I 167; Dhp 423; It 47 = 61 = 81; A I 165; cf. Dhp-a IV 233: “niṭṭhānaṁ patto vusita-vosānaṁ vā patto etc.”

Vossa (-kamma) (neuter) making impotent (see under vassakamma) D I 12; Sv I 97.

Vossagga [= ossagga; ava + sṛj] relinquishing, relaxation; handing over, donation, gift (see on term as ethical Buddhaghosa at K.S. I 321) D III 190 (issariya° handing over of authority), 226; S IV 365f.; V 63f., 351 (°rata fond of giving); A II 66 (the same); III 53 (the same); Paṭis I 109; II 24, 117; Ja VI 213 (kamma°); Nett 16; Vibh 229, 350; Vism 224; Vibh-a 317.

-sati-vossagga relaxation of attention, inattention, indifference Dhp-a I 228; III 163, 482; IV 43;

-pariṇāmi, maturity of surrender S I 88.

Vossajjati [= ossaj(j)ati] to give up, relinquish; to hand over, resign Snp 751 (gerund vossajja; Pj II 508 reads oss°); Ja V 124 (issariyaṁ vossajjanto; cf. D III 190).

Voharati [vi + oharati]

1. to express, define, decide M I 499; D I 202; Miln 218.

2. to decide, govern over (a kingdom), give justice, administrate Ja IV 134 (Bārāṇasiṁ maṁsa-sur-odakaṁ, i.e. provide with; double accusative), 192 (infinitive vohātuṁ = voharituṁ commentary). – passive vohariyati to be called Pj II 26; Pv-a 94; Thig-a 24.

Vohāra [vi + avahāra]

1. trade, business M II 360; Snp 614 (°ṁ upajīvati); Ja I 495; II 133, 202; V 471; Pv-a 111, 278.

2. current appellation, common use (of language), popular logic, common way of defining, usage, designation, term, cognomen; (adjective) (–°) so called Pj II 383, 466, 483 (laddha° so-called); Sv I 70; Pv-a 56, 231 (laddha° padesa, with the name) Vv-a 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) D III 232; A II 246; IV 307; Vin IV 2; Vibh 376, 387. lokiya-vohāra common definition, general way of speech Pj II 382. On term see also BMPE 1306.

3. lawsuit, law, lawful obligation; juridical practice, jurisprudence (cf. vohārika) Snp 246 (°kūṭa fraudulent lawyer); Ja II 423 (°ṁ sādheti to claim a debt by way of law, or a lawful debt); VI 229; Dhp-a III 12 (°ūpajīvin a lawyer); Pj II 289.

4. Name of a sea-monster which gets hold of ships Ja 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 Vin I 74 two classes of mahāmattā (minister) are given: senānāyakā those of defence, and vohārikā of justice; cf. Vin II 158; III 45 (purāṇa-vohāriko mahāmatto); IV 223.

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.

Vyakkhissaṁ at Snp 600 is future of vyācikkhati (see viyā°).

Vyagga (adjective) [vi + agga, of which the contracted form is vagga^02] distracted, confused, bewildered; negative a° S I 96 (°mānasa); V 66, 107.

Vyaggha [cf. Vedic vyāghra] a tiger D III 25; A III 101; Snp 416 (°usabha); Ap 68 (°rājā); Ja I 357; III 192 (Subāhu); V 14 (giri-sānuja). – feminine viyagghinī (biy°) Miln 67. See also byaggha.

Vyagghīnasa [?] a hawk S I 148 (as °nisa); Ja VI 538. Another word for “hawk” is sakuṇagghi.

Vyañjana (neuter) [from vi + añj, cf. añjati^02 and abbhañjati]

1. (accompanying) attribute, distinctive mark, sign, characteristic (cf. anu°) Snp 549, 1017; Thag 819 (metri causā: viyañjana); Ja V 86 (viyañjanena under the pretext); Dhs 1306. gihi° characteristic of a layman Snp 44 (cf. Pj II 91); Miln 11; purisa° male sexual organ membrum virile Vin II 269.

2. letter (of a word) as opposed to attha (meaning, sense, spirit), e, g. D III 127; S IV 281, 296; V 430; A II 139 (Cf. savyañjana); or pada (word), e.g. M I 213; A I 59; II 147, 168, 182; III 178f.; Vin II 316; Nett 4; Pj II 177. – vyañjanato according to the letter Miln 18 (opposite atthato).

3. condiment, curry Vin II 214; A III 49 (odano anekasūpo anekavyañjano); Pv II 1^15 (bhatta° rice with curry); Pv-a 50. – Cf. byañjana.

Vyañjanaka (adjective) [from vyañjana] see ubhato° and veyyañjanika.

Vyañjayati [vi + añjati, or añjeti] to characterise, denote, express, indicate Pj II 91; Nett 209 (commentary).

Vyatireka [vi + atireka] what is left over, addition, surplus Pv-a 18 (of “ca”), 228 (°to).

Vyatta (adjective) [cf. viyatta, veyyatta and byatta]

1. experienced, accomplished, learned, wise, prudent, clever S IV 174 (paṇḍita + v.), 375; A III 117, 258; Ja VI 368; Vv-a 131 (paṇḍita + v.); Pv-a 39 (the same).

– a° unskilled, foolish (+ bāla) S IV 380; A III 258; Ja I 98.

2. evident, manifest Pv-a 266 (°pākaṭa-bhāva).

Vyattatā (feminine) [abstract from vyatta] experience, learning, cleverness Miln 349 (as by°); Dhp-a II 38 (avyattatā foolishness).

Vyattaya [vi + ati + aya] opposition, reversal; in purisa° change of person (grammatical) Pj II 545; vacana° reversal of number (i.e. singular and plural) Sv I 141; Pj II 509.

Vyathana (neuter) [from vyath] shaking, wavering Dhātup 465 (as definition of tud).

Vyadhati [in poetry for the usual vedhati of vyath, cf. Gothic wipon] to tremble, shake, waver; to be frightened Vin II 202 (so for vyādhati); Ja III 398 (vyadhase; commentary vyadhasi = kampasi). – causative vyadheti (and vyādheti) to frighten, confuse Ja IV 166 (= vyādheti bādheti commentary). – Future vyādhayissati S I 120 = Thag 46 (by°). Under byādheti we had given a different derivation (viz. causative from vyādhi).

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. vyantikaroti to abolish, remove, get rid of, destroy M I 115 (byant’eva akāsiṁ), 453 (by°); D I 71 (°kareyya); S IV 76, 190; A IV 195; Sv I 125, 212. – Future vyantikāhiti Miln 391 (by°); Dhp-a IV 69. – past participle vyantikata Thag 526.

2. vyantibhavati to cease, stop; to come to an end, to be destroyed Kv 597 (by°); or °hoti A I 141; III 74; Paṭis I 171 (by°); Miln 67 (by°), vyantibhāva destruction, annihilation M I 93; A V 292, 297f.; Pv IV 1^73; Kv 544 (by°). vyantibhuta come to an end Ja V 4.

Vyapagacchati [vi + apagacchati] to depart, to be dispelled Ja II 407 (gerund °gamma). – past participle °gata.

Vyapagata [past participle of vyapagacchati] departed Ja I 17; Miln 133, 225.

Vyapanudati [vi + apanudati] to drive away, expel; gerund °nujja Snp 66. preterit vyapānudi Thig 318.

Vyapahaññati [vi + apa + haññati] to be removed or destroyed Ja VI 565.

Vyappatha (neuter) [perhaps a distortion of *vyāpṛta, for which the usual Pāli (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 Pj II 206 by vacīkamma; and in definition of “speech” at Vin IV 2 (see under byappatha); As 324 (explained as vākya-bheda).

Vyappathi (feminine) [cf. Sanskrit vyāpṛti] activity, occupation, duty (?) Snp 961. See remarks on byappatha.

Vyappanā (feminine) [vi + appanā] application (of mind), focussing (of attention) Dhs 7.

Vyamha (neuter) [etymology?] palace; a celestial mansion, a vimāna, abode for fairies etc. Ja V 454; VI 119, 251 (= pura and rāja-nivesa commentary); Vv 35^01 (= bhavana Vv-a 160). Cf. byamha.

Vyamhita (adjective) [metri causā for vimhita] astounded, shocked, awed; dismayed, frightened Ja V 69 (= bhīta commentary); VI 243, 314.

Vyaya [vi + aya, of i; the assimilation form is vaya^02] expense, loss, decay S IV 68, 140; Miln 393 (as abbaya). avyayena (instrumental) safely D I 72. Cf. veyyāyika and vyāyika.

Vyavayāti [vi + ava(= apa) + i, cf. apeti and veti] to go away, disappear Ja V 82.

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 Pj II 200, 491 (v.l. vyavasāya: cf. vavasāya at Sv I 237), for which otherwise vavassagga.

Vyavasita (adjective) [past participle of vi + ava + sā (or śri?), cf. vyavasāna] decided, resolute Pj II 200.

Vyasana (neuter) [from vi + as] misfortune, misery, ruin, destruction, loss D I 248; S III 137 (anaya°); IV 159; A I 33; V 156f., 317 (several); Snp 694 (°gata ruined); Pv I 6^04 (= dukkha Pv-a 33); III 5^06 (= anattha Pv-a 199); Vibh 99f., 137; Vibh-a 102 (several); Pv-a 4, 103, 112; Saddh 499. – The 5 vyasanas are: ñāti°, bhoga°, roga°, sīla°, diṭṭhi° or misfortune concerning one’s relations, wealth, health, character, views. Thus at D III 235; A III 147; Vin IV 277.

Vyasanin (adjective) [from vyasana] having misfortune, unlucky, faring ill Ja V 259.

Vyasanna [metri causā (diæretic) for visanna] sunk into (locative), immersed Ja IV 399; V 16 (here doubtful; not, as commentary, vyasanāpanna; gloss visanna; vv.ll. in commentary: vyaccanna, viphanna, visatta).

Vyākata [past participle of vyākaroti]

1. answered, explained, declared, decided M I 431 (by°); A I 119; S II 51, 223; IV 59, 194; V 177; Snp 1023. – avyākata unexplained, undecided, not declared, indeterminate M I 431 (by°); D I 187, 189; S II 222; IV 375f., 384f., 391f.; Paṭis II 108f.; Dhs 431, 576.

2. predicted Ja I 26.

3. settled, determined Ja III 529 (asinā v. brought to a decision by the sword).

Vyākatatta (neuter) [abstract from vyākata] explanation, definiteness Pv-a 27.

Vyākattar [agent noun of vyākaroti; cf. BHS vyākartṛ Divy 620] expounder A III 81.

Vyākaraṇa (neuter) [from vyākaroti; see also veyyākaraṇa]

1. answer (pañha°), explanation, exposition A I 197; II 46; III 119; Pj II 63, 99; Pj I 75, 76.

2. grammar (as one of the 6 aṅgas) Pj II 447; Pv-a 97.

3. prediction Ja I 34, 44; Dhp-a IV 120.

Vyākaroti [vi + ā + kṛ]

1. to explain, answer (in combination with puṭṭha, asked) D I 25, 58, 175, 200; Snp 510, 513f., 1102, 1116; Miln 318 (byākareyya); Vv-a 71. Future °karissati D I 236; Snp 993; Pv-a 281. For vyākarissati we have vyakkhissati (of viyācikkhati) at Snp 600. – preterit singular vyākāsi Snp 541, 1116, 1127; Pv-a 212; plural vyākaṁsu Snp 1084; Pv II 13^05. – gerundive vyākātabba D I 94, 118.

2. to prophesy, predict [cf. BHS vyākaroti in same sense Divy 65, 131] Ja I 140; Pv III 5^05 (preterit °ākari); Mhv 6, 2 (preterit °ākaruṁ); Dhp-a IV 120 (°ākāsi); Pv-a 196, 199 (°ākāsi). – past participle vyākata.

Vyākāra see viy°.

Vyākula (adjective) [vi + ākula] perplexed Ja I 301; Pv-a 160; Vv-a 30; Saddh 403.

Vyākhyāta [past participle of v(i)yācikkhati] told, announced, set forth, enumerated Snp 1,000.

Vyādinna [for vyādiṇṇa, vi + ādiṇṇa?] at A 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.

Vyādha [from vyadh: see vedha and vijjhati] a huntsman, deer-hunter Mhv 10, 89 (read either vyādha-deva god of the h.; or vyādhi° demon of maladies); 10, 95.

Vyādhi^01 [see byādhi] sickness, malady, illness, disease A I 139 (as devadūta), 146, 155f.; III 66; Paṭis I 59f.; II 147; Ja VI 224; Vism 236. Often in sequence jāti jarā vyādhi maraṇa, e.g. A II 172; III 74f.; Vism 232.

Vyādhi^02 (camel) see oṭṭhi-.

Vyādhita [past participle of vyādheti]

1. affected with an illness, ill Ja V 497; Miln 168. See byādhita.

2. shaken, feminine °ā as abstract, shakiness, trembling Vibh-a 479.

Vyādhiyaka (neuter) [from vyādheti] shaking up Vibh 352; Vibh-a 479 (uppannavyādhitā; i.e. kāya-pphandana).

Vyādheti see vyadhati. – past participle vyādhita.

Vyāpaka (adjective) [from vyāpeti] filling or summing up, combining, completing Pv-a 71 (in explanation of “ye keci”: anavasesa° niddesa).

Vyāpajjati [vi + āpajjati] (instrumental) to go wrong, to fail, disagree; to be troubled; also (transitive) to do harm, to injure S III 119; IV 184 = Nidd II §40 (by°); A III 101 (bhattaṁ me vyāpajjeyya disagrees with me, makes me ill); Snp 1065 (ākāso avyāpajjamāno not troubled, not getting upset); Nidd II §74 (by°). – past participle vyāpanna. – causative vyāpādeti.

Vyāpajjanā (feminine) [from vyāpajjati] injuring, doing harm, ill will Pp 18; Dhs 418 (“getting upset” BMPE).

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 Vin I 183; M I 90 (abyābajjhaṁ vedanaṁ vedeti), 526; D I 167, 247, 251; S IV 296, 371; A I 98; II 231f.; III 285, 329f., 376f. Cf. byāpajjha and vyābādha etc.

Vyāpatti (feminine) [from vyāpajjati] injury, harm; doing harm, malevolence A V 292f.; Pp 18; Ja IV 137; Dhs 418 (“disordered temper” BMPE)

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 D I 139; III 82; A I 262, 299; opposite avyāpanna (q.v.). See also byāpanna and viyāpanna.

Vyāpāda [from vyāpajjati. See also byāpāda] making bad, doing harm: desire to injure, malevolence, ill-will D I 71, 246; III 70f., 226, 234; S I 99; II 151; IV 343; A I 194, 280; II 14, 210; III 92, 231, 245; IV 437; Vibh 86, 363f., 391; Pp 17f.; Dhs 1137; Vism 7; Sv I 211; Vibh-a 74, 118, 369. °anusaya M I 433. °dosa M III 3. °dhātu M III 62. °nīvaraṇa M II 203. See under each affix. – Cf. avyāpāda.

Vyāpādeti [causative of vyāpajjati] to spoil Miln 92.

Vyāpāra [vi + ā + pṛ] occupation, business, service, work Ja I 341; V 60; Vism 595. Cf. veyyāvacca, vyappatha (by°), vyāvaṭa.

Vyāpāritar one occupied with M III 126.

Vyāpin (adjective) [from vi + āp] pervading, diffused As 311.

Vyāpeti [vi + causative of āp] to make full, pervade, fill, comprise As 307; Vv-a 17; Thig-a 287; Pv-a 52 (= pharati), 71 (in explanation of “ye keci”).

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) M I 89; S IV 339; A I 114, 157, 216; II 179. – Also at S IV 159 (pāṇinaṁ vyābādhāya, with v.l. vadhāya). See also byābādha. The corresponding adjectives are (a)vyāpajjha and veyyābādhika (q.v.).

Vyābādheti and Byabādheti [causative of vi + ā + badh or distortion from vyāpadeti, with which identical in meaning] to do harm, hurt, injure Vin II 77-78; S IV 351f.; Sv I 167. The BHS is vyābādhayate (e.g. Divy 105).

Vyābāheti [vi + ā + bah: see bahati^03] literally “to make an outsider,” to keep or to be kept out or away Vin 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?) Thag 623; combined with asita (see asita^04 “sickle and pole” M II 180; A III 5).

2. a flail S IV 201.

Vyāma see byāma and additional reference D II 18 = Vism 136 (catu°pamāṇa).

Vyāyata [vi + āyata] stretched; only negative a° senseless, confused (should it be vyāyatta?) Ja I 496 (= avyatta commentary). See also viyāyata.

Vyāyāma = vāyāma As 146.

Vyāyika (adjective) [from vyaya] belonging to decay; only negative a° not decaying, imperishable A II 51; Ja V 508.

Vyārambha see viy°.

Vyāruddha (adjective) [past participle of vi + ā + rundh] opposed, hostile Thig 344; Snp 936. See byāruddha.

Vyārosa [vi + ā + rosa, cf. virosanā] anger M III 78; S III 73.

Vyālika (neuter) [for vi + alika] fault Thig-a 266.

Vyāvaṭa (adjective) [= Sanskrit vyāpṛta, cf. vyāpāra, byappatha and veyyāvacca] doing service, active, busy; eager, keen, intent on (locative), busy with A IV 195 (mayi = worrying about me); Ja 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 Ja I 89; Vv-a 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. Rh.D at D.B. II 372 (following Childers) has quite misunderstood the term in referring it to a vyāvaṭa 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. D II 354; Ja III 129; Pv II 9^50 (dāne v. = ussukkaṁ āpanna Pv-a 135); Pv-a 112 (dāne), 124 (the same); Sv I 297 (byā). avyāvaṭa not busy, not bothering about (locative), unconcerned with, not worrying D II 141 (Tathāgatassa sarīre; translation not to the point “hinder not yourselves”); Vin 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 Ja VI 530.

Vyāsa [from vi + ās to sit] separation, division; always contrasted with samāsa, e.g. Vism 82 (vyāsato separately, distributively; opposite samāsato); Pj I 187.

Vyāsatta see byāsatta.

Vyāsiñcati [vi + āsiñcati] to defile, corrupt, tarnish S IV 78 (cittaṁ). – past participle vyāsitta ibid.

Vyāseka [from vi + ā + sic] mixed; only negative a° unmixed, untarnished, undefiled D I 70; Sv I 183; Pp 59; Thag 926.

Vyāharati [vi + āharati] to utter, talk, speak Vin II 214; Ja II 177; IV 225 (puṭṭho vyāhāsi, perhaps with v.l. as vyākāsi). See also avyāharati. – Cf. paṭi°.

Vyūha [from vi + vah; see byūha]

1. heap, mass; massing or array, grouping of troops S V 369 (sambādha° a dense crowd, or massed with troops (?); in phrase iddha phīta etc., as given under bāhujañña); Ja II 406 (battle array: paduma°, cakka°, sakaṭa°).

2. a side street (?), in sandhibbūha Ja VI 276. See also byūha.

Vyūhati at Vv-a 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.

Vyosita (adjective) [= vosita] perfected;

– negative a° not perfected, imperfect Thag 784 (aby°).

Sa.

S -s- A euphonic -s- seems to occur in combination ras-agga-saggin (see rasa^02). An apparent hiatus -s- in ye s-idha Snp 1083, and evaṁ s-ahaṁ Snp 1134 (v.l.) may be an abbreviated su° (see su^02), unless we take it as a misspelling for p.

Sa^01 the letter s (sa-kāra) Pj II 23; or the syllable sa Dhp-a II 6; Pv-a 280.

Sa^02 [Indo-Germanic °so° (masculine), °sā° (feminine); nominative singular to base °to° of the oblique cases; cf. Sanskrit sa (saḥ), sā; Avesta hō, hā; Greek ὁ, ἡ; Gothic sa, so; Anglo-Saxon se “the” (= that one); pe-s = English thi-s] base of the nominative of the demonstrative pronoun that, he, she. The form singular masculine sa is rare (e.g. Dhp 142; Snp 89). According to Geiger (P.Gram §105) sa occurs in Snp 40 times, but so 124 times. In later Pāli 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 Ja I 167 = so ahaṁ; svāyaṁ Vin I 2 = so ayaṁ. The following vowel is dropped in so maṁ It 57 = so imaṁ. – A form se is Māgadhism for neuter accusative singular taṁ, found e.g. at D II 278, 279; M 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. “so vata ... palipanno paraṁ palipannaṁ uddharissatī ti: n’etaṁ ṭhānaṁ vijjati” M I 45; cf. “sā’haṁ dhammaṁ nāssosiṁ” that I did not hear the Dhamma Vv 40^05. 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 ...” M I 37. Cf. ya° II 2 b. On correlation use with ya° (yo so etc.) see ya° II 1.

Sa^03 [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 Vin I 8; sadhammika having common faith D II 273; sajāti having the same origin Ja 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 inside Dhp-a III 788 (for santara Dhp 315); sa-Inda together with Indra D II 261, 274; A V 325f.; -°uttara having something beyond, inferior (opposite an°) D I 80; II 299 = M I 59; Dhs 1292, 1596; As 50; -°uttaracchada (and °chadana) a carpet with awnings above it D I 7; II 187 (°ana); A I 181; Vin I 192; Sv I 87; -°udaka with water, wet Vin I 46; -°udariya born from the same womb, a brother Ja IV 417, cf. sodariya; -°uddesa with explanation It 99; Vism 423 (nāma-gotta-vasena sa-udd.; vaṇṇādi-vasena sākāra); -°upanisa together with its cause, causally associated S II 30; -°upavajja having a helper M III 266; -°upādāna showing attachment M II 265; -°upādisesa having the substratum of life remaining Snp 354; It 38; Nett 92. opposite anupādisesa; -°ummi roaring of the billows It 57, 114.

Note: sa^02 and sa^03 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°.

Sa^04 (reflexive pronoun) [Vedic sva and svayaṁ (= Pāli 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 M I 366; D II 209; Snp 905; Ja II 7; III 164, 323 (locative samhi lohite), 402 (accusative saṁ his own, viz. kinsman; commentary = sakaṁ janaṁ); IV 249 (saṁ bhātaraṁ); Pv II 12^01 = Dhp-a III 277 (accusative san tanuṁ); instrumental sena on one’s own, by oneself Ja V 24 (commentary not quite to the point: mama santakena). Often in composition, like sadesa one’s own country Dāṭh I 10. Cf. saka.

Saṁ° (indeclinable) [prefix; Indo-Germanic °sem one; one and the same, cf. Greek ὁμαλός even, ἅμα at one, ὁμός together; Sanskrit sama even, the same; samā in the same way; Avesta hama same = Gothic sama, samaϸ together; Latin simul (= simultaneous), similis “re-sembling.” Also Sanskrit sa (= sa^02) together = Greek ἁ°, ἀ° (e.g. ἅκοιτις); Avesta ha-; and samyak towards one point = Pāli sammā. – Analogously to Latin semel “once,” simul, we find sa° as numeral base for “one” in Vedic sakṛt “once” = Pāli sakid (and sakad), sahasra 1000 = Pāli 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 Pāli 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 (Pj II 151; Pj I 209: so read for samā āgatā), suṭṭhu (see e.g. santasita, santusita), or samantā (= altogether; Pj II 152, 154), or (dogmatically) sakena santena samena (Pj 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°.

Saṁyata and Saññata [past participle of saṁyamati] literally drawn together; figurative restrained, self-controlled D II 88; S I 79; Snp 88, 156, 716; Ja I 188; Vv 34^11; Miln 213.

-atta having one’s self restrained, self-controlled S I 14 (for saya°); Snp 216, 284 (-ññ-), 723; Pv II 6^14 (-ññ-; = saññata-citta Pv-a 98);

-ūru having the thighs pressed together, having firm thighs Ja V 89, 107 (-ññ-). 155 (-ññ-);

-cārin living in self-control Dhp 104 (-ññ-);

-pakhuma having the eyelashes close together Vv-a 162.

Saṁyama (and Saññama) [from saṁ + yam]

1. restraint, self-control, abstinence S I 21, 169; D I 53; Vin I 3; A I 155f. (kāyena, vācāya, manasā); D III 147; It 15 (-ññ-); Snp 264, 655; M II 101 (sīla°); Dhp 25 (saññama dama); Sv I 160; Dhp-a II 255 (= catu-pārisuddhi-sīla); Vibh-a 332.

2. restraint in giving alms saving (of money etc.), stinginess Vin I 272; Pv II 7^11 (= saṅkoca Pv-a 102).

Saṁyamati [saṁ + yamati] to practise self-control S I 209 (pāṇesu ca saṁyamāmase, translation “if we can keep our hands off living things”). – past participle saṁyata. – causative saññāmeti to restrain M I 365, 507; Dhp 37, 380. Cf. paṭi°.

Saṁyamana (neuter) [from saṁ + yam] fastening Ja V 202, 207.

Saṁyamanī (feminine) [from last] a kind of ornament Ja V 202 (= maṇisuvaṇṇa-pavāḷa-rajata-mayāni pilandhanāni commentary).

Saṁyācikā (feminine) [collective abstract from saṁ + yāc] begging, what is begged; only in instrumental °āya (adverb) by begging together, by collecting voluntary offerings Vin III 144 (so read for °āyo), 149 (explained incorrectly as “sayaṁ yācitvā”); Ja II 282 (so read for °āyo).

Saṁyuga (neuter) [from saṁ + yuj] harness Thag 659.

Saṁyuñjati [saṁ + yuñjati] to connect, join with (instrumental), unite S I 72. passive saṁyujjati S III 70. – past participle saṁyutta. – causative saṁyojeti

1. to put together, to endow with D II 355; S V 354; Ja I 277.

2. to couple, to wed someone to (instrumental) Ja 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 M III 275 (cammena); S IV 163; A IV 216 (saṁyojanena s. by bonds to this world); Snp 194 (-ññ-), 300, 304; It 8; Saddh 211.

2. connected with, mixed with (–°) Ja I 269 (visa°). – Cf. paṭi°, vi°.

Saṁyūḷha [past participle of saṁyūhati, cf. in similar meaning viyūḷha] massed, collected, put together, composed or gathered (like a bunch of flowers D II 267 (gāthā); M I 386; Sv I 38 (spelt saṁvūḷha, i.e. saṁvyūḷha; v.l. sañaḷha, i.e. sannaddha).

Saṁyūhati [saṁ + vyūhati] to form into a mass, to ball together, to conglomerate A IV 137 (kheḷapiṇḍaṁ). past participle saṁyūḷha.

Saṁyoga [from saṁ + yuj]

1. bond, fetter M I 498; S I 226; III 70; IV 36; A IV 280 = Vin II 259 (opposite vi°); Snp 522, 733; Dhp 384 (= kāmayogādayo saṁyogā Dhp-a IV 140).

2. union, association Ja III 12 (-ññ-); Vism 495.

3. connection (within the sentence), construction Pv-a 73 (accanta°), 135 (the same).

Saṁyojana (neuter) [from saṁyuñjati] bond, fetter S IV 163 etc.; especially the fetters that bind man to the wheel of rebirth Vin I 183; S I 23; V 241, 251; A I 264; III 443; IV 7f. (diṭṭhi°); M I 483; Dhp 370; It 8 (taṇhā); Snp 62, 74, 621; Ja I 275; II 22; Nett 49; Dhp-a 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. M I 9; A I 231, 233; D I 156; II 92f., 252; III 107, 132, 216; S V 357, 376, 406; Pp 12, 15; Nett 14; Dhs 1002; Sv I 312. The seven last are the satta saṁyojanāni, Nett 14. The first five are called orambhāgiyāni – e.g. A I 232f.; II 5, 133; V 17; D I 156; II 92, 252; M I 432; S V 61, 69; Thig 165; Pp 17. The last five are called uddhambhāgiyāni e.g. A V 17; S V 61, 69; Thig 167; Thig-a 159; Pp 22; Nett 14, 49.

A different enumeration of the ten saṁyojanas, at Nidd II §657 = Dhs 1113, 1463 (kāmarāga, paṭigha, māna, diṭṭhi, vicikicchā, sīlabbataparāmāsa, bhavarāga, issā, macchariya, avijjā); compare, however, Dhs 1002.

A different enumeration of seven saṁyojanas at D III 254 and A IV 7, viz. anunaya°, paṭigha°, diṭṭhi°, vicikicchā°, māna°, bhavarāga°, avijjā°. A list of eight is found at M I 361f. Cf. also ajjhatta-saṁyojano and bahiddhā-saṁyojano puggalo A I 63f.; Pp 22; kiṁ-su-s° S I 39 = Snp 1108.

Saṁyojaniya (saññ°) (adjective) [from saṁyojana] connected with the saṁyojanas, favourable to the saṁyojanas, A I 50; S II 86; III 166f.; IV 89, 107; Dhs 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 Ja I 269 (bhesajja°).

Saṁrakkhati [saṁ + rakkhati] to guard, ward off Saddh 364.

Saṁrambha [saṁ + *rambha, from rabh, as in rabhasa (q.v.)] impetuosity, rage Dāṭh IV 34. This is the Sanskritic form for the usual Pāli sārambha.

Saṁrāga [saṁ + rāga] passion Ja IV 22. Cf. sārāga.

Saṁrūḷha [past participle of saṁrūhati] grown together, healed Ja III 216; V 344.

Saṁrūhati [saṁ + rūhati] to grow Ja IV 429 (= vaḍḍhati).

Saṁroceti [saṁ + roceti] to find pleasure in, only in preterit (poetical) samarocayi Snp 290, 306, 405; Ja IV 471.

Saṁvacana (neuter) [saṁ + vacana] sentence As 52.

Saṁvacchara [saṁ + vacchara; cf. Vedic saṁvatsara] a year D II 327; A II 75; IV 139, 252f.; Dhp 108; Ja II 80; Saddh 239; nominative plural saṁvaccharāni Ja II 128.

Saṁvaṭṭa (masculine and neuter) [saṁ + vaṭṭa^01]

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 It 99; Pp 60; Vism 419; Saddh 484, 485. -°vivaṭṭa a period within which evolution and dissolution of the world takes place, a complete world-cycle (see also vivaṭṭa) D I 14; A II 142; It 15, 99; Pp 60.

Saṁvaṭṭati [saṁ + vaṭṭati]

1. to be evolved, to be in a process of evolution (opposite vivaṭṭati in devolution) D I 17; III 84, 109; A II 142; Sv I 110.

2. to fall to pieces, to come to an end (like the world’s destruction), to pass away, perish, dissolve (intransitive) Ja III 75 (paṭhavī s.; v.l. saṁvaddh°); Miln 287 (ākāso °eyya). For saṁvaṭṭ° at Ja I 189 read saṁvaddh°.

Saṁvaṭṭanika (adjective) [from saṁvaṭṭa(na)] turning to, being reborn D I 17.

Saṁvaḍḍha [past participle of saṁvaḍḍhati] grown up, brought up D I 75; II 38; Pv-a 66.

Saṁvaḍḍhati [saṁ + vaḍḍhati] to grow up; present participle °amāna (ddh) growing up, subsisting Ja I 189 (so far °vaṭṭ°). causative °vaḍḍheti to rear, nourish, bring up Ja I 231 (present participle passive °vaḍḍhiyamāna).

Saṁvaṇṇana (neuter) [saṁ + vaṇṇana] praising praise Ja I 234.

Saṁvaṇṇita [past participle of saṁvaṇṇeti] praised, combined with sambhāvita honoured M I 110; III 194, 223.

Saṁvaṇṇeti [saṁ + vaṇṇeti] to praise Vin III 73f.; Ja V 292 (preterit 3rd plural °vaṇṇayuṁ). Cf. BHS saṁvarṇayati Divy 115. – past participle saṁvaṇṇita.

Saṁvattati [saṁ + vattati] to lead (to), to be useful (for) A I 54, 58 (ahitāya dukkhāya); Vin I 10 = S V 421; It 71f.; Ja I 97; potential saṁvatteyya Vin I 13. – Often in phrase nibbidāya, virāgāya ... Nibbānāya saṁvattati e.g. D I 189; II 251; III 130; S V 80, 255; A III 83, 326.

Saṁvattanika (adjective) [from saṁvattati] conducive to, involving A II 54, 65; It 82; Kv 618; Ja I 275; Nett 134 = S V 371. As °iya at Pv-a 205.

Saṁvadati [saṁ + vadati] to agree M I 500 (opposite vivadati).

Saṁvadana (neuter) [from saṁvadati] a certain magic act performed in order to procure harmony D I 11; Sv I 96; cf. D.B. I 23.

Saṁvaddhana (neuter) [from saṁ + vṛdh] increasing causing to grow Ja IV 16.

Saṁvara [from saṁ + vṛ] restraint D I 57, 70, 89; II 281 (indriya°); III 130, 225; A II 26; S IV 189f.; It 28, 96, 118; Pp 59; Snp 1034; Vin II 126, 192 (āyatiṁ saṁvarāya “for restraint in the future,” in confession formula), Dhp 185; Nett 192; Vism 11, 44; Dhp-a 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; Vibh-a 330f. -°vinaya norm of self-control, good conduct Pj II 8. cātuyāma°, Jain discipline M I 377.

Saṁvaraṇa (neuter) [from saṁ + vṛ] covering; obstruction Dhātup 274 (as definition of root val, i.e. vṛ).

Saṁvarati [saṁ + varati = vuṇāti 1] to restrain, hold; to restrain oneself Vin II 102 (potential °vareyyāsi); Miln 152 (pāso na saṁvarati). – past participle saṁvuta.

Saṁvarī (feminine) [Vedic śarvarī from śarvara speckled; the Pāli form via sabbarī > sāvarī > saṁvarī] the night (poetical) D III 196; Ja IV 441; V 14, 269; VI 243.

Saṁvasati [saṁ + vasati^02] to live, to associate, cohabit with A II 57; Vin II 237; Nidd II §423; Pp 65; Dhp 167; Dīp X 8; Miln 250. – causative °vāseti same meaning Vin IV 137. – Cf. upa°.

Saṁvāti [saṁ + vāyati^02] to be fragrant Ja V 206 (cf. vv.ll. on page 203).

Saṁvāsa [saṁ + vāsa^02]

1. living with, co-residence Vin I 97; II 237; III 28; A II 57f., 187; III 164f.; IV 172; Ja I 236; IV 317 (piya-saṁvāsaṁ vasi lived together in harmony); Snp 283, 290, 335; Dhp 207, 302; Saddh 435.

2. intimacy Ja II 39.

3. cohabitation, sexual intercourse D I 97; Ja I 134; II 108; Pj II 355.

Saṁvāsaka (adjective) [from saṁvāsa] living together Vin II 162; III 173.

Saṁvāsiya [from saṁvāsa] one who lives with somebody Snp 22; a°-bhāva impossibility to co-reside Miln 249.

Saṁvigga [past participle of saṁvijjati^01] agitated, moved by fear or awe, excited, stirred D I 50; II 240; A II 115; S IV 290; V 270; Ja I 59; Miln 236; Pv-a 31 (°hadaya).

Saṁvijita [past participle of saṁvejeti] (medium) filled with fear or awe, made to tremble; (passive) felt, realized Snp 935 (= saṁvejita ubbejita Nidd I 406).

Saṁvijjati^01 [Vedic vijate, vij; not as simple verb in Pāli] to be agitated or moved, to be stirred A II 114; It 30. past participle saṁvigga. – causative saṁvejeti M I 253; S I 141; Vin I 32; imperative °vejehi S V 270; preterit °vejesi Miln 236; infinitive °vejetuṁ S I 197; ger °vejetvā Ja I 327; gerundive °vejanīya that which should cause awe, in °āni ṭhānāni places of pilgrimage D II 140; A I 36; II 120; It 30. – past participle saṁvijjita and °vejita.

Saṁvijjati^02 [passive of saṁvindati] to be found, to exist, to be D I 3; Vin II 122; Ja I 214 (°amāna); Pv-a 153.

Saṁvidati [saṁ + vidati: see vindati] to know; gerund °viditvā Ja III 114; V 172. – past participle saṁvidita.

Saṁvidahati [saṁ + vidahati] to arrange, appoint, fix, settle, provide, prepare D I 61 (potential °eyyāma); preterit °vidahi Pv-a 198; infinitive °vidhātuṁ A II 35, and °vidahituṁ Vin I 287; gerund °vidhāya Vin IV 62f., 133; Mhv 17, 37, and °vidahitvā Vin I 287; III 53, 64; Ja I 59; V 46; also as causative formation °vidahetvāna Ja VI 301. – past participle saṁvidahita and saṁvihita.

Saṁvidahana (neuter) [for the usual °vidhāna] arrangement, appointment, provision Ja II 209; Sv I 148; As 111. The word is peculiar to the commentary style.

Saṁvidahita [past participle of saṁvidahati] arranged Vin IV 64; Dhp-a I 397.

Saṁvidita [past participle of saṁvidati] known Snp 935.

Saṁvidhātar [agent noun from saṁvidahati] one who arranges or provides (cf. vidhātar) D III 148.

Saṁvidhāna (neuter) [from saṁvidahati] arranging, providing, arrangement D I 135; Ja I 140 (rakkhā°).

Saṁvidhāyaka (adjective) [saṁ + vidhāyaka] providing, managing; feminine °ikā Ja I 155.

Saṁvidhāvahāra [saṁvidhā (short gerund form) + avahāra] taking by arrangement, i.e. theft committed in agreement with others Vin III 53.

Saṁvindati [saṁ + vindati] to find; present participle (a)saṁvindaṁ Thag 717. – passive saṁvijjati (q.v.).

Saṁvibhajati [saṁ + vibhajati] to divide, to share, to communicate D II 233; Miln 94, 344; infinitive °vibhajituṁ Miln 295; Dāṭh V 54. – past participle saṁvibhatta. – causative °vibhājeti. It 65.

Saṁvibhatta [past participle of saṁvibhajati] divided, shared Thag 9.

Saṁvibhāga [saṁ + vibhāga] distribution, sharing out D III 191; A I 92, 150; It 18f., 98, 102; Vv 37^05; Miln 94. – dāna° (of gifts) Ja V 331; Vism 306.

Saṁvibhāgin (adjective) [from saṁvibhāga] generous, open-handed S I 43 = Ja IV 110; V 397 (a°); Miln 207.

Saṁvirūḷha (adjective) [past participle of saṁvirūhati] fully grown, healed up Ja II 117.

Saṁvirūhati [saṁ + virūhati] to germinate, to sprout Miln 99, 125, 130, 375. – past participle saṁvirūḷha. – causative °virūheti to cause to grow, to nourish Ja IV 429.

Saṁvilāpa [saṁ + vilāpa] noisy talk; figurative for thundering S IV 289 (abbha°).

[BD]: shouting, yelling, screaming

Saṁvisati [saṁ + visati] to enter; causative saṁveseti (q.v.). Cf. abhisaṁvisati.

Saṁvissajjetar [saṁ + vissajjetar] one who appoints or assigns Sv I 112.

Saṁvissandati [saṁ + vissandati] to overflow M II 117; Miln 36.

Saṁvihita [past participle of saṁvidahati] arranged, prepared, provided Ja I 133 (°ārakkha i.e. protected); in compound su° well arranged or appointed, fully provided D II 75; M II 75; Sv I 147, 182; a° unappointed Vin I 175; Vism 37.

Saṁvījita [saṁ + vījita] fanned Dāṭh V 18.

Saṁvuta [past participle of saṁvarati]

1. closed D I 81.

2. tied up Ja IV 361.

3. restrained, governed, (self-)controlled, guarded D I 250; III 48, 97; S II 231; IV 351f.; A I 7 (cittaṁ); II 25; III 387; It 96, 118; Snp 340 (indriyesu); Dhp 340; Sv I 181. asaṁvuta unrestrained S IV 70; A III 387; Pp 20, 24; in phrase asaṁvuṭā lokantarikā andhakārā the world-spaces which are dark and ungoverned, orderless, not supported, baseless D II 12. – su° well controlled Vin II 213; IV 186; S IV 70; Snp 413; Dhp 8;

-atta self-controlled S I 66;

-indriya having the senses under control It 91; Pp 35;

-kārin M II 260.

Saṁvūḷha see saṁyūḷha.

Saṁvega [from saṁ + vij] agitation, fear, anxiety; thrill, religious emotion (caused by contemplation of the miseries of this world) D III 214; A I 43; II 33, 114; S I 197; III 85; V 130, 133; It 30; Snp 935; Ja I 138; Nidd I 406; Vism 135 = Pj 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); Mhv 1, 4; 23, 62; Pv-a 1, 22, 32, 39, 76.

Saṁvejana (adjective) [from saṁ + vij] agitating, moving It 30.

Saṁvejaniya (adjective) [from saṁvejana] apt to cause emotion A II 120; Vism 238. See also saṁvijjati^01.

Saṁvejita [past participle of saṁvejeti] stirred, moved, agitated S I 197; Nidd I 406.

Saṁvejeti causative of saṁvijjati^01 (q.v.).

Saṁveṭheti [saṁ + veṭheti] to wrap, stuff, tuck in Vin IV 40.

Saṁvedhita [saṁ + vyathita: see vyadhati] shaken up, confused, trembling Snp 902.

Saṁvelli (feminine) [saṁ + velli, cf. vellita] “that which is wound round,” a loin cloth Ja V 306. As saṁvelliya at Vin II 137, 271.

Saṁvelleti [from saṁ + vell] to gather up, bundle together, fold up Vism 327.

Saṁvesanā (feminine) [from saṁveseti] lying down, being in bed, sleeping Ja VI 551f., 557.

Saṁveseti [causative of saṁvisati] to lead, conduct A I 141; passive saṁvesiyati to be put to bed (applied to a sick person) M I 88 = III 181; D II 24. Cf. abhi°.

Saṁvossajjati see samavossajjati.

Saṁvohāra [saṁ + vohāra] business, traffic Vin III 239; A II 187 = S I 78; A III 77; Pj II 471.

Saṁvohārati [denominative from saṁvohāra] to trade (with); present participle °vohāramāna [cf. BHS saṁvyavahāramāna Divy 259] A II 188.

Saṁsagga [from saṁ + sṛj] contact, connection, association Vin III 120; A III 293f. (°ārāmatā); IV 87f., 331; It 70; Ja I 376; IV 57; Miln 386; Nidd II §137; Vibh-a 340 (an-anulomika°); Pv-a 5 (pāpamitta°). – Two kinds of contact at Nidd II §659: by sight (dassana°) and by hearing (savaṇa°). – pada° contact of two words, “sandhi” Nidd I 139; Nidd II §137 (for iti); Pj II 28. – a° S II 202; Miln 344. -°jāta one who has come into contact Snp 36.

Saṁsaṭṭha [past participle of saṁ + sṛj]

1. mixed with (instrumental), associating with, joined M I 480 (opposite vi°); A III 109, 116, 258f., 393; Pv-a 47.

2. living in society Vin I 200; II 4; IV 239, 294; D II 214; Kv 337 = As 42; Dhs 1193; Ja II 105; As 49, 72.

– a° not given to society M I 214; S I 63; Miln 244; Vism 73.

Saṁsati [Vedic śaṁsati, cf. Avesta saṁhaiti to proclaim, Latin censeo = censure; Old-bulgarian qom to say] to proclaim, point out Ja V 77; VI 533; potential saṁse Ja VI 181; preterit asaṁsi Ja III 420; IV 395; V 66; and asāsī (Sanskrit aśaṁsīt) Ja III 484. Cf. abhi°.

Saṁsatta [past participle of saṁ + sañj] adhering, clinging D I 239 (paramparā°).

Saṁsad (feminine) [from saṁ + sad] session, assembly; locative saṁsati Ja III 493 (= parisamajjhe commentary), 495

Saṁsaddati [saṁ + śabd] to sound, in definition of root kitt at Dhātup 579; Dhātum 812.

Saṁsandati [saṁ + syand, cf. BHS śaṁsyandati Avś II 142f., 188] to run together, to associate D I 248; II 223; S II 158 = It 70; S IV 379; Pp 32. – causative saṁsandeti to put together; unite, combine Ja I 403; V 216; Miln 131; Dhp-a II 12; IV 51.

Saṁsandanā (feminine) [from saṁsandati]

1. (literal) coming together Ja VI 414 (v.l. for Text saṁsandita).

2. (figurative) import, application, reference, conclusion (literal “flowing together”) Tikap 264. opamma° application of a simile, “tertium comparationis” Vism 326; Sv I 127. diṭṭha° (pucchā) a question with reference to observation Nidd II sub voce pucchā; As 55.

Saṁsanna [past participle of saṁsīdati or saṁsandati] depressed, exhausted Dhp 280 (= osanna Dhp-a III 410: see ossanna).

Saṁsappa (adjective) [from saṁ + sṛp] creeping A V 289.

Saṁsappati [saṁ + sappati] to creep along, to crawl, move A V 289; Vv-a 278; Dhp-a IV 49. Saṁsappaniyapariyāya, the creeping exposition, a discussion of the consequences of certain kinds of kamma, A V 288f.

Saṁsappin (adjective) = saṁsappa A IV 172.

Saṁsaya [cf. Vedic saṁśaya] doubt A II 24; Nidd II §660 (= vicikicchā etc.); Miln 94; Dhs 425.

Saṁsayita (neuter) [past participle of saṁsayati = saṁ + seti of śi; in meaning = saṁsaya] doubt Dāṭh I 50.

Saṁsaraṇa (neuter) [from saṁ + sṛ]

1. moving about, running; °lohita blood in circulation (opposite sannicita°) Vism 261; Pj I 62; Vibh-a 245.

2. a movable curtain, a blind that can be drawn aside Vin II 153.

[BD]: screen

Saṁsarati [saṁ + sarati, of sṛ] to move about continuously, to come again and again Ja I 335.

2. to go through one life after the other, to transmigrate D I 14; Sv I 105; present participle saṁsaranto (and saṁsaraṁ) S III 149; IV 439; It 109; Pv-a 166; medium saṁsaramāna Vv 19^07; gerund °saritvā S III 212; Pp 16. – past participle saṁsarita and saṁsita.

Saṁsarita [past participle of saṁsarati] transmigrated D II 90; A II 1; Thig 496. a° M I 82.

Saṁsava [from saṁ + sru] flowing Vv-a 227.

Saṁsavaka [from saṁsava] name of a Hell Vv 52^12, cf. Vv-a 226f.

Saṁsāveti [from saṁ + sru] to cause to flow together, to pour into (locative), to put in Ja V 268 (= pakkhipati commentary).

Saṁsādiyā (feminine) [cf. Sanskrit syavaṁ-sātikā, on which see Kern, Toev. II 62, sub voce] a kind of inferior rice Ja VI 530.

Saṁsādeti causative of saṁsīdati (q.v.).

Saṁsāmeti [causative of saṁ + śam] literally “to smoothe,” to fold up (one’s sleeping mat), to leave (one’s bed), in phrase senāsanaṁ saṁsāmetvā Vin II 185; IV 24; M I 457; S III 95, 133; IV 288.

Saṁsāyati [saṁ + sāyati, which stands for sādati (of svad to sweeten). On y < d cf. khāyita < khādita and saṅkhāyita] to taste, enjoy Ja III 201 (preterit samasāyisuṁ: so read for samāsāsisuṁ).

Saṁsāra [from saṁsarati]

1. rebirth, literally faring on D I 54; II 206 (here = existence); M I 81 (saṁsārena suddhi); S II 178f.; A I 10; II 12 = 52; Snp 517; Dhp 60; Ja I 115; Pv II 13^11; Vism 544 (in detail), 578, 603 (°assa kāraka); Pv-a 63, 243. For description of saṁsāra (its endlessness and inevitableness) see e.g. S II 178, 184f., 263; III 149f.; Vibh-a 134 (anta-virahita) and anamatagga (to which add references Vibh-a 45, 182, 259, 260).

2. moving on, circulation: vacī° exchange of words A I 79.

-cakka [cf. BHS saṁsāra-cakra] the wheel of transmigration Vism 198, 201; Vv-a 105 = Pv-a 7;

-dukkha the ill of transmigration Vism 531; Vibh-a 145, 149;

-bhaya fear of transmigration Vibh-a 199;

-sāgara the ocean of transmigration Ja III 241.

Saṁsijjhati [saṁ + sidh] to be fulfilled Saddh 451.

Saṁsita^01 = saṁsarita Ja V 56 (cira-ratta° = carita anuciṇṇa commentary).

Saṁsita^02 [past participle of saṁ + śri] dependent Saddh 306.

Saṁsiddhi (feminine) [saṁ + siddhi] success Dhātup 420.

Saṁsibbita [past participle of saṁ + sibbati] entwined Vism 1; Miln 102, 148; Dhp-a III 198.

Saṁsīda [from śaṁsīdati] sinking (down) S IV 180 (v.l. saṁsāda).

Saṁsīdati [saṁ + sad]

1. to sink down, to lose heart D I 248; A III 89 = Pp 65; Thag 681; Ja II 330.

2. to be at an end (said of a path, magga) Vin III 131; S I 1. – causative saṁsādeti:

1. to get tired, give out M I 214; A I 288.

2. to drop, fail in A IV 398 (pañhaṁ, i.e. not answer).

3. to place Sv I 49.

Saṁsīdana (neuter) [from saṁsīdati] = saṁsīda Thag 572 (ogha°).

Saṁsīna [saṁ + sīna, past participle of śṛ to crush, Sanskrit śīrṇa] fallen off, destroyed Snp 44 (°patta without leaves = patita-patta commentary).

Saṁsuddha (adjective) [saṁ + suddha] pure D I 113; Snp 372, 1107; Nidd I 289; Nidd II §661; Ja I 2.

-gahaṇika of pure descent D I 113; Sv I 281.

Saṁsuddhi (feminine) [saṁ + suddhi] purification Snp 788; Nidd I 84.

Saṁsumbhati [saṁ + sumbhati] to beat Ja VI 53, 88 (°amāna).

Saṁsūcaka (adjective) [from saṁsūceti] indicating Vv-a 244, 302.

Saṁsūceti [saṁ + sūcay°, denominative from sūci] to indicate, show, betray Dāṭh V 50; Sv I 311.

Saṁseda [saṁ + seda] sweat, moisture M I 73; Thig-a 185.

-ja [cf. BHS saṁsvedaja Divy 627] born or arisen from moisture D III 230; Miln 128; Pj I 247; Vibh-a 161.

Saṁseva (adjective) [from saṁ + sev] associating A II 245; V 113f. (sappurisa° and asappurisa°); Miln 93.

Saṁsevanā (feminine) [from saṁsevati] associating Dhs 1326 = Pp 20.

Saṁsevā (feminine) [from saṁseva] worshipping, attending Miln 93 (sneha°).

Saṁsevita [saṁ + sevita] frequented, inhabited Ja VI 539.

Saṁsevin (adjective) = saṁseva Ja I 488.

Saṁhata^01 [past participle of saṁ + han] firm, compact Miln 416; Saddh 388.

Saṁhata^02 [past participle of saṁ + hṛ] Sv I 280; see vi°.

Saṁhanati and Saṁhanti [saṁ + han]

1. to join together, reach to Ja V 372.

2. to suppress, allay, destroy A IV 437 (kaṇḍuṁ). – past participle saṁhata.

Saṁhanana (neuter) [from saṁhanati] joining together, closing D I 11; Ja VI 65.

Saṁhara [from saṁ + hṛ] collecting; dus° hard to collect Vin III 148; Ja IV 36 (here as dussaṅghara, on which see Kern, Toev. I 121).

Saṁharaṇa (neuter) [from saṁharati] collecting, gathering Dāṭh V 33. Cf. upa° and saṅgharaṇa.

Saṁharati [saṁ + harati]

1. to collect fold up Vin I 46; II 117, 150; M III 169; Ja I 66, 422; Dāṭh IV 12; Pv-a 73.

2. to draw together Vin II 217.

3. to gather up, take up Pj II 369 (rūpaṁ).

4. to heap up Pv IV 14^01 (saṁharimha = sañcinimha Pv-a 279). – asaṁhāriya (gerundive) which cannot be destroyed (see also saṁhīra) S V 219. causative II °harāpeti to cause to collect to make gather or grow Vin IV 259 (lomāni), 260 (the same). – passive saṁhīrati (q.v.). – past participle saṁhata. Cf. upa°.

Saṁhasati [saṁ + hasati] to laugh with M II 223.

Saṁhāni (feminine) [saṁ + hāni] shrinking, decrease, dwindling away D II 305 = M I 49 = S II 2 = Dhs 644; As 328. Cf. parihāni.

Saṁhāra [from saṁ + hṛ] abridgment, compilation Pv-a 114. Cf. upa°.

Saṁhāraka [saṁ + hāra + ka] drawing together, a collector S II 185 = It 17. sabba° a kind of mixed perfume Ja VI 336.

Saṁhārima (adjective) [from saṁ + hṛ] movable Vism 124; a° Vin IV 272.

Saṁhita [past participle of sandahati] connected, equipped with, possessed of D I 5; M II 202; S I 103; Dhp 101 (gāthā anattha-pada°). Often as attha° endowed with profit, bringing advantage, profitable D I 189; S II 223; IV 330; V 417; A III 196f.; V 81; Snp 722. Cf. upa°.

Saṁhīyati see sandhīyati.

Saṁhīra and Saṁhāriya [gerund of saṁharati] that which can be restrained, conquerable Thag 1248; Ja V 81.

– a° immovable, unconquerable S I 193; Vin II 96; A IV 141f.; Thag 649; Snp 1149; Ja IV 283. See also asaṁhāriya.

Saṁhīrati [passive of saṁharati] to be drawn away or caught in (locative) M III 188f. (paccuppannesu dhammesu); As 420 (the same); Ja III 333.

Saka (adjective) [sa^01 + ka] own D I 106, 119, 231; II 173 (sakaṁ te “all be your own,” as greeting to the king); M I 79; Vin I 3, 249 (ācariyaka); S V 261 (the same); Snp 861; It 76; Nidd I 252; Pv I 5^01 (ghara); II 61 (bhātā). – Opposite assaka^02. appassaka having little or nothing as one’s own (= daḷidda) A I 261; II 203; kamma-ssaka possessing one’s own kamma M III 203f.; A V 288; Miln 65; Dhs 1366.

-gavacaṇḍa violent towards one’s own cows, harassing one’s own Pp 47.

Sakaṭa^01 (masculine and neuter) [cf. Sanskrit śakaṭa; Vedic śakaṭī] a cart, waggon; a cartload D II 110; Vin III 114; Ja I 191; Miln 238; Pv-a 102; Vibh-a 435 (simile of two carts); Pj II 58 (udaka-bharita°), 137 (bīja°). sakaṭāni pajāpeti to cause the carts to go on Ja II 296.

-gopaka the guardian of the waggon Dhp-a IV 60;

-bhāra a cart-load Vv-a 79;

-mukha the front or opening of the waggon, used as adjective “facing the waggon or the cart” (?) at D II 234, of the earth – that is, India as then known – and at D II 235 (comp. 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. D.B. II 269;

-vāha a cart-load Pv II 7^05;

-vyūha “the waggon array,” a wedge-shaped phalanx Ja II 404; IV 343; Vism 384.

Sakaṭa^02 see kāsaṭa.

Sakaṇika (adjective) [sa + kaṇa + ika] having a mole D I 80; Sv I 223.

Sakaṇṭaka (adjective) [sa + kaṇṭaka] thorny, dangerous D I 135; Thig 352; Sv I 296.

Sakaṇṇajappaka [sa + kaṇṇa + jappa + ka] whispering in the ear, a method of (secretly) taking votes Vin II 98f. (salāka-gāha).

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.

Sakadāgāmitā (feminine) [abstract from next] the state of a “once-returner” D II 206.

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 Vin I 293; D I 156, 229; III 107; M I 34; S III 168; A I 120, 232f.; II 89, 134; III 348; IV 292f., 380; V 138f., 372f.; Dhp-a IV 66.

Sakabala (adjective) [sa + kabala] containing a mouthful Vin IV 195.

Sakamana [saka + mana] is Buddhaghosa’s explanation of attamana (q.v.), e.g. Sv I 129, 255.

Sakamma (neuter) [sa^04 + kamma] one’s own occupation D I 135.

Sakaraṇīya (adjective) [sa^03 + karaṇīya] one who still has something to do (in order to attain perfection) D II 143; Thag 1045; Miln 138.

Sakaruṇa-bhāva [sa^03 + karuṇa + bhāva] being full of compassion Pj II 318.

Sakala (adjective) [cf. Sanskrit sakala] all, whole, entire Vin II 109; Vism 321; Pj II 132; Pv-a 93, 97, 111. Cf. sākalya.

Sakalikā (feminine) [from sakala = Sanskrit śakala potsherd] a potsherd; a splinter, bit D II 341; A II 199 = S IV 197; S I 27 = Miln 179; M I 259; A V 9 (°aggi); Ja IV 430; Miln 134; Pj I 43 (maccha°); Nett 23; As 319. – sakalikaṁ sakalikaṁ in little pieces Vin II 112. – sakalika-hīra a skewer Ja IV 29, 30.

[BD]: sakalikaṁ sakalikaṁ in bits of bits; splinters of bits;

Sakāsaṭa (adjective) [sa^03 + k.] faulty, wrong (literal bitter) Miln 119 (vacana).

Sakāsa [sa^03 + k. = Sanskrit kāśa] presence; accusative sakāsaṁ towards, to Snp 326; Ja V 480; Pv-a 237; locative sakāse in the presence of, before Ja III 24; IV 281; V 394; VI 282.

Sakicca (neuter) [sa^04 + kicca] one’s own duty or business Vism 321 (°pasuta).

Sakiccaya (neuter) [sa^04 + kiccaya = kṛtya] = sakicca Miln 42; As 196 (°pasuta).

Sakiñcana (adjective) [sa^03 + kiñcana] having something; (applied) with attachment, full of worldly attachment Snp 620 = Dhp I 246; Dhp 396 (= rāgādīhi kiñcanehi sakiñcana Dhp-a IV 158).

Sakid and Sakiṁ (adverb) [from sa° = saṁ] once.

1. sakiṁ: D II 188; Ja I 397; Dhp-a III 116 (sakiṁvijātā itthi = primipara); once more: Miln 238; once for all: Thig 466; Dhp-a II 44; Thig-a 284.

2. sakid (in composition; see also sakad-āgāmin): in sakid eva once only A II 238; IV 380; Pp 16; Pv-a 243; at once Vin I 31.

Sakiya (adjective) [from saka, cf. Sanskrit svakīya] own Ja II 177; III 48, 49; IV 177.

Sakuṇa [Vedic śakuna] a bird (especially with reference to augury) D I 71 (pakkhin + s.); Vin III 147; S I 197; A II 209; III 241f., 368; Ja II 111, 162 (Kandagala); Pj I 241. pantha° see under pantha. – feminine sakuṇī S I 44. adjective sakuṇa Ja V 503 (maṁsa).

-kulāvaka a bird’s nest Pj I 56;

-patha bird-course, name of place Nidd I 155;

-pāda bird foot Pj I 47;

-ruta the cry of birds Miln 178;

-vatta the habit (i.e. life) of a bird Ja V 254;

-vijjā bird craft, augury (i.e. understanding the cries of birds) D I 9; Sv I 93.

Sakuṇaka = sakuṇa Pj II 27. – feminine sakuṇikā D I 91; Miln 202; Ja I 171; IV 290.

Sakuṇagghi (feminine) [sakuṇa + °ghi, feminine of °gha] a kind of hawk (literal “bird-killer”) S V 146; Ja II 59; Miln 365. Cf. vyagghīnasa.

Sakuṇita at Pv-a 123 read saṅkucita.

Sakunta [cf. Sanskrit śakunta] a bird; a kind of vulture Snp 241; Dhp 92, 174; Ja IV 225; VI 272.

Sakuntaka = sakunta Vin I 137.

Sakumāra (adjective) [sa^02 + kumāra] of the same age; a playmate Ja V 360, 366.

Sakula [cf. Epic Sanskrit śakula] a kind of fish Ja V 405.

Sakka (adjective) [from śak, cf. Sanskrit śakya] able, possible Snp 143. sasakkaṁ (= sa^03 + ṣ) as much as possible, as much as one is able to M I 415, 514.

Sakkaccaṁ, Sakkacca (adverb) [original gerund of sakkaroti] respectfully, carefully, duly, thoroughly; often with uppaṭṭhahati to attend, serve with due honour. – Vv 12^05; Miln 305; Ja IV 310. The form sakkaccaṁ is the older and more usual, e.g. at D II 356f.; S IV 314; A II 147; IV 392; Vin IV 190, 275; Thag 1054; Ja I 480; Dhp 392; Pv-a 26, 121. The BHS form is satkṛtya, e.g. Mvu I 10.

-kārin zealous S III 267; Miln 94;

-dāna M III 24.

Sakkata [past participle of sakkaroti] honoured, duly attended D I 114, 116; II 167; Nidd 73; Ja I 334; Miln 21; Pj II 43 Usually combined with garukata, pūjita, mānita.

Sakkati [ṣvaṣk; Dhātup 9: gamana] to go; see osakkati and cf Pischel, Pkt Gr. §302. Other Pāli comounds are ussakkati and paṭisakkati.

Sakkatta (neuter) [from Sakka = Indra] Śakraship, the position as the ruler of the devas M III 65; Ja I 315; Vism 301 (brahmatta + s.). °rajja a kingdom rivalling Sakka’s Ja I 315.

Sakkaroti [sat + kṛ] to honour, esteem, treat with respect, receive hospitably; often combined with garukaroti, māneti, pūjeti, e.g. D I 91, 117; III 84; M I 126. present participle °karonto D II 159; potential °kareyya It 110; preterit °kari Pv-a 54; gerund °katvā Pp 35; Ja VI 14, and °kacca (q.v.). – past participle sakkata. – causative sakkāreti = sakkaroti; Mhv 32, 44; gerundive sakkāreyya Thag 186 (so read for °kareyya).

Sakkā (indeclinable) [originally potential of sakkoti = Vedic śakyāt; cf. Prākrit sakkā with Pischel’s explanation in Pkt Gr. §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 sāmaññaphalaṁ paññāpetuṁ would one be able to point out a result of samaṇaship, D I 51; khādituṁ na sakkā, one could not eat, Ja II 16; na sakkā maggo akkhātuṁ, the way cannot be shown, Mil 269; sakkā etaṁ mayā ñātuṁ? Can I ascertain this? D I 187; sakkā honti imāni aṭṭha sukhāni vindituṁ, these eight advantages are able to be enjoyed, Ja I 8; sakkā etaṁ abhavissa kātuṁ, this would be possible to do, D I 168; imaṁ sakkā gaṇhituṁ, this one we can take Ja IV 219. See also Pj II 338, 376 (= labbhā); Pv-a 12, 69, 96.

Sakkāya [sat + kāya, cf. BHS satkāya Divy 46; Avś I 85. See on explanation of term Mrs. Rh.D. in JRAS 1894, 324; Franke Dīgha translation page 45; Geiger P.Gram §24.1; Kern. Toev. II 52] the body in being, the existing body or group (= -nikāya q.v.); as a technical term in Pāli psychology almost equal to individuality; identified with the five khandhas M I 299; S III 159; IV 259; A II 34; Thig 170, 239; As 348. See also D III 216 (cf. D.B. III 2161); A III 293, 401; Nidd I 109.

-diṭṭhi theory of soul, heresy of individuality, speculation as to the eternity or otherwise of one’s own individuality M I 300 = III 17 = DhS 1003, S 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 (Paṭis 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 S III 85; and so is the eye, As 308. When the word diṭṭhi is not expressed it is often implied, Thig 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, S IV 175; is extinguished by the Path, M I 299; S III 159; IV 260; and is to be put away by insight As 346. – See further: D III 234; A III 438; IV 144f.; Kv 81; Snp 950; Dhs 1003; and on term BMPE 1003; K.S. III 80, note 3;

-nirodha the destruction of the existing body or of individuality A II 165f.; III 246; D III 216;

-samudaya the rise of individuality D III 216; Nidd I 109.

Sakkāra [from sat + kṛ] hospitality, honour, worship Vin I 27, 183; A II 203; Ja I 63; II 9, 104; Dhp 75; Miln 386; Dhs 1121; Vism 270; Pj II 284; Vibh-a 466. °ṁ karoti to pay reverence, to say goodbye Dhp-a I 398. Cf. lābha.

Sakkāreti is causative of sakkaroti (q.v.).

Sakkuṇeyyatta (neuter) [abstract from sakkuṇeyya, gerund of sakkoti] possibility; a° impossibility Pv-a 48.

Sakkoti [śak; definition Dhātup 508 etc. as “sattiyaṁ”: see satti] to be able. Present sakkoti D I 246; Vin I 31; Miln 4; Dhp-a I 200; sakkati [= Classical Sanskrit śakyate] Nett 23. potential sakkuṇeyya Ja I 361; Pv-a 106; archaic 1st plural sakkuṇemu Ja V 24; Pv II 8^01. present participle sakkonto Miln 27. – Future sakkhati Snp 319; sakkhīti [= Sanskrit śakṣyati] M I 393; plural 3rd sakkhinti Snp 28; 2nd singular sagghasi Snp 834; 3rd singular sakkhissati Dhp-a IV 87. – preterit asakkhi D I 96, 236; Pv-a 38; sakkhi Miln 5; Ja V 116; 1st plural asakkhimha Pv-a 262, and asakkhimhā Vin III 23; 3rd singular also sakkuṇi Mhv 7, 13. – gerundive sakkuṇeyya (negative a°) (im)possible Ja I 55; Pv-a 122. – sakka and sakkā see seperate.

Sakkharā (feminine) [cf. Vedic śarkarā gravel]

1. gravel, grit Vin III 147 = Ja II 284; Ja I 192; A I 253; D I 84; Pv III 2^28; Dhp-a IV 87.

2. potsherd Vv-a 157; Pv-a 282, 285.

3. grain, granule, crystal, in loṇa° a salt crystal S II 276; Dhp-a I 370; Pj II 222.

4. (granulated) sugar Ja I 50.

Sakkharikā (feminine) [from sakkharā] in loṇa° a piece of salt crystal Vin I 206; II 237.

Sakkharilla (adjective) [= sakkharika, from sakkharā] containing gravel, pebbly, stony A IV 237.

Sakkhali (and Sakkhalikā) (feminine) [cf. Sanskrit śaṣkulī]

1. the orifice of the ear: see kaṇṇa°.

2. a sort of cake or sweetmeat (cf. saṅguḷikā) A III 76 (Text sakkhalakā; vv.ll. °likā and saṅkulikā); Vin III 59; Ja II 281.

Sakkhi^01 [sa^03 + akkhin; cf. Sanskrit sākṣin] an eyewitness D II 237 (nominative singular sakkhī = with his own eyes, as an eyewitness); Snp 479, 921, 934 (sakkhi dhammaṁ adassi, where the corresponding Sanskrit form would be sākṣād); Ja I 74. – kāya-sakkhī a bodily witness, i.e. one who has bodily experienced the 8 vimokkhas A IV 451; Vism 93, 387, 659. – sakkhiṁ karoti [Sanskrit sākṣī karoti]

(1) to see with one’s own eyes S II 255;

(2) to call upon as a witness (with genitive of person) Ja VI 280 (rājāno); Dhp-a II 69 (Moggallānassa sakkhiṁ katvā); Pv-a 217 (but at 241 as “friendship”).

Note: The Pāli 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 M I 369; D I 238; Ja VI 233;

-puṭṭha asked as a witness Snp 84, 122; Pp 29;

-bhabbatā the state of becoming an eyewitness, of experiencing M I 494; As 141;

-sāvaka a contemporaneous or personal disciple D II 153.

Sakkhī (feminine) or sakkhi^02 (neuter) [cf. Sanskrit sākhya] friendship (with somebody = instrumental) S I 123 = A V 46 (janena karoti sakkhiṁ make friends with people); Pv IV 1^57; IV 1^65; Ja III 493; IV 478. Cf. sakhya.

Sakya: see DPPN. In compound °puttiya (belonging to the Sakya son) in general meaning of “a (true) follower of the Buddha,” A IV 202; Vin I 44; Ud 44;

– a° not a follower of the B. Vin III 25.

Sakhi [Vedic sakhi masculine and feminine] a companion, friend; nominative sakhā Ja II 29; 348; accusative sakhāraṁ Ja II 348; V 509; and sakhaṁ Ja II 299; instrumental sakhinā Ja IV 41; ablative sakhārasmā Ja III 534; genitive sakhino Ja VI 478; vocative sakhā Ja III 295; nominative plural sakhā Ja III 323; and sakhāro Ja III 492; genitive sakhīnaṁ Ja III 492; IV 42; and sakhānaṁ Ja II 228. In compounds with bhū as sakhi° and sakhī°, e.g. sakhibhāva friendship Ja VI 424; Pv-a 241; and sakhībhāva Ja III 493.

Sakhikā (feminine) [from sakhi] a female friend Ja III 533.

Sakhitā (feminine) [abstract from sakhi] friendship Thag 1018, 1019.

Sakhila (adjective) [from sakhi] kindly in speech, congenial D I 116; Vin II 11; Ja I 202, 376; Miln 207; Pv IV 1^33 (= mudu Pv-a 230). Cf. sākhalya.

-vācatā use of friendly speech Dhs 1343.

Sakhī (feminine) [to sakhi] a female friend Ja II 27, 348.

Sakhura (adjective) [sa^03 + khura] with the hoofs Ja I 9; Buddhaghosa on M. I 78 (see M I 536).

Sakhya (neuter) [Sanskrit sākhya; cf. sakkhī] friendship Ja II 409; VI 353f.

Sagandhaka (adjective) [sa^03 + gandha + ka] fragment Dhp 52.

Sagabbha (adjective) [sa^03 + gabbha] with a fœtus, pregnant Mhv 33, 46.

Sagaha (adjective) [sa^03 + gaha^02] full of crocodiles It 57, 114. As sagāha at S IV 157.

Sagāmeyya (adjective) [gerundive formation from gāma, + sa^02 = saṁ°] hailing from the same village S I 36, 60.

Sagārava (adjective) [sa^03 + gārava] respectful, usually combined with sappatissa and other synonyms, e.g. Vin I 45; It 10; Vism 19, 221.

Sagāravatā (feminine) [from sagārava] respect Thag 589.

Saguṇa (adjective) [either sa^03 + guṇa^01 1, as given under guṇa^01; or sa° = saṁ° once, as in sakṛt, + guṇa^01 2] either “with the string,” or “in one”; Vin 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 guṇa^01 1; saguṇaṁ katvā belongs to saṅghāṭiyo, and not to kāyabandhanaṁ, thus: “the upper robes are to be given, putting them into one (bundle).”

Saguḷa [sa^03 + guḷa^02] a cake with sugar Ja VI 524. Cf. saṅguḷikā.

Sagocara [sa^02 = saṁ, + gocara] companion, mate (literal having the same activity) Ja II 31.

Sagotta [sa^02 = saṁ, + gotta] a kinsman Ja V 411; cf. VI 500.

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” Pv-a 9; “rūpādīhi visayehi suṭṭhu aggo ti saggo” Vism 427); usually the kāmāvacara-devaloka, sometimes also the 26 heavens (Thig-a 74). Sometimes as sagga ṭhāna (cf. °loka), e.g. Ja VI 210. – Vin I 223; D II 86; III 52, 146f.; M I 22, 483; S I 12; A I 55f., 292f.; II 83f.; III 244, 253f.; IV 81; V 135f.; Snp 224 (locative plural saggesu); It 14; Pv I 1^03; Vism 103, 199.

-āpāya heaven and hell Thig 63; Snp 647;

-ārohaṇa (-sopāna) (the stairs) leading to heaven (something like Jacob’s ladder) Vism 10;

-kathā discourse or talk about heaven Vin I 15 (cf. anupubbikathā)

-kāya the heavenly assembly (of the gods) Ja VI 573;

-dvāra heaven’s gate Vism 57;

-patha = sagga Ja I 256;

-pada heavenly region, heaven Ja II 5; IV 272 (= saggaloka);

-magga the way to heaven Ja VI 287; Dhp-a I 4;

-loka the heaven world M I 73; Ja IV 272;

-saṁvattanika leading to heaven D III 66.

Sagguṇa [sat + guṇa] good quality, virtue Saddh 313.

Saggh° see Sakkoti.

Saghaccā (feminine) [sat + ghaccā] just or true killing Ja I 177.

Saṅkacchā (feminine) [saṁ + kacchā1] part of a woman’s dress, bodice, girdle (?) Ja V 96 (suvaṇṇa°).

Saṅkacchika (neuter) [from saṅkacchā] a part of clothing, belt, waist-cloth Vin II 272; IV 345. The commentary explanation is incorrect.

Saṅkaṭīra (neuter) [unexplained] a dust heap D II 160; S II 270; M I 334. Explained as “saṅkāra-ṭṭhāna” K.S. II 203.

Saṅkaḍḍhati [saṁ + kaḍḍhati]

1. to collect M I 135; Ja I 254; IV 224; Dhp I 49; passive °khaḍḍiyati Vism 251 (present participle °iyamāna being collected, comprising.

2. to examine, scrutinize Ja VI 351 (cintetvā °kaḍḍhituṁ).

Saṅkati [śaṅk, Vedic śaṅkate, cf. Latin cunctor to hesitate; Gothic hāhan = Anglo-Saxon hangon “to hang”; Old-Icelandic hāētta danger] to doubt, hesitate, to be uncertain about; present (medium) 1st singular saṅke S I 111; Ja III 253 (= āsaṅkāmi commentary); VI 312 (na saṅke maraṇāgamāya); potential saṅketha Ja II 53 = V 85. passive saṅkīyati S III = Kv 141; A IV 246.

Saṅkathati [saṁ + kathati] to name, explain. passive saṅkathīyati As 390.

Saṅkanta [past participle of saṅkamati] gone together with (–°), gone over to, joined Vin I 60; IV 217.

Saṅkantati [saṁ + kantati] to cut all round, M III 275.

Saṅkanti (feminine) [from saṅkamati] transition, passage Kv 569; Vism 374f.

Saṅkantika [from saṅkanta] a school of thought (literal gone over to a faction), a subdivision of the Sabbatthivādins S V 14; Vism 374f.; Mhv 5, 6; Dīp 5, 48; Mhbv 97.

Saṅkappa [saṁ + kḷp, cf. kappeti figurative meaning] thought, intention, purpose, plan D III 215; S II 143f.; A I 281; II 36; Dhp 74; Snp 154, 1144; Nidd I 616 (= vitakka ñāṇa paññā buddhi); Dhs 21; Dhp-a II 78. As equivalent of vitakka also at D III 215; A IV 385; Dhs 7. – kāma° a lustful thought A III 259; V 31. paripuṇṇa° having one’s intentions fulfilled M I 192; III 276; D III 42; A V 92, 97f.; sara° memories and hopes M I 453; S IV 76; vyāpāda°, vihiṁsa°, malicious, cruel purposes, M II 27f.; sammā° right thoughts or intentions, one of the aṅgas of the Eightfold Path (ariya-magga) Vin I 10; D II 312; A III 140; Vibh-a 117. Saṅkappa is defined at As 124 as (cetaso) abhiniropanā, i.e. application of the mind. See on term also Cpd. 238.

Saṅkappeti [Denominative from saṅkappa]

1. to imagine; wish A II 36; M I 402; Pp 19.

2. to determine, to think about, strive after Ja III 449f.

Saṅkama [from saṁ + kram] a passage, bridge M I 439; Vin III 127; Ja III 373 (attānaṁ °ṁ katvā yo sotthiṁ samatārayi); Miln 91, 229.

Saṅkamati [saṁ + kamati]

1. to go on, to pass over to (accusative), to join D I 55 (ākāsaṁ indriyāni s.); Vin I 54; II 138 (bhikkhū rukkhā rukkhaṁ s., climb from tree to tree); Kv 565f. (jhānā jhānaṁ).

2. to transmigrate Miln 71f. (+ paṭisandahati). – gerundive saṅkamanīya to be passed on or transferred Vin I 190; cīvara° a dress that should be handed over, which does not belong to one Vin IV 282. – past participle saṅkanta. – causative saṅkāmeti

1. to pass over, to cause to go, to move, to shift Vin III 49, 58, 59.

2. to come in together (sensations to the heart) As 264. – Cf. upa°.

Saṅkamana (neuter) [from saṅkamati] literally “going over,” i e. step; hence “bridge,” passage, path S I 110; Vv 52^22; 77^05; Pv II 7^08; II 9^25; Ja VI 120 (papā°). Cf. upa°.

Saṅkampati [saṁ + kampati] to tremble, shake Vin I 12; D II 12, 108; Ja I 25. – causative saṅkampeti the same D II 108.

Saṅkara^01 (fight, confusion) wrongly for saṅgāra Nett 149, in quotation from M III 187.

Saṅkara^02 (adjective) [cf. Sanskrit śaṅkara] blissful Mhbv 4 (sabba°).

Saṅkalana (neuter) [from saṁ + kal to produce] addition Sv I 95; Ps I I 2.

Saṅkalaha [saṁ + kalaha] inciting words, quarrel Ja V 393.

Saṅkasāyati [from saṁ + kṛṣ, kāsati? Or has it anything to do with kasāya?] to become weak, to fail S I 202; II 277; IV 178; A I 68.

Saṅkassara (adjective) [doubtful, if Vedic saṅkasuka] doubtful; wicked Vin II 236 (cf. Vinaya Texts III 300); S I 49 = Dhp 312 (explained as “saṅkāhi saritabba, āsaṅkāhi sarita, ussaṅkita, parisaṅkita” Dhp-a III 485, thus taken as saṅkā + sṛ by Buddhaghosa; of course not cogent); A II 239; IV 128, 201; S I 66 (°ācāra = “suspecting all” translation); IV 180; Thag 277; Pp 27.

Saṅkā (feminine) [from śaṅk: see saṅkati] doubt, uncertainty, fear (cf. visaṅka) Ja VI 158; Dhp-a III 485.

Saṅkāpeti [from saṁ + kḷp] to prepare, get ready, undertake Vin I 137 (vassāvāsaṁ); S IV 312.

Saṅkāyati [denominative from saṅkā; Dhātup 4 defines saṅk as “saṅkāyaṁ”] to be uncertain about Vin II 274. Cf. pari°.

Saṅkāra [from saṁ + kṛ] rubbish Vin I 48; IV 265; Ja I 315; II 196.

-kūṭa rubbish heap, dust heap M II 7; Pp 33; Miln 365; Dhp-a I 174. Cf. kacavara and kattara;

-cola a rag picked up from a rubbish heap Ja IV 380;

-ṭhāna dust heap Thag 1175, Ja I 244; Vism 250; Dhp-a II 27;

-dhāna the same Dhp 58;

-yakkha a rubbish heap demon Ja IV 379.

Saṅkāsa [saṁ + kāsa, of kāś, cf. okāsa] appearance; (–°) having the appearance of, like, similar Ja II 150; V 71, 155, 370 (puñña° = sadisa commentary); Bv XVII 21; Miln 2.

Saṅksana (neuter) and °ā (feminine) [from saṁ + kāś] explanation, illustration S V 430; Nett 5, 8, 38; Pj II 445 (+ pakāsana).

Saṅkiṇṇa [past participle of saṅkirati] mixed; impure S III 71; A IV 246.

-parikha having the trenches filled; said of one who is free of saṁsāra M I 139; A III 84; Nidd II page 161.

Saṅkita [from śaṅk] anxious, doubtful Ja V 85; Mhv 7, 15; Pj II 60. Cf. pari°, vi°.

Saṅkittana (neuter) [saṁ + kittana] proclaiming, making known Pv-a 164.

Saṅkitti (feminine) [perhaps saṁ + kitti] derivation and meaning very doubtful; Buddhaghosa’s explaination at Pp-a 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.” D I 166 (translation D.B. 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”?); M I 77; A II 206; Pp 55. It may be something like “convocation.”

Saṅkin (adjective) [from śaṅk] anxious Mhv 35, 101.

Saṅkiya (adjective) [gerundive from śaṅkati]

1. apt to be suspected It 67.

2. anxious Ja I 334.

Saṅkiraṇa (neuter) [from saṁ + kirati] an astrological technical term, denoting the act of or time for collecting or calling in of debts (Buddhaghosa; doubtful) D I 11; Sv I 96; cf. D.B. I 23.

Saṅkirati [saṁ + kirati] to mix together; passive saṅkīyati (q.v.); past participle saṅkiṇṇa.

Saṅkiliṭṭha [past participle of saṅkilissati] stained, tarnished, impure, corrupt, foul D I 247; S II 271; A III 124; V 169; Dhp 244; Ja II 418; Dhs 993, 1243; Pv IV 1^23 (kāyena vācāya ca); As 319.

Saṅkilissati [saṁ + kilissati, cf. BHS saṅkliśyati Divy 57] to become soiled or impure D I 53; S III 70; Dhp 165; Ja II 33, 271. – past participle saṅkiliṭṭha. – causative saṅkileseti.

Saṅkilissana (neuter) [from saṅkilissati] staining, defiling; getting defiled Vv-a 329.

Saṅkilesa [saṁ + kilesa] impurity, defilement, corruption, sinfullness Vin I 15; D I 10, 53, 247 (opposite visuddhi); M I 402; S III 69; A II 11; III 418f.; V 34; Ja I 302; Dhs 993, 1229; Nett 100; Vism 6, 51, 89; As 165.

Saṅkilesika (adjective) [from saṅkilesa] baneful, sinful D I 195; III 57; A II 172; Dhs 993 (cf. As 345); Tikap 333, 353.

Saṅkīyati [passive of saṅkirati, saṁ + kīr; Sanskrit °kīryate > *kiyyati > Pāli °kīyati] to become confused or impure S III 71; A II 29; IV 246.

Saṅkīḷati [saṁ + kīḷati] to play or sport D I 91; A IV 55, 343; Sv I 256.

Saṅku [cf. Vedic śaṅku] a stake, spike; javelin M I 337; S IV 168; Ja VI 112; Dhp-a I 69. – ayo° an iron stake A IV 131;

-patha a path full of stakes and sticks Vv 84^11; Ja III 485, 541; Miln 280; Vism 305;

-sata a hundred sticks, hundreds of sticks Ja VI 112; Vism 153 (both passages same simile with the beating of an ox-hide);

-samāhata set with iron spikes, name of a Hell M I 337; Ja VI 453.

Saṅkuka [from saṅku] a stake Vv-a 338. Cf. khāṇuka.

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) Ja I 275; VI 468 (°hattha, opposed to pasārita-hattha); Sv I 287; Pv-a 123, 124.

Saṅkuṭika [from saṁ + *kuṭ/kuc, cf. kuṭila] doubled up Ja II 68; cf. JPTS 1884, 102.

Saṅkuṭita [= last] doubled up, shrivelled, shrunk; Ja II 225; Miln 251, 362; As 376; Vism 255 (where Pj I reads bahala); Vibh-a 238.

Saṅkuṭila (adjective) [saṁ + kuṭila] curved, winding Miln 297.

Saṅkuṇḍita [past participle of saṁ + kuṇḍ: see kuṇḍa] contorted, distorted Pv-a 123.

Saṅkuddha [saṁ + kuddha] angry D II 262.

Saṅkupita [saṁ + kupita] shaken, enraged S I 222.

Saṅkuppa (adjective) [saṁ + kuppa] to be shaken, movable; a° immovable Thag 649; Snp 1149.

Saṅkula (adjective) [saṁ + kula] crowded, full Saddh 603.

Saṅkuli [cf. sakkhali 2 and saṅguḷikā] a kind of cake Ja VI 580.

Saṅkulya (neuter) = saṅkuli Ja VI 524.

Saṅkusaka (adjective) [cf. Sanskrit saṅkasuka crumbling up] contrary;

negative a° Ja VI 297 (= appaṭiloma commentary).

Saṅkusumita (adjective) [saṁ + kusumita] flowering, in blossom Ja V 420; Miln 319.

Saṅketa [saṁ + keta: see ketu] intimation, agreement, engagement, appointed place, rendezvous Vin I 298; Miln 212; Nett 15, 18; cf. Cpd. 6, 33. saṅketaṁ gacchati to keep an appointment, to come to the rendezvous Vin II 265. asaṅketena without appointing a place Vin I 107. vassika° the appointed time for keeping the rainy season Vin I 298.

-kamma agreement Vin III 47, 53, 78.

Saṅketana (neuter) = saṅketa, °ṭṭhāna place of rendezvous Dhp-a II 261.

Saṅkeḷāyati [saṁ + keḷāyati] to amuse oneself (with) A IV 55.

Saṅkoca [saṁ + koca, of kuñc: see kuñcita] contraction (as a sign of anger or annoyance), grimace (mukha°) Pv-a 103; also as hattha°, etc. at Pv-a 124.

Saṅkocana (neuter) = saṅkoca Ja III 57 (mukha°); Dhp-a III 270; Dhātup 809.

Saṅkoceti [causative of saṅkucati] to contract Ja I 228; As 324.

Saṅkopa see saṅkhepa.

Saṅkha^01 [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 D I 79; II 297 = M I 58; A II 117; IV 199; Vv 81^10; Ja I 72; II 110; VI 465, 580; Miln 21 (dhamma°); Dhp-a I 18. Combined with paṇava (small drum) Vism 408; Ja VI 21; or with bheri (large drum) Miln 21; Vism 408.

-ūpama like a shell, i.e. white Ja V 396, cf. VI 572;

-kuṭṭhin a kind of leper; whose body becomes as white as mother-of-pearl Dhp-a I 194, 195;

-thāla mother of pearl, (shell-)plate Vism 126 (sudhota°), 255;

-dhama a trumpeter D I 259 = M II 19; M II 207 = S IV 322;

-dhamaka a conch blower, trumpeter Ja I 284; VI 7;

-nābhi a kind of shell Vin I 203; II 117;

-patta mother-of-pearl Dhp-a I 387;

-muṇḍika the shell-tonsure, a kind of torture M I 87; A I 47; II 122;

-mutta mother-of-pearl Ja V 380 (commentary explains as “shell-jewel and pearl-jewel”); VI 211, 230;

-likhita polished like mother-of-pearl; bright, perfect D I 63, 250; S II 219; A V 204; Vin I 181; Pp 57; Sv I 181; Dhp-a IV 195. See also under likhita, and cf. Franke, Wiener Zeitschrift 1893, 357;

-vaṇṇa pearl-white Ja III 477; M I 58 = A III 324;

-sadda the sound of a chank A II 186; Vism 408; Dhs 621;

-silā “shell-stone,” a precious stone, mother-of-pearl (?) Ud 54; Ja IV 85; Pv II 6^04. Frequent in BHS, e.g. Avś I 184, 201, 205; Divy 291.

Saṅkha^02 [etymology?] a water plant (combined with sevāla) Miln 35. See detail under paṇṇaka 2.

Saṅkhata [past participle of saṅkharoti; Sanskrit śaṁskṛta]

1. put together, compound; conditioned, produced by a combination of causes, “created,” brought about as effect of actions in former births S II 26; III 56; Vin II 284; It 37, 88; Ja II 38; Nett 14; Dhs 1085; As 47. As neuter that which is produced from a cause, i.e. the saṅkhāras S I 112; A I 83, 152; Nett 22. asaṅkhata not put together, not proceeding from a cause Dhs 983 (so read for saṅkhata), 1086; epithet of Nibbāna “the Unconditioned” (and therefore unproductive of further life) A I 152; S IV 359f.; Kv 317f.; Pv III 7^10 (= laddhanāma amataṁ Pv-a 207); Miln 270; Dhs 583 (see BMPE ibid), 1439. The discernment of higher jhāna-states as saṅkhata is a preliminary to the attainment of Arahantship M III 244. Cf. abhi°; visaṅkhita; visaṅkhāra.

2. cooked, dressed Mhv 32, 39.

3. embellished Mhv 22, 29.

-lakkhaṇa properties of the saṅkhata, i.e. production, decay and change A I 152; Vv-a 29.

[BD]: The discernment of higher jhāna-states as saṅkhata is a preliminary to the attainment of Arahantship M III 244. ? Not found there, but see DN 2 (end).

Saṅkhati (feminine) [cf. Sanskrit śaṁskṛti] cookery M I 448.

Saṅkhaya [saṁ + khaya] destruction, consumption, loss, end Vin I 42; D II 283; M I 152; S I 2, 124; IV 391; It 38; Dhp 282 (= vināsa Dhp-a III 421), 331; Ja II 52; V 465; Miln 205, 304.

Saṅkharoti [saṁ + kṛ] to put together, prepare, work Pv-a 287. a-saṅkhārāna S I 126. Gerund saṅkharitvā S II 269 (v.l. saṅkhāditvā, as is read at the same passage Vin II 201). Cf. abhi°. – past participle saṅkhata.

Saṅkhalā (feminine) [cf. Sanskrit śṛṅkhalā] a chain Thig 509. aṭṭhi° a chain of bones, skeleton A III 97. As °kaṅkalā at Thig 488.

Saṅkhalikā (feminine) [from saṅkhalā] a chain S I 76; Ja III 168; VI 3; Nidd II §304 III; Miln 149, 279; Dhp-a IV 54; Pv-a 152. Sometimes saṅkhalika (especially in composition), e.g. Ja III 125 (°bandhana); VI 3; Miln 279.

-aṭṭhi° a chain of bones, a skeleton [cf. BHS asthi-saṅkhalikā Mvu I 21] D II 296 = M I 58; Vin III 105; Ja I 433; Pv II 12^11; Dhp-a III 479;

-deva° a magic chain Ja II 128; V 92.

Saṅkhā (feminine) and Saṅkhyā (feminine) [from saṁ + khyā]

1. enumeration, calculation, estimating D II 277; M I 109; Miln 59

2. number Dāṭh I 25.

3. denomination, definition, word, name (cf. on term K.S. I 321) S III 71f.; IV 376f.; Nidd II §617 (= uddesa gaṇanā paññatti); Dhs 1306; Miln 25. °saṅkhaṁ gacchati to be styled, called or defined; to be put into words D I 199, 201; Vin II 239; M I 190, 487; A I 68, 244 = II 113; Pp 42; Nett 66f.; Vism 212, 225, 235, 294 (khy); Pj II 167 (khy); As 11 (khy). saṅkhaṁ gata (cf. saṅkhāta) is called Sv I 41 (uyyānaṁ Ambalaṭṭhikā t’eva s. g.). saṅkhaṁ na upeti (nopeti) cannot be called by a name, does not count, cannot be defined It 54; Snp 209, 749, 911, 1074; Nidd I 327; Nidd II §617.

Saṅkhāta [past participle of saṅkhāyati] agreed on, reckoned; (–°) so-called, named D I 163 (akusala° dhammā); III 65, 133 = Vin III 46 (theyya° what is called theft); Sv I 313 (the sambodhi, by which is meant that of the three higher stages); As 378 (khandha-ttaya° kāya, cf. Expositor II 485); Pv-a 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” K.S. II 36), an epithet of the Arahant S II 47; IV 210; Snp 70 (°dhammo, with explanation Nidd II §618 b: “vuccati ñāṇaṁ” etc.; “saṅkhāta-dh. = ñāta-dhammo,” of the paccekabuddha), 1038 (°dhammā = vuccanti Arahanto khīṇāsavā Nidd II §618 a), Dhp 70 (Text saṅkhata°, but Dhp-a II 63 saṅkhāta°).

Saṅkhādati [saṁ + khādati] to masticate Vin II 201 = S II 269 (reads °kharitvā); A III 304f.; Ja I 507. – past participle °khādita.

Saṅkhādita [past participle of saṅkhādati] chewed, masticated Pj I 56, 257; Vibh-a 241 (where Vism 257 reads °khāyita).

Saṅkhāna^01 (neuter) and Saṅkhyāna (neuter) [from saṁ + khyā, cf. saṅkhā] calculation, counting D I 11; M I 85; Sv I 95; Dhātup 613 (khy).

Saṅkhāna^02 (neuter) [?] a strong leash Thig-a 292 (where Thig 509 reads saṅkhalā).

Saṅkhāyaka [from saṁ + khyā] a calculator S IV 376.

Saṅkhāyati and Saṅkhāti [saṁ + khyā]

1. to appear Ja V 203 (°āti).

2. to calculate Snp 126 (infinitive °khātuṁ); Dhp 196. gerund saṅkhāya having considered, discriminately, carefully, with open mind D II 227; III 224 (paṭisevati etc.: with reference to the 4 apassanāni); S I 182; Snp 209, 391, 749, 1048 (= jānitvā etc. Nidd II §619); Nidd I 327; Dhp 267 (= ñāṇena Dhp-a III 393); It 54. saṅkhā pi deliberately M I 105f.

Saṅkhāyita = saṅkhādita; Vism 257.

Saṅkhāra [from saṁ + kṛ, not Vedic, but as śaṁskāra Epic and Classical Sanskrit meaning “preparation” and “sacrament,” also in philosophical literature “former impression, disposition,” cf. vāsanā] one of the most difficult terms in Buddhist metaphysics, in which the blending of the subjective-objective view of the world and of happening, peculiar to the East, is so complete, that it is almost impossible for Occidental terminology to get at the root of its meaning in a translation. We can only convey an idea of its import by representing several sides of its application, without attempting to give a “word” as a definite translation. – An exhaustive discussion of the term is given by Franke in his Dīgha translation (pages 307f., especially 311f.); see also the analysis in Cpd. 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 S III 87; discussed, BMPE, §§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 D II 106; S II 266; Pv-a 210; bhavasaṅkhāra, jīvitasaṅkhāra, D 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 M I 301 (cf. 56); S IV 293; Kv 395 (cf. PtsC 227); Vism 530f.; As 8; Vibh-a 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 Dhs 1 (cf. M 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. M III 99, where saṅkhārā are a purposive, aspiring state of mind to induce a specific rebirth; S II 82, where puññaṁ, apuññaṁ āṇeñjaṁ s. abhisaṅkharoti, are, in D III 217 and Vibh 135, catalogued as the three classes of abhisaṅkhāra; S II 39, 360; A 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 saṅkhārakkhandha, with constants and variants, are given for each class of citta in Dhs 62, etc. (N.B. – Read cetanā for vedanā, 338.) Phassa and cetanā are the two constant factors in the s.-kkhandha. 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) “aniccā vata saṅkhārā uppādavaya-dhammino” (D II 157; S I 6, 158, 200; II 193; Thag 1159; Ja I 392, cf. Vism 527), which is rendered by Mrs. Rh.D. (Ps.B., 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 editor 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 Pv-a 71 we find saṅkhārā in literally meaning as “things” (preparations) in definition of ye keci (bhogā) “whatever.” The sabbe s. at S II 178 (translation “all the things of this world”) denote all 5 aggregates exhausting all conditioned things; cf. Kv 226 (translation “things”); Mhv 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°); Cpd. 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 4 saṅkhāras.

4. Various passages for saṅkhāra in general: D II 213; III 221f., M II 223 (imassa dukkha-nidānassa saṅkhāraṁ padahato saṅkhāra-ppadhānā virāgo hoti); S 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-a III 264, 379; Vibh-a 134 (fourfold), 149 (threefold), 192 (āyūhanā); Pv-a 41 (bhijjana-dhammā). Of passages dealing with the saṅkhāras as aniccā, vayadhammā, anattā, dukkhā etc. the following may be mentioned: Vin I 13; S I 200; III 24; IV 216, 259; V 56, 345; M III 64, 108; A I 286; II 150f.; III 83, 143; IV 13, 100; It 38; Dhp 277, 383; Paṭis I 37, 132; II 48; 109f.; Nidd II §444, 450; also Nidd II page 259 (sub voce saṅkhārā).

-upekkhā equanimity among “things” Vism 161, 162;

-ūpasama allayment of the constituents of life Dhp 368, 381; cf. Dhp-a IV 108;

-khandha the aggregate of (mental) coefficients D III 233; Kv 578; Tikap 61; As 345; Vibh-a 20, 42;

-dukkha the evil of material life, constitutional or inherent ill Vibh-a 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; Vibh-a 152 sq.

-padhāna concentration on the saṅkhāras M II 223;

-majjhattatā = °upekkhā Vibh-a 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; Vibh-a 456; Pj II 442.

Saṅkhāravant (adjective) [from saṅkhāra] having saṅkhāras A II 214 = Dhs 1003.

Saṅkhitta [past participle of saṅkhipati]

1. concise, brief Miln 227; As 344; instrumental saṅkhittena in short, concisely (opposite vitthārena) Vin I 10; D II 305; S V 421; Pp 41. Cf. BHS saṅkṣiptena Divy 37 etc.

2. concentrated, attentive D I 80 (which at Vism 410 however, is explained as “thīna-middhānugata”); S II 122; V 263; D II 299 = M I 59.

3. contracted, thin, slender: °majjhā of slender waist Ja V 155. – Cf. abhi°.

Saṅkhipati [saṁ + khipati]

1. to collect heap together Mhv 1, 31.

2. to withdraw, put off Dāṭh IV 35.

3. to concentrate Ja I 82.

4. to abridge, shorten. past participle saṅkhitta.

Saṅkhippa (adjective) [saṁ + khippa] quick Ja VI 323.

Saṅkhiyā-dhamma form of talk, the trend of talk D I 2; Sv I 43. Cf. saṅkhyā.

Saṅkhubhati [saṁ + khubbati] to be shaken, to be agitated, to stir Ja I 446 (gerund °khubhitvā); Dhp-a II 43, 57; preterit °khubhi Pv-a 93. – past participle saṅkhubhita. – causative saṅkhobheti to shake, stir up, agitate Ja I 119, 350; II 119.

Saṅkhubhita [past participle of saṅkhubhati] shaken, stirred Ja III 443.

Saṅkhepa [saṁ + khepa]

1. abridgment, abstract, condensed account (opposite vitthāra), e.g. Vism 532, 479; Dhp I 125; Pj I 183; As 344; Pj II 150, 160, 314; Vibh-a 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 Sv I 246; bhūmi-ghara° in the shape of an earth house Sv I 260.

3. group, heaping up, amassing collection: pabbata-saṅkhepe in a mountain glen (literal in the midst of a group of mountains) D I 84; A III 396. bhava° amassing of existences Ja I 165f., 366, 463; II 137.

4. aṭavi° at A I 178; III 66 is probably a wrong reading for °saṅkopa “inroad of savage tribes.” [mo: summit]

Saṅkheyya^01 (adjective) [gerund of saṅkhāyati] calculable; only negative a° incalculable S V 400; A III 366; Pv-a 212. -°kāra acting with a set purpose Snp 351. – As gerund of saṅkharoti: see upa°.

Saṅkheyya^02 (neuter) a hermitage, the residence of Thera Āyupāla Miln 19, 22 etc.

Saṅkhobha [san + khobha] shaking, commotion, upsetting, disturbance Ja I 64; Saddh 471.

Saṅkhobheti see saṅkhubhati.

Saṅga [from sañj: see sajjati 1] cleaving, clinging, attachment, bond S I 25, 117f.; A III 311; IV 289; Dhp 170, 342, etc.; Snp 61, 212, 386, 390, 475, etc.; Dhs 1059; As 363; Ja III 201; the five saṅgas are rāga, dosa, moha, māna, and diṭṭhi, Thag 633 = Dhp 370; Dhp-a IV 187; seven saṅgas, It 94; Nidd I 91, 432; Nidd II §620.

-ātiga one who has overcome attachment, free from attachment, an Arahant M I 386; S I 3, 23; IV 158 = It 58; Snp 250, 473, 621; Dhp-a IV 159.

Saṅgacchati [saṁ + gacchati] to come together, to meet with; gerund °gamma It 123; and °gantva Snp 290. – past participle saṅgata.

Saṅgaṇa (adjective) [sa + aṅgaṇa] sinful Snp 279. Cf. sāngaṇa.

Saṅgaṇikā (feminine) [saṁ + gaṇa + ikā, cf. BHS saṅgaṇikā Mvu II 355; Divy 464] communication, association, society Vin I 45; A III 256; Ja I 106.

-ārāma delighting in society D II 78; M III 110; Vibh-a 474;

-ārāmatā delight in company D II 78; M III 110; A III 116, 293f., 310, 422;

-rata fond of society D II 78; Snp 54; cf. saṅgaṇike rata Thag 84;

-vihāra (saṅgaṇika°) living in society A III 104; IV 342.

Saṅgaṇha (adjective) [from saṁ + grah] showing kindness, helping Vv-a 59 (°sīla).

Saṅgaṇhāti [saṁ + gaṇhāti]

1. to comprise Pv-a 80, 117; Pj II 200 (gerund °gahetvā), 347 (°gaṇhitvā).

2. to collect Mhv 10, 24.

3. to contain, include Miln 40.

4. to compile, abridge Mhv 37, 244.

5. to take up; to treat kindly, sympathize with, favour, help, protect Vin I 50; Ja II 6; IV 132; V 426 (preterit °gaṇhi), 438 (to favour with one’s love), 510; Miln 234; Pj I 160. preterit saṅgahesi Mhv 38, 31; future °gahissati Ja VI 392; gerund °gahetvā Mhv 37, 244; gerundive °gahetabba Vin I 50; present participle passive °gayhamāna As 18. – past participle saṅgahita. causative II saṅgaṇhāpeti: see pari° (e.g. Ja VI 328).

Saṅgata [past participle of saṅgacchati]

1. come together, met Snp 807, 1102 (= samāgata samohita sannipātita Nidd II §621); neuter saṅgataṁ association Dhp 207.

2. compact, tightly fastened or closed, well-joined Vv 64^02 (= nibbivara Vv-a 275).

Saṅgati (feminine) [from saṅgacchati]

1. meeting, intercourse Ja IV 98; V 78, 483. In definition of yajati (= service?) at Dhātup 62 and Dhātum 79.

2. union, combination M I 111; S II 72; IV 32f., 68f.; Vibh 138 (= Vibh-a 188).

3. accidental occurrence D I 53; Sv I 161.

Saṅgatika [adjective] kalyāṇa°, pāpa°, united with, M II 222, 227.

Saṅgama [from saṁ + gam]

1. meeting, intercourse, association Snp 681; Ja II 42; III 488; V 483.

2. sexual intercourse M I 407; Ja IV 106.

Saṅgāra [from saṁ + gṛ^01 to sing, proclaim, cf. gāyati and gīta]

1. a promise, agreement Ja IV 105, 111, 473; V 25, 479; saṅgāraṁ karoti to make a compact Vin I 247; Ja IV 105; V 479.

2. (also neuter) a fight M III 187 = Nett 149; S V 109.

Saṅgaha^01 [from saṁ + grah]

1. collecting, gathering, accumulation Vin I 253; Mhv 35, 28.

2. comprising , collection, inclusion, classification Kv 335f. (°kathā), cf. PtsC. 388f.; Vism 191, 368 (eka°); °ṁ gacchati to be comprised, included, or classified Pj II 7, 24, 291.

3. inclusion, i.e. constitution of consciousness, phase Miln 40.

4. recension, collection of the scriptures Mhv 4, 61; 5, 95; 38, 44; Sv I 131.

5. (applied) kind disposition, kindliness, sympathy, friendliness, help, assistance, protection, favour D III 245; Snp 262, 263; A I 92; Ja I 86f.; III 471; VI 574; Sv I 318; Vv-a 63, 64; Pv-a 196 (°ṁ karoti). The 4 saṅgaha-vatthūni or objects (characteristics) of sympathy are: dāna, peyyavajja, atthacariyā, samānattatā, or liberality, kindly speech, a life of usefullness (Rh.D. at D.B. 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 saṅgrahavastūni) are dāna, priyavākya, tathārthacaryā, samānasukha-duḥkatā Mvu I 3; and d., p., arthakriyā, samānārthatā (= samāna + artha + tā) Lal 30. Cf. Divy 95, 124, 264. The Pāli references are D III 152, 232; A II 32, 248; IV 219, 364; Ja V 330; Pj II 236, 240. See also Kern, Toev. II 67 sub voce

Saṅgaha^02 (neuter) [from saṁ + grah] restraining, hindrance, bond It 73 (both reading and meaning very doubtful).

Saṅgahaṇa (adjective) [from saṅgaṇhāti] firm, well-supported Ja V 484.

Saṅgahita (and Saṅgahīta) [past participle of saṅgaṇhāti]

1. comprised, included Miln 40 (eka°); Pv-a 80.

2. collected Mhv 10, 24.

3. grouped Kv 335f.

4. restrained Snp 388 (°attabhāva); Pj II 291 (°atta).

5. kindly disposed Vv 11^06 = Pv IV 1^60 (°attabhāva = paresaṁ saṅgaṇha-sīla Vv-a 59, i.e. of sympathetic nature).

Saṅgāma [from saṁ + *gam: see grāma; literally “collection”] a fight, battle D I 46; II 285; M I 86, 253; S I 98; IV 308f.; A I 106; II 116; III 94; Vin I 6; It 75; Snp 440; Nidd II §199; Pp 68; Ja I 358; II 11; Miln 332; Vism 401. Cf. vijita°.

-āvacara whose sphere is the battle, quite at home on the battlefield Ja II 94, 95; Vin V 163f., 183 (here said figuratively of the bhikkhu);

-ji (saṅgāma-j-uttama) victorious in battle Dhp 103 (cf. Dhp-a II 227 = saṅgāma-sīsa-yodha);

-bheri battle drum Dhp-a III 298; IV 25;

-yodha a warrior Ja I 358.

Saṅgāmeti [denominative from saṅgāma; given as special root saṅgām° at Dhātup 605 with definition “yuddha”] to fight, to come into conflict with Vin II 195; III 108; It 75; Ja II 11, 212. preterit °gāmesi Ja V 417, 420 (commentary = samāgami, cf. saṅgacchati).

Saṅgāyati [saṁ + gāyati] to chant, proclaim (cf. saṅgāra), to rehearse, to establish the text of the B. scriptures Vin II 285; Sv 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 Ja V 56.

Saṅgāha (adjective/noun) [from saṁ + grah]

1. collecting, collection, Mhv 10, 24.

2. restraining, self-restraint A II 142.

Saṅgāhaka (adjective/noun) [from saṅgāha]

1. compiling, collection, making a recension Ja I 1; Miln 369; Vv-a 169 (dhamma°).

2. treating kindly, compassionate, kind (cf. saṅgaha 5) A IV 90; Ja I 203; III 262.

3. (masculine) a charioteer D II 268; Ja I 203; II 257; IV 63.

Saṅgāhika (adjective) [= last]

1. comprising including Ja I 160; Vism 6; Sv I 94.

2. holding together M I 322 = A III 10.

3. comprehensive, concise Ja II 236.

Saṅgīta [past participle of saṅgāyati] sung; uttered, proclaimed, established as the text Vin II 290; Ja I 1; Sv I 25 (of the canon, said to have been rehearsed in seven months). – (neuter) a song, chant, chorus D II 138; Ja VI 529.

Saṅgīti (feminine) [from saṅgāyati; BHS saṅgīti Divy 61]

1. a song, chorus, music Ja 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, Vin II 284f.; Dīp IV ; Mhv 3; Sv I 2f.; Pj II 67, 483. The second Council at Vesāli Vin II 294f.; Dīp IV 27f.; Mhv 4; the third at Pāṭaliputta, Dīp VII 34f.; Mhv 5, 268f. A Council of heretics, the so-called Mahāsaṅgīti, is mentioned Dīp V 31f.

3. text rehearsed, recension Vin II 290; Sv I 17; Miln 175 (dhamma°); text, formula Vin 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 Pj II 42f., 292, 394, 413f., 504 and passim; Pv-a 49, 70, etc. -kāraka the same Ja I 345

-kāla the time of the redaction of the Pāli Canon, or of (one of them, probably the last) the Council Tikap 241; Pj II 580; Vv-a 270;

-pariyāya the discourse on the Holy Text D III 271 (Rh.D. “scheme of chanting together”).

Saṅguḷikā (feminine) [either = Sanskrit śaṣkulikā, cf. sakkhali 2, or from saguḷa = saṅguḷa] a cake Vin II 17; Dhp-a II 75; cf. saṅkulikā A III 78.

Saṅgopeti [saṁ + gopeti] to guard; to keep, preserve; to hold onto (accusative) Ja IV 351 (dhanaṁ).

Saṅgha [from saṁ + hṛ; literally “comprising “ The quasi popular etymology at Vv-a 233 is “diṭṭhi-sīla-sāmaññena saṅghāṭabhāvena saṅgha”]

1. multitude, assemblage Miln 403 (kāka°); Ja I 52 (sakuṇa°); Snp 589 (nāti°); 680 (deva°); D III 23 (miga°); Vv 5^05 (accharā° = samūha Vv-a 37). bhikkhu° an assembly of Buddhist priests A I 56, etc.; D I 1, etc.; S I 236; Sv I 230, 280; Vin I 16; II 147; bhikkhunī° an assembly of nuns S V 360; Vin I 140; sāvaka° an assembly of disciples A I 208; D II 93; S I 220; Pv-a 195, etc.; samaṇa° an assembly of ascetics Snp 550.

2. the Order, the priesthood, the clergy, the Buddhist church A I 68, 123, etc.; D I 2, etc.; III 102, 126, 193, 246; S IV 270f.; Snp 227, etc.; Ja II 147, etc.; Dhs 1004; It 11, 12, 88; Vin I 102, 326; II 164, etc.

3. a larger assemblage, a community A II 55 = S V 400; M I 231 (cf. gaṇa). – On the formula Buddha, Dhamma, Saṅgha see dhamma C 2.

-ānussati meditation on the Order (a kammaṭṭhāna) D III 250, 280; A I 30; Ja I 97;

-ārāma a residence for members of the Order Ja I 94; Vibh-a 13;

-kamma an act or ceremony performed by a chapter of bhikkhus assembled in solemn conclave Vin I 123; III 38f.; Ja I 341;

-kamma: [BD]: group action

-gata gone into the saṅgha, joining the community M I 469;

-Thera senior of the congregation Vin II 212, 303;

-bhatta food given to the community of bhikkhus Vin I 58; II 109, 212;

-bhinna schismatic Vin V 216;

-bheda causing dissension among the Order Vin I 150; II 180f.; A II 239f.; It 11; Tikap 167, 171; Ja VI 129; Vibh-a 425 sq.;

-bhedaka causing dissension or divisions, schismatic Vin I 89, 136, 168; It 11;

-māmaka devoted to the Saṅgha Dhp-a I 206;

-rāji [= rāji^02] dissension in the Order Vin I 339; II 203 = Vibh-a 428; Vin IV 37.

Saṅghaṁsati [saṁ + ghaṁsati] to rub together, to rub against Vin II 315 (Buddhaghosa).

Saṅghaṭita [saṁ + ghaṭita, for °ghaṭṭita, past participle of ghaṭṭeti]

1. struck, sounded, resounding with (–°) Ja V 9 (v.l. ṭṭ); Miln 2.

2. pierced together, pegged together, constructed Miln 161 (nāvā nānā-dāru°).

Saṅghaṭṭa^01 (adjective) [from saṁ + ghaṭṭ] knocking against, offending, provoking, making angry Ja VI 295.

Saṅghaṭṭa^02 (?) bangle Snp 48 (°yanta): thus Nidd II reading for °māna (present participle medium of saṅghaṭṭeti).

Saṅghaṭṭana (neuter) and °ā (feminine) [from saṅghaṭṭeti]

1. rubbing or striking together, close contact, impact S IV 215; V 212; Ja VI 65; Vism 112; Sv I 256 (aṅguli°).

2. bracelet (?) Pj II 96 (on Snp 48).

Saṅghaṭṭeti [saṁ + ghaṭṭeti]

1. to knock against Vin II 208.

2. to sound, to ring Mhv 21, 29 (°aghaṭṭayi).

3. to knock together, to rub against each other Ja IV 98 (aṁsena aṁsaṁ samaghaṭṭayimha); Dāṭh III 87.

4. to provoke by scoffing, to make angry Ja VI 295 (paraṁ asaṅghaṭṭento, commentary on asaṅghaṭṭa); Vv-a 139 (present passive °ghaṭṭiyati). – past participle saṅghaṭ(ṭ)ita.

Saṅghara = saghara [sa^04 + ghara] one’s own house Ja V 222.

Saṅgharaṇa (neuter) [= saṁharaṇa] accumulation Ja III 319 (dhana°).

Saṅgharati [= saṁharati]

1. to bring together, collect accumulate Ja III 261; IV 36 (dhanaṁ), 371; V 383.

2. to crush, to pound Ja I 493.

Saṅghāṭa [from saṁ + ghaṭeti, literally “binding together”; on etymology see Kern, Toev. II 68]

1. a raft Ja II 20, 332 (nāvā°); III 362 (the same), 371. Miln 376. dāru° (= nāvā°) Ja V 194, 195.

2. junction, union Vv-a 233.

3. collection, aggregate Ja IV 15 (upāhana°); Thag 519 (papañca°). Frequently as aṭṭhi° (cf. saṅkhalā etc.) a string of bones, i.e. a skeleton Thag 570; Dhp-a III 112; Ja V 256.

4. a weft, tangle, mass (almost = “robe,” i.e. saṅghāṭī), in taṇhā°-paṭimukka M I 271; vāda°-paṭimukka M I 383 (Neumann M.S. “defeat”); diṭṭhi°-paṭimukka Miln 390.

5. a post, in piṭṭha° door-post, lintel Vin II 120.

Saṅghāṭika (adjective) [from saṅghāṭī] wearing a saṅghāṭī M I 281.

Saṅghāṭī (feminine) [from saṅghaṭeti; cf. BHS saṅghāṭī Divy 154, 159, 494] one of the three robes of a Buddhist bhikkhu Vin I 46, 289; II 78, 135, 213; D I 70; II 65; M I 281; II 45; S I 175; A II 104, 106f., 210; IV 169f.; V 123; Pv IV 1^46; Vibh-a 359 (°cīvara); Pv-a 43.

-cāra wandering about in a saṅghāṭī, having deposited the cīvara Vin IV 281;

-vāsin dressed in a s. Snp 456.

Saṅghāṇi (feminine) a loin-cloth Vin IV 339f.

Saṅghāta [saṁ + ghāta]

1. striking, killing, murder Vin I 137; D I 141; II 354; M I 78; A II 42f.

2. knocking together (cf. saṅghaṭṭeti), snapping of the fingers (acchara°) A I 34, 38; Ja VI 64.

3. accumulation, aggregate, multitude Pv-a 206 (aṭṭhi° mass of bones, for the usual °saṅghāṭa); Nett 28.

4. Name of one of the 8 principle purgatories Ja V 266, 270.

Saṅghātanika (adjective) [from saṅghāta or saṅghāṭa] holding or binding together M I 322 (+ agga-saṅgāhika); A III 10 (the same); Vin I 70 (“the decisive moment” Vinaya Texts I 190).

Saṅghādisesa [unexplained as regards etymology; Geiger, Pāli Grammar §38.3, after S. Lévi, = saṅghātisesa; but atisesa does not occur in Pāli] requiring suspension from the Order; a class of offences which can be decided only by a formal saṅgha-kamma Vin II 38f.; III 112, 186; IV 110f., 225 (where explained); A II 242; Vism 22; Dhp-a III 5.

Saṅghika (adjective) [from saṅgha] belonging to, or connected with the Order Vin I 250.

Saṅghin (adjective) [from saṅgha] having a crowd (of followers), the head of an order D I 47, 116; S I 68; Miln 4; Sv I 143. °saṅghāsaṅghī (plural) in crowds, with crowds (reduplicated compound!), with gaṇi-bhūtā “crowd upon crowd” at D I 112, 128; II 317; Sv I 280.

Saṅghuṭṭha (adjective) [saṁ + ghuṭṭha]

1. resounding (with) Ja VI 60, 277 (turiya-tāḷita°); Mhv 15, 196; 29, 25 (turiya°); Saddh 298.

2. proclaimed, announced Pv-a 73.

Sacāca (conjunction) if indeed Vin I 88; see sace.

Sacitta^01 (neuter) [sa^04 + citta] one’s own mind or heart D II 120; Dhp 183, 327 = Miln 379.

Sacitta^02 (adjective) [sa^02 + citta] of the same mind Ja V 360.

Sacittaka (adjective) [sa^03 + citta + ka] endowed with mind, intelligent As 295.

Sace (conjunction) [sa^02 + ce; cf. sacāca] if D I 8, 51; Vin I 7; Dhp 134; Ja I 311. – sace ... noce if ... if not Ja VI 365.

Sacetana (adjective) [sa^03 + cetana] animate, conscious, rational Ja I 74; Mhv 38, 97.

Sacetasa (adjective) [sa^03 + cetasa] attentive, thoughtful A I 254 (= citta-sampanna commentary).

Sacca (adjective) [cf. Sanskrit satya] real, true D I 182; M II 169; III 207; Dhp 408; neuter saccaṁ truly, verily, certainly Miln 120; saccaṁ kira is it really true? D I 113; Vin I 45, 60; Ja I 107; saccato truly S III 112. – (neuter as noun) saccaṁ the truth A II 25, 115 (parama°); Dhp 393; also: a solemn asseveration Mhv 25, 18. Sacce patiṭṭhāya keeping to fact, M I 376. – plural (cattāri) saccāni the (four) truths M II 199; A II 41, 176; Snp 883f.; Dhs 358. – The 4 ariya-saccāni are the truth about dukkha, dukkha-samudaya, dukkha-nirodha, and dukkha-nirodha-gāmini-paṭipadā. Thus e.g. at Vin I 230; D II 304f.; III 277; A I 175f.; Vism 494f.; Vibh-a 116f., 141f. A shortened statement as dukkha, samudaya, nirodha, magga is frequent found, e.g. Vin 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 Ja I 294.

-avhaya deserving his name, epithet of the Buddha Snp 1133, cf. Nidd II §624;

-ādhitthāna determined on truth M III 245; D III 229;

-ānupaṭṭi realization of truth M II 173f.

-ānubodha awakening to truth M II 171 sq.

-ānurakkhaṇa warding of truth, M II 176;

-ābhinivesa inclination to dogmatize, one of the kāya-ganthas S V 59; Dhs 1139; As 377;

-ābhisamaya comprehension of the truth Snp 758; Thag 338; Thig-a 239;

-kāra ratification, pledge, payment in advance as guarantee Ja I 121;

-kiriyā a solemn declaration, a declaration on oath Ja I 214, 294; IV 31, 142; V 94; Miln 120; Mhv 18, 39 (see Mhv translation page 125 on term);

-ñāṇa knowledge of the truth Vism 510; Dhp-a IV 152;

-nāma doing justice to one’s name, bearing a true name, epithet of the Buddha A III 346; IV 285, 289; Pv-a 231;

-nikkhama truthful Snp 542;

-paṭivedha penetration of the truth Paṭis II 57;

-vaṅka a certain kind of fish Ja V 405 (the Copenhagen ms has [sa]sacca-vaṅka, which has been given by Fausbøll as sata-vaṅka);

-vacana

(1) veracity M I 403; Dhp I 160;

(2) = saccakiriyā Pj I 169, 180;

-vajja truthfullness D I 53; S IV 349; Ja IV 320;

-vācā the same A II 228; III 244; Ja I 201;

-vādin truthful, speaking the truth D I 4; III 170; A II 209; IV 249, 389; S I 66; Snp 59; Dhp 217; Miln 120; Nidd II §623; Dhp-a III 288;

-vivaṭṭa revelation of truth Paṭis I 11;

-sandha truthful, reliable D I 4; III 170; A II 209; IV 249; Sv I 73;

-sammatā popular truth, maxim S IV 230.

Saccāpeti at A IV 346 = Vin II 19 is probably misreading or an old misspelling for sajjāpeti from sajjeti, the confusion sac: saj being frequent. Meaning: to undertake, fulfil, realize.

Saccika (adjective) [cf. Sanskrit satyaka] real, true Miln 226 (the same passage at Paṭis I 174 and Nidd I 458 spells sacchika). saccikaṭṭha truth, reality, the highest truth Kv 1f.; As 4 (nearly = paramaṭṭha); Pj I 102. Kern in a phantastic interpretation (Toev. II 49, 50) takes it as sacci-kaṭṭha (= Sanskrit sāci-kṛṣta) “pulled sideways,” i.e. “misunderstood.”

Sacceti in future saccessati at A IV 343 is most likely an old mistake for ghaṭṭessati is the same passage at A III 343; the meaning is “to touch,” or to approach, disturb. It is hardly = saśc “to accompany.”

Sacchanda (adjective) [sa^04 + chanda] self-willed, headstrong Ja I 421; as sacchandin ibid.

Sacchavīni (mūlāni) at A III 371 (opposite ummūla) means “roots taking to the soil again.” It is doubtful whether it belongs to chavi “skin.”

Sacchikata [past participle of sacchikaroti cf. BHS sākṣātkṛtaḥ Avś I 210] seen with one’s own eyes, realized, experienced D I 250; S V 422 = Vin I 11; Dhp-a IV 117.

Sacchikaraṇīya (adjective) [grd: of sacchikaroti] (able) to be realized S III 223f.; D III 230 = A II 182 (in four ways: by kāya, sati, cakkhu, paññā).

Sacchikaroti [cf. Sanskrit sākṣāt kṛ; the Pāli form being *saccha° (= sa^03 + 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 D I 229; S IV 337; V 11, 49. – Future °karissati S V 10; M II 201 (as sacchi vā k.). – preterit sacchākāsi S IV 63; Pj II 166. – gerund °kātabba Vin I 11; S V 422; and °karaṇīya (q.v.). – past participle sacchikata.

Sacchikiriyā (feminine) [from sacchikaroti] realization, experiencing oath, ordeal, confirmation D I 100 (etc.). D I 100; III 255; S IV 254; A I 22; II 148; III 101; IV 332f.; Snp 267; Vism 696f.; Dhs 296; Dhp-a IV 63.

Sajati^01 [sṛj, cf. Avesta hərəƶaiti to let loose; Sanskrit sarga pouring out, sṛṣṭi emanation, creation] to let loose, send forth; dismiss, give up Snp 386, 390; Ja 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.

Sajati^02 [svaj; Dhātup 74, 549 = ajjana (?) or = sajati^01?] to embrace D II 266 (imperative saja). udakaṁ sajati to embrace the water, poetic for “to descend into the water” Ja IV 448 (Text sajāti); VI 198 (commentary = abhisiñcati), 205 (commentary = attano upari sajati [i.e. sajati^01] abbhukkirati). On commentary readings cf. Kern, Toev II 51.

Sajana [sa^04 + jana] a kinsman Ja IV 11 (read °parijanaṁ).

Sajala (adjective/noun) [sa^03 + jala] watery, wet; neuter water.

-da giving water, bringing rain (of wind) Vism 10;

-dhara holding water, i, e. a cloud Vv-a 223.

Sajāti (feminine) [sa^02 + jāti] (being of) the same class or caste Vin I 87; Ja II 108 (°putta).

Sajitar see sañjitar.

Sajīva^01 (adjective) [sa^03 + jīva] endowed with life Mhv 11, 13.

Sajīva^02 [for saciva?] a minister J VI 307, 318 (= amacca commentary).

Sajīvāna (neuter) at S I 44 is metri causā spelling for sa-jīvana [sa^02 = 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 Ja III 353. Taken wrongly as genitive plural by Mrs. Rh.D. in translation (K.S. I 63): “who in their work is mate to sons of men?” following Buddhaghosa’s wrong interpretation (see K.S. I 321) as “kammena saha jīvantānan; kammadutiyakā nāma honti.”

Sajotibhūta (adjective) [sa^03 + joti + bhūta; same BHS, e.g. Mvu I 5] flaming, ablaze, aglow D I 95; Vin I 25; A I 141; Ja I 232; Sv I 264.

Sajja (adjective) [gerundive formation from sajj = sañj causative; cf. the exact likeness of German “fertig”] prepared, ready Ja I 98; II 325; III 271; Miln 351; Pv-a 156, 256. Of a bow furnished with a bow-string A III 75.

Sajjaka (adjective) = sajja; Ja IV 45 (gamana° ready for going, “fertig”).

Sajjati [passive of sañj or saj to hang. Cf. saṅga]

1. to cling, to, to be attached S I 38, 111 (preterit 2 singular sajjittho); II 228; A II 165; Ja I 376 (the same asajjittho); Snp 522, 536. present participle (a)sajjamāna (un)-attached Snp 28, 466; Ja III 352.

2. to hesitate Ja I 376 (asajjitvā without hesitation). – past participle satta^01. – Cf. abhi° and vi°.

Sajjana^01 (neuter) [from sṛj] decking, equipping Thig-a 241.

Sajjana^02 [sat(= sant) + jana] a good man Miln 321.

Sajjā (feminine) [original gerund of sad] seat, couch Pv II 12^08 (explained at Pv-a 157 doubtful).

Sajjita [past participle of sajjeti] issued, sent off; offered, prepared S II 186; Vin III 137 (here in sense of “happy” = sukhita); Miln 244 (of an arrow: sent); Mhv 17, 7; 27, 16. – neuter offering (= upakkhaṭa) Sv I 294; Pv-a 107.

Sajju (adverb) [Sanskrit sadyaḥ, sa + dyaḥ, literally one the same day]

1. instantly, speedily, quickly Dāṭh III 37.

2. newly, recently Dhp 71 (°khīra; cf. Dhp-a II 67).

Sajjukaṁ = sajju:]

1. quickly Mhv 7, 6; 14, 62.

2. newly Vv-a 197.

Sajjulasa [cf. Sanskrit sarjarasa; see Geiger, Pāli Grammar §19.2] resin Vin I 202.

Sajjeti [causative of ṣrj (sajati^01), Sanskrit sarjayati] to send out, prepare, give, equip; to fit up, decorate: dānaṁ to give a donation Dhp-a II 88; pātheyyaṁ to prepare provisions Ja III 343; gehe to construct houses Ja I 18; nāṭakāni to arrange ballets Ja I 59; yaññaṁ to set up a sacrifice Ja I 336; dhammasabhaṁ to equip a hall for a religious meeting Ja III 342; nagaraṁ to decorate the town Ja V 212; paṇṇākāraṁ to send a present Ja III 10. – causative II sajjāpeti to cause to be given or prepared Ja I 446: Pv-a 81. Cf. vissajjeti.

Sajjha (neuter) [cf. Sanskrit sādhya] silver D II 351 (v.l.); S V 92 (v.l.); A III 16. Cf. sajjhu.

-kāra silversmith Miln 331.

Sajjhāya [cf. Sanskrit svādhyāya, sva + adhyāya, i.e. sa^04 + ajjhaya, cf. ajjhayana and ajjhāyaka] repetition, rehearsal study D III 241; Vin I 133; II 194; A IV 136; S V 121 Ja I 116, 436; II 48; Miln 12, Pj I 24; Vibh-a 250f. °ṁ karoti to study D III 241; A III 22; Ja V 54.

Sajjhāyati [denominative from sajjhāya, cf. BHS svādhyāyita Avś I 287; II 23] to rehearse, to repeat (aloud or silently), to study Ja I 435; II 273; III 216; IV 64; Miln 10. – present participle °āyanto Dhp-a III 347; gerund sajjhāya S I 202, and sajjhāyitvā Ja IV 477; V 450; Pj I 97. – causative sajjhāpeti to cause to learn, to teach Ja III 28 (of teacher, with adhīyati, of pupil). causative II sajjhāyāpeti the same Miln 10.

Sajjhu (neuter) [cf. sajjha] silver D II 351; S V 92; Ja VI 48; Mhv 19, 4; 27, 26; 28, 33.

Sañcaya [from saṁ + ci] accumulation, quantity Snp 697; It 17 (aṭṭhi°); Miln 220.

Sañcara [from saṁ + car] passage, way, medium Sv I 289.

Sañcaraṇa (neuter) [from saṁ + car] wandering about, meeting meeting-place Ja I 163; IV 335; Miln 359. a° impassable Miln 217.

Sañcarati [saṁ + carati]

1. to go about, to wander D I 83.

2. to meet, unite, come together Ja II 36 (of the noose of a snare).

3. to move, to rock Ja I 265.

4. to pass Ja I 491. – causative °cāreti to cause to move about Miln 377, 385. – causative II °carāpeti to cause to go, to emit Ja 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 Vin III 137.

2. intercourse Miln 266.

Sañcāra [saṁ + cāra]

1. going, movement, passing through Saddh 244.

2. passages entrance, road Ja I 409; II 70, 122.

Sañcalati [saṁ + calati] to be unsteady or agitated Miln 117. causative °cāleti to shake Vin III 127; Ja V 434. – past participle °calita.

Sañcalita [past participle of sañcalati] shaken Miln 224 (a°).

Sañcāra [saṁ + cāra]

1. going, movement, passing through Saddh 244.

2. passages’ entrance, road Ja I 409, II 70, 122.

Sañcicca (adverb) [gerund of saṁ + cinteti; cf. BHS sañcintya Divy 494] discriminately, purposely, with intention Vin II 76; III 71, 112; IV 149, 290; D III 133; Kv 593; Miln 380; Pv-a 103.

Sañcita [past participle of sañcināti] accumulated, filled (with) Ja VI 249; Thig-a 282; Saddh 319.

Sañcināti and Saṁcayati [saṁ + cināti] to accumulate; present participle °cayanto Mhv 21, 4; preterit cini° Pv-a 202 (puññaṁ), 279 (plural °cinimha). – past participle sañcita. – Cf. abhi°.

Sañcinteti and Sañceteti [saṁ + cinteti] to think, find out, plan, devise means D II 180, 245 (preterit samacintesuṁ); Thag 1103 (potential °cintaye); Ja III 438 (preterit samacetayi).

Sañcuṇṇa [saṁ + cuṇṇa] crushed, shattered Bv II 170 = Ja I 26.

Sañcuṇṇita [past participle of sañcuṇṇeti] crushed Ja II 41; Miln 188; Vism 259.

Sañcuṇṇeti [saṁ + cuṇṇeti] to crush Ja II 210, 387 (preterit °esi); III 175 (potential °eyya), 176 (gerund °etvā). – past participle °cuṇṇita.

Sañcetanā (feminine) [saṁ + cetanā] thought, cogitation, perception, intention A II 159 (atta°, para°); D III 231 (the same); S II 11, 40, 99 (mano°); II 39f., 247; III 60, 227f.; Vibh 285; Dhs 70, 126. Sixfold (i.e. the sixfold sensory perception, rūpa°, sadda°, etc.): D II 309; III 244; Paṭis I 136. Threefold (viz. kāya°, vacī°, mano°): Vism 341, 530; Vibh-a 144, 145.

Sañcetanika (adjective) [from sañcetanā] intentional Vin III 112; M III 207; A V 292f.; a° M I 377.

Sañcetayitatta (neuter) reflection Dhs 5, 72.

Sañceteti see °cinteti.

Sañcodita [saṁ + codita] instigated, excited Pv-a 5, 68, 171, 213; Thig-a 207.

Sañcopati [cf. Sanskrit copati, as ἅπαaξ in Mbh. We should expect copeti in Pāli, from cup to stir] to move, to stir; a misunderstood term. Found in preterit samacopi (so read for Text samadhosi and v.l. samañcopi) mañcake “he stirred from his bed” S III 120, 125; and sañcopa (preterit) Ja V 340 (v.l. for Text sañcesuṁ āsanā; commentary explains as “caliṁsu”).

Sañcopana (neuter) and °ā (feminine) [saṁ + copana] touching, handling Vin III 121 (ā); IV 214 (a) (= parāmasanan nāma ito c’ito ca).

Sañchanna [saṁ + channa^01] covered (with = –°) M I 124; Thag 13; Ja I 201; Pj II 91 (°patta full of leaves; puppha° of flowers). Often in compound paduma° covered with lotuses (of ponds) Pv II 1^20; II 12^02; Vv 44^01; Ja I 222; V 337.

Sañchavin M II 217, 259.

Sañchādita [past participle of sañchādeti] covered Pv-a 157.

Sañchindati [saṁ + chindati] to cut, destroy M III 275 (potential °chindeyya); A II 33 = S III 85 (gerund °chinditvā). – past participle sañchinna.

Sañchinna [past participle of sañchindati] Vin I 255 (of the kaṭhina, with samaṇḍalīkata “hemmed”). Also in compound °patta “with leaves destroyed” is Nidd II reading at Snp 44 (where Text editor and Pj II 91 read śaṁsīna), as well as at Snp 64 (in similar context, where Text editor reads sañchinna). The latter passage is explained (Nidd II §625) as “bahula-pattapalāsa saṇḍa-cchāya,” i.e. having thick and dense foliage. The same meaning is attached to sañchinna-patta at Vv-a 288 (with v.l. saṁsīna!), thus evidently in sense of sañchanna. The commentary on Snp 64 (viz. Pj II 117) takes it as sañchanna in introductory story.

Sañjagghati [saṁ + jagghati] to joke, to jest D I 91; A IV 55, 343; Sv I 256.

Sañjati is the Pāli correspondent of sajati^01 (sṛj), but Sanskrit sañj = sajjati (to hang on, cling), which at Dhātup 67 and 397 defined as saṅga. Dhātup (64) and Dhātum (82) take sañj in all meanings of āliṅgana (= sajati^02), vissagga (= sajati^01), and nimmāna (= sajjeti).

Sañjanati *Sañjanati [saṁ + janati] to be born; only in causative °janeti to cause, produce; realize Pp 16; Saddh 564 (gerund °janayitvāna). – past participle sañjāta. See also passive saṅjāyati.

Sañjanana (neuter) producing; feminine °ī progenetrix (identical with taṇhā) Dhs 1059; As 363.

Sañjanetar [agent noun from sañjaneti] one who produces S I 191; III 66.

Sañjambhari in °ṁ karoti is not clear in derivation and meaning; perhaps “to tease, abuse,” see D I 189 (°riyaṁ); A I 187; S II 282. Probably from bhṛ (intensive jarbhṛta Vedic!) as °jarbhari. See on derivation Konow, JPTS 1909, 42; Kern, Toev. II 69. The commentary on S II 282 (K.S. II 203) explains as “sambharitaṁ nirantaraṁ phuṭaṁ akaṁsu, upari vijjhiṁsū ti,” i.e. continually touching (or nudging) (phuṭa = phuṭṭha or phoṭita).

Sañjāta^01 [past participle of sañjanati] having become, produced, arisen Dhs 1035 (+ bhūta and other synonyms). °– full of, grown into, being in a state of Snp 53 (°khandha = susaṇṭhita° Pj II 103); Vv-a 312, 318 (°gārava full of respect), 324 (°pasāda).

Sañjāta^02 (adjective) [sa^02 + jāta] of the same origin (congener) Ja IV 134. Cf. sajāti.

Sañjāti (feminine) [saṁ + jāti] birth, origin; outcome; produce D I 227; II 305.

Sañjādiya a grove, wood Ja V 417, 421 (v.l.sañcāriya).

Sañjānana (neuter) and °ā (feminine) [from sañjānāti] knowing, perceiving, recognition Miln 61; Sv I 211; characteristic, that by which one is distinguished As 321. As feminine at Dhs 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 Vin III 112; D II 12; M I 111, 473; S III 87; A V 46, 60, 63; Ja I 135; IV 194; Thig-a 110.

2. to think, to suppose Ja II 98.

3. to call, name, nickname D I 93; Ja I 148. – preterit sañjāni Sv I 261; gerund saññāya Ja I 187; II 98; saññatvā M I 1; and sañjānitvā Ja I 352. – causative saññāpeti (q.v.). – past participle saññāta.

Sañjānitatta (neuter) [from sañjānita, past participle causative of sañjānāti] the state of having perceived Dhs 4.

Sañjānetar at S III 66 read sañjanetā.

Sañjāyati [saṁ + jāyati, cf. sañjanati] to be born or produced D I 220; Ja II 97; preterit sañjāyi D II 209; Vin I 32; present participle °jāyamāna Ja V 384.

Sañjiṇṇa [saṁ + jiṇṇa] decayed Ja I 503 (v.l.).

Sañjitar [agent noun from sajati^01, cf. sañjati] creator, one who assigns to each his station D I 18, 221; M I 327; Sv I 111 (v.l. sajjitar, cf. Sanskrit sraṣṭar).

Sañjīvana (adjective) [from saṁ + jīv] reviving Thig-a 181 (Ap verse 23: putta°).

Sañjhā (feminine) [cf. Sanskrit sandhyā] evening; only in compounds °ātapa evening sun Vv-a 4, 12; °ghana evening cloud Thig-a 146 (Ap verse 44); Dāṭh V 60.

Saññ° is frequent spelling for saṁy° (in saṁyojana = saññojana e.g.), q.v.

Saññatta^01 (neuter) [abstract formation from saññā] the state of being a saññā, perceptibility S III 87.

Saññatta^02 [past participle of saññāpeti] induced, talked over Snp 303, 308.

Saññatti (feminine) [from saññāpeti]

1. informing, convincing A I 75; S I 199; Vin II 98, 199, 307; Ja III 402.

2. appeasing pacification M I 320.

Saññapeti see saññāpeti.

Saññā (feminine) [from saṁ + jñā] (plural saññāyo and saññā – e.g. M I 108)

1. sense, consciousness, perception, being the third khandha Vin I 13; M I 300; S III 3f.; Dhs 40, 58, 61, 113; Vibh-a 42.

2. sense, perception, discernment, recognition, assimilation of sensations, awareness M I 293; A III 443 (Nibbāna°); S III 87; Snp 732 (saññāya uparodhanā dukkhakkhayo hoti; explained as “kāmasaññā” Pj II); Miln 61; Dhs 4; As 110, 200 (rūpa° perception of material qualities).

3. consciousness D I 180f.; M I 108; Vibh 369 (nānatta° c. of diversity: see nānatta); Miln 159; Ja IV 391; is previous to ñāṇa D I 185; a constituent part of nāma S 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.; BMPE 6, note 4; 15, note 1. °n’evasaññānasaññā neither consciousness nor unconsciousness D III 224, 262f.; M I 41, 160; II 255; III 28, 44; Paṭis I 36; Dhs 268, 582, 1417; Kv 202; Nett 26, 29; Vism 571.

4. conception, idea, notion D I 28; III 289 (cf. D.B. III 263: “concept rather than percept”); M III 104; S I 107; Snp 802, 841; Ja I 368 (ambaphala saññāya in the notion or imagining of mango fruit); Vism 112 (rūpa° and aṭṭhika°). saññaṁ karoti to imagine, to think Ja II 71; to take notice, to mind Ja I 117.

5. sign, gesture token, mark Ja I 287; II 18; paṇṇa° a mark of leaves Ja I 153; rajjusaññā a rope used as a mark, a guiding rope, Ja I 287; rukkha-saññaṁ pabbata-saññaṁ karonto, using trees and hills as guiding marks Ja IV 91; saññaṁ dadāti to give the sign (with the whip, for the horse to start) Ja 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), Vibh 6; Vibh-a 19f.; threefold, rūpa-saññā, paṭigha-saññā, and nānatta-saññā A II 184; S II 211; cf. Snp 535; or kāma°, vyāpāda°, vihiṁsā° (as nānatta°) Vibh 369, cf. Vibh-a 499; fivefold (pañca vimutti-paripācaniyā saññā); anicca°, anicce dukkha°, dukkhe anatta°, pahāna°, virāga° D III 243, cf. A III 334; there are six perceptions of rūpa, sadda, gandha, rasa, phoṭṭhabba, and dhamma, D II 309; S III 60; the sevenfold perception, anicca-saññā, anatta-saññā, asubha-saññā, ādīnava-saññā, pahāna-saññā, virāga-saññā, and nirodha-saññā, D II 79; cf. A 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 A V 105; the one perception, āhāre paṭikkūla-saññā, Cpd. 21.

7. See further (unclassified references): D I 180; II 277 (papañca°); III 33, 223; S II 143; A II 17; IV 312; Nidd I 193, 207; Nett 27; Vism 111, 437, 461f. (in detail); Vibh-a 20 (pañca-dvārikā), 34; Vv-a 110; and on term Cpd. 40, 42.

-gata perceptible, the world of sense M I 38;

-bhava conscious existence Vism 572; Vibh-a 183;

-maya = arūpin M I 410 (opposite manomaya = rūpin);

-vedayita-nirodha cessation of consciousness and sensation M I 160, 301; III 45; A I 41; Kv 202; S II 212;

-viratta free from consciousness, an Arahant, Snp 847;

-viratta [BD]: free from sense-perception;

-vimokkha emancipation from consciousness Snp 1071f.; Miln 159 = Vin V 116.

-vimokkha [BD]: emancipation from sense-perception

-vedayita-nirodha [BD]: cessation of perception and sensation;

Saññāṇa (neuter) [Vedic sañjñāna]

1. perception, knowledge Vv-a 110.

2. token, mark Ja IV 301; Sv I 46; Vism 244.

3. monument Mhv 19, 35.

Saññāta [past participle of sañjānāti] skilled M I 396.

Saññāpana (neuter) [from saññāpeti] convincing Ja V 462.

Saññāpeti [causative of sañjānāti]

1. to make known, to teach Ja I 344; Miln 45.

2. to remonstrate with, gain over, convince D I 236; M I 397; A I 75; S IV 313; Vin I 10; II 197; Miln 316.

3. to appease, conciliate Ja I 479; Pv-a 16. Also saññapeti Ja I 26, etc. – infinitive saññattuṁ Snp 597. – past participle saññatta. – At Ja I 408 read saññāpāpetvā (instead of saññaṁ pāpetvā), or simply saññāpetvā, like the parallel text at Ud 17.

Saññāvant (adjective) [from saññā] having perception A II 215 = Dhs 1003.

Saññita [= saññāta; past participle of sañjānāti] so-called, named, so-to-speak Mhv 7, 45; Pv-a 135; Saddh 72, 461. See also aya under Niraya.

Saññin (adjective) [from saññā] (feminine saññinī) conscious, being aware of (–°), perceiving, having perception D I 31, 180; III 49, 111, 140, 260; S I 62; A II 34, 48, 50; III 35; IV 427; Dhp 253; Nidd I 97, 138. – ālokāsaññin having a clear perception D I 71; A II 211; V 207; Sv I 211; nānatta° conscious of diversity A IV 39f.; paṭhavīsaññin conscious of the earth (kasiṇa), in samādhi A V 8f.; paṭhavisaññiniyo (feminine pleural), having a worldly mind D II 139; asubhasaññin perceiving the corruption of the world It 93; vihiṁsasaññin conscious of the trouble Vin I 7; n’evasaññī-nasaññin neither conscious nor unconscious D III 111; A II 34; Nidd I 97, 138; It 90; Sv I 119. Cf. vi°. – In composition saññi°, e.g. °gabbha animate production D I 54; Sv I 163.

Saññīvāda [saññin + vāda] name of a school maintaining conscious existence after death D I 31; Sv I 119; Mhbv 110.

Saṭa [most likely = Sanskrit śada (fall), from śad to fall; Kern Toev. sub voce equals it to Sanskrit sūta (or sṛta) of sṛ (or su) to run (to impel), as in ussaṭa and visaṭa. Dhātum (789) gives a root saṭ in meaning of “visaraṇa,” i.e. profusion, diffusion (cf. visaṭa)] a fall, a heap of things fallen; only in compound paṇṇa° a heap of fallen leaves M I 21 (= paṇṇa-kacavara Ps I I 120); Ja II 271.

Saṭṭha [past participle of sajati^01] dismissed; in compound -°esana one who has abandoned all longing or research D III 269 (cf. D.B. III 247 “has utterly given up quests”); A II 41 (so read for saṭh°). – saṭṭha at S III 84 is to be read seṭṭha, and at S IV 298 saṭha. samayava-saṭha at D III 269 and A II 41 is to be read °saṭṭha.

Saṭṭhi (ordinal number) [cf. Sanskrit ṣaṣṭi: see cha] sixty D I 45; II 261; Snp 538; Dhp-a III 412 (ekūna°). It is found mostly in the same application as cha (group number), e.g. at Ja I 64 (°turiya-sahassāni); Vv-a 92 (the same); Ja I 87 (°yojana); VI 512 (°sahassa); Dhp-a I 8, 17, 26, 131 (°sakaṭa). -°hāyana 60 years old (of elephant) M I 229; Ja II 343.

Saṭṭhuṁ at Ja VI 185 (taṁ asakkhi saṭṭhuṁ) is infinitive of sajati^01 (sṛj = Sanskrit sraṣṭuṁ) to dismiss, let loose. The form has caused trouble, since the commentary explains it with gaṇhituṁ “to take.” This has induced Kern (Toev. sub voce) to see in it a very old (even pre-Vedic!) form with °sāḍhuṁ as original. Evidently he derives it from sah (Epic Sanskrit soḍhuṁ!), as he translates it as “to master, overpower”.

Saṭha (adjective) [cf. Sanskrit śaṭha] crafty, treacherous, fraudulent D II 258; III 246; M I 32, 153; S IV 299; A II 41 (see saṭṭha); III 35; V 157; Dhp 252; Vin II 89; Nidd I 395; Miln 250; Dāṭh II 88; Dhp-a III 375; Dhātup 100 (= keṭave). – feminine saṭhī Pv II 3^04. See also kerāṭika, samaya°, saṭṭha, sāṭheyya.

Saṭhatā (feminine) [abstract from saṭha] craft, wickedness Pp 19.

Saṭhila (adjective) [Sanskrit śithila, which also appears as sithila, e.g. Thag 277] loose, inattentive Dhp 312.

Saṭhesana see saṭṭha.

Saṇa (neuter) [Vedic śaṇa; Greek κάνναβις = Latin cannabis; Ags haenep = English hemp; German hanf.] a kind of hemp D II 350 (v.l.); S I 115 (the same); cf. sāṇa^01 and sāṇī.

-dhovika [perhaps (Kern’s suggestion) sāṇa° (v.l.) = visāṇa°?] name of a particular kind of gambol of elephants in water M I 229, 375. Buddhaghosa at Sv I 84 uses the obscure term sāṇa-dhovana-kīḷā to denote a trick of Caṇḍālas. But see sandhovika.

Saṇati [svan; Indo-Germanic °s°eno = Latin sono, Anglo-Saxon swin music, swinsian to singular Old High German swan = swan] to sound, to make a noise Snp 721 (Text sanati) = Miln 414; sanate S I 7 = 203; Ja VI 507; present participle saṇanto Snp 720 (Text n).

Saṇiṁ (adverb) [cf. Sanskrit śanaiḥ] softly, gradually Snp 350; Mhv 25, 84.

Saṇikaṁ (adverb) [from last] slowly, gently, gradually D II 333; M I 120; S I 82, 203; Ja I 9, 292; II 103; Miln 117; Sv I 197; Dhp-a I 60, 389; Vv-a 36, 178.

Saṇṭha a reed (used for bow-strings) M I 429.

Saṇṭhapeti and Saṇṭhāpeti [causative of santiṭṭhati]

1. to settle, to establish A II 94 (cittaṁ); S IV 263; Ja I 225; Pv-a 196.

2. to call to order D I 179 (°āp°).

3. to adjust, fold up Ja I 304.

Saṇṭhahana (neuter) [from santiṭṭhati] recreation Vism 420f.

Saṇṭhāti see santiṭṭhati.

Saṇṭhāna (neuter) [from saṁ + sthā]

1. configuration, position; composition, nature, shape, form Vin II 76; M I 120 (spelt -nth-); A I 50; IV 190 (commentary osakkana); Miln 270, 316, 405; Ja I 71, 291, 368; II 108; Vism 184, 225, 243; As 321; Sv I 88 (-nth-); Pj II 464 (= liṅga). su° well formed Snp 28. – adjective (–°) having the appearance of megha-vaṇṇa° Pv-a 251; chavi° appearance of the skin Ja I 489; vaṇṇa° outward semblance Nett 27; Ja I 271; sarīra° the (material) body Vism 193.

2. fuel Ja II 330 = IV 471.

3. (usually spelt -nth-) a resting place, meeting place, public place (market) (cf. Sanskrit saṁsthāna in this meaning). At S I 201 in phrase nadī-tīresu saṇṭhāne sabhāsu rathiyāsu (i.e. at all public places). S I 201 reads saṇṭhāne (v.l. santhāne); cf. K.S. I 256 from commentary: “a resting place (vissamana-ṭṭhāne) near the city gate, when market wares had been brought down,” translation “resting by the gates.” This stanza is quoted at Pj II 20, where the editor prefers reading panthāne as correct reading (v.l. saṇṭhāne). At M I 481 (-nth-) = S II 28 (2 from b.), it seems to be used in the sense of “end, stopping, cessation” = A IV 190 (the editions of S and A have saṇṭhāna). At Ja VI 113 it is translated by “market place,” the compound saṇṭhāna-gata being explained by the commentary by saṇṭhāna-mariyādaṁ gatā, but at Ja 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 v.l. santhāna-°.

Saṇṭhita [past participle of santiṭṭhati]

1. established in (–°), settled, composed Snp 330 (santi-soracca-samādhi°); Saddh 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 Sv I 177; Pv-a 35.

Saṇṭhiti (feminine) [from santiṭṭhati]

1. stability, firmness S V 228; Dhs 11; Vism 206; As 143; Saddh 460.

2. fixing, settling Miln 144.

Saṇḍa [dialect; Dhātum 157: gumbattha-m-īraṇe; cf. Sanskrit ṣaṇḍa] a heap, cluster multitude; a grove (vana°) D I 87; S III 108; Vin I 23; Ja I 134 (vana°); satta° teeming with beings It 21. – Jambu° name of Jambudīpa Snp 352 = Thag 822 (v.l. °maṇḍa, which Kern considers to be the correct reading; see Toev. II 67). – saṇḍa°cārin swarming D I 166 = M I 77 = A II 206.

Saṇḍāsa [saṁ + ḍaṁsa, from ḍasati] (long) pincers, tweezers A I 210; Ja I 223; III 138; used to pull out hair M II 75; Vin II 134.

Saṇṇikā and Saṇikā [cf. saṇi = Sanskrit sṛṇi] an elephant-driver’s hook Ja I 445 (so read for paṇṇ°).

Saṇha (adjective) [cf. Sanskrit ślakṣṇa]

1. smooth, soft Vin I 202; II 151; Vv 50^18 (= mudu Vv-a 213); Vism 260 = Pj I 59. saṇhena softly Thag 460.

2. gentle, mild D II 259; Snp 853; Ja I 202, 376; Nidd I 234; Pv-a 56, 215. Of speech (opposite pharusa harsh) M I 126; A III 196; Dhs 1343. 3. delicate, exquisite Thig 258, 262, 264, 268. Cf. pari°.

-karaṇī “a wooden instrument for smoothing the ground, or a sort of trowel,” Abh 1007; Ja IV 250 (locative °iyaṁ piṁsito); IV 4 (°ī viya tilāni piṁsamānā); V 271; VI 114 (asani viya viravanto °iyaṁ viya piṁsanto); cf. Pj I 59; thus it seems to mean also a sort of instrument for oil-pressing or a mortar.

Saṇhaka at Ja III 394 (of hair growing white “saṇhakasadisā”) according to Kern, Toev. II 69 (coarse) hempen cloth (= sāṇavāka), as indicated by v.l. sāṇalāka. Thus a derivation from saṇa = sāṇa. Kern compares Pāli tuṇhīra = tūṇīra; Sanskrit śaṇa = śāṇaka. According to Andersen, Pāli Glossary “betelnut” (= saṇha).

Saṇheti [causative from saṇha] to brush down, smooth (kese): only as compound o° at Vin II 107; Ja IV 219.

Sata^01 (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-a I 180; jaṭila-satāni 100 ascetics Vin I 24; jāti° D I 13; or gāthā sataṁ 100 stanzas Dhp 102. Often in sense of “many” or “innumerable,” e.g. °kaku, °raṁsi, etc.; cf. °satāni bahūni Ja IV 310, 311.

-kaku having a hundred corners, epithet of a cloud A III 34 = S I 100 (v.l. sattakatu) see JPTS 1891-93 page 5;

-patta the Indian crane (or woodpecker?) Ja II 153; 388; Miln 404;

-padī a centipede A II 73; III 101, 306; IV 320; V 290; Vin II 110, 148; Miln 272;

-pala (Thag, 97) see pala;

-pāka (-tela) oil mixture, worth 100 pieces Ja IV 281; Dhp-a II 48; III 311; see also pāka;

-puñña 100, i.e. innumerable merits Vism 211;

-pupphā Anethum sowa, a sort of dill or fennel Ja VI 537;

-porisa of the height of a hundred men, extremely high, attribute of a hell Vv 52^13f.; name of a hell Ja V 269;

-mūlī Asparagus racemosus Abh 585;

-raṁsi “having 100 rays,” the sun Saddh 590; Ja I 44;

-rasabhojana food of 100 flavours Dhp-a III 96 (v.l. satta°)

-vaṅka a kind of fish Abh 672;

-vallikā an under-garment, arranged like a row of jewelry Vin II 137;

-sahassa one hundred thousand Ja II 20; Miln 88; 136; Dhp-a II 86;

-sahassima the same S II 133.

Sata^02 [past participle of sarati, of smṛ, cf. BHS smṛta Avś I 228; II 197] remembering, mindful, conscious D I 37; II 94; III 49, 107, 222, 269; M I 520 (su-ssata and dus-sata); S IV 211; A III 169 (+ sampajāna), 325; IV 311; Snp 741; Dhs 163; Sv I 211. – satokārin cultivator of sati Paṭis I 175.

Sataka (neuter) [cf. BHS śataka] a hundred, collection of 100 Ja 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 A IV 14; It 116; Snp 507; Miln 70; Pv II 8^11 (= nirantaraṁ Pv-a 110); III 7^10 (= sabbakālaṁ Pv-a 207); Pv-a 177; and as °– in °vihāra a chronic state of life, i.e. a behaviour remaining even and the same A II 198 = D III 250, 281. Cf. sātacca.

Satadhā (adverb) [sata + dhā, cf. ekadhā, dvidhā etc.] in 100 ways, into 100 pieces D II 341.

Sati (feminine) [Vedic smṛti: see etymology under sarati^02] memory, recognition, consciousness, D I 180; II 292; Miln 77-80; intentness of mind, wakefullness of mind, mindfullness, alertness, lucidity of mind, self-possession, conscience, self-consciousness D I 19; III 31, 49, 213, 230, 270f.; A I 95; Dhs 14; Nidd I 7; Tikap 61; Vibh-a 91; As 121; Miln 37; upaṭṭhitā sati presence of mind D III 252, 282, 287; S II 231; A II 6, 218; III 199; IV 232; It 120; parimukhaṁ satiṁ upaṭṭhāpetuṁ to surround oneself with watchfullness of mind M III 89; Vin I 24, satiṁ paccupaṭṭhāpetuṁ to preserve self-possession Ja I 112; IV 215; kāyagatā sati intentness of mind on the body, realization of the impermanency of all things M III 89; A I 43; S I 188; Miln 248; 336; muṭṭhassati forgetful, careless D III 252, 282; maraṇa-sati mindfullness as to death A IV 317f.; Ja IV 216; Pj II 54; Pv-a 61, 66. asati not thinking of, forgetfullness As 241; instrumental asatiyā through forgetfullness, without thinking of it, not intentionally Vin II 289^02. sati (sammā°) is one of the constituents of the 8-fold Ariyan Path (e g. A III 141f.; Vibh-a 120): see magga 2.

-ādhipateyya (sat°) dominant mindfullness A II 243f.; It 40;

-indriya the sense, faculty, of mindfullness A II 149; Dhs 14;

-uppāda arising production of recollection Ja I 98; A II 185; M I 124.

-ullapakāyika, a class of devas S I 16 sq.

-paṭṭhāna [BHS smṛtyupasthāna Divy 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, D II 83, 290f.; III 101f., 127, 221; M I 56, 339; II 11 etc.; A II 218; III 12; IV 125f., 457f.; V 175; S III 96, 153; V 9, 166; Dhs 358; Kv 155 (cf. PtsC. 104f.); Nidd I 14, 45, 325, 340; Vism 3; Vibh-a 57, 214f., 417. – See on term e.g. Cpd. 179; and in greater detail D.B. II 322 sq.

-vinaya disciplinary proceeding under appeal to the accused monk’s own conscience Vin I 325; II 79 etc.; M II 247; A I 99;

-vepullappatta having attained a clear conscience Vin II 79;

-saṁvara restraint in mindfullness Vism 7; As 351; Pj II 8;

-sampajañña mindfullness and self-possession D I 70; A II 210; Sv I 183f.

-sambojjhaṅga (e.g. S V 90) see (sam)bojjhaṅga;

-sammosa loss of mindfullness or memory, lack of concentration or attention D I 19; Vin II 114; Sv I 113; Pp 32; Vism 63; Miln 266.

Satika (adjective) (–°) [from sata^01] consisting of a hundred, belonging to a hundred; yojanasatika extending one hundred yojanas Vin II 238; vīsaṁvassasatika of hundred and twenty years’ standing Vin II 303.

Satitā (feminine) [abstract formation from sati] mindfullness, memory As 405 (-°).

Satima (adjective) [superlative formation from sata^01] the hundredth S II 133; Ja I 167 (pañca°).

Satimant (adjective) [from sati] mindful, thoughtful, contemplative, pensive; nominative singular satimā D I 37; S I 126; Snp 174; A II 35; Dhs 163; Dhp-a IV 117; Pv IV 3^44; satīmā (in verse) Snp 45; neuter satīmaṁ Snp 211; genitive satimato S I 208; satīmato S I 81; Dhp 24; nominative plural satīmanto D II 120; Dhp 91; Dhp-a II 170; genitive satīmataṁ Dhp 181; It 35; satimantānaṁ A I 24. – See also D III 77, 141, 221f.; A IV 4, 38, 300f., 457f.; Nidd I 506; Nidd II §629.

Satī (feminine) [from sant, present participle of as]

1. being Ja III 251.

2. a good or chaste woman Abh 237; asatī an unchaste woman Miln 122 = Ja III 350; Ja V 418; VI 310.

Satekiccha (adjective) [sa^03 + tekiccha] curable, pardonable Miln 192, 221; Vism 425. See tekiccha.

Sateratā (feminine) [cf. Sanskrit śatahradā, śata + hrada] lightning Ja V 14, 203. Also as sateritā Vv 33^03; 64^04; Vv-a 161 (= vijjulatā), 277. As saderitā at Thag 260.

Satta^01 [past participle of sañj: sajjati] hanging, clinging or attached to Vin I 185; D II 246; Nidd I 23, 24; Dhp 342; Ja I 376. Cf. āsatta^01 and byāsatta.

Satta^02 [cp, Vedic sattva living being, satvan “strong man, warrior,” from sant]

1. (masculine) a living being, creature, a sentient and rational being, a person D I 17, 34, 53, 82; II 68; A I 35f., 55f.; S I 135; V 41; Vin I 5; Miln 273; Vism 310 (definition: “rūpādisu khandhesu chandarāgena sattā visattā ti sattā,” thus = satta^01); Nett 161; Sv I 51, 161; Vibh-a 144. °naraka° a being in Hell (cf. Niraya°) Vism 500.

2. (neuter) soul (= jīvita or viññāṇa) Pv I 8^01 (gata° = vigata-jīvita Pv-a 40).

3. (neuter) substance Vin I 287. nissatta non-substantial, phenomenal As 38.

-āvāsa abode of sentient beings (see nava^01 2) D III 263, 268; A V 53; Vism 552; Vibh-a 168;

-ussada (see ussada 4) teeming with life, full of people D I 87, 111, 131;

-loka the world of living creatures Pj II 263, 442; Vism 205. See also saṅkhāra-loka;

-vaṇijjā slave trade Sv I 235 = A III 208 (commentary: manussa-vikkaya).

Satta^03 [past participle of sapati to curse; Sanskrit śapta] cursed, sworn Ja III 460; V 445.

Satta^04 (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 7 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 7-storied palace; the Vimānas with 700 towers: see vimāna 2 and 6; or the 7 great lakes: see sara^03; °yojana 7 miles, cf. the 7 league-boots!). Extremely frequent in folklore and fairy tales (cf. 7 years of famine in Egypt, 7 days’ festivals, dragon with 7 heads, 7 ravens, 7 dwarfs, 7 little goats, 7 years enchantment, etc. etc.). For time expressions see in compounds: °āha, °māsa, °ratta, °vassa. Cf. Snp 446 (vassāni); Ja II 91 (kāyā, thick masses); Sv I 25 (of the Buddhist scriptures: sattahi māsehi saṅgītaṁ); Dhp-a II 34 (dhanāni), 101 (maṅgalā); the collective expression 7 years, 7 months, 7 days at Ja V 48; the 7×70 ñāṇavatthūni S II 59; and the curious enumeration of heptads at D I 54. – Cases: instrumental sattahi D I 34; genitive sattannaṁ D I 56; locative sattasu D II 303 = M I 61.

-aṅga a couch with 7 members (i.e. four legs, head support, foot support, side) Vin II 149;

-aṭṭha seven or eight Ja II 101;

-āgārika a “seven-houser,” one who turns back from his round, as soon as he has received alms at 7 houses D I 166;

-ālopika a “seven-mouthful,” one who does not eat more than 7 bits D I 166;

-āha (neuter) seven days, a week of 7 days [cf. BHS saptaka Divy 99] D II 248; Vin I 1, 139; Ja I 78; II 85; IV 360; V 472; VI 37; Dhp-a I 109; Vv-a 63. satta° 7 weeks Dhp-a I 86; cf. satta-satta-divasā Ja V 443;

-ussada (see ussada 2) having 7 prominences or protuberances (on the body), a sign of a Mahāpurisa D II 18; III 144, 151 (i.e. on both hands, on both feet, on both shoulders, on the back);

-guṇa sevenfold Mhv 25, 36;

-jaṭa with seven plaits (of hair) Ja V 91 (of a hunter);

-tanti having 7 strings, a lute Vv-a 139;

-tāla (°matta) (as big as) 7 palm trees Dhp-a II 62, 100;

-tiṁsa 37 (see bodhipakkhiya-dhammā);

-dina a week Mhv 11, 23;

-pakaraṇika mastering the 7 books of the Abhidhamma Ja I 312; Dhp-a III 223;

-patiṭṭha sevenfold firm D II 174; Miln 282;

-padaṁ for 7 steps Ja VI 351 (Kern, Toev. sub voce “unfailing”);

-bhūmaka (pāsāda) (a palace) with 7 stories Mhv 37, 11; Ja I 58; IV 378; Dhp-a I 180, 239; IV 209;

-māsaṁ (for) seven months Pv-a 20;

-yojanika 7 miles in extent Ja V 484;

-ratana the 7 royal treasures D I 88; It 15; Ja V 484;

-ratta a week Ja VI 230 (dve° = a fortnight), 304; Snp 570;

-vassika 7 years old Miln 9. 310; Dhp-a II 87, 89 (sāmaṇera), 139; Pv-a 53 (Saṅkicca Arahattaṁ patvā); Dhp-a III 98 (kumāro Arahattaṁ patto); Ja V 249. On the age of seven as that of child Arahants see Mrs. Rh.D. in Ps.B. introduction xxx;

-vīsati twenty seven Dhp-a I 4.

Sattakkhattuṁ (adverb) [cf. tikkhattuṁ, etc.] seven times Vin I 3; It 18; sattakkhattuparamaṁ seven times at the utmost; °parama one who will not be reborn more than seven times S II 134f.; A I 233, 235; IV 381; Kv 104; Pp 15f.; Nett 189; Pj I 187; Ja I 239; Dhp-a III 61, 63.

Sattati [cf. Sanskrit saptati] seventy D II 256; Ap 118, 126 and passim. As sattari at S II 59; Ap 248 and passim.

Sattatta (neuter) [abstract from satta^02] state of having existence D I 29.

Sattadhā (adverb) [from satta^04, cf. dvidhā] in seven pieces D I 94; II 235; Snp 783; Ja V 33, 493; Dhp-a I 17, 41. Cf. phalati.

Sattapaṇṇi-rukkha name of a tree Mhv 30, 47; cf. sattapaṇṇi-guhā name of a cave Pj I 95.

Sattama^01 (adjective) [superlative from sant] best, excellent Snp 356; Ja I 233.

Sattama^02 (ordinal number) [from satta^04] the seventh D I 89; Snp 103. – feminine °mī Snp 437. Often in locative °divase on the 7th day Snp 983; Ja I 395; Miln 15; Pv-a 6, 74. -°bhavika one who has reached the 7th existence (or rebirth) Kv 475 (cf. PtsC. 271^04).

Sattarasa (cardinal number.) [satta^04 + rasa^02 = dasa] seventeen Vin I 77; IV 112 (°vaggiyā bhikkhū, group of 17).

Sattari = sattati, at S II 59f.

Sattali (feminine) [cf. Sanskrit saptalā, name of various plants, e.g. jasmine, or many-flowered nykkanthes, or many-flowered tree, Halāy. 2, 52] the plantain, and its flower Ja IV 440 (= kadali-puppha commentary; so read for kandala°); and perhaps at Thig 260 for pattali (q.v.), which is explained as kadali(-makula) at Thig-a 211.

Sattava = satta^02 [a diæretic sattva] Ja V 351. Cf. Lal 520.

Satti^01 (feminine) [from śak, cf. Vedic śakti] ability, power Dhātup 508 Usually in phrase yathā satti as much as one can do, according to one’s ability Cp I 10, 6; Dhp-a I 399; or yathā sattiṁ D I 102, or y. sattiyā Dhp-a I 92.

Satti^02 (feminine) [cf. Vedic śakti, originally identical with satti^01]

1. knife, dagger, sword A IV 130; Ja II 153; Vism 313 (dīgha-daṇḍa° with a long handle); Dhp-a I 189; II 134 (tikhiṇa° a sharp knife). mukha° piercing words Ja I 341.

2. a spear, javelin S I 13; A II 117; Ja I 150.

-pañjara lattice work of spears D II 164;

-laṅghana javelin dance Ja I 430;

-simbali-vana the forest of swords (in Hell) Ja V 453;

-sūla a sword stake, often in simile °ūpamā kāmā S I 128; A III 97; Vism 341. Also name of a Hell Ja V 143f.

Sattika see tala°.

Sattu^01 [Vedic śatru] an enemy Ja V 94 (accusative plural sattavo); Vism 234 (°nimmathana).

Sattu^02 [cf. Sanskrit śaktu] barley-meal, flour Vin II 116 (satthu); Nidd I 372; Ja III 343f.; Pv III 1^03; Dhs 646.

-āpaṇa baker’s shop Ja VI 365;

-pasibbaka flour sack;

-bhasta the same Ja III 346.

Sattuka [from sattu^01] an enemy Ja III 154; Mhv 32, 18.

Sattha^01 (neuter) [cf. Vedic śastra, from śas to cut] a weapon, sword, knife; collective “arms” D I 4, 56; Snp 309, 819 (explained as 3: kāya°, vacī°, mano°, referring to A IV 42, at Nidd I 151); Ja I 72, 504; Pv III 10^02; Pj II 458 (°mukhena); Pv-a 253. Often in combination daṇḍa + sattha (cf. daṇḍa 4), collective for “arms,” Vin I 349; D I 63; A IV 249; Nidd II §576. – satthaṁ āharati to stab oneself S I 121; III 123; IV 57f.

-kamma application of the knife, incision, operation Vin I 205; Pj II 100;

-kāraka an assassin Vin III 73;

-vaṇijjā trade in arms A III 208;

-hāraka an assassin Vin III 73; S IV 62.

Sattha^02 (neuter) [cf. Vedic śāstra, from śās to teach] a science, art, lore Miln 3; Pj II 327, 447. – vāda° science of right belief Pj II 540; sadda° grammar Pj II 266; supina° dream-telling Pj II 564.

Sattha^03 [sa^03 + attha; Sanskrit sārtha] a caravan D II 130, 339; Vin I 152, 292; Nidd I 446; Dhp 123 (appa° with a small c.), Miln 351.

-gamanīya (magga) a caravan road Vin IV 63;

-vāsa encampment D II 340, 344;

-vāsika and °vāsin caravan people Ja I 333;

-vāha a caravan leader, a merchant D II 342; Vv 84^07 (cf. Vv-a 337); leader of a band, teacher; used as epithet of the Buddha S I 192; It 80, 108; Vin I 6. In exegesis of term satthā at Nidd I 446 = Nidd II §630 = Vism 208.

Sattha^04 [past participle of sāsati; śās] told, taught Ja II 298 (v.l. siṭṭha).

Sattha^05 (adjective) [wrong for satta = śakta] able, competent Ja III 173 (= samattha commentary).

Sattha^06 [cf. Sanskrit śvasta, śvas] breathed: see vissattha.

Satthaka^01 (neuter) [from sattha^01] a knife, scissors Vin II 115 (daṇḍa°, with a handle); Ja V 254 (as one of the 8 parikkhāras); Miln 282. aya° at Ja V 338 read °paṭṭaka.

-nisādana [cf. Sanskrit niśātana] knife-sharpening Dhp-a I 308, cf. Miln 282

-nisāna [= Sanskrit niśāna];

-vāta a cutting pain A I 101 = 307; Ja III 445.

Satthaka^02 (adjective) [from sattha^03] belonging to a caravan, caravan people, merchant Pv-a 274.

Satthar [Vedic śāstṛ, agent noun from śās] teacher, master – nominative satthā D I 49; Snp 179; accusative satthāraṁ D I 163; Snp 153, 343; instrumental satthārā D I 163; instrumental satthunā Mhv 32, 19; genitive satthu D I 110; It 79; Vin I 12; genitive satthuno D II 128; Snp 547, 573, locative satthari Dhs 1004; nominative and accusative plural satthāro D I 230; A I 277; Miln 4; genitive plural satthārānaṁ Ja I 509. – See e.g. D I 230; A I 277; Vin I 8; Thig 387. – The 6 teachers (as in detail at D I 52-59 and various places) are Pūraṇa Kassapa, Makkhali Gosāla, Nigaṇṭha Nāthaputta, Sañjaya Belaṭṭhiputta, Ajita-Kāsakambalī, Pakudha Kaccāyana. – 5 teachers at Vin II 186; A III 123. – 3 at D I 230; A I 277. The master par excellence is the Buddha D I 110; II 128; III 119f.; A III 248; IV 120, 460; Snp 153, 545, 955 (see exegesis in detail at Nidd I 446 = Nidd II §630), 1148; Vism 389, 401, 604. – gaṇa-satthar leader of a company Ja II 41, 72; satthāra-dassana sight of the Master Pj II 49; satthu-d-anvaya successor of the M. Snp 556.

Satthi (neuter and feminine) [cf. Sanskrit sakthi] the thigh Vin II 161; Thag 151; Vv 81^17; Ja II 408; III 83; VI 528; antarā° between the thighs A II 245.

Satthika (adjective) [from sattha^03] belonging to a caravan D II 344.

Satthu see sattu^02; satthu° see satthar.

Satthuka “having a teacher,” in atīta° [belonging to the whole compound] whose teacher is dead D II 154.

Satthuna [?] a friend Ja I 365.

Satthuvaṇṇa [satthar° + vaṇṇa] gold (literal the colour of the Master Vin III 238, 240).

Sathera (adjective) [sa^03 + thera] including the theras A II 169

Sadattha [sat (= sant) + attha] the highest good, ideal D II 141; M I 4; A V 207f.; Dhp 166; Mhv 3, 24. It may be taken as sa^04 + attha (with euphonic -d-), i.e. one’s own good, as it is explained by Buddhaghosa at Dhp-a III 160 (“sake atthe”), and adopted in translation at D.B. II 154.

Sadatthuta (adjective) [sadā + thuta] always praised Ja IV 101 (= nicca-pasattha commentary).

Sadara (adjective) [sa^03 + dara] fearful, unhappy A II 172; M I 280, 465 = D III 57 (reads -dd-).

Sadasa [sa + dasā] a squatting mat with a fringe Vin IV 171.

Sadassa [sat (= sant) + assa] a horse of good breed A I 289.

Sadā (adverb) [from saṁ°] always Snp 1041, 1087, 1119; Nidd II §631 (where long stereotype definition); Dhp 79; Pv II 8^11 (= sabbakālaṁ yāvajīvaṁ Pv-a 110); II 9^37 (= sabbakālaṁ divase divase sāyañ ca pāto ca Pv-a 127); IV 1^30.

-matta “always revelling,” name of a palace Ja I 363f. (cf. Divy 603); a class of devas D II 260.

Sadisa (adjective) [sa^02 + disa = dṛśa] similar, like, equal D II 261; S III 48f.; A I 125 = Pp 35; Vin I 8; Ja I 191; Dhs 116; Vism 543 = Vibh-a 148. Cf. sādisa.

Saderita see saterita.

Sadevaka (adjective) [sa^03 + deva + ka] together with the devas, with the deva world D I 62; III 76, 135; Snp 86; Vin I 8, 11; Dhp 44; Sv I 174. At Ja I 14 sadevake (locative) is used in the sense of “in the world of men and gods.”

Sadevika (adjective) [sa^03 + devī + ka] together with his queen Mhv 33, 70.

Sadda [cf. late Vedic śabda; BHS śabda as neuter at Avś I 3]

1. sound, noise D I 79, 152; III 102f., 146, 234, 244f., 269, 281; M III 56, 267; A III 30f.; IV 91, 248; Ja I 3 (ten sounds); Snp 71; Vism 408 (various kinds); Dhs 621 (udaka°); Dhp-a II 7 (udrīyana°); defined at Vism 446 (“sota-paṭihanana-lakkhaṇa,” etc.) and at Vibh-a 45 (“sappatī ti saddo, udāhariyatī ti attho”).

2. voice Ja II 108.

3. word Vin I 11; It 114; Dhp-a I 15 (itthi°); Vibh-a 387 (in nirutti); Pj II 261, 318, 335.

-kovida a grammarian or phonetician Pj II 321;

-dhātu element of sound Dhs 707;

-naya science of grammar, etymology Pj I 107;

-bheda word analysis Vism 519f.

-vidū a grammarian Pj II 169;

-vedhin shooting by sound Mhv 23, 85;

-sattha science of words, grammar Pj II 266;

-siddhi analysis or correct formation of a word, grammatical explanation Pj II 304, 551.

Saddana (neuter) [from śabd: see saddāyati] making a noise Dhātum 401.

Saddala (adjective) [cf. Sanskrit śādvala] grassy Thag 211; Ja I 87; VI 518; Miln 286; Pv II 12^10 (= taruṇa-tiṇa Pv-a 158).

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 D II 115; 244; S III 225; Pv II 8^03; Ja V 480; Dhp-a II 27. present participle saddahanto Sv I 81; Pv-a 148 (a°), 151 (a°), 285; and saddahāna S I 20, 214; Snp 186; It 112. potential saddheyya Ja II 446 (= saddaheyya commentary); 2nd plural saddahetha Ja III 192; 3rd plural saddheyyuṁ S II 255. At Ja VI 575 (potential) saddahe seems to be used as an exclamation in the sense of “I wonder” (cf. maññe). – saddahase at Pv IV 8^01 is to be read saddāyase (see saddāyati). – gerundive saddhātabba Ja II 37; V 480; Pv-a 217; saddahātabba D II 346; saddahitabba Miln 310; saddheyya Vin III 188; and saddhāyitabba (causative!) Pv-a 109. A causative preterit 2 singular is (mā) ... saddahesi Ja VI 136-140 – gerund saddhāya Ja V 176 (= saddahitvā commentary); infinitive saddhātuṁ Ja V 445. past participle (causative) saddhāyita. – causative II saddahāpeti to make believe, to convince; potential °dahāpeyya Ja VI 575; Pv IV 1^25; future °dahāpessati Ja I 294.

Saddahanā (feminine) [from sad + dhā] believing, trusting, having faith Nidd II §632; Dhs 12, 25; Nett 15, 19; Dhp-a I 76.

Saddāyati [denominative from sadda; i.e. śabd] cf. Epic Sanskrit śabdayati and śabdāyati

1. to make a sound Miln 258; Pv IV 8^01 (saddāyase read for saddahase); IV 16^01 (the same); Ud 61 (°āyamāna noisy).

2. to call, summon (with accusative) Ja III 288.

Saddita [past participle of śabd; cf. saddāyati] sounded, called Saddh 100.

Saddūla [cf. Sanskrit śārdūla] a leopard Miln 23.

Saddha^01 (adjective) [original adjective of saddha^02, but felt to be adjective of saddhā; cf. BHS śrāddha Avś I 83, 383]

1. believing faithful D I 171; S I 43; II 159f.; A I 150; II 164, 227f.; III 3f., 34, 182; IV 38, 145, 314f.; V 10f., 124f.; Snp 188, 371; Dhp 8; Pv I 10^04; IV 1^86; Dhp-a II 82.

– as(s)addha unbelieving Pv-a 42, 54, 67, 243 and passim (see a°).

2. credulous Snp 853; Dhp 97.

Saddha^02 [cf. Epic Sanskrit and Sūtra literature śrāddha, from śrad-dhā] a funeral rite in honour of departed relatives connected with meals and gifts to the brahmins D I 97; A I 166; V 269, 273; Sv I 267; saddhaṁ pamuñcati to give up offerings, to abandon Brahmanism Vin I 7; D II 39; Snp 1146. The word is neuter according to Abh and A V 269-273; locative °e, D I 97; Ja II 360; kaṁ saddhaṁ (accusative in a gāthā), seems to be feminine commentary ibid. 360 has saddhā-bhattaṁ, a funeral repast (v.l. saddha-°). Thus it seems to be confused with saddhā.

Saddhamma [sad(= sant) + dhamma, cf. BHS saddharma, e.g. Jm 224] the true dhamma, the best religion, good practice, the “doctrine of the good” (so Geiger, Pāli Dhamma past participle 53, 54, q.v. for detailed discussion of the term) M I 46; S V 172f.; A I 69; III 7f., 174f., 435f.; V 169, 317; Snp 1020; Dhp 38; Ja V 483; Dhp-a IV 95. Seven saddhammas: M I 354, 356; D III 252, 282; A IV 108f. – opposite a-saddhamma (q.v.); four a°: A II 47; eight: Vin II 202.

-garu paying homage to the true religion S I 140;

-savana hearing the (preaching of the) true dhamma D III 227, 274; A I 279; II 245; IV 25f., 221; V 115f.

Saddhā (feminine) [cf. Vedic śraddhā: see saddahati] faith (on term cf. Geiger, Saṁyutta translation, ZB II 452) D I 63; III 164f.; S I 172 = Snp 76; S V 196; Dhp 144; A I 150, 210; III 4f., 352; IV 23; V 96; Dhs 12; Miln 34f.; Tikap 61, 166, 277, 282. – instrumental saddhāya (used as adverb) in faith, by faith in (accusative or genitive) Vin II 289 (āyasmantānaṁ); Ja V 176 (pabbajita); Pv-a 49 (kammaphalaṁ s.); or shortened to saddhā (-pabbajita) M I 123; A I 24; Ja I 130. The same phrase as saddhāya pabbajita at S I 120 is explained as “saddahitvā” by Buddhaghosa (see K.S. I 321), thus taking it as gerund.

-ānusārin walking according to faith M I 479; A I 74; Pp 15; Nett 112, 189;

-indriya (saddh°) the faculty, i.e. the moral sense, of faith D III 239, 278; A II 149; S V 193, 377; Dhs 12, 62, 75; Nett 19;

-cariyā living in faith Vism 101;

-deyya a gift in faith D I 5; Vin I 298; IV 30; Sv I 81;

-vimutta emancipated through faith M I 478; A I 74, 118f.; Pp 15; Nett 190;

-vimutti emancipation through faith Pp 15.

Saddhātar [agent noun from saddahati, i.e. sad + dhātar] a believer Saddh 39.

Saddhāyika (adjective) [from saddhāya, gerund of saddahati] trustworthy D II 320; A IV 109 (so read for °sika); Thig 43, 69.

Saddhāyita [past participle of saddahati; BHS śraddhāyita] one who is trusted; neuter that which is believed, faith Pv II 8^05 May be misspelling for saddhāyika.

Saddhiṁ and Saddhi° (adverb) [in form = Vedic sadhrīṁ “towards one aim,” but in meaning = Vedic sadhryak (opposite viṣvak, cf. Pāli visuṁ) “together.” Cf. also Vedic saṁyak = Pāli sammā. The BHS is sārdhaṁ, e.g. s. vihārin Avś II 139] together; as preposition (following the noun): in company with (instrumental) D I 31; Vin I 32; III 188 (explained as “ekato”); Ja I 189; II 273; Sv I 35; Miln 23; also with locative Sv I 15; or genitive Vin II 154; Ja I 420. As adverb saddhiṁ agamāsi Ja I 154, cf. saddhiṁkīḷita Ja II 20.

-cara companion Snp 45, 46 (= ekato cara Nidd II §633); Dhp 328;

-vihārika (saddhi°) co-resident, fellow-bhikkhu; pupil Vin I 45f.; A III 70; Ja I 182, 224; Vism 94; Dhp-a II 19;

-vihārin the same A II 239; III 69; Ja I 1; feminine °vihārinī Vin IV 291.

Saddhiya (neuter) [abstract from *śraddhya] only in negative a° (q.v.).

Sadhana (adj). [sa^03 + dhana] wealthy, rich D I 73; Ja I 334.

Sadhamma [sa^04 + dhamma] one’s own religion or faith M I 523; Snp 1020; Bv II 6 = Ja I 3.

Sadhammika [sa^02 + dhamma + ika] co-religionist D II 273.

San^01 [cf. Vedic śvā, genitive śunaḥ; Avesta spā, Greek κύων; Latin canis, Old-Irish cū, Gothic hunds = hound] a dog; nominative singular sā D I 166 = M I 77; S I 176; III 150; Kv 336. For other forms of the same base see suvāṇa.

San^02 (= saṁ) accusative of sa^04.

Sanacca (neuter) [sa^03 + nacca] dancing (party) Vin II 267.

Sanati see saṇati.

Sanantana (adjective) [for sanātana (cf. purātana); Indo-Germanic °seno = Greek ἕνος old; Sanskrit sanaḥ in old times; Avesta hana old, Latin seneo, senex (“senile”), senatus; Gothic sineigs old; Old-Irish sen old] primeval, of old; for ever, eternal D II 240, 244; S I 189 (cf. K.S. I 321: porāṇaka, santānaṁ vā paṇḍitānaṁ dhamma); Dhp-a I 51.

Sanābhika (adjective) [sa^03 + nābhi + ka] having a nave (of a wheel) D II 17, 172; A II 37; at both places combined with sa-nemika “with a felly” (i.e. complete).

Sanāmika (adjective) [sa^03 + nāma + ika] having a name, called Bv II 194 = Ja I 28.

Sanidassana (adjective) [sa^03 + nidassana] visible D III 217; Dhs 1087.

Sant [present participle of atthi]

1. being, existing D I 61, 152; A I 176; It 62f.; Snp 98, 124.

2. good, true S I 17; Dhp 151. Cases: nominative singular masculine santo Snp 98; Miln 32; Nidd II §635 (= samāna); feminine satī (q.v.); neuter santaṁ A V 8; Pv-a 192; accusative santaṁ D II 65; and sataṁ Ja IV 435 (opposite asaṁ); instrumental satā D II 55; locative sati D II 32; A I 176; III 338; Snp 81; Dhp 146; It 85; and sante D I 61; ablative santato Nett 88; As 206f. – plural nominative santo M I 24; S I 71; Snp 450; It 62; Dhp 151; neuter santāni D I 152; accusative sante Snp 94, 665; genitive sataṁ M I 24; S I 17; Snp 227; instrumental sabbhi D II 246; S I 17, 56; Miln 221 = Ja V 49; Dhp 151; locative santesu. – Cpd santatara It 62; superlative sattama (q.v.).

Santa^01 [past participle of sammati^01] calmed, tranquil, peaceful, pure D I 12; Vin I 4; S I 5; A II 18; Snp 746; Pv IV 1^34 (=upasanta-kilesa Pv-a 230); Miln 232, 409; Vism 155 (°aṅga; opposite oḷārikaṅga); Dhp-a II 13; III 83. – neuter peace, bliss, Nibbāna S IV 370.

-indriya one whose senses are tranquil A II 38; Snp 144; Vin I 195; Ja I 506;

-kāya of calmed body Dhp 378; Dhp-a IV 114;

-dhamma peaceful condition, quietude Ja I 506;

-bhāva the same Miln 265;

-mānasa of tranquil mind Vin I 195; Ja I 506;

-vāsa peaceful state Dhp-a IV 114;

-vutti living a peaceful life It 30, 121.

Santa^02 [past participle of sammati^02] tired, wearied, exhausted Dhp 60; Ja I 498; Pv II 9^36 (= parissama-patta Pv-a 127).

Santaka^01 (adjective) [from sant; cf. BHS santaka Divy 280 etc.]

1. belonging to Ja I 122; neuter property Ja I 91, 494; Dhp-a I 346.

2. due to (genitive) Ja III 408; IV 37.

3. (being) in the power of Ja IV 260 (bhaya°).

Santaka^02 (adjective) [sa^03 + antaka] limited (opposite anantika) S V 272.

Santacā (feminine) [?] bark Ja V 202 (sattacaṁ?).

Santajjeti [saṁ + tajjeti] to frighten, scold, menace Ja I 479; V 94; Thig-a 65; Pv-a 123, 195.

Santataṁ (adverb) [ satataṁ, or from saṁ + tan] continually, only in compounds: °kārin consistent A II 187; °vutti of consistent behaviour A II 187; M I 339; °sīla steady in character M I 339.

Santatara see sant

Santati (feminine) [from saṁ + tan, literally stretch]

1. continuity, duration, subsistence Dhs 643; Nett 79; Miln 72, 185; Vibh-a 8, 170, 173; Vv-a 25; Vism 431, 449. citta° continuity of consciousness Kv 458; cf. Cpd. 6, 153^01, 252f.; dhamma° continuity of states Miln 40; rūpa° of form Vibh-a 21; saṅkhāra° causal connection of material things Thag 716.

2. lineage Miln 160.

Santatta^01 [past participle of santappati] heated, glowing D II 335; M I 453; S I 169 (divasa°); Ja IV 118; Miln 325; Pv-a 38 (soka°).

Santatta^02 [past participle of santasati] frightened, disturbed Ja III 77 (= santrasta commentary).

Santa¯˘neti) [causative of saṁ + tan] to continue A III 96f.; S IV 104; Pp 66f.; Pj II 5 (see santāyati).

Santappati [saṁ + tappati^01] to be heated or chafed; figurative to grieve, sorrow M I 188; Ja III 153. – past participle santatta^01 causative °tāpeti to burn, scorch, torment M I 128; S IV 56f. – past participle santāpita.

Santappita [past participle of santappeti] satisfied, pleased Ja II 44; Pv II 8^11 (= pīṇita Pv-a 110).

Santappeti [causative of saṁ + tappati^02] to satisfy, please D I 109; Vin I 18; Ja I 50, 272. – past participle santappita.

Santara (adjective) [sa^03 + antara, cf. English with-in] inside; in compounds °uttara inner and outer Vin III 214; IV 281; °uttarena with an inner and outer garment Vin I 298; Thig-a 171; °bāhira within and without D I 74; Dhp 315; Ja I 125; Sv I 218; Dhp-a III 488.

Santarati [saṁ + tarati^02] to be in haste, to be agitated; present participle °amāna (°rūpa) Ja III 156, 172; VI 12, 451.

Santavant (adjective) [from santa^01] tranquil Dhp 378.

Santasati [saṁ + tasati^02] to be frightened or terrified, to fear, to be disturbed Miln 92. present participle santasaṁ Ja VI 306 (a°), and santasanto Ja IV 101 (a°); potential santase Ja III 147; V 378; gerund santasitvā Ja II 398. – past participle santasita and santatta.

Santasita [past participle of santasati] frightened Miln 92; Pv-a 260 (= suṭṭhu tasita).

Santāna (neuter) [from saṁ + tan]

1. spreading, ramification, tendril (valli°) Pj I 48.

2. one of the 5 celestial trees Ja VI 239 (°maya made of its flowers).

3. (also m,) continuity, succession; lineage S III 143; Sv I 46; As 63, 217, 297; Vism 555; Vibh-a 164. Cf. citta° continuity of consciousness Cpd. 167^07.

Santānaka [santanā + ka]

1. (neuter) = santāna 1; Vv-a 94, 162 (°valli a sort of long creeper). mūla° a spreading root S III 155; Ja I 277.

2. = santāna 2 Vv-a 12.

3. (neuter) a cobweb Vin I 48.

4. offspring S I 8.

Santāneti see santa¯˘neti

Santāpa (adjective/noun) [from saṁ + tap] burning; heat, fire; figurative torment, torture Snp 1123 (cf. Nidd II §636); Ja I 502; Miln 97, 324; Vibh-a 70 (various), 245 (aggi°, suriya°); Saddh 9, 572.

Santāpita [past participle of santāpeti] heated, aglow Thig 504.

Santāpeti see santappati.

Santāyati [saṁ + tāyati] to preserve (connect?) Vism 688 (better °dhāyati) = Pj II 5 (reads °tāneti).

Santāraṇa (neuter) and °ī (feminine) [from saṁ + tāreti^01] conveying to the other shore S IV 174; M I 134. – feminine santāraṇī Ap 234 (scilicet nāvā).

Santāsa [saṁ + tāsa] trembling, fear, shock A II 33; S III 85; Ja I 274; Miln 146, 207; Pv-a 22.

Santāsaniya (adjective) [from saṁ + tāsana] making frightened, inspiring terror Miln 387.

Santāsin (adjective) [from santāsa] trembling, frightened Dhp 351.

Santi (feminine) [from śam, cf. Sanskrit °śānti] tranquillity, peace Snp 204; D II 157; A II 24; Dhp 202.

-kamma act of appeasing (the gods), pacification D I 12; Sv I 97;

-pada “the place of tranquillity”; tranquil state, i.e. Nibbāna A II 18; Vv-a 219;

-vāda an advocate of mental calm Snp 845 (°vada in verse); Nidd I 203.

Santika (neuter) [sa^02 + antika] vicinity, presence; santikaṁ into the presence of, towards Ja I 91, 185; santikā from the presence of, from Ja I 43, 83, 189; santike in the presence of, before, with D I 79, 144; Dhp 32 = Miln 408; Snp 379; Vin I 12; S I 33; Ja V 467; with accusative S IV 74; with ablative Mhv 205; Nibbāna-santike Dhp 372; instrumental santikena = by, along with Ja II 301 (if not a mistake instead of santikaṁ or santike?).

-āvacara keeping or being near D I 206; II 139; Ja I 67.

Santikā (feminine) [unclear in origin and meaning] a kind of game, “spellicans” (Rh.D.); (Kern: knibbelspel) D I 6; Vin II 10; III 180; Sv I 85.

Santiṭṭhati [saṁ + tiṭṭhati]

1. to stand, stand still, remain, continue A IV 101 (udakaṁ = stands still), 282, 302f.; Pp 31; Ja I 26.

2. to be established, to be put into order Vin II 11.

3. to stick to, to be fixed or settled, to be composed D II 206; III 239 (citta); S V 321; Vin I 9, 15; It 43.

4. to restrain oneself Ja I 438.

5. to wait for (accusative) Dhp-a I 50.

– Forms: present santiṭṭhati D II 206; S III 133; saṇṭhahati Ja VI 160; and saṇṭhāti Pp 31; Ja IV 469. present participle saṇṭhahanto Vin I 9; potential saṇṭhaheyya Vin II 11; S V 321. preterit saṇṭhāsi Vin I 15; saṇṭhahiṁsu (3rd plural) S II 224. infinitive saṇṭhātuṁ Ja I 438; Dhp-a 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 Cpd. 28, 40, 238) Sv I 194; As 264, 269, 272; Vism 459. As °ā (feminine) at Nett 82, 191. -°kicca function of judging Tikap 33; Vism 21, 454.

Santuṭṭha [past participle of santussati] pleased, happy D I 60, 71; M II 6; A II 209; IV 232f.; V 25, 67, 130, 154. mahā°, the greatly contented one, the Arahant As 407.

Santuṭṭhi (feminine) [saṁ + tuṭṭhi] satisfaction, contentment D I 71; M I 13; Snp 265; Dhp 204; A II 27, 31; III 219f., 432 (a°); Dhp-a IV 111.

Santuṭṭhitā (feminine) [abstract formation from last] state of contentment D III 115; A I 12; Pp 25; Vism 53; Dhs 1367 (a°).

Santuleyya (adjective) [metri causā for °tulya, gerund of saṁ + tuleti] commeasurable; negative a° Ja VI 283.

Santussita, Santusita [past participle of santussati] contented, pleased, happy S III 45 (°tussitattā); Snp 1040; Dhp 362 (= suṭṭhu tusita Dhp-a IV 90); Mhbv 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.

Santosa [from saṁ + tuṣ] contentment Sv I 204.

Santhata [past participle of santharati]

1. spread, strewn with (–°), covered D II 160; Vin III 32; Snp 401, 668. °dhamani-gatta having the body strewn with veins, emaciated Vin III 146 = Ja II 283; Ja I 346, 350 and passim (see dhamani). Kern, Toev. sub voce considers santata the right spelling.

2. (neuter) a rug or mat Vin III 224; Vv 63^05 (= tiṇa-santharaka Vv-a 262).

Santhatika (adjective) [from santhata 2] sleeping on a rug Miln 342, 359.

Santhana (neuter) [from śam, cf. Sanskrit śāntvana]

1. appeasing Dhp 275.

2. satisfaction Vv 18^06.

Santhamati at Ja I 122 is to be read sandhamati “to blow.”

Santhambhati [saṁ + thambhati] to restrain oneself, to keep firm Snp 701 (imperative medium 2nd singular °thambhassu); Pp 65; Ja I 255; III 95. – causative °thambheti to make stiff or rigid, to numb Ja I 10.

Santhambhanā (feminine) and °thambhitatta (neuter) [abstract from santhambhati] stiffening, stiffness, rigidity Dhs 636; As 324; Ja I 10 (a-santhambhana-bhāva).

Santhara [from saṁ + str] a couch or mat Vin II 162; A I 277; Ap 97 (tiṇa°).

Santharaka = santhara; only as tiṇa° made of grass Vin I 24; M I 501; Ja I 360; Vv-a 262.

Santharaṇaka (adjective) [from santharati] spreading, strewing; °vāta a wind which strews things about Pj II 67.

Santharati [saṁ + tharati] to spread, strew D II 84. – past participle santhata. – causative santhāreti Mhv 29, 12. – causative II santharāpeti to cause to be spread Vin IV 39; Mhv 29, 9.

Santhariṁ (adverb) [from santhara] by way of spreading; in sabba° so that all is spread, prepared D II 84; cf. Vin I 227, 384.

Santhava [from saṁ + stu, cf. santhuta] acquaintance, intimacy S I 17; Snp 37, 168, 207, 245; Ja I 158; II 27, 42, 180; Dhs 1059; As 364; Dhp-a I 235. nominative plural santhavāni Snp 844 = S III 9; Ja IV 98. -°jāta having become acquainted, an acquaintance Nidd I 198. – a°vissāsin intimate without being acquainted A III 136.

Santhavana (neuter) [from saṁ + thavati] acquaintance As 364.

Santhāgāra [Sanskrit saṁsthāgāra] a council hall, a mote hall D I 91; II 147; A II 207; M I 228, 353, 457; III 207; Sv I 256; Ja IV 72, 147; Vin I 233; Vv-a 298; Dhp-a I 347. Cf. saṇṭhāna 3.

Santhāna see saṇṭhāna.

Santhāra [saṁ + thāra] spreading, covering, floor(ing) S I 170; Vin II 120 (3 kinds of floors: iṭṭhakā°, silā°, dāru°, i.e. of tiles, flags, wood); A I 136 (paṇṇa°); Ja VI 24 (the same); Ja I 92; Paṭis I 176.

2. (cf. paṭi°) friendly welcome A I 93 (āmisa° and dhamma°).

Santhāraka [santhāra + ka cf. BHS saṁstāraka Mvu III 272] a spread, cover, mat Vin II 113 (tiṇa°), 116.

Santhuta (adjective) [saṁ + thuta] acquainted, familiar Ja I 365; III 63 (cira°); V 448 (so read for santhata); Saddh 31; negative a° Ja III 63, 221; VI 310. Cf. santhava.

Santhutika (adjective) [from santhuta] acquainted Vism 78.

Sanda [cf. Sanskrit sāndra]

1. (adjective) thick, dense; in -°cchāya giving dense shade S IV 194; Ja I 57, 249; Sv I 209.

2. (thick) wood, forest; in -°vihāra dwelling in the wood, life as a hermit Thag 688.

Sandati [syand; Dhātup 149: passāvane] to flow D II 128, 129 (preterit sandittha); Ja I 18; VI 534 (v.l. sikandati = siyandati?); Pv II 10^04 (= pavatteti Pv-a 143). – causative sandāpeti to cause to flow Miln 122. – past participle sanna. Cf. vissandati and vissandaka.

Sandana^01 (neuter) trappings D II 188 (read sandāna?).

Sandana^02 [cf. Vedic syandana] a chariot Mhv 21, 25; Dīp XIV 56; Vv 64^01; Ja IV 103; V 264; VI 22.

Sandamānikā (feminine) [from syand] a chariot Vin III 49; IV 339; Sv I 82; Pj I 50; Vism 255.

Sandambhita [from Sanskrit sandarbhati] is Kern’s proposed reading for santhambhita at Ja VI 207.

Sandassaka [from sandassati, causative of sandissati] instructing M I 145; A II 97; IV 296; S V 162; It 107; Miln 373.

Sandassana showing Ja I 67.

Sandahati [saṁ + dahati^01] to put together, to connect, to fit, to arrange Ja IV 336; Mhv 7, 18; present participle medium sandahamāna As 113; gerund sandahitvā Ja IV 336; and sandhāya literally after putting on Ja IV 258 (the arrow onto the bow); figurative with reference to, concerning M I 503; Ja I 203, 274; II 177; Pv-a 87, 89, 110; towards Ja I 491; III 295. past participle sandhīyate [and sandhiyyate] to be put together, to be self-contained Pp 32; to be connected Pj II 376, 572; to reflect upon, to resent Snp 366; to be reconciled Ja II 114. – past participle saṁhita.

Sandahana (neuter) [from saṁ + dhā] applying, placing (an arrow) on the string Miln 352.

Sandāna (neuter) [saṁ + dāna, from dā to bind: see dāma], a cord, tether, fetter D II 274; Thag 290; Dhp 398; Snp 622; Ja II 32; Ud 77 (text sandhāna); Dhp-a IV 161.

Sandāleti [saṁ + dāleti] to break; gerund sandālayitvāna Snp 62.

Sandiṭṭha [past participle of sandissati] seen together, a friend Ja I 106, 442; Vin III 42; yathāsandiṭṭhaṁ, where one’s friends live D II 98; S V 152.

Sandiṭṭhi (feminine) [from saṁ + dṛś] the visible world, worldly gain D III 45, 247; M I 43; Snp 891; Vin II 89; Nidd I 288, 300; °parāmāsin infected with worldliness M I 97.

Sandiṭṭhika [cf. BHS sandṛṣṭika Divy 426] visible; belonging to, of advantage to, this life, actual D I 51; II 93, 217; III 5; M I 85, 474; A I 156f.; II 56, 198; S I 9, 117, IV 41, 339; Snp 567, 1137; Vism 215f. – As sandiṭṭhiyā (feminine) at Ja VI 213

Sandita [from saṁ + dā: see sandāna] bound, tied, Thag 290 (diṭṭhi-sandāna°).

Sandiddha [saṁ + diddha] smeared, indistinct, husky Vin II 202; Sv I 282.

Sandiyyati and sandīyati [saṁ + diyyati (= dīyati) = Sanskrit dīyate of dyati, i.e. dā^02 to cut: see dātta] to be vexed, to resent S II 200f.; Ja VI 570 (spelt wrongly sandhīyati; commentary explains as “maṅku hoti”).

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) D I 102; II 75; S V 177; Snp 50; D II 127; Nett 23; present participle a-saṁdissamāna invisible Dāṭh IV 30; causative saṁdasseti to teach, instruct D I 126; II 95; Vin I 18; to compare, verify, D II 124; present participle sandassiyamāna D II 124; Ja VI 217 (sunakhesu sandissanti, i.e. they are of no more value).

Sandīpeti [saṁ + dīpeti] to kindle Ja V 32.

Sandesa [Sanskrit sandeśa] news, message Mhv 18, 13.

Sandeha [saṁ + deha]

1. accumulation; the human body Dhp 148.

2. doubt Miln 295.

Sandosa [saṁ + dosa] pollution, defilement M I 17; A III 106, 358; V 292; Snp 327.

Sandhana (neuter) [saṁ + dhana] property, belongings M II 180.

Sandhanta [past participle of sandhamati] blown, smelted (of gold) A I 253.

Sandhamati [saṁ + dhamati] to blow, to fan Ja I 122. past participle sandhanta.

Sandhātar [saṁ + dhātar] one who puts together, a conciliator D I 4; III 171; M I 345; A II 209; Pp 57.

Sandhāna (neuter) [from saṁ + dhā]

1. uniting, conciliation, friendship Sv I 74; As 113.

2. bond, fetter Ud 77 (read sandāna?).

Sandhāpana (neuter) [from sandhāpeti, causative of sandahati] combination Vv-a 349.

Sandhāya see sandahati.

Sandhāraka (adjective) [from sandhāreti] checking, restraining Vism 205.

Sandhārana (neuter) [from sandhāreti] checking Miln 352.

Sandhāreti [saṁ + dhāreti]

1. to hold, bear, carry Ja III 184.

2. to hold up, support Ja IV 167.

3. to curb, restrain, check Vin II 212; Ja II 26, 59. – dussandhāriya difficult to keep back Ja III 340.

Sandhāvati [saṁ + dhāvati] to run through, to transmigrate D I 14; A II 1; S III 149; Ja I 503; preterit sandhāvissaṁ Dhp 153 = Ja I 76 (= aparāparaṁ anuvicariṁ Dhp-a III 128).

Sandhi (masculine and feminine) [from saṁ + dhā]

1. union, junction Miln 330 (of 2 roads); Buddhaghosa on S II 270 (between 2 houses).

2. breach, break, hole, chasm D II 83 = A V 195; Thag 786; Ja V 459. āloka° a window Vin II 172; sandhiṁ chindati to make a break, to break into a house D I 52; Sv I 159.

3. joint, piece, link Ja II 88; Vism 277 (the 5, of kammaṭṭhāna); Mhv 33, 11; 34, 47; applied to the joints of the body Vism 185 (the 14 mahā°); As 324.

4. connection, combination Vibh-a 191 (hetuphala° and phalahetu° etc.).

5. euphonic junction, euphony, “sandhi” Pj II 76. See pada°.

6. agreement Mhv 9, 16.

-cheda

(1) housebreaking Ja I 187f.; II 388.

(2) one who has brought rebirths (= paṭisandhi) to an end Dhp 97; Dhp-a II 187; III 257;

-chedaka one who can cut a break, an underminer Ja VI 458;

-bheda(ka) causing discord Ja III 151;

-mukha opening of a break (made by burglars) into a house Thag 786; Pv-a 4;

-samala (°saṅkaṭīra) refuse heap of a house, sewer (cf. K.S. II 181, 203) D II 160; M I 334 = S II 270.

Sandhika (adjective) (–°), in pañca° having 5 links or pieces Vism 277.

Sandhīyati see sandahati and sandiyyati.

Sandhunāti [saṁ + dhunāti] to shake D II 336.

Sandhūpeti [saṁ + dhūpeti] to fumigate S III 89; Paṭis II 167. As sandhūpāyati to cause thick smoke or steam thickly, at Vin I 225; Snp page 15 (= samantā dhūpāyati Pj II 154).

Sandhovati [saṁ + dhovati] to clean A I 253.

Sandhovika [from sandhovati] washing; kaṇṇa-sandhovikā khiḍḍā ear-washing sport or gambol (of elephants, with piṭṭhi° etc.) A V 202. So probably for saṇadhovika at M I 229, 375. Cf. sāṇadhovana (?).

Sanna^01 [past participle of sīdati] sunk Dhp 327.

Sanna^02 [past participle of sandati] flown Ja VI 203 (dadhi°).

Sannakaddu [lexicographical Sanskrit sannakadru] the tree Buchanania latifolia Abh 556.

Sannata [past participle of saṁ + nam, cf. sannāmeti]

1. bent down, low Ja VI 58 (opposite unnata).

2. bent, prepared Ja V 215 (commentary suphassita).

Sannaddha [past participle of sannayhati]

1. fastened, bound, D II 350 (susannaddha); Miln 339.

2. put on, clothed (with) Pv IV 1^36 (°dussa).

3. armed, accoutred S II 284; Ja I 179; Dhp 387; Dhp-a IV 144; Pv-a 154 (°dhanu-kalāpa).

Sannayhati [saṁ + nayhati] to tie, bind, fasten, to arm oneself Ja I 129; to array, arm D II 175; Vin I 342; to arrange, fit D I 96; Ja I 273; preterit sannayhi D I 96; infinitive sannayhituṁ Ja I 179; gerund sannayhitvā D II 175; Ja II 77; and sannahitvā Ja I 273.

Sannāmeti [causative of saṁ + nam] to bend M I 365, 439, 450, 507 = S IV 188 (kāyaṁ sannāmeyya i.e. to writhe). Cf. Cpd. 162 note 5 (“strengthen”?).

Sannāha [from sannayhati]

1. dressing fastening together Pv-a 231.

2. arm, mail S V 6; Ja II 443; Thag 543; Ja I 179.

Sannikāsa (adjective) [saṁ + nikāsa] resembling, looking like Ja III 522; V 87 = VI 306; V 169 (commentary dassana); VI 240, 279.

Sannikkhepana (neuter) [saṁ + nikkhepana] elimination Vibh-a 355.

Sanniggaṇhāti [saṁ + niggaṇhāti] to restrain S I 238.

Sannighāta [saṁ + nighāta] concussion, knocking against each other Dhs 621.

Sannicaya [saṁ + nicaya] accumulation, hoarding A I 94; II 23; Dhp 92; Vin II 95; IV 243; Dhp-a II 171; A IV 108; Pj I 62 (lohita).

Sannicita [saṁ + nicita] accumulated, hoarded Miln 120.

Sanniṭṭhāna (neuter) [saṁ + niṭṭhāna]

1. conclusion, consummation, Ja II 166.

2. resolve Ja I 19; 69; 187; IV 167; Vin I 255f.

3. ascertainment, definite conclusion, conviction, Ja VI 324; Vism 43.

Sannitāḷeti [saṁ + nitāḷeti] to strike Ja V 71.

Sannitodaka (neuter) [from saṁ + ni + tud] “pricking,” instigating, jeering D I 189; A I 187; S II 282.

Sannidhāna (neuter) [saṁ + nidhāna) literally “putting down together,” proximity Dāṭh V 39.

[BD]: propinquity, conjunction

Sannidhi [saṁ + nidhi] putting together, storing up D I 6; Snp 306, 924; Nidd I 372; -kāra storing D I 6; -kāraka, storing up, store M I 523; Vin I 209; IV 87; D III 235; A III 109; IV 370; -kata stored up Vin II 270; put by, postponed Vin I 254.

Sannipatati [saṁ + nipatati] to assemble, come together Ja I 167; past participle °ita. causative sannipāteti to bring together, convoke D II 76; Miln 6; causative II sannipātāpeti to cause to be convoked or called together Ja I 58, 153, 271; III 376; Vin I 44; III 71.

Sannipatita [past participle of °nipatati] come together D I 2; II 76.

Sannipāta [from sannipatati]

1. union, coincidence S IV 68f.; Miln 60, 123f.; Nett 28.

2. assemblage, assembly, congregation D II 5; Miln 7.

3. union of the humours of the body Miln 303.

4. collocation Dhp 352.

Sannipātika (adjective) [from last] resulting from the union of the humours of the body A II 87; V 110; S IV 230; Miln 135, 137, 302, 304.

Sannibha (adjective) [saṁ + nibha] resembling D II 17; Snp 551; Ja I 319.

Sanniyojeti [saṁ + niyojeti] to appoint, command Mhv 5, 34.

Sanniyyātana (neuter) [saṁ + niyyātana] handing over, resignation Sv I 232.

Sannirata (adjective) [saṁ + nirata] being (quite) happy together Ja V 405.

Sannirumbhati and Sannirundhati [saṁ + nirumbhati] to restrain, block, impede; gerund sannirumhitvā Ja I 109, 164; II 6; Vv-a 217. sannirumbhitvā Ja I 62; II 341. sannirujjhitvā Vism 143; potential sannirundheyya M I 115. past participle sanniruddha Vism 278.

Sannirumhana (neuter) [from last] restraining, checking, suppression Ja I 163; Sv I 193; as °bhana at Vibh-a 355.

Sannivaṭṭa [= saṁ + nivatta] returning, return Vin I 139f.

Sannivasati [saṁ + nivasati] to live together, to associate A I 78; past participle sannivuttha.

Sannivāreti [saṁ + nivāreti] to restrain, check; to keep together M I 115; Thig 366.

Sannivāsa [saṁ + nivāsa] association, living with; community A I 78; II 57; D III 271; Dhp 206; Ja IV 403; loka-sannivāsa the society of men, all the world Ja I 366; II 205.

Sannivuttha [past participle of sannivasati] living together (with), associating A IV 303f.

Sannivesa [saṁ + nivesa] preparation, encampment, settlement Thig-a 257.

Sannivesana (neuter) [saṁ + nivesana] position, settlement; pāṭiekka-° private, separate Ja I 92.

Sannisajjā (feminine) [saṁ + nissajjā] meeting-place Vin I 188; II 174 = III 66; sannisajja-ṭṭhāna (noun) the same Vin III 287.

Sannisinna [past participle of sannisīdati]

1. sitting down together D I 2; II 109; Vin II 296; Ja I 120.

2. (having become) settled, established Vin II 278 (°gabbhā pregnant).

Sannisīdati [saṁ + nisīdati]

1. (literal) to sink down, to settle Miln 35.

2. (figurative) to subside, to become quiet M I 121; S IV 196; A II 157. – causative sannisādeti to make quiet, to calm M I 116; A II 94. – causative II sannisīdāpeti to cause to halt Ja IV 258. – past participle sannisinna.

Sannissayatā (feminine) [saṁ + nissayatā] dependency, connection Nett 80.

Sannissita [saṁ + nissita, cf. BHS sanniśrita] based on, connected with, attached to Vism 43, 118, 120, 554 (viññāṇa is “hadaya-vatthu°”; cf. Vibh-a 163).

Sannihita [saṁ + nihita; cf. sannidhi]

1. put down, placed Miln 326.

2. stored up Thig 409; Thig-a 267.

Sannīta [past participle from sanneti] mixed, put together, kneaded Mhv 29, 11 and 12.

Sanneti [from saṁ + neti] to mix, knead D I 74 (potential sanneyya); III 29; Vin I 47 (gerundive °netabba); M I 276; S II 58f.; Ja VI 432. – past participle sannīta.

Sapajāpatika (adjective)]

1. with Pajāpati. See Pajāpati 1.

2. with one’s wife Vin I 23; IV 62; Ja I 345.

Sapati [śap, cf. Dhātup 184 “akkose”] to swear, curse S I 225; Ja V 104, 397; Mhv 25, 113; Vv-a 336. – past participle satta^03.

Sapatikā (adjective) having a husband, a woman whose husband is alive Ja VI 158; Pv-a 86.

Sapatī (feminine) having the same husband; a rival wife, a co-wife Pv I 6^06; II 3^02.

Sapatta [Sanskrit sapatna] hostile, rival Thig 347; Thig-a 242; sapattarājā a rival king Ja I 358; II 94; III 416; asapatta without enmity Snp 150; sapatta (masculine) a rival, foe, It 83; A IV 94f.; Ja I 297.

Sapattaka (adjective) [from last] hostile, full of enmity D I 227.

Sapattabhāra [sa^03 + patta^01 + bhāra] with the weight of the wings, carrying one’s wings with oneself D I 71; M I 180, 268; A II 210; Pp 58.

Sapattika (neuter) the state of a co-wife Thig 216; Thig-a 178. – Kern, Toev. sub voce proposes reading sā°.

Sapattī (feminine) [Sanskrit sapatnī] a co-wife D II 330; Ja I 398; IV 316, 491; Thig 224; Dhp-a I 47. asapattī without any co-wife S IV 249.

Sapatha [from śap] an oath Vin I 347; Ja I 180, 267; III 138; Pj II 418.

Sapadānaṁ (adverb) [from phrase sa-padānaṁ-cārikā; i.e. sa^02 + genitive plural of pada (cf. gimhāna). Weber (Ind. Str. III 398) suggests sapadā + naṁ, sapadā being an instrumental by-form of sapadā, and naṁ an enclitic. Trenckner (Miln 428) says sapadi + ayana. Kern (Toev. II 73) agrees on the whole, but explains padānaṁ as padāyanaṁ] “with the same steps,” i.e. without interruption, constant, successive (cf. Latin stante pede and Sanskrit adverb sapadi at once).

1. literally (perhaps a later use) of a bird at Ja 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 Vin IV 191; S III 238; Snp 413; Ja I 66; Pv IV 3^44; Vv-a 121; and in phrases sapadāna-cārikā Ja I 89; °cārika (adjective) Vin III 15; °cārin M I 30; II 7; Snp 65; Nidd II §646. Also as adjective sapadāna (piṇḍapāta) Vin II 214.

Sapadi (adverb) [sa^02 + adverb formation from pada] instantly, at once Dāṭh I 62.

Sapariggaha (adjective) [sa^03 + pariggaha]

1. provided with possessions D I 247; Snp 393.

2. having a wife, married Ja VI 369.

Saparidaṇḍā (feminine) a certain class of women, the use of whom renders a person liable to punishment Vin III 139 = A V 264 M I 286.

Sapallava (adjective) [sa^03 + pallava] with the sprouts Vv-a 173.

Sapāka [san + pāka; cf. Sanskrit śvapāka] “dog-cooker,” an outcast or Caṇḍāla Ja IV 380. Cf. sopāka.

Sappa [cf. Sanskrit sarpa, from sṛp; “serpent”] a snake M I 130; A III 97, 260f.; Snp 768; Ja I 46, 259, 310, 372; V 447 (kaṇha°); Nidd I 7; Sv I 197; Pj II 13. Often in similes, e.g. Vism 161, 587; Pj I 144; Pj II 226, 333. -°potaka a young snake Vism 500; -°phaṇa the hood of a snake Pj I 50. – Cf. sappin.

Sappaccaya (adjective) [sa^03 + paccaya] correlated, having a cause, conditioned D I 180; A I 82; Dhs 1083.

Sappañña (adjective) [sa^03 + pañña] wise M I 225; Snp 591; often as sapañña It 36; Snp 90; Ja II 65.

Sappaṭigha (adjective) [sa^03 + paṭigha] producing reaction, reacting D III 217; Dhs 597, 617, 648, 1089; As 317; Vism 451.

Sappaṭipuggala [sa^03 + paṭipuggala] having an equal, comparable, a friend M I 27.

Sappaṭibhāga (adjective) [sa^03 + paṭibhāga]

1. resembling, like D II 215; Ja I 303; Pp 30f.; Miln 37.

2. having as (equal) counterparts, evenly mixed with M I 320 (kaṇhasukka°); Miln 379 (the same).

Sappaṭissa (adjective) [sa + paṭissā, cf. BHS sapratīśa Divy 333, 484] reverential, deferential It 10; Vin I 45; Vv 84^41 (cf. Vv-a 347). See also gārava.

Sappaṭissava (adjective) [sa + paṭissava] deferential, respectful As 125, 127 = Ja I 129, 131; -tā deference, reverence Dhs 1327 = Pp 24.

Sappati [sṛp, cf. Vedic sarpati, Greek ἔρπω, Latin serpo; Dhātup 194 “gamana”] to creep, crawl: see saṁ°.

Sappadesa (adjective) [sa^03 + padesa] in all places, all round M I 153.

Sappana (neuter) [from sappati] gliding on As 133.

Sappāṭihāriya (adjective) [sa^03 + pāṭihāriya] accompanied by wonders D I 198; S V 261; Ud 63.

Sappāṭihīrakata (adjective) [sa^03 + pāṭihīra + kata] made with wonders, substantiated by wonders, substantiated, well founded D I 198; III 121 (“has been made a thing of saving grace” D.B. III 115, q.v.).

Sappāṇaka (adjective) [sa^03 + pāṇa + ka] containing animate beings Vin III 125; Ja I 198.

Sappāya (adjective) [saṁ + pā (= pra + ā) + i, cf. pāya. The corresponding BHS form is sāmpreya (= saṁ + pra + i, with guṇa), e.g. Avś I 255; III 110] likely, beneficial, fit, suitable A I 120; S III 268; IV 23f., 133f. (Nibbāna° paṭipadā); Ja I 182, 195; II 436 (kiñci sappāyaṁ something that did him good, a remedy); Vin I 292, 302; Miln 215 (sappāyakiriyā, giving a drug). neuter something beneficial, benefit, help Vism 34, 87 (°sevin); Vibh-a 265 (various), 271 (°kathā). – Ten sappāyas and 10 asappāyas at As 168. – sappāyāsappāyaṁ what is suitable, and what not Ja I 215, 471; used as the last part of a compound, meaning what is suitable with reference to: senāsanasappāya (neuter) suitable lodgings Ja I 215.

Sappāyatā (feminine) [abstract from sappāya] agreeableness, suitability, convenience Vism 79, 121 (a°), 127.

Sappi (neuter) [Vedic sarpis] clarified butter, ghee D I 9, 141, 201; A I 278; A II 95, 207 (°tela); III 219; IV 103; Snp 295 (°tela). Dhs 646; Ja I 184; II 43; IV 223 (°tela); Vin I 58, etc. -maṇḍa [cf. BHS sarpimaṇḍa Divy 3 etc.] the scum, froth, cream of clarified butter, the best of ghee D I 201; A II 95; Vv-a 172; Pp 70; its tayo guṇā Miln 322.

Sappin (adjective/noun) [from sappati] crawling, creeping; moving along: see pīṭha°. – (feminine) sappinī a female snake Ja VI 339 (where the differences between a male and a female snake are discussed).

Sappītika (adjective) [sa^03 + pīti + ka] accompanied by the feeling of joy, joyful A I 81; Ja I 10; Vism 86 (opposite nippītika).

Sappurisa [sat (= sant) + purisa] a good, worthy man M III 21, 37; D III 252 (the 7 s°-dhammā), 274, 276, 283; A II 217f., 239; Dhs 259 = 1003; Vin I 56; Dhp 54; Pv II 9^08; II 9^45; IV 1^87; Ja I 202; equal to ariya M I 8; S III 4; asappurisa = anariya Pj II 479. sappurisatara a better man S V 20.

Saphala (adjective) [sa^03 + phala] bearing fruit, having its reward Dhp 52.

Saphalaka (adjective) [sa^03 + phalaka] together with his shield Mhv 25, 63.

Sabala [Vedic śabala (e.g. AV 8, 1, 9) = κέρβερος, Weber, Ind. Str. II 297] spotted, variegated Snp 675; Vism 51; Vv-a 253; name of one of the dogs in the Lokantara hell Ja VI 106, 247 (Sabālo ca Sāmo ca). asabala, unspotted D II 80.

-kārin acting inconsistently A 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 D I 4; S IV 15; Vin I 5; It 3; Nidd II sub voce, nominative plural sabbe Snp 66; genitive plural sabbesaṁ Snp 1030. – neuter sabbaṁ the (whole) world of sense-experience S IV 15, cf. M 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 D I 59; °paṭhama the very first, right in front Pv-a 56; °sovaṇṇa nothing but gold Pv I 2^01; II 9^11; °kaniṭṭha the very youngest Pv-a III; °atthaka in every way useful; °saṅgāhika thoroughly comprehensive Pj 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) Ja III 44; Dhp-a III 3; °aṭṭhaka (dāna) (a gift consisting of 8×8 things) Miln 291. See detail under aṭṭha B 1. a. – °soḷasaka (of 16 each) Dhp-a III 3; °sata (of 100 each) Dhp-a II 6.

– Cases adverbially: instrumental sabbena sabbaṁ altogether all, i.e. with everything [cf. BHS sarvena sarvaṁ Divy 39, 144, 270; 502] D II 57; Pv-a 130; 131. – ablative sabbato “all round,” in every respect Pv I 11^01; Ja VI 76; see paha^01; and sabbaso altogether, throughout D I 34; Snp 288; Dhp 265; Pv-a 119; Nidd I 421; Dhp-a IV 100.

– Derivations:

1. sabbattha everywhere, under all circumstances S I 134; Dhp 83; Snp 269; Nidd 133; Pv-a 1, 18, 107; Vibh-a 372f. °kaṁ everywhere Ja I 15, 176, 172; Dāṭh V 57.

2. sabbathā in every way; sabbathā sabbaṁ completely D II 57; S IV 167.

3. sabbadā always Snp 174, 197, 536; Dhp 202; Pv I 9^01 (= sabbakālaṁ commentary); I 10^14 (the same). sabbadā-cana always It 36.

4. sabbadhi (from Sanskrit sarvadha = viśvadha, Weber, Ind. Str. III 392) everywhere, in every respect D I 251; II 186; Snp 176; Dhp 90; also sabbadhī Snp 952, 1034; Vin I 38; Vibh-a 377; Vism 308 (= sabbattha); Nidd I 441, 443.

-atthaka concerned with everything, a do-all Ja II 30; 74; Dhp-a II 151 (mahāmatta). – profitable to all Miln 373 (Text -ṭṭh-). of kammaṭṭhāna Pj II II 54; Vism 97;

-atthika always useful Miln 153;

-ābhibhū conquering all Snp 211; Vin I 8;

-otuka corresponding to all the seasons D II 179; Pv IV 12^02; Saddh 248;

-kammika (amacca) (a minister doing all work Vism 130;

-kālaṁ always: see sadā; -ghasa all-devourmg Ja I 288; -ji all-conquering S IV 83;

-(ñ)jaha abandoning everything S II 284; Sn 211; Dhp 353 = Vin I 8;

-ññu omniscient M I 482; II 31, 126; A I 220; Mil 74; Vibh-a 50; Pj II 229, 424, 585; Ja I 214; 335; ºta (feminine) omniscience Pp 14; 70; Ja I 2, 14; Nett 61, 103; also written sabbaññūta; sabbaññuta-ñāṇa (nt.) omniscience Nett 103; Sv I 99; Vibh-a 197. Also written sabbaññūº, thus Ja I 75;

-dassavin one who sees (i.e. knows) everything M I 92;

-byohāra business, intercourse Ud 65; see saṁvohara;

-bhumma universal monarch Ja VI 45;

-vidū all wise Sn 177, 211; Vin I 8; Dhp 353;

-saṁharaka a kind of perfume “eau de mille fleurs” Ja VI 336;

-sadhāraṇa common to all Ja I 301f.

Sabbatthatā the state of being everywhere; sabbatthatāya on the whole D I 251; II 187; M I 38; S IV 296; A III 225; V 299, 344. Explained at Vism 308 (with tt).

Sabbassa (neuter) [sarvasva] the whole of one’s property Ja III 105; V 100 (read: sabbasa vā pan’assa haranti); – haraṇa (neuter) confiscation of one’s property Ja III 105; V 246 (v.l.); sabbassaharaṇadaṇḍa (masculine) the same Ja 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. Ja III 50; IV 19; V 324.

Sabbāvant (adjective) [cf. BHS sarvāvant Divy 294, 298, 352] all, entire D I 73, 251; III 224; A III 27; V 299f., 344f.

Sabbha see a°.

Sabbhin see a°.

Sabrahmaka (adjective) [sa^03 + brahma + ka] including the Brahma world D I 62; III 76, 135; A I 260; II 70; S V 423; Vin I 11; Sv I 174.

Sabrahmacārin (adjective/noun) [sa^03 + brahmacārin] a fellow student D II 77; III 241f., 245; M I 101; A II 97; Snp 973; Vibh-a 281.

Sabhaggata (adjective) [sabhā + gata] gone to the hall of assembly A I 128; Snp 397; Pp 29.

Sabhā (feminine) [Vedic sabhā, cf. KZ IV 370]

1. a hall, assembly room D II 274; A I 143; S I 176; Ja I 119; 157, 204.

2. a public rest-house, hostelry Ja I 302. dhamma° chapel Ja VI 333.

-gata = sabhaggata S V 394; M I 286.

Sabhāga (adjective) [sa^02 + bhāga] common, being of the same division Vin II 75; like, equal, similar Miln 79; s. āpatti a common offence, shared by all Vin I 126f.; vīthisabhāgena in street company, the whole street in common Ja II 45; opposite visabhāga unusual Ja I 303; different Vism 516; Miln 79.

-ṭṭhāna a common room, a suitable or convenient place Ja I 426; III 49; V 235;

-vuttin living in mutual courtesy, properly, suitably Vin I 45; Ja I 219; a-sabhāgavuttin Ja I 218; sabhāgavuttika Vin II 162; A III 14f.; a-sabhāgavuttika ibid.

Sabhājana [Dhātup 553: pīti-dassanesu] honouring, salutation Miln 2.

Sabhāya (neuter) = sabhā Vin III 200.

Sabhāva [sa^04 + bhāva]

1. state (of mind), nature, condition Miln 90, 212, 360; Pv-a 39 (ummattaka°), 98 (santa°), 219.

2. character, disposition, behaviour Pv-a 13, 35 (ullumpana°), 220 (lokiya°).

3. truth, reality, sincerity Miln 164; Ja V 459; V 198 (opposite musāvāda); Ja VI 469; sabhāvaṁ sincerely, devotedly Ja VI 486.

-dhamma principle of nature Ja I 214;

-dhammatta = °dhamma Vism 238;

-bhūta true Ja III 20.

Sabhoga^01 (adjective) [sa^03 + bhoga] wealthy D I 73.

Sabhoga^02 [sa^04 + bhoga] property, possession Miln 139.

Sabhojana (adjective-neuter) [sa^03 + bhojana] sharing food (?) Vin IV 95; Snp 102.

Sama^01 [from śam: see sammati^01] calmness, tranquillity, mental quiet Snp 896. samaṁ carati to become calm, quiescent Ja IV 172. Cf. °cariyā and °cārin.

Sama^02 [from śram: see sammati^02] fatigue Ja VI 565.

Sama^03 (adjective) [Vedic sama, from sa^02; see etymology under saṁ°]

1. even, level Ja I 315; III 172; Mhv 23, 51. samaṁ karoti to level Dhp 178; Pj II 66. opposite visama.

2. like, equal, the same D I 123, 174; S I 12; Snp 90, 226, 799, 842; It 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 A I 74, 293f.; Snp 215, 468, 952.

4. sama°, followed by numerals, means “altogether,”. e.g. °tiṁsa thirty altogether Bv XVIII 18.

5. Cases as adverb: instrumental samena with justice, impartially (= dhammena K.S. I 321) Dhp 257; Ja I 180; accusative samaṁ equally D II 166; together with, at, D II 288; Mhv 11, 12.

-cāga equally liberal A II 62;

-jana an ordinary man, common people M III 154 = Vin I 349;

-jātika of the same caste Ja I 68;

-jīvitā regular life, living economically A IV 281 sq.

-tala level, even Ja I 7; Pv IV 12^01 (of a pond);

-dhāraṇa equal support or sustenance Pj II 95;

-dhura carrying an equal burden, equal Ja I 191; asamadhura incomparable Snp 694f.; Ja I 193. But sama-dhura-ggahaṇa “complete imperiousness” Vibh-a 492 (see yugaggāha);

-vāhita evenly borne along (of equanimity) As 133;

-vibhatta in equal shares Ja I 266;

-sama exactly the same D I 123; II 136; Pp 64; Miln 410; Sv I 290;

-sīsin a kind of puggala, literally “equal-headed,” i.e. one who simultaneously attains an end of craving and of life (cf. Pp-a 186. The explanation in JPTS 1891, 5 is wrong) Pp 13; Nett 190;

-sūpaka with equal curry (when the curry is in quantity of one fourth of the rice) Vin IV 190.

Samaka (adjective) [cf. BHS samaka Divy 585] equal, like, same Miln 122, 410; of the same height (of a seat) Vin II 169. samakaṁ (adverb) equally Miln 82.

Samakkhāta [saṁ + akkhāta] counted, known Saddh 70, 458.

Samagga (adjective) [saṁ + agga] being in unity, harmonious M II 239; D III 172; A II 240; V 74f.; plural = all unitedly, in common Vin I 105; Ja VI 273^01. A I 70 = 243; Snp 281, 283; Dhp 194; Thig 161; Thig-a 143; Ja I 198, 209; samaggakaraṇa making for peace D I 4 = A II 209 = Pp 57; Sv I 74; samagganandin, samaggarata, and samaggārāma, rejoicing in peace, delighting in peace, impassioned for peace D I 4 = A II 209 = Pp 57; Sv I 74; samaggavāsa dwelling in concord Ja I 362; II 27. – samaggi-karoti to harmonize, to conciliate D III 161. – Cf. sāmaggī etc.

Samaggatta (neuter) [abstract from samagga] agreement, consent Vin I 316.

Samaṅgitā (feminine) [abstract from the following] the fact of being endowed or connected with (–°) Ja III 95 (paraloka°); Vibh-a 438 (fivefold: āyūhana° etc.).

Samaṅgin (adjective) [saṁ + aṅgin] endowed with, possessing Pp 13, 14; Ja I 303; Miln 342; Vibh-a 438. – samaṅgibhūta possessed of, provided with D I 36; A II 125; Snp 321; Vin I 15; Sv I 121; samaṅgi-karoti to provide with Ja VI 266, 289, 290 (cf. VI 323: akarī samaṅgiṁ).

Samacariyā [sama^01 + cariyā] (feminine) living in spiritual calm, quietism A I 55; S I 96, 101f.; It 16, 52; Dhp 388; Miln 19; Ja VI 128; Dhp-a IV 145.

Samacāga [sama^03 + cāga] equally liberal A II 62.

Samacārin (śama°) living in peace M I 289.

Samacitta possessed of equanimity A I 65; IV 215; Pj II 174 (°paṭipadā-sutta).

Samacchati [saṁ + acchati] to sit down together Ja II 67 (samacchare); IV 356; VI 104, 127.

Samacchidagatta (adjective) [sam + ā + chida + gatta] with mangled limbs Snp 673.

Samajja (neuter) [cf. Epic Sanskrit samāja (from saṁ + aj) congregation, gathering, company] a festive gathering, fair; a show, theatrical display. Originally a mountain cult, as it was especially held on the mountains near Rājagaha. Ja II 13; III 541; VI 277, 559; S V 170; Sv I 84; Dhp-a IV 59; As 255. – On character and history of the festival see Hardy, Album Kern pages 61-66. – gir-aggasamajjaṁ mountain fair Vin II 107, 150; IV 85, 267, 360; Dhp-a I 89, 113. samajjaṁ karoti or kāreti to hold high revel Ja VI 383.

-ābhicaraṇa visiting fairs D III 183;

-ṭṭhāna the place of the festival, the arena, Vin II 150; Ja I 394;

-dāna giving festivals Miln 278;

-majjhe on the arena S IV 306f.; Ja III 541;

-maṇḍala the circle of the assembly Ja I 283f.

Samajjhagaṁ (v.l. -°guṁ) preterit from sam-adhi-gā. (See samadhi-gacchati.)

Samañcati [sam + añc] to bend together Vin IV 171, 363.

Samañcara [sama^01 + cara] pacified, calm S I 236.

Samañcinteti to think S I 124; see sañcinteti.

Samaññā (feminine) [saṁ + aññā] designation, name D I 202; II 20; M III 68; S II 191; Snp 611, 648; Ja II 65; Dhs 1306; loka° a common appellation, a popular expression D I 202.

Samaññāta [saṁ + aññāta] designated, known, notorious S I 65; Snp 118, 820; Nidd I 153; Vin II 203.

Samaṇa [BHS śramaṇa, from śram, but mixed in meaning with śam] a wanderer, recluse, religieux A I 67; D III 16, 95f., 130f.; S I 45; Dhp 184; of a non-Buddhist (tāpasa) Ja III 390; an edifying etymology of the word Dhp-a III 84: “samita-pāpattā s.”, cf. Dhp 265 “samitattā pāpānaṁ “samaṇo” ti pavuccati”; four grades mentioned D II 151; M I 63; compare Snp 84f.; the state of a samaṇa is attended by eight sukhas Ja I 7; the Buddha is often mentioned and addressed by non-Buddhists as samaṇa: thus D I 4, 87; Snp pages 91 and 99; Vin I 8 350; samaṇas often opposed to brāhmaṇas: thus, D I 13; It 58, 60; Sn page 90; Vin I 12; II 110; samaṇa-brāhmaṇā, samaṇas and brāhmaṇas quite generally: “leaders in religious life” (cf. D.B. II 165) D I 5; II 150; A I 110,-173f.; It 64; Snp 189; Vin II 295; samaṇadhammaṁ the duties of a samaṇa A III 371; Ja I 106, 107, 138; pure-samaṇa a junior who walks before a Bhikkhu Vin II 32; pacchā-samaṇa one who walks behind Vin I 186; II 32; A III 137. – samaṇī a female recluse S I 133; Thig-a 18; Ja V 424, 427; Vin IV 235. – assamaṇa not a true samaṇa Vin I 96.

-uddesa a novice, a sāmaṇera D I 151; M III 128; S V 161; Vin IV 139; A II 78; III 343. Cf. BHS śramaṇoddeśa Divy 160;

-kuttaka (masculine) who wears the dress of a samaṇa Vin III 68f. (= samaṇa-vesa-dhārako, Buddhaghosa ibid. page 271).

Samaṇaka [samaṇa + ka] a contemptible (little) ascetic, “some sort of samaṇa” D I 90; M II 47, 210; Snp page 21; Miln 222; Sv I 254. At A II 48 samaṇaka is a slip for sasanaka. Cf. muṇḍaka in form and meaning.

Samaṇḍalīkata [sa + maṇḍala + kata] hemmed Vin I 255 (kaṭhina).

Samatā [from sama^03] equality, evenness, normal state Vin I 183; A III 375f.; Miln 351.

Samatikkama (adjective) [saṁ + atikamma] passing beyond, overcoming D I 34; II 290; M I 41, 455; Vin I 3; Ja V 454; Vism 111.

Samatikkamati [saṁ + atikkamati] to cross over, to transcend D I 35; to elapse Mhv 13, 5; gerund samatikkamma D I 35; M 41; past participle samatikkanta crossed over, or escaped from S III 80; Dhp 195.

Samatiggaṇhāti [saṁ + ati + gṛh] to stretch over, rise above, to reach beyond Ja IV 411 (gerund samatiggayha).

Samatittha (adjective) [sama^03 + tittha] with even banks (of a pond) Ja V 407.

Samatitthika (adjective) [sama^03 + tittha + ika] even or level with the border or bank, i.e. quite full, brimful D I 244; II 89; M I 435; II 7 = Miln 213; S II 134; V 170; Ja I 400; Ja I 235, 393; Miln 121; Vism 170 (pattaṁ °tittikaṁ pūretvā; v.l. °titthikaṁ); A III 403; Vin 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, Rh.D.’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, Toev. sub voce as above.]

Samatimaññati [saṁ + atimaññati] to despise (preterit) samatimaññi Thig 72.

Samativattati [saṁ + ativattati] to transcend, overcome Snp 768, cf. Nidd I 10.

Samativijjhati [saṁ + ativijjhati] to penetrate Dhp 13 = Thag 133.

Samatta^01 (neuter) [abstract from sama^03] equality A III 359; Mhv 3, 7; equanimity, justice A I 75.

Samatta^02 [cf. Sanskrit samāpta, past participle of saṁ + āp]

1. accomplished, brought to an end A II 193; Snp 781 = paripuṇṇa Nidd I 65.

2. [cf. Sanskrit samasta, past participle of saṁ + as to throw, cf. BHS samasta, e.g. Jm XXXI 90] complete, entire, perfect Miln 349; Snp 881; 1000; Nidd I 289, 298. samattaṁ completely S V 175; accomplished, full Snp 889.

Samattha (adjective) [cf. Sanskrit samartha, saṁ + artha] able, strong Ja I 179; 187; Pj II 143.

Samatthita (adjective) [cf. Sanskrit samarthita, saṁ + past participle of arthayati] unravelling Miln 1.

Samatthiya (adjective) [from samattha] able Saddh 619.

Samatha [from śam, cf. BHS śamatha]

1. calm, quietude of heart M I 33; A I 61, 95; II 140; III 86f. (ceto°), 116f., 449; IV 360; V 99; D III 54, 213, 273; Dhp-a II 177; S IV 362; Dhs 11, 15, 54; cessation of the saṅkhāras S I 136; III 133; A I 133; Snp 732; Vin I 5.

2. settlement of legal questions (adhikaraṇa) Vin 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” Cpd. 202) for promoting calm [cf. śamatha-vipaśyanā Divy 95] S V 52; A II 157; Dhp-a IV 140; also separately “calm and intuition,” e.g. M I 494.

Samadhigacchati [saṁ + adhigacchati] to attain Thag 4; preterit samajjhagā It 83; 3rd plural samajjhagaṁ S I 103.

Samadhigaṇhāti [saṁ + adhigaṇhāti]

1. to reach, to get, obtain; gerund samadhiggayha M I 506; II 25; S I 86 = It 16.

2. to exceed, surpass to overcome, to master J VI 261 (pañhaṁ samadhiggahetvā). Often confused with samatigaṇhāti.

Samadhosi variant reading S III 120f.; IV 46; the form is preterit of saṅdhū. See sañcopati.

Samana (neuter) [from śam] suppression Mhv 4, 35.

Samanaka (adjective) [sa^03 + mana + ka] endowed with mind A II 48 (text, samaṇaka); S I 62.

Samanantara (adjective) [saṁ + anantara] immediate; usually in ablative (as adverb); samanantarā immediately, after, just after D II 156; Vin I 56; rattibhāga-samanantare at midnight Ja I 101.

-paccaya the relation of immediate contiguity Tikap 3, 61f.; Dukap 26; Vism 534.

Samanukkamati [saṁ + anukkamati] to walk along together Ja III 373.

Samanugāhati [saṁ + anugāhati] to ask for reasons, to question closely D I 26; M I 130; A V 156f.; present participle medium samanuggāhiyamāna being pressed M I 130; A V 156; Vin III 91.

Samanujānāti [saṁ + anujānāti] to approve; samanujānissanti (future 3 plural) M I 398; S IV 225; past participle samanuññāta approved, allowed Mhv 8, 11; preterit 1 singular samanuññāsiṁ Ja IV 117 (= samanuñño āsiṁ commentary ibid. 117^15).

Samanuñña (adjective) [= next] approving D III 271; A II 253; III 359; V 305; S I 1, 153; IV 187; Ja IV 117.

Samanuññā (feminine) [from samanujānāti] approval S I 1; M I 359.

Samanupassati [saṁ + anupassati] to see, perceive, regard D I 69, 73; II 198; M I 435f.; II 205; potential Vin II 89; present participle °passanto Ja I 140; present participle medium °passamāno D II 66; infinitive °passituṁ Vin I 14; rūpaṁ attato samanupassati to regard form as self S III 42.

Samanupassanā (feminine) [from last] considering S III 44; Nett 27.

Samanubandhati [saṁ + anubandhati] to pursue Mhv 10, 5.

Samanubhāsati [saṁ + anubhāsati] to converse or study together D I 26, 163; M I 130; A I 138; V 156f.; Vin III 173f.; IV 236f.; Sv I 117.

Samanubhāsanā (feminine) [from last] conversation, repeating together Vin III 174f.; IV 236f.

Samanumaññati [saṁ + anumaññati] to approve; future 3 plural °maññissanti M I 398; S IV 225; preterit 3 plural °maññiṁsu Ja IV 134.

Samanumodati [saṁ + anumodati] to rejoice at, to approve M I 398; S IV 225; Miln 89.

Samanuyuñjati [saṁ + anuyuñjati] to cross-question D I 26, 163; M I 130; A I 138; V 156; Sv I 117.

Samanussarati (saṁ + anussarati) to recollect, call to mind S IV 196; Vin II 183.

Samanta (adjective) [saṁ + anta “of complete ends”] all, entire Snp 672; Miln 3. Occurs usually in oblique cases, used adverbially, e.g. accusative samantaṁ completely Snp 442; ablative samantā (D I 222; Ja II 106; Vin I 32) and samantato (M I 168 = Vin I 5; Mhv 1, 29; Vism 185; and in definitions of prefix pari° Sv I 217; Vv-a 236; Pv-a 32); instrumental samantena (Thig, 487) on all sides, everywhere, anywhere; also used as prepositions; thus, samantā Vesāliṁ, everywhere in Vesāli D II 98; samantato nagarassa all round the city Mhv 34, 39; samāsamantato everywhere Sv I 61.

-cakkhu all-seeing, an epithet of the Buddha M I 168 = Vin I 5; Snp 345, etc.; Miln 111; Nidd I 360;

-pāsādika all-pleasing quite serene A I 24; °kā Buddhaghosa’s commentary on the Vinaya Piṭaka Sv I 84;

-bhaddakatta complete auspiciousness, perfect loveliness Pj II 444; Vibh-a 132;

-rahita entirely gone Ja I 29;

-veda one whose knowledge (of the Veda) is complete Ja VI 213.

Samandhakāra [saṁ + andhakāra] the dark of night Vin IV 54; Dhp-a II 94; S III 60.

Samannāgata (adjective) [saṁ + anvāgata] followed by, possessed of, endowed with (instrumental) D I 50; 88 Vin I 54; Snp pages 78, 102, 104. Pj II 177 (in explanation of ending “-in”), 216 (of “-mant”); Pv-a 46, 73. – neuter abstract °annāgatatta Pv-a 49.

Samannāneti [samanvā + nī] to lead, conduct properly, control, present sam-anv-āneti M III 188; present participle °annānayamāna M I 477.

Samannāhata [saṁ + anvāhata] struck (together), played upon D II 171.

Samannāharati [saṁ + anu + āharati; cf. BHS samanvāharati]

1. to concentrate the mind on, to consider, reflect D II 204; M I 445; A III 162f., 402f.; S I 114.

2. to pay respect to, to honour M II 169; Vin I 180.

Samannāhāra [saṁ + anu + āhāra] concentration, bringing together M I 190f.; Sv I 123; Miln 189.

Samannesati [saṁ + anvesati] to seek, to look for, to examine D I 105; S III 124; IV 197; Miln 37; Sv I 274. present also samanvesati S I 122.

Samannesanā (feminine) [from last] search, examination M I 317.

Samapekkhaṇa (neuter) considering; a° S III 261.

Samapekkhati [saṁ + apekkhati] to consider, gerund °ekkhiya Saddh 536; cf. samavekkh°.

Samappita [past participle of samappeti]

1. made over, consigned Dhp 315; Snp 333; Thig 451.

2. endowed with (–°), affected with, possessed of Ja V 102 (kaṇṭakena); Pv IV 1^06 (= allīna Pv-a 265); Pv-a 162 (soka-salla°-hadaya); Vism 303 (sallena).

-yasabhoga° possessed of fame and wealth Dhp 303; dukkhena afflicted with pain Vv 52^03; pañcahi kāmaguṇehi s. endowed with the 5 pleasures of the senses D I 36, 60; Vin I 15; Sv I 121.

Samappeti [saṁ + appeti] to hand over, consign, commit, deposit, give Mhv 7, 72; 19, 30; 21, 21; 34, 21; Dāṭh II 64. – past participle samappita.

Samabbhāhata [saṁ + abbhāhata] struck, beaten (thoroughly) Vism 153; Sv I 140.

Samabhijānāti [saṁ + abhijānati] to recollect, to know Ja VI 126.

Samabhisāta joyful Thig 461.

Samabhisiñcati [saṁ + abhisiñcati] to inaugurate as a king Mhv 4, 6; V 14.

Samaya [cf. Sanskrit samaya, from saṁ + i. See also samiti] congregation; time, condition, etc. – At As 57f. we find a detailed explanation of the word samaya (s.-sadda), with meanings given as follows:

(1) samavāya (“harmony in antecedents” translation),

(2) khaṇa (opportunity),

(3) kāla (season),

(4) samūha (crowd, assembly),

(5) hetu (condition),

(6) diṭṭhi (opinion),

(7) paṭilābha (acquisition),

(8) pahāna (elimination),

(9) paṭivedha (penetration). Buddhaghosa illustrates each one with fitting examples; cf. As 61. – We may group as follows:

1. coming together, gathering; a crowd, multitude D I 178 (°pavādaka debating hall); II 254f.; Miln 257; Ja I 373; Pv-a 86 (= samāgama). samayā in a crowd Pv III 3^04 (so read for samayyā; Pv-a 189 “saṅgamma”).

2. consorting with, intercourse Miln 163; Dhp-a I 90; sabba° consorting with everybody Ja IV 317.

3. time, point of time, season D I 1; Snp 291, 1015; Vin I 15; Vibh-a 157 (maraṇa°); Vism 473 (definition); – samayā samayaṁ upādāya from time to time It 75. Cases adverbially: ekaṁ samayaṁ at one time D I 47, 87, 111; tena samayena at that time D I 179; Dhp-a I 90. aparena s. in course of time, later Pv-a 31, 68; yasmiṁ samaye at which time D I 199; As 61. ekasmiṁ samaye some time, once Ja I 306. paccūsa° at daybreak Pv-a 38; aḍḍharatti° at midnight Pv-a 155; cf. ratta°.

4. proper time, due season, opportunity, occasion Snp 388; Vin IV 77; Bv II 181; Mhv 22, 59; Vibh-a 283f.; aññatra samayā except at due season Vin III 212; IV 77; samaye at the right time Ja I 27. – asamaya inopportune, unseasonable D III 263, 287.

5. coincidence, circumstance M I 438. akkhara° spelling Dhp-a I 181.

6. condition, state; extent, sphere (cf. definition of Buddhaghosa, above 9); taken dogmatically as “diṭṭhi,” doctrine, view (equal to above definition 6) It 14 (imamhi samaye); Dhp-a I 90 (jānana°); Dāṭh VI 4 (°antara various views). bāhira° state of an outsider, doctrine of outsiders, i.e. brahmanic Dhp-a III 392, cf. brāhmaṇānaṁ samaye Sv I 291; ariyānaṁ samaye Miln 229.

7. end, conclusion, annihilation Snp 876; °vimutta finally emancipated A III 173; V 336 (a°); Pp 11; cf. As 57. – Pp. abhi°.

Samara [sa + mara] battle Dāṭh IV 1.

Samala (adjective) [BHS samala] impure, contaminated Vin I 5; samalā (feminine) dustbin S II 270 (= gāmato gūthanikkhamana-magga, i.e. sewer K.S. II 203); see sandhi°.

Samalaṅkaroti [saṁ + alaṅkaroti] to decorate, adorn Mhv 7, 56; °kata past participle Dāṭh V 36: °karitvā Ja VI 577.

Samavaṭṭhita ready Snp 345 (°-ā savanāya sotā).

Samavattakkhandha (adjective) [sama + vatta + kh., but BHS sasaṁvṛtta°] having the shoulders round, one of the lakkhaṇas of a Buddha D II 18; III 144, 164; D.B. II 15: “his bust is equally rounded.”

Samavattasaṁvāsa [sama + vatta^01 + saṁvāsa] living together with the same duties, on terms of equality Ja I 236.

Samavadhāna (neuter) concurrence, co-existence Nett 79.

Samavaya annihilation, termination (?)

-saṭha at D III 269 and A II 41 this is to be read as sama-vasaṭṭha, i.e. thoroughly given up. Thus Kern Toev.

Samavasarati of a goad or spur Thig 210. See samosarati.

Samavāpaka (neuter) [sama + vāpaka, cf. vapati^01] a storeroom M I 451.

Samavāya (masculine) coming together, combination S IV 68; Miln 376; As 57, 196; Pv-a 104; Vv-a 20, 55. samavāyena in common Vv-a 336; khaṇa-s° a momentary meeting Ja I 381.

Samavekkhati [saṁ + avekkhati] to consider, examine M I 225; A II 32; It 30.

Samavekkhitar [from last] one who considers It 120.

Samavepākin (adjective) [sama + vepākin, cf. vepakka] promoting a good digestion D II 177; III 166; M II 67; A III 65f., 103, 153; V 15.

Samavossajjati [read saṁvossajjati!] to transfer, entrust D II 231.

Samavhaya [saṁ + ahvaya] a name Dāṭh V 67.

Samasāyisun (preterit) Ja III 201 (text, samāsāsisuṁ, cf. JPTS 1885, 60; (which suggests reading v.l. visam akhādisu; read taṁ asāyisuṁ?)).

Samassattha [saṁ + assattha^02] refreshed, relieved Ja III 189.

Samassasati [saṁ + assasati] to be refreshed Ja I 176; causative samassāseti to relieve, refresh Ja I 175.

Samassāsa [saṁ + assāsa] refreshing, relief As 150 (explanation of passaddhi).

Samassita [saṁ + assita] leaning towards Thag 525.

Samā (feminine) [Vedic samā]

1. a year Dhp 106; Mhv 7, 78.

2. in agginisamā a pyre Snp 668, 670.

Samākaḍḍhati [saṁ + ākaḍḍhati] to pull along; to entice; gerund °iya Mhv 37, 145.

Samākiṇṇa [saṁ + ākiṇṇa] covered, filled S I 6; Miln 342.

Samākula (adjective) [saṁ + ākula]

1. filled, crowded Bv II 4 = Ja I 3; Miln 331, 342.

2. crowded together Vin II 117.

3. confused, jumbled together Ja V 302.

Samāgacchati [saṁ + āgacchati] to meet together, to assemble Bv II 171; Snp 222; to associate with, to enter with, to meet, D II 354; Snp 834; Ja II 82; to go to see Vin I 308; to arrive, come Snp 698; preterit 1 singular °gañchiṁ D II 354; 3rd °gañchi Dhp 210; Ja II 62; preterit 2 singular °gamā Snp 834; gerund °gamma Bv II 171 = Ja I 26; gerund °gantvā Vin I 308; past participle samāgata.

Samāgata [past participle of samāgacchati] met, assembled Dhp 337; Snp 222.

Samāgama [saṁ + āgama] meeting, meeting with, intercourse A II 51; III 31; Miln 204; cohabitation D II 268; meeting, assembly Ja II 107; Miln 349; Dhp-a III 443 (three: yamaka-pāṭihāriya°; devorohaṇa°; Gaṅgārohaṇa°).

Samācarati [saṁ + ācarati] to behave, act, practise M II 113.

Samācāra [saṁ + ācāra] conduct, behaviour D II 279; III 106, 217; M II 113; A II 200, 239; IV 82; Snp 279; Vin II 248; III 184.

Samātapa [saṁ + ātapa] ardour, zeal A III 346.

Samādapaka [from samādapeti; cf. BHS samādāpaka Divy 142] instructing, arousing M I 145; A II 97; IV 296, 328; V 155; S V 162; Miln 373; It 107; Dhp-a II 129.

Samādapana (neuter) instructing, instigating M III 132.

Samādapetar adviser, instigator M I 16.

Samādapeti [saṁ + ādapeti, cf. BHS samādāpayati Divy 51] to cause to take, to incite, rouse Pp 39, 55; Vin I 250; III 73; Sv I 293, 300; preterit °dapesi D II 42, 95, 206; Miln 195; Snp 695; gerund °dapetvā D I 126; Vin I 18; gerund samādetvā (sic) Mhv 37, 201; present participle passive °dapiyamāna D II 42.

Samādahati [saṁ + ādahati^01] to put together S I 169. jotiṁ s. to kindle a fire Vin IV 115; cittaṁ s. to compose the mind, concentrate M I 116; present samādheti Thig 50; present particle samādahaṁ S V 312; present participle medium samādahāna S I 169; preterit 3rd plural samādahaṁsu D II 254. passive samādhiyati to be stayed, composed D I 73; M I 37; Miln 289; causative II samādahāpeti Vin IV 115. – past participle samāhita.

Samādāna 1. taking, bringing; asamādānacāra (masculine) going for alms without taking with one (the usual set of three robes) Vin I 254.

2. taking upon oneself, undertaking, acquiring M I 305f.; A I 229f.; II 52; Ja I 157, 219; Vin IV 319; Pj I 16, 142. kammasamādāna acquiring for oneself of Karma D I 82; A III 417; V 33; S V 266, 304; It 58f., 99f.; Vibh-a 443f.

3. resolution, vow Vin II 268; Ja I 233; Miln 352.

Samādinna [past participle of samādiyati] taken up, undertaken A II 193.

Samādiyati [saṁ + ādiyati^01] to take with oneself, to take upon oneself, to undertake D I 146; imperative samādiya Bv II 118 = Ja I 20; preterit samādiyi S I 232; Ja I 219; gerund samādiyitvā S I 232; and samādāya having taken up, i.e. with D I 71; Pp 58; Sv I 207; Mhv 1, 47; having taken upon himself, conforming to D I 163; II 74; Dhp 266; Snp 792, 898, 962; samādāya sikkhati sikkhāpadesu, he adopts and trains himself in the precepts D I 63; S V 187; It 118; Snp 962 (cf. Nidd I 478). – past participle samādinna.

Samādisati [saṁ + ādisati] to indicate, to command D I 211; Mhv 38, 59.

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]

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 (D 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. D.B. I 57f.) stands between the sīla-sampadā and the paññā-sampadā. In the Ambaṭṭha-sutta the corresponding terms are sīla, caraṇa, vijjā (D. I 100). Thus samādhi would comprise

(a) the guarding of the senses (indriyesu gutta-dvāratā),

(b) self-possession (sati-sampajañña),

(c) contentment (santuṭṭhi),

(d) emancipation from the 5 hindrances (nīvaraṇāni),

(e) the 4 jhānas.

In the same way we find samādhi grouped as one of the sampadās at A III 12 (sīla°, samādhi°, paññā°, vimutti°), and as samādhi-khandha (with sīla° and paññā°) at D III 229 (+ vimutti°); A I 125; II 20; III 15; V 326; Nidd I 21; Nidd II page 277 (sub voce sīla). It is defined as cittassa ekaggatā M I 301; Dhs 15; As 118; cf. Cpd. 89 note 4; identified with avikkhepa Dhs 57, and with samatha Dhs 54. – sammā° is one of the constituents of the eightfold ariya-magga, e.g. D III 277; Vibh-a 120f. – See further D II 123 (ariya); Vin I 97, 104; S I 28; Nidd I 365; Miln 337; Vism 84f. (with definition), 289 (+ vipassanā), 380 (°vipphārā iddhi); Vibh-a 91; Dhp-a 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 M I 301; six conditions and six hindrances A III 427; other hindrances M III 158. The second jhāna is born from samādhi D II 186; it is a condition for attaining kusalā dhammā A I 115; Miln 38; conducive to insight A III 19, 24f., 200; S IV 80; to seeing heavenly sights etc. D I 173; to removing mountains etc. A III 311; removes the delusions of self A I 132f.; leads to Arahantship A II 45; the ānantarika s. Snp 226; ceto-samādhi (rapture of mind) D I 13; A II 54; III 51; S IV 297; citta° the same Nett 16. dhammasamādhi almost identical with samatha S IV 350f. – Two grades of samādhi distinguished, viz. upacāra-s. (preparatory concentration) and appanā-s. (attainment concentration) Sv I 217; Vism 126; Cpd. 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 s. are distinguished, suññata or empty, appaṇihita or aimless, and animitta or signless A I 299; S IV 360; cf IV 296; Vin 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 D III 219; Kv 570; cf. 413; Miln 337; As 179f.; it is fourfold chanda-, viriya-, citta-, and vīmaṁsā-samādhi D II 213; S V 268. – Another fourfold division is that into hāna-bhāgiya, ṭhiti°, visesa°, nibbedha° D III 277 (as “dhammā duppaṭivijjhā”).

-indriya the faculty of concentration A II 149; Dhs 15;

-khandha the section on s. see above 1;

-ja produced by concentration D I 74; III 13; Vism 158;

-parikkhāra requisite to the attainment of samādhi: either 4 (the sammappadhānas) M I 301; or 7: D II 216; III 252; A IV 40;

-bala the power of concentration A I 94; II 252; D III 213, 253; Dhs 28;

-bhāvanā cultivation, attainment of samādhi M I 301; A II 44f. (four different kinds mentioned); III 25f.; D III 222; Vism 371;

-saṁvattanika conducive to concentration A II 57; S IV 272f.; D III 245; Dhs 1344;

-sambojjhaṅga the s. constituent of enlightment D III 106, 226, 252; Vism 134 = Vibh-a 283 (with the eleven means of cultivating it).

Samādhika (adjective) [sama + adhika] excessive, abundant D II 151; Ja II 383; IV 31.

Samādhiyati is passive of samādahati.

Samāna^01 (adjective) [Vedic samāna, from sama^03] similar, equal, even, same Snp 18, 309; Ja II 108. Cf. sāmañña^01.

Samāna^02 [present participle from as to be]

1. being, existing D I 18, 60; Ja I 218; Pv-a 129 (= santo), 167 (the same).

2. a kind of god D II 260.

-āsanika entitled to a seat of the same height Vin II 169;

-gatika identical Tikap 35;

-bhāva equanimity Snp 702;

-vassika having spent the rainy season together Vin I 168f.

-saṁvāsa living together with equals Dhp 302 (a°), cf. Dhp-a III 462;

-saṁvāsaka belonging to the same communion Vin I 321;

-sīmā the same boundary, parish Vin I 321;

-ma belonging to the same parish Vin II 300.

Samānatta (adjective) [samāna + attan] equanimous, of even mind A IV 364.

Samānattatā (feminine) [abstract from last] equanimity, impartiality A II 32 = 248; IV 219, 364; D III 152, 190f., 232.

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.

Samāneti [saṁ + āneti]

1. to bring together Ja I 68.

2. to bring, produce Ja I 433.

3. to put together, cf. Ja I 120, 148.

4. to collect enumerate Ja I 429.

5. to calculate (the time) Ja I 120, 148; preterit samānayi Sv I 275 past participle samānīta.

Samāpajjati [saṁ + āpajjati]

1. to come into, enter upon, attain D I 215 (samādhiṁ samāpajji); Vin III 241 (potential °pajjeyya); samāpattiṁ Ja I 77; arahattamaggaṁ A II 42f.; Vin I 32; saññā-vedayita-nirodhaṁ to attain the trance of cessation S IV 293; kaya-vikkayaṁ to engage in buying and selling Vin III 241; sākacchaṁ to engage in conversation D II 109; tejo-dhātuṁ to convert one’s body into fire Vin I 25; II 76.

2. to become S III 86 (preterit 3rd plural samāpaduṁ). – past participle samāpajjita and samāpanna.

Samāpajjana (neuter) [from last] entering upon, passing through (?) Miln 176.

Samāpajjita [past participle of °āpajjati] attained, reached, got into D II 109 (parisā °pubbā).

Samāpaṭipatti misprint for sammā° A I 69.

Samāpatti (feminine) [from saṁ + ā + pad] attainment A III 5; S II 150f.; IV 293 (saññā-vedayita-nirodha°); Dhs 30 = 101; a stage of meditation A I 94; Dhs 1331; Ja I 343, 473; Pv-a 61 (mahā-karuṇā°); Nidd I 100, 106, 139, 143; the Buddha acquired anekakoṭisata-sahassā s. Ja 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 Paṭis I 8, 20f.; Nidd I 108, 328; Bv II B 192 = Ja I 28, 54; necessary for becoming a Buddha Ja I 14; acquired by the Buddha Ja I 66; the nine attainments, the preceding and the trance of cessation of perception and sensation S II 216, 222; described M I 159f. etc.; otherwise called anupubbavihārā D II 156; A IV 410, 448 and passim [cf. Divy 95 etc.]. – In collocation with jhāna, vimokkha, and samādhi Vin I 97; A III 417f.; cf. Cpd. 59, 133 note 3. – °bhāvanā realizing the attainments Ja I 67; °kusalatā success in attainment D III 212; Dhs 1331f.

Samāpattila [from last] one who has acquired Ja I 406.

Samāpattesiya (adjective) [samāpatti + esiya, adjective to esikā] longing for attainment Kv 502f.

Samāpanna [past participle of samāpajjati] having attained, got to, entered, reached S IV 293 (saññā-nirodhaṁ); A II 42 (arahatta-maggaṁ entered the Path); Dhp 264 (icchālobha° given to desire); Kv 572 (in special sense = attaining the samāpattis).

Samāpannaka (adjective) [last + ka] possessed of the samāpattis Sv I 119.

Samāpeti [saṁ + āpeti] to complete, conclude Mhv 5, 280; 30, 55; Sv I 307 (desanaṁ). – past participle samatta^02.

Samāyāti [saṁ + āyāti] to come together, to be united Ja III 38.

Samāyuta [saṁ + āyuta] combined, united Miln 274.

Samāyoga [saṁ + āyoga] combination, conjunction Sv I 95; Saddh 45, 469.

Samāraka (adjective) [sa^03 + māra + ka] including Māra Vin I 11 = S V 423; D I 250; III 76, 135 and passim.

Samāraddha [past participle of samārabhati] undertaken S IV 197; Dhp 293; Ja II 61.

Samārabhati [saṁ + ārabhati^02] to begin, undertake M I 227; Mhv 5, 79. – past participle samāraddha.

Samārambha [saṁ + ārambha]

1. undertaking, effort, endeavour, activity A II 197f. (kāya°, vacī°, mano°); Vin IV 67.

2. injuring, killing, slaughter Snp 311; D I 5; Sv I 77; A II 197; S V 470; Pp 58; As 146. – appasamārambha (written °rabbha) connected with little (or no) injury (to life) D I 143. Cf. ārabhati^01.

Samāruhati [saṁ + āruhati] to climb up, to ascend, enter; present samārohati Ja VI 209 (cf. samorohatī page 206, read samārohatī); preterit samārūhi Mhv 14, 38. – past participle samārūḷha. – causative samāropeti to raise, cause to enter Miln 85; to put down, enter Nett 4, 206.

Samārūḷha [past participle of samāruhati] ascended, entered M I 74.

Samāropana [from samāropeti] one of the Hāras Nett 1, 2, 4, 108, 205f., 256f.

Samālapati [saṁ + ālapati] to speak to, address Ja I 478. At Ja I 51 it seems to mean “to recover the power of speech.”

Samāvaya = samavāya, closely united Ja VI 475 (in verse).

Samāsa [from saṁ + ās]

1. compound, combination Vism 82; Pj II 303; Pj I 228. Cf. vyāsa.

2. an abridgment Mhv 37, 244.

Samāsati [saṁ + āsati] to sit together, associate; potential 3 singular samāsetha S I 17, 56f.; Ja II 112; V 483, 494; Thag 4.

Samāsana (neuter) [saṁ + āsana] sitting together with, company Snp 977.

Samāsama “exactly the same” at Ud 85 (= D II 135) read sama°.

Samāsādeti [saṁ + āsādeti] to obtain, get; gerund samāsajja Ja III 218.

Samāhata [saṁ + āhata] hit, struck Snp 153 (ayosaṅku°); Miln 181, 254, 304. Saṅkusamāhata name of a Hell M I 337.

Samāhita [past participle of samādahati]

1. put down, fitted Ja IV 337;

2. collected (of mind), settled, composed, firm, attentive D I 13; S I 169; A II 6 (°indriya); III 312, 343f.; V 3, 93f., 329f.; Snp 212, 225, 972 etc.; Dhp 362; It 119; Pp 35; Vin III 4; Miln 300; Vism 410; Nidd I 501.

3. having attained S I 48 (cf. K.S. I 321 and Miln 352).

Samijjhati [saṁ + ijjhati] to succeed, prosper, take effect D I 71; Snp 766 (cf. Nidd I 2 = labhati etc.); Bv II 59 = Ja I 14, 267; potential samijjheyyuṁ D I 71; preterit samijjhi Ja I 68; future samijjhissati Ja I 15. – past participle samiddha. causative II °ijjhāpeti to endow or invest with (accusative) Ja VI 484.

Samijjhana (neuter) [from samijjhati] fulfilment, success Dhp-a I 112.

Samijjhiṭṭha [saṁ + ajjhiṭṭha] ordered, requested Ja VI 12 (= āṇatta commentary).

Samiñjati [saṁ + iñjati of ṛāj or ṛj to stretch]

1. to double up M I 326.

2. (intransitive) to be moved or shaken Dhp 81 (= calati kampati Dhp-a II 149). See also sammiñjati.

Samiñjana (neuter) [from samiñjati] doubling up, bending back (original stretching!) Vism 500 (opposite pasāraṇa). See also sammiñjana.

Samita^01 [saṁ + ita, past participle of sameti] gathered, assembled Vv 64^10; Vv-a 277. – neuter as adverb samitaṁ continuously M I 93; A IV 13; It 116; Miln 70, 116.

Samita^02 [sa + mita, of mā] equal (in measure), like S I 6.

Samita^03 [past participle of sammati^01] quiet, appeased Dhp-a III 84.

Samita^04 [past participle of saṁ + śam to labour] arranged, put in order Ja V 201 (= saṁvidahita commentary).

Samitatta (neuter) [from samita^03] state of being quieted Dhp 265.

Samitāvin [samita^03 + āvin, cf. vijitāvin] one who has quieted himself, calm, Snp 449, 520; S I 62, 188; A II 49, 50. Cf. BHS śamitāvin and samitāvin.

Samiti (feminine) [from saṁ + i] assembly D II 256; Dhp 321; Ja IV 351; Pv II 3^13 (= sannipāta Pv-a 86); Dhp-a IV 13.

Samiddha [past participle of samijjhati]

1. succeeded, successful Vin I 37; Bv II 4 = Ja I 3; Miln 331.

2. rich, magnificent Ja III 14; VI 393; samiddhena (adverb) successfully Ja VI 314.

Samiddhi (feminine) [from samijjhati] success, prosperity Dhp 84; S I 200.

Samiddhika (adjective) [Samiddhi + ka] rich in, abounding in Saddh 421.

Samiddhin (adjective) [from Samiddhi] richly endowed with Thig-a 18 (Ap V 23); feminine -inī Ja V 90.

Samidhā (feminine) [from saṁ + idh; see indhana] fuel, firewood Pj II 174.

Samihita [= saṁhita] collected, composed Vin I 245 = D I 104 = 238; A III 224 = 229 = Sv I 273; D I 241, 272.

Samīcī D II 94: see sāmīcī.

Samītar [= sametar] one who meets, assembles; plural samītāro Ja V 324.

Samīpa (adjective) [cf. Epic and Classical Sanskrit samīpa] near, close (to) Pj II 43 (bhumma-vacana), 174, 437; Pj I 111; Pv-a 47 (dvāra° magga) (neuter) proximity D I 118. Cases adverbially: accusative °aṁ near to Pv-a 107; locative -e near (with genitive) Pj II 23, 256; Pv-a 10, 17, 67, 120;

-ga approaching Mhv 4, 27; 25, 74;

-cara being near As 193;

-cārin being near D I 206; II 139;

-ṭṭha standing near Mhv 37, 164.

Samīpaka (adjective) [samīpa + ka] being near Mhv 33, 52.

Samīra [from saṁ + īr] air, wind Dāṭh IV 40.

Samīrati [saṁ + īrati] to be moved Vin I 185; Dhp 81; Dhp-a II 149. – past participle samīrita Ja I 393.

Samīrita [saṁ + īrita] stirred, moved Ja I 393.

Samīhati [saṁ + īhati] to move, stir; to be active; to long for, strive after Snp 1064 (cf. Nidd II §651); Vv 5^01; Vv-a 35; Ja V 388. – past participle samīhita.

Samīhita (neuter) [past participle of samīhati] endeavour, striving after, pursuit Ja V 388.

Samukkaṁsati [saṁ + ukkaṁsati] to extol, to praise Snp 132, 438; M I 498. – past participle samukkaṭṭha.

Samukkaṭṭha [saṁ + ukkaṭṭha] exalted A IV 293; Thag 632.

Samukkācanā = ukkācanā Vibh 352; Vism 23.

Samukkheṭita [saṁ + ukkheṭita] despised, rejected Vin III 95; IV 27.

Samugga [Classical Sanskrit samudga] a box, basket Ja I 265, 372, 383; Miln 153, 247; Saddh 360 (read samuggābhaṁ). Samugga-jātaka the 436th Jātaka Ja III 527f. (called Karaṇḍaka-Jātaka ibid.; V 455).

Samuggaṇhāti [saṁ + uggaṇhati] to seize, grasp, embrace; gerund samuggahāya Snp 797; Nidd I 105. – past participle samuggahīta.

Samuggata [saṁ + uggata] arisen Vv-a 280; Ja IV 403 (text samuggagata).

Samuggama [saṁ + uggama] rise, origin Vibh-a 21 (twofold, of the khandhas).

Samuggahīta [past participle of samuggaṇhāti] seized, taken up Snp 352, 785, 801, 837, 907; Nidd I 76, 100, 193.

Samuggirati [saṁ + uggirati] to throw out, eject Vv-a 199; to cry aloud Dāṭh V 29.

Samugghāta [saṁ + ugghāta; BHS samudghāṭa Lal 36, 571] uprooting, abolishing, removal D I 135; M I 136; A II 34; III 407; V 198; S II 263; III 131; IV 31; Vin I 107, 110; Ja III 397.

Samugghātaka (adjective) [from last] removing Miln 278.

Samugghātita [past participle of samugghāteti, see samūhanati] abolished, completely removed; neuter abstract °tta Miln 101.

Samucita [saṁ + ucita, past participle of uc to be pleased] suitable Vin IV 147 (must mean something else here, perhaps “hurt,” or “frightened”) Dāṭh V 55.

Samuccaya [saṁ + uccaya] collection, accumulation Ja II 235 (the signification of the particle vā); Pj II 266 (the same). – samuccaya-kkhandhaka the third section of Cullavagga Vin 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, Pāli Grammar §157] to be consolidated, to arise samucchissatha (conditional) D II 63.

Samucchita [saṁ + mucchita] infatuated S I 187; IV 71; Thag 1219. It is better to read pamucchita at all passages.

Samucchindati [saṁ + ucchindati] to extirpate, abolish, spoil, give up D I 34; II 74; M I 101f., 360; Ja IV 63. past participle samucchinna.

Samucchinna [saṁ + ucchinna] cut off, extirpated D I 34.

Samuccheda [saṁ + uccheda] cutting off, abolishing, giving up M I 360; Pj I 142; sammā s. Paṭis I 101; °pahāna relinquishing by extirpation Vism 5; Pj II 9; °maraṇa dying by extirpation (of saṁsāra) Vism 229; °visuddhi Paṭis II 3; °suññaṁ Paṭis II 180.

Samujjala (adjective) [saṁ + ujjala] resplendent Ja I 89, 92 (pañcavaṇṇa-vattha°). raṁsi-jāla° resplendent with the blaze of rays Vv-a 12, 14, 166.

Samujju (adjective) [saṁ + uju] straightforward, perfect Snp 352; S IV 196 (text saṁmuju).

Samuñchaka (adjective) [saṁ + uncha + ka] only as neuter adverb °ṁ gleaning, (living) by gleaning S I 19; Ja IV 466 (°ṁ carati).

Samuṭṭhahati [saṁ + uṭṭhahati] to rise up, to originate; present samuṭṭhāti Vin V 1; preterit samuṭṭhahi Mhv 28, 16. – past participle samuṭṭhita. – causative samuṭṭhāpeti to raise, to originate, set on foot Ja I 144, 191, 318.

Samuṭṭhāna (neuter) [saṁ + uṭṭhāna] rising origination, cause; as adjective (–°) arising from A II 87; Dhs 766f., 981, 1175; Miln 134, 302, 304; Ja I 207; IV 171; Pj I 23, 31, 123; Vism 366.

Samuṭṭhānika (adjective) [from last] originating As 263.

Samuṭṭhāpaka (feminine °ikā) [from samuṭṭhāpeti] occasioning, causing As 344; Vv-a 72.

Samuṭṭhita [past participle of samuṭṭhahati] arisen, originated, happened, occurred Ja II 196; Dhs 1035.

Samuttarati [saṁ + uttarati] to pass over Miln 372.

Samuttejaka (adjective) [from samuttejeti] instigating, inciting, gladdening M I 146; A II 97; IV 296, 328; V 155; S V 162; It 107.

Samuttejeti [saṁ + ud + tij] to excite, gladden, to fill with enthusiasm Vin I 18; D I 126. Cf. BHS samuttejayati, e.g. Divy 80.

Samudaya [saṁ + udaya]

1. rise, origin D I 17; II 33, 308; III 227; A I 263 (kamma°); Vin I 10; Snp 135; It 16 (samuddaya metri causā) etc. dukkha° the origin of ill, the second ariya-sacca, e.g. D III 136; A I 177; Vism 495 (where samudaya is explained in its parts as saṁ + u + aya); Vibh-a 124.

2. bursting forth, effulgence (pabhā°) Ja I 83.

3. produce, revenue D I 227.

Samudayati see samudeti.

Samudāgacchati [saṁ + udāgacchati] to result, rise; to be got, to be at hand D I 116; M I 104. – past participle samudāgata.

Samudāgata [past participle of last] arisen, resulted; received S II 24; Snp 648 (= āgata commentary).

Samudāgama [saṁ + ud + āgama] beginning Ja I 2.

Samudācarati [saṁ + ud + ācarati]

1. to be current, to be in use M I 40 (= kāya-vacī-dvāraṁ sampatta s. Ps I 182).

2. to occur to, to befall, beset, assail M I 109, 112, 453; S II 273; It 31; Vism 343.

3. to behave towards, to converse with (instrumental), to address Vin I 9; D II 154, 192; A III 124, 131; IV 415, 440; V 103; Ja I 192.

4. to practise Ja II 33 (preterit °ācariṁsu).

5. to claim, to boast of Vin 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 Ja IV 22; Pj II 6; As 392; Pv-a 279.

Samudāciṇṇa [past participle of samudācarati] practised, indulged in Ja II 33; Tikap 320.

Samudānaya (adjective) [gerund of samudāneti] to be procured or attained Ja III 313 (su°).

Samudānīta [past participle of samudāneti, cf. BHS samudānīta Mvu I 231] collected, procured Ja IV 177.

Samudāneti [saṁ + ud + āneti; cf. BHS samudānayati Divy 26, 50, 490; Avś I 199] to collect procure, attain, get M I 104; Snp 295. – past participle °ānīta.

Samudāya [from saṁ + ud + ā + i] multitude, quantity Vv-a 175; the whole Vv-a 276.

Samudāvaṭa [saṁ + ud + āvaṭa? Better read as saṁ + udāvatta] restrained As 75.

Samudāhāra [saṁ + udāhāra, cf. BHS samudāhāra Divy 143] talk, conversation Miln 344; piya° A V 24, 27, 90, 201, 339; Thig-a 226.

Samudikkhati [saṁ + udikkhati] to behold Thig-a 147 (Ap verse 52).

Samudita [saṁ + udita^01]

1. arisen Dāṭh V 4.

2. excited S I 136.

3. united Vv-a 321.

Samudīraṇa (neuter) [saṁ + udīraṇa in meaning udīreti 1] moving M I 119; D I 76; Vism 365; As 307.

Samudīrita [saṁ + udīrita] uttered Ja VI 17.

Samudeti [saṁ + udeti] to arise; present samudayati (v.l. samudīyati) S II 78; samudeti A III 338; past participle samudita.

Samudda [cf. Vedic samudra, from saṁ + udra, water] a (large) quantity of water, e.g. the Ganges; the sea, the ocean D I 222; M I 493; A I 243; II 48f.; III 240; D III 196, 198; S I 6, 32, 67; Ja I 230; IV 167, 172; Dhp 127; Nidd I 353; Pj II 30; Pv-a 47, 104, 133, 271; explained by adding sāgara, S II 32; four oceans S II 180, 187; Thig-a 111. Often characterized as mahā° the great ocean, e.g. Vin II 237; A I 227; II 55; III 52; IV 101; Pj II 371; Dhp-a III 44. Eight qualities: A 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 S IV 157 (samudda = mahā udakarāsi). – Cf. sāmuddika.

-akkhāyikā (feminine) tales about the origin of the sea, cosmogony Vin I 188; M I 513f.; D I 8; Sv I 91;

-ṭṭhaka situated in the ocean Ja VI 158;

-vīci a wave of the ocean Vism 63.

Samuddaya metri causā instead of samudaya It 16, 52.

Samuddhaṭa [saṁ + uddhaṭa] pulled out, eradicated Mhv 59, 15; Ja VI 309; Saddh 143.

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 Ja VI 271; samuddhāsi (preterit thus read instead of samuṭṭhāsi) Ja V 70.

Samunna [saṁ + unna] moistened, wet, immersed S IV 158; cf. the similar passage A II 211 with reference to taṇhā as a snare (pariyonaddha).

Samunnameti [saṁ + unnameti] to raise, elevate, Thag 29.

Samupagacchati [saṁ + upagacchati] to approach Miln 209.

Samupajaneti [saṁ + upa + janeti] to produce; °janiyamāna (present participle passive) Nett 195.

Samupaṭṭhahati [saṁ + upaṭṭhahati] to serve, help; present samupaṭṭhāti Saddh 283; preterit samupaṭṭhahi Mhv 33, 95.

Samupabbūḷha [saṁ + upa + viyūḷha] set up; heaped, massed, in full swing (of a battle), crowded M I 253; D II 285; S I 98; Miln 292; Ja I 89.

Samupama [saṁ + upama] resembling Mhv 37, 68; also samūpama Ja I 146; V 155; VI 534.

Samuparūḷha [saṁ + uparūḷha] ascended Dāṭh IV 42.

Samupasobhita [saṁ + upasobhita] adorned Miln 2.

Samupāgacchati [saṁ + upāgacchati] to come to; preterit samupāgami Mhv 36, 91; past participle samupāgata.

Samupāgata [saṁ + upāgata] come to, arrived at Mhv 37, 115; 38, 12; Ja VI 282; Saddh 324.

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.

Samupeta [saṁ + upeta] endowed with, Miln 352.

Samuppajjati [saṁ + uppajjati] to arise, to be produced S IV 218; past participle samuppanna.

Samuppatti (feminine) origin, arising S IV 218.

Samuppanna [saṁ + uppanna] arisen, produced, come about Snp 168, 599; Dhs 1035.

Samuppāda [saṁ + uppāda] origin, arising genesis, coming to be, production Vin II 96; S III 16f.; It 17; A III 406 (dhamma°); Ja VI 223 (anilūpama-samuppāda, v.l. -°samuppāta, “swift as the wind”); Vism 521 (sammā and saha uppajjati = samuppāda). Cf. paṭicca°.

Samuppilava (adjective) [from saṁ + uppilavati] jumping or bubbling up Snp 670 (°āso nominative plural).

Samupphosita [saṁ + ud + phosita] sprinkled Ja VI 481.

Samubbahati [saṁ + ubbahati^02] to carry Dāṭh III 3; V 35; present participle samubbahanto Ja VI 21 (making display of).

Samubbhūta [saṁ + ud + bhūta] borne from, produced from Dāṭh II 25.

Samuyyuta [saṁ + uyyuta] energetic, devoted Vv 63^33; Vv-a 269.

Samullapati [saṁ + ullapati] to talk, converse Vin III 187; Pv-a 237; present participle samullapanto Ja III 49.

Samullapana (neuter) [saṁ + ullapana] talking (with), conversation Pj II 71.

Samullāpa [= last] conversation, talk Miln 351.

Samussaya [saṁ + ud + śri, cf. BHS samucchraya “body,” Divy 70 = Avś I 162]

1. accumulation, complex A II 42 = It 48; It 34; bhassasamuccaya, grandeloquence Snp 245;

2. complex form, the body D II 157 = S I 148; Vv 35^12 (= sarīra Vv-a 164); Dhp 351; Thag 202 (“confluence,” i.e. of the 5 factors, translation); Thig 22, 270; Dhp-a IV 70; Thig-a 98, 212; rūpasamussaya the same Thig 102; cf. samuccaya.

Samussāpita [saṁ + ussāpita] lifted, raised Ja III 408.

Samussāhita [saṁ + ussāhita] instigated Vv-a 105.

Samussita [saṁ + ussita]

1. elevated, erected Ja III 497.

2. arrogant, proud, haughty Dhp 147 (interpreted at Dhp-a III 109 as “compounded,” i.e. the body made up of 300 bones); A I 199; Pj II 288 (°ṁ bhassaṁ high and mighty talk).

Samusseti [saṁ + ud + śri] to raise, lift up, potential samusseyya A I 199 (here = to be grandeloquent). – past participle samussita.

Samūpasanta [saṁ + upasanta] is v.l. for su-vūpasanta (?) “calmed,” at Pj I 21.

Samūlaka (adjective) [sa^03 + mūla + ka] including the root Thig 385; Thig-a 256.

Samūha [from saṁ + vah, uh] multitude, mass, aggregation Nett 195; Pv-a 49, 127, 157 (= gaṇa), 200 (the same).

Samūhata [past participle of samūhanati] taken out, removed D I 136; S III 131; Thag 604; Dhp 250; Snp 14, 360; It 83; Ja IV 345 (Kern, wrongly, “combined”).

Samūhatatta (neuter) [abstract from samūhata] abolition M III 151.

Samūhanati [saṁ + ūhanati^02] to remove, to abolish Vin I 110; D I 135f. (°hanissati); II 91 = S V 432; M I 47; II 193; S V 76; Ja I 374 = Snp 360; Snp 14, 369, 1076; sikkhāpadaṁ Vin III 23; D II 154; uposathāgāraṁ to discontinue using a Vihāra as an Uposathāgāra Vin I 107; sīmaṁ to remove the boundary Vin I 110. Present also samūhanti S III 156; potential samūhaneyya Vin I 110; imperative samūhantu D II 154; and °ūhanatu Miln 143; gerund samūhanitvā M I 47; Vin I 107; a° M III 285; infinitive samugghātuṁ Mhv 37, 32; gerundive samūhantabba Vin 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.

Samūheti [causative of saṁ + uh = vah] to gather, collect Mhv 37, 245.

Samekkhati [saṁ + ikkhati] to consider, to seek, look for; potential samekkhe Ja IV 5; present participle samekkhamāna Thag 547; and samekkhaṁ Ja II 65; gerund samekkhiya Mhv 37, 237.

Sameta [past participle of sameti] associating with Miln 396; connected with, provided with Mhv 19, 69; combined, constituted Snp 873, 874.

Sameti [saṁ + eti]

1. to come together, to meet, to assemble Bv II 199 = Ja I 29.

2. to associate with, to go to D II 273; Ja IV 93.

3. to correspond to, to agree D I 162, 247; Ja I 358; III 278.

4. to know, consider S I 186; Nidd I 284.

5. to fit in Ja VI 334. – imperative sametu Ja IV 93^20; future samessati S IV 379; It 70; preterit samiṁsu Bv II 199; S II 158 = It 70; and samesuṁ Ja II 30^16; gerund samecca

(1) (coming) together with D II 273; Ja VI 211, 318.

(2) having acquired or learnt, knowing S I 186; Snp 361, 793; A II 6. – past participle samita and sameta [= saṁ + ā + ita].

Sametikā S II 285; read samāhitā.

Samerita [saṁ + erita] moved, set in motion; filled with (–°), pervaded by Snp 937; Nidd I 410; Ja VI 529; Vism 172.

Samokiṇṇa [past participle of samokirati] besprinkled, covered (with) Ja I 233.

Samokirati [saṁ + okirati] to sprinkle Bv II 178 = Ja I 27. past participle samokiṇṇa.

Samocita [saṁ + ocita] gathered, arranged Ja V 156 (= surocita commentary).

Samotata [saṁ + otata] strewn all over, spread Vv 81^06 (vv.ll. samogata and samohata); Ja I 183; Ap 191.

Samotarati [saṁ + otarati] to descend Mhv 10, 57.

Samodakaṁ (adverb) [saṁ + odakaṁ] at the water’s edge Vin I 6 = M I 169 = D II 38.

Samodahati [saṁ + odahati] to put together, supply, apply S I 7; IV 178f.; to fix Nett 165, 178; present participle samodahaṁ S I 7 = IV 179; gerund samodahitvā S IV 178; and samodhāya Vism 105; Saddh 588. – past participle samohita.

Samodita united Vv-a 186 (so read for samm°), 320; cf. samudita.

Samodhāna (neuter) [saṁ + odhāna, cf. odahana] collocation, combination Bv II 59 = Ja I 14; S IV 215 = V 212; application (of a story) Ja II 381. samodhānaṁ gacchati to come together, to combine, to be contained in Vin I 62; M I 184 = S I 86; V 43, 231 = A V 21 (commentary odhānapakkhepaṁ) A III 364; Pj II 2; Vism 7; Vibh-a 107; samodhānagata wrapped together Miln 362; samodhānaparivāsa a combined, inclusive probation Vin II 48f.

Samodhānatā (feminine) [abstract from samodhāna] combination, application, pursuance, in vutti° Ja III 541 (so read for vatti°).

Samodhāneti [denominative from samodhāna] to combine, put together, connect Ja I 9, 14; Sv I 18; Pj II 167, 193, 400; especially jātakaṁ s. to apply a Jātaka to the incident Ja I 106, 171; II 381 and passim.

Samorodha [saṁ + orodha] barricading, torpor Dhs 1157; As 379.

Samorohati [saṁ + orohati] to descend; gerund samoruyha Mhv 10, 35.

Samosaraṇa (neuter) [saṁ + osaraṇa] coming together, meeting, union, junction D I 237; II 61; S III 156; V 42f., 91; A III 364; Miln 38.

Samosarati [saṁ + osarati]

1. to flow down together Miln 349.

2. to come together, gather Ja I 178 (see on this Kern, Toev. II 60).

Samoha infatuated Pp 61.

Samohita [past participle of samodahati]

1. put together, joined Ja VI 261 (su°).

2. connected with, covered with Nidd I 149 (for pareta); Miln 346 (raja-paṅka°).

Sampakampati [saṁ + pakampati] to tremble, to be shaken Vin I 12; D II 12, 108; M I 227; III 120. – causative sampakampeti to shake D II 108.

Sampakopa [saṁ + pakopa] indignation Dhs 1060.

Sampakkhandati [saṁ + pakkhandati, cf. BHS sampraskandati Mvu II 157] to aspire to, to enter into Miln 35.

Sampakkhandana (neuter) [saṁ + pakkhandana] aspiration Miln 34f.

Sampaggaṇhāti [saṁ + pagganhāti]

1. to exert, strain As 372.

2. to show a liking for, to favour, befriend Ja VI 294. – past participle sampaggahīta.

Sampaggaha [saṁ + paggaha] support, patronage Mhv 4, 44.

Sampaggahīta [saṁ + paggahīta] uplifted Miln 309.

Sampaggāha assumption, arrogance Dhs 1116.

Sampaghosa sound, noise Mhbv 45.

Sampacura (adjective) [saṁ + pacura] abundant, very many A II 59, 61; S I 110.

Sampajañña (neuter) [from sampajāna, i.e. *sampajānya] attention, consideration, discrimination, comprehension, circumspection A I 13f.; II 93; III 307; IV 320; V 98f.; S III 169; D III 213 (sati + samp. Opposed to muṭṭha-sacca + asampajañña), 273. Description of it in detail at Sv I 183f. = Vibh-a 347f., where given as fourfold, viz. sātthaka°, sappāya°, gocara°, asammoha°, with examples. Often combined with sati, with which almost synonymous, e.g. at D I 63; A I 43; II 44f.; V 115, 118.

Sampajāna (adjective) [saṁ + pajāna, cf. pajānāti; BHS samprajāna, Mvu I 206; II 360] thoughtful, mindful, attentive, deliberate, almost synonymous with sata, mindful D I 37; II 94f.; Snp 413, 931; It 10, 42; Pp 25; D III 49, 58, 221, 224f.; A IV 47f., 300f., 457f.; Nidd I 395; Nidd II §141. sampajānakārin acting with consideration or full attention D I 70; II 95, 292; A II 210; V 206; Vibh-a 347f.; Sv I 184f.; sampājanamusāvāda deliberate lie Vin IV 2; It 18; D III 45; A I 128; IV 370; V 265; Ja I 23.

Sampajānāti [saṁ + pajānāti] to know S V 154; Snp 1055; Nidd II §655.

Sampajjati [saṁ + pajjati]

1. to come to, to fall to; to succeed, prosper Ja I 7; II 105.

2. to turn out, to happen, become D I 91, 101, 193, 239; Pv-a 192. preterit sampādi D II 266, 269. – past participle sampanna. – causative sampādeti.

[BD]: got a jump on

Sampajjalita (adjective) [saṁ + pajjalita] in flames, ablaze A IV 131; Vin I 25; D I 95; II 335; Ja I 232; Miln 84.

Sampaṭike (adverb) [locative from saṁ + paṭi + ka] now Ja IV 432 (= sampati, idāni commentary).

Sampaṭiggaha [saṁ + paṭiggaha] summing up, agreement Pj I 100.

Sampaṭicchati [saṁ + paṭicchati] to receive, accept Ja I 69; III 351; Mhv 6, 34; ovādaṁ s. to comply with an admonition Ja III 52; sādhū ti s. to say “well” and agree Ja II 31; Miln 8. causative II sampaṭicchāpeti Ja VI 336.

Sampaṭicchana (neuter) [from last] acceptance, agreement As 332; Pj II 176 (“sādhu”); Vism 21; Saddh 59, 62.

Sampaṭinipajjā (feminine) [saṁ + paṭi + nipajjā] squatting down, lying down Thig-a 111.

Sampaṭivijjhati [saṁ + paṭivijjhati] to penetrate; passive sampaṭivijjhiyati Nett 220.

Sampaṭivedha [saṁ + paṭivedha] penetration Nett 27, 41, 42, 220.

Sampaṭisaṁkhā deliberately S II 111; contracted from gerund -°saṁkhāya.

Sampatati [saṁ + patati] to jump about, to fly along or about Ja VI 528 (dumā dumaṁ); imperative, sampatantu, ibid. VI 448 (itarītaraṁ); present participle sampatanto flying to Ja III 491. past participle sampatita.

Sampati [saṁ + paṭi; cf. Sanskrit samprati] now Miln 87; sampatijāta, just born D II 15 = M III 123. Cf. sampaṭike.

Sampatita [past participle of sampatati] jumping about Ja VI 507.

Sampatta [past participle of sampāpuṇāti] reached, arrived, come to, present Ja IV 142; Miln 9, 66; Pv-a 12; Pj I 142; Pj II 295; Saddh 56.

Sampattakajāta merged in, given to Ud 75 [read sammattaka (?)].

Sampatti (feminine) [saṁ + patti^02]

1. success, attainment; happiness, bliss, fortune (opposite vipatti) A IV 26, 160; Vism 58, 232; Ja IV 3 (dibba°); Sv I 126; three attainments Ja I 105; Miln 96; Dhp-a III 183 (manussa°, devaloka°, Nibbāna°); Nett 126 (sīla°, samādhi°, paññā°; cf. sampadā); four Vibh-a 439f. (gati°, upadhi°, kāla°, payoga°); six Ja I 105; nine Miln 341.

2. excellency, magnificence Pj II 397; rūpasampatti beauty Ja III 187; IV 333.

3. honour Mhv 22, 48.

4. prosperity, splendour Ja IV 455; Mhv 38, 92; s. bhavaloko Paṭis I 122. Cf. samāpatti and sampadā.

Sampatthanā (feminine) [saṁ + patthanā] entreating, imploring Dhs 1059.

Sampadā (feminine) [from saṁ + pad, cf. BHS sampadā Divy 401 (devamanuṣya°), also sampatti]

1. attainment, success, accomplishment; happiness, good fortune; blessings bliss A I 38; Pv II 9^47 (= sampatti Pv-a 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 D I 171f. and many other passages in an almost encyclopedic sense. Here with sīla° the whole of the sīlakkhandha (D 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 8 items of this under vijjā b.). The same ground as by this threefold division is covered by the enumeration of 5 sampadās as sīla°, samādhi°, paññā°, vimutti°, vimutti-ñāṇadassana° M I 145; Pp 54; cf. S I 139; A 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 A I 269, where under sīla the Nos. 1-7 of the 10 sīlas are understood (see sīla 2 a), under citta Nos. 8 and 9, under diṭṭhi No. 10. sīla and diṭṭhi° also at D III 213. – A set of 8 sampadās is given at A IV 322 with uṭṭhāna°, ārakkha°, kalyāṇamittatā, samājīvitā, saddhā°, sīla°, cāga°, paññā°; of which the first 4 are explained in detail at A IV 281 = 322 as bringing wordly happiness, viz. alertness, wariness, association with good friends, right livelihood; and the last 4 as leading to future bliss (viz. faith in the Buddha, keeping the 5 sīlas, liberality, higher wisdom) at A IV 284 = 324. Another set of 5 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 A III 147; D III 235. Three sampadās: kammanta°, ājīva°, diṭṭhi,° i.e. the 7 sīlas, right living (sammā-ājīva), right views A I 271. – Another three as saddhā°, sīla°, paññā° at A I 287. Buddhaghosa at Dhp-a 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 Ja IV 96 with āgama°, adhigama°, pubbahetu°, attattha-paripucchā°, titthavāsa°, yoniso-manasikāra°, buddh’ūpanissaya°. – Cf. the following: atta° S V 30f.; ākappa° A I 38; ājīva° A I 271; Sv I 235; kamma° A IV 238f.; dassana° Snp 231; Nibbāna° Vism 58; bhoga° (+ parivāra°) Dhp-a I 78; yāga° Thig-a 40 (Ap verse 7); vijjācaraṇa° D I 99.

2. execution, performance; result, consequence; thus yañña° successful performance of a sacrifice D I 128; Snp 505, 509; piṭaka-sampadāya “on the authority of the Piṭaka tradition,” according to the Pāli; in exegesis of iti-kira (hearsay) A I 189 = II 191 = Nidd II §151; and of itihītiha M I 520 = II 169.

Sampadāti [saṁ + padāti] to hand on, give over Ja IV 204 (preterit °padāsi).

Sampadāna (neuter) [saṁ + padāna] the dative relation Ja V 214 (upayogatthe), 237 (karaṇatthe); Pj II 499 (°vacana).

Sampadāleti [saṁ + padāleti] to tear, to cut M I 450; A II 33 = S III 85; S III 155; Mhv 23, 10. – Active intransitive sampadālati to burst Ja VI 559 (= phalati, commentary).

Sampaditta [saṁ + paditta] kindled Saddh 33.

Sampaduṭṭha [saṁ + paduṭṭha] corrupted, wicked Ja VI 317 (a°); Saddh 70.

Sampadussati [saṁ + padussati] to be corrupted, to trespass Vin IV 260; Ja II 193; past participle sampaduṭṭha.

Sampadosa [saṁ + padosa^01] wickedness Dhs 1060; a-sampadosa innocence Ja VI 317 = VI 321.

Sampaddavati [saṁ + pa + dru] to run away; preterit sampaddavi Ja VI 53. – past participle sampadduta.

Sampadduta [past participle of sampaddavati] run away Ja VI 53.

Sampadhūpeti (°dhūpāyati, °dhūpāti) [saṁ + padhūpāti] to send forth (thick) smoke, to fill with smoke or incense, to pervade, permeate S I 169; Vin I 225; Snp page 15; Miln 333. Cf. sandhūpāyati.

Sampanna [past participle of sampajjati]

1. successful, complete, perfect Vin II 256; sampannaveyyākaraṇa a full explanation Snp 352.

2. endowed with, possessed of, abounding in Vin I 17; Snp 152, 727 (ceto-vimutti°); Ja I 421; vijjācaraṇasampanna full of wisdom and goodness D I 49; Snp 164; often used as first part of a compound, e.g. sampannavijjācaraṇa Dhp 144; Dhp-a III 86; sampannasīla virtuous It 118; Dhp 57; sampannodaka abounding in water Ja IV 125.

3. sweet, well cooked Vin II 196; Miln 395.

Sampaphulla (adjective) [saṁ + pa + phulla] blooming, blossoming Saddh 245.

Sampabhāsa [saṁ + pa + bhāṣ] frivolous talk S V 355.

Sampabhāsati [saṁ + pa + bhās] to shine Miln 338.

Sampamathita [saṁ + pamathita] altogether crushed or overwhelmed Ja VI 189.

Sampamaddati [saṁ + pamaddati] to crush out Miln 403.

Sampamūḷha (adjective) [saṁ + pamūḷha] confounded Snp 762.

Sampamodati [saṁ + pamodati] to rejoice Vv 36^08. – past participle sampamodita.

Sampamodita [saṁ + pamodita] delighted, rejoicing Saddh 301.

Sampayāta [saṁ + payāta] gone forth, proceeded Dhp 237.

Sampayāti [saṁ + payāti] to proceed, to go on; infinitive sampayātave Snp 834; past participle sampayāta.

Sampayutta [saṁ + payutta] associated with, connected Dhs 1; Kv 337; As 42. -°paccaya the relation of association (opposite vippayutta°) Vism 539; Vibh-a 206; Tikap 6, 20, 53, 65, 152f.; Dukap 1f.

Sampayoga [saṁ + payoga] union, association Vin I 10; S V 421; Sv I 96, 260.

Sampayojeti [saṁ + payojeti]

1. to associate (with) Vin II 262; M II 5.

2. to quarrel Vin II 5; S I 239. – past participle sampayutta.

Samparāya [from saṁ + parā + i] future state, the next world Vin II 162; A III 154; IV 284f.; D II 240; S I 108; Snp 141, 864, Ja I 219; III 195; Miln 357; Dhp-a II 50.

Samparāyika (adjective) [from last] belonging to the next world Vin I 179; III 21; D II 240; III 130; A III 49, 364; IV 285; M I 87; It 17, 39; Ja II 74.

Samparikaḍḍhati [saṁ + parikaḍḍhati] to pull about, drag along M I 228.

Samparikantati [saṁ + parikantati] to cut all round M III 275. (Trenckner reads sampakantati.)

Samparikiṇṇa [saṁ + parikiṇṇa] surrounded by Vin III 86; Miln 155.

Samparitāpeti [saṁ + paritāpeti] to make warm, heat, scourge M I 128, 244 = S IV 57.

Samparibhinna (adjective) [saṁ + paribhinna] broken up Ja VI 113 (°gatta).

Samparivajjeti [saṁ + parivajjeti] to avoid, shun Saddh 52, 208.

Samparivatta (adjective) [saṁ + parivatta] rolling about Dhp 325.

Samparivattaka (adjective) [saṁ + parivattaka] rolling about grovelling Ja II 142 (turning somersaults); Dhp-a II 5, 12; Miln 253, 357; samparivattakaṁ (adverb) in a rolling about manner M II 138; samparivattakaṁ-samparivattakaṁ continually turning (it) Vin I 50.

Samparivattati [saṁ + parivattati] to turn, to roll about; present participle samparivattamāna Ja I 140; past participle samparivatta. causative samparivatteti [cf. BHS °parivartayati to wring one’s hands Divy 263] to turn over in one’s mind, to ponder over S V 89.

Samparivāreti [saṁ + parivāreti] to surround, wait upon, attend on Ja I 61; preterit 3rd plural samparivāresuṁ Ja I 164; gerund samparivārayitvā Ja I 61; °etvā (the same) Ja VI 43, 108. Cf. sampavāreti.

Samparivāsita see parivāsita.

Sampareta (adjective) [saṁ + pareta] surrounded, beset with Ja II 317; III 360 = S I 143.

Sampalibodha [saṁ + palibodha] hindrance, obstruction Nett 79.

Sampalibhagga [past participle of next] broken up S I 123.

Sampalibhañjati [saṁ + pari + bhañj] to break, to crack M I 234; S I 123; past participle sampalibhagga.

Sampalimaṭṭha [saṁ + palimaṭṭha] touched, handled, blotted out, destroyed S IV 168f. = Ja III 532 = Vism 36.

Sampaliveṭhita (adjective) [saṁ + paliveṭhita] wrapped up, enveloped M I 281.

Sampaliveṭheti [saṁ + paliveṭheti] to wrap up, envelop; °eyya A IV 131 (kāyaṁ).

Sampavaṅka (adjective) [perhaps saṁ + pari + anka^02, contracted to *payyaṅka > *pavaṅka] intimate, friend D II 78; S I 83, 87; Pp 36.

Sampavaṅkatā (feminine) [from last] connection, friendliness, intimacy S I 87; A III 422 (pāpa° and kalyāṇa°); IV 283f.; V 24, 199; Dhs 1326; Pp 20, 24; As 394. Cf. anu° Vin II 88.

Sampavaṇṇita (adjective) [saṁ + pa + vaṇṇita] described, praised Ja VI 398.

Sampavattar [saṁ + pavattar] an instigator A III 133.

Sampavatteti [saṁ + pavatteti] to produce, set going A III 222 (saṁvāsaṁ); Mhv 23, 75.

Sampavāti [saṁ + pavāti] to blow, to be fragrant M I 212; Ja VI 534; Vv-a 343 (= Vv 84^32).

Sampavāyati [saṁ + pavāyati] to make fragrant, Vv 81^06, 84^32; Vv-a 344.

Sampavāyana (neuter) [from last] making fragrant Vv-a 344.

Sampavāreti [saṁ + pavāreti; cf. BHS saṁpravārayati Divy 285, 310, etc.; Avś I 90; Mvu III 142] to cause to accept, to offer, to regale, serve with; gerund sampavāretvā Vin I 18; II 128; D I 109; preterit sampavāresi D II 97.

Sampavedhati [saṁ + pavedhati] to be shaken violently, to be highly affected Vin I 12; D II 12, 108; M I 227; Thig 231; Ja I 25; S IV 71. – causative sampavedheti to shake violently D II 108; M I 253; Nidd I 316, 371 (past participle °pavedhita).

Sampavedhin to be shaken Snp 28; Miln 386.

Sampasāda [saṁ + pasāda] serenity, pleasure D II 211, 222; A II 199; M II 262.

Sampasādana [saṁ + pasādana] (neuter) tranquillizing D I 37; Dhs 161; Miln 34; Vism 156; As 170 (in the description of the second jhāna); happiness, joy Bv I 35.

Sampasādaniya (adjective) [saṁ + pasādaniya] leading to serenity, inspiring faith D III 99f. (the S. Suttanta), 116.

Sampasāreti [saṁ + pasāreti] to stretch out, to distract Vism 365. – passive sampasāriyati A IV 47; Miln 297; As 376.

Sampasīdati [saṁ + pasīdati] to be tranquillized, reassured D I 106; M I 101; Sv I 275.

Sampasīdana (neuter) [from last] becoming tranquillized Nett 28.

Sampassati [saṁ + passati] to see, behold; to look to, to consider; present participle sampassinto Vin I 42; D II 285; sampassaṁ Dhp 290.

Sampahaṁsaka (adjective) [from next] gladdening M I 146; A II 97; IV 296, 328; V 155; It 107; Miln 373.

Sampahaṁsati [saṁ + pahaṁsati^02] to be glad; past participle sampahaṭṭha. °causative sampahaṁseti to gladden, delight Vin I 18; D I 126.

Sampahaṁsana (neuter) [from sampahaṁsati] being glad, pleasure; approval Paṭis I 167; Vism 148 (°ā); Pj I 100 (“evaṁ”); Pj II 176 (“sādhu”); Saddh 568.

Sampahaṭṭha^01 (adjective) [saṁ + pahaṭṭha^01] beaten, struck (of metal), refined, wrought S I 65 (sakusala°; Buddhaghosa: ukkāmukhe pacitvā s.; K.S. I 321); Snp 686 (sukusala°; Pj II 486: “kusalena suvaṇṇakārena saṅghaṭṭitaṁ saṅghaṭṭentena tāpitaṁ”).

Sampahaṭṭha^02 [saṁ + pahaṭṭha^02] gladdened, joyful Saddh 301.

Sampahāra [saṁ + pahāra] clashing, beating together, impact, striking; battle, strife D II 166; Pp 66f.; Sv I 150; Miln 161 (ūmi-vega°), 179 (of two rocks), 224.

Sampāka [saṁ + pāka]

1. what is cooked, a cooked preparation, concoction Vin II 259 (maṁsa° etc.); Vv 43^05 (kola°); Vv-a 186.

2. ripeness, development Ja VI 236.

Sampāta [saṁ + pāta] falling together, concurrence, collision It 68; kukkuṭasampāta neighbouring, closely adjoining (yasmā gāmā nikkhamitvā kukkuṭo padasā va aññaṁ gāmaṁ gacchati, ayaṁ kukkuṭasampāto ti vuccati) Vin IV 63, 358; kukkuṭasampātaka lying close together (literal like a flock of poultry) A I 159. Cf. the similar sannipāta.

Sampādaka [from sampādeti] one who obtains Miln 349.

Sampādana (neuter) [from sampādeti] effecting, accomplishment Nett 44; preparing, obtaining Ja I 80.

Sampādeti [causative of sampajjati]

1. to procure, obtain Vin I 217; II 214; ekavacanaṁ s. to be able to utter a single word Ja II 164; kathaṁ s. to be able to talk Ja II 165; dohaḷe s. to satisfy the longing Mhv 22, 51.

2. to strive, to try to accomplish one’s aim D II 120; S II 29

Sampāpaka (adjective) [from sampāpeti] causing to obtain, leading to, bringing Ja 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 Ja I 67; II 20; past participle sampatta. – causative sampāpeti to bring, to make attain Vism 303.

Sampāyati [deivation not clear; Kern, Toev. I 62 = sampādayati; but more likely = sampāyāti, i.e. sam + pa + ā + yā] to be able to explain (Sv I 117: sampādetvā kathetuṁ sakkuṇoti), to agree, to come to terms, succeed D I 26; II 284; M I 85, 96, 472; II 157; A V 50; S IV 15, 67; V 109; Vin II 249 (cf. page 364); preterit sampāyāsi M I 239. Cf. sampayāti.

Sampāruta [saṁ + pāruta] (quite) covered M I 281.

Sampāleti [saṁ + pāleti] to protect Ja IV 127.

Sampiṇḍana (neuter) [from saṁ + piṇḍ°] combining, connection, addition Vism 159 (of “ca”); Pj I 228 (the same); As 171.

Sampiṇḍita [past participle of sampiṇḍeti] brought together, restored Ja I 230; compact, firm Ja V 89.

Sampiṇḍeti [saṁ + piṇḍeti] to knead or ball together, combine, unite Vism 159; Pj I 125, 221, 230; As 177; past participle sampiṇḍita.

Sampiya (adjective) [saṁ + piya] friendly; sampiyena by mutual consent, in mutual love Snp 123, 290.

Sampiyāyati [saṁ + piyāyati] to receive with joy, to treat kindly, address with love Ja III 482; present participle sampiyāyanto Ja I 135; sampiyāyamāna (the same) fondling, being fond of D II 223; Ja I 191, 297, 361; II 85; Dhp-a II 65. preterit 3rd plural sampiyāyiṁsu Ja VI 127.

Sampiyāyanā (feminine) [saṁ + piyāyanā] intimate relation, great fondness Ja III 492.

Sampīṇeti [saṁ + pīṇeti] to satisfy, gladden, please; preterit 2nd singular sampesi Ja III 253; gerund sampīṇayitvā Dāṭh IV 11.

Sampīḷa (neuter) [saṁ + pīḷa, cf. pīḷā] trouble, pain; asampīḷaṁ free from trouble Miln 351.

Sampīḷita [past participle of sampīḷeti] troubled; as neuter, worry, trouble Miln 368.

Sampīḷeti [saṁ + pīḷeti] to press, to pinch, to worry Vin III 126; past participle sampīḷita.

Sampucchati [saṁ + pucchati] to ask D I 116; gerund sampuccha having made an appointment with S I 176.

Sampuṭa [cf. saṁ + puṭa (lexicographical Sanskrit sampuṭa “round box”) and BHS sampuṭa in meaning “añjali” at Divy 380, in phrase kṛta-kara-sampuṭaḥ] the hollow of the hand (in posture of veneration), in pāṇi° Mhv 37, 192, i.e. Cūḷavaṁsa (ed. Geiger) page 15.

Sampuṭita [saṁ + puṭita = phuṭita, cf. BHS sampuṭaka Mvu II 127] shrunk, shrivelled M I 80.

Sampuṇṇa (sampūrṇa) filled, full Snp 279; Bv II 119 = Ja I 20; Mhv 22, 60.

Sampupphita [saṁ + pupphita] in full bloom Pv IV 12 (= niccaṁ pupphita Pv-a 275).

Sampurekkharoti [saṁ + purakkharoti] to honour M II 169.

Sampūjeti [saṁ + pūjeti] to venerate Mhv 30, 100.

Sampūreti [saṁ + pūreti] passive pūriyati° to be filled, ended; preterit sampūri (māso, “it was a full month since ...”) Ja IV 458.

Sampha (adjective/noun) [not clear, if and how connected with Sanskrit 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 A II 23; Snp 158; samphaṁ giraṁ bhikkhus Ja VI 295; samphaṁ palapati Tikap 167f. Also in compounds °palāpa frivolous talk D I 4; III 69, 82, 175, 269; A I 269f., 298; II 60, 84, 209; III 254, 433; IV 248; V 251f., 261f.; Tikap 168, 281; Sv I 76; °palāpin talking frivolously D I 138; III 82; A I 298; Pp 39, 58.

Samphala (adjective) [saṁ + phala] abounding in fruits S I 70; 90 = It 45.

Samphassa [saṁ + phassa] contact, reaction Vin I 3; A II 117; D II 62; M I 85; Ja I 502; kāya-s. the touch of the skin D II 75; cakkhu-, sota-, ghāna-, jivhā-, kāya-, and mano-s. D II 58, 308; S IV 68f.; Vibh-a 19.

Samphuṭṭha [past participle of samphassati] touched S IV 97; Avesta 103; It 68.

Samphulla (adjective) [saṁ + phulla] full-blown Ja VI 188.

Samphusati [saṁ + phusati] to touch, to come in contact with; present participle samphussaṁ It 68; present participle medium samphusamāna Snp 671; Nidd II §199 (reads samphassamāna, where the same passage at M I 85 has rissamāna); preterit samphusi D II 128; infinitive samphusituṁ Snp 835; D II 355; past participle samphuṭṭha.

Samphusanā (feminine) [saṁ + phusanā] touch, contact Thig 367; Dhs 2, 71.

Samphusitatta (neuter) [abstract from samphusita] the state of having been brought into touch with Dhs 2, 71.

Sambaddha [saṁ + baddha] bound together Saddh 81.

Sambandha [saṁ + bandha] connection, tie D II 296 = M I 58; Pj II 108, 166, 249, 273, 343, 516. -°kula related family Ja III 362; a-sambandha (adjective) incompatible (commentary on asaññuta Ja III 266).

Sambandhati [saṁ + bandhati] to bind together, to unite Vin II 116; passive sambajjhati is united, attached to Ja III 7; gerund sambandhitvā Vin I 274; II 116. – past participle sambaddha.

Sambandhana (neuter) [saṁ + bandhana] binding together, connection Ja I 328.

Sambarimāyā (feminine) [sambarī + māyā] the art of Sambari, jugglery S I 239 (translation “Sambara’s magic art”). Sambara is a king of the Asuras.

Sambala (neuter) [cf. Sanskrit śambala] provision S II 98; Ja V 71, 240; VI 531.

Sambahula (adjective) [saṁ + bahula] many Vin I 32; D I 2; Ja I 126, 329; Snp 19; sambahulaṁ karoti to take a majority vote Ja II 45.

Sambahulatā (feminine) [from sambahula] a majority vote Ja II 45.

Sambahulika (adjective) in °ṁ karoti = sambahulaṁ karoti Ja II 197.

Sambādha [cf. Sanskrit 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 M I 115; Ja I 143, 388. – yassa sambādho bhavissati he who finds it too crowded Vin IV 43; asambādha unobstructed Snp 150; atisambādhatā (q.v.) the state of being too narrow Ja I 7; puttadārasambādhasayana a bed encumbered with child and wife Miln 243; cf. S I 78; (in figurative sense) difficulty, trouble S I 7, 48; Ja IV 488; sambādha-paṭipanna of the eclipsed moon S I 50. As adjective “crowded, dense” sambādho gharavāso life in the family is confined, i.e. a narrow life, full of hindrances D I 63, 250; S II 219; V 350; Sv I 180; s. magga a crowded path Ja I 104; nijana° vana Vism 342; s. vyūha S V 369. – atisambādha too confined Dhp-a I 310 (cakkavāḷa). – comparative sambādhatara S V 350; asambādhaṁ comfortably Ja I 80.

2. male sexual organ pudendum masculinum Vin I 216; II 134; female sexual organ pudendum muliebre Vin IV 259; Snp 609; sambādhaṭṭhāna (neuter) female sexual organ pudendum muliebre Ja I 61; IV 260.

Sambādheti [saṁ + bādheti] to be crowded D II 269 (read °bādhāyanti).

Sambāhati [saṁ + bāhati; Kern, Toev. sub voce disputes relation to vah, but connects it with bāh “press”]

1. to rub, shampoo Ja I 293; II 16; IV 431; V 126; also sambāheti Miln 241; causative sambāhāpeti to cause to shampoo Vin IV 342; present participle sambāhanta Ja VI 77; preterit sambāhi Ja I 293 cf. pari°.

Sambāhana (neuter) [from last] rubbing, shampooing D I 7 (as a kind of exercise for wrestlers Sv I 88); A I 62; IV 54; Miln 241; Ja I 286.

Sambuka [cf. Sanskrit śambuka] a shell D I 84 = A I 9; III 395 (sippi°); Ja II 100.

Sambujjhati [saṁ + bujjhati] to understand, achieve, know As 218; infinitive sambuddhuṁ Snp 765 (v.l. sambuddhaṁ); causative sambodheti to teach, instruct Ja I 142. Cf. sammā°.

Sambuddha [saṁ + buddha]

1. well understood Snp 765 (various reading, sambuddhuṁ = to know); Ja 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; A II 4; Dhp 181; S I 4; It 35 etc.

Sambuddhi (feminine) [saṁ + buddhi] complete understanding; adjective °vant wise Ja III 361 (= buddhisampanna).

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 D II 79, 303f.; III 106, 226; M I 61f.; A IV 23; S V 110f.; Nidd II sub voce Miln 340; Vibh-a 135, 310. The characteristics of the several constitutents together with various means of cultivation are given at Vism 132f. = Vibh-a 275f.

Sambodha [saṁ + bodha] enlightenment, highest wisdom, awakening; the insight belonging to the three higher stages of the Path, Vin I 10; D III 130f., 136f.; S II 223; V 214; M I 16, 241; A I 258; II 200, 240f., 325f.; V 238f.; It 27; pubbe sambodhā, before attaining insight M I 17, 163; II 211; III 157; S II 5, 10; IV 6, 8, 97, 233; V 281; A I 258; III 82, 240. abhabba sambodhāya, incapable of insight M I 200, 241 = A II 200. (Cf. D.B. I 190-192.)

-gāmin leading to enlightenment D III 264; Snp 140;

-pakkhika belonging to enlightenment A IV 357;

-sukha the bliss of enlightenment A IV 341f.

Sambodhana (neuter) [saṁ + bodhana] the vocative case Vv-a 12, 18.

Sambodhi (feminine) [saṁ + bodhi^01] the same as sambodha, the highest enlightenment D I 156; II 155; Dhp 89 = S V 29; Snp 478; S I 68, 181; A II 14; It 28, 42, 117; Pj II 73. See also sammā°.

-agga [°yagga] the summit of enlightenment Snp 693;

-gāmin leading to enlightenment S 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 D I 156 (discussed in D.B. I 190f.); III 131f.; A I 232; II 80, 238; III 211; IV 12, 405; S V 343, 346; Sv I 313;

-sukha the bliss of enlightenment Kv 209.

Sambodhiyaṅga the same as sambojjhaṅga A V 253f.; S V 24; cf. spelling sambodhi-aṅga at Dhp 89; Dhp-a II 162.

Sambodheti see sambujjhati.

Sambhagga [saṁ + bhagga] broken S I 123; M I 237. Cf. sampali°.

Sambhajati [saṁ + bhajati] to consort with, love, to be attached, devoted Ja III 495; present participle sambhajanto Ja III 108; potential sambhajeyya ibid. (commentary samāgaccheyya). – past participle sambhatta.

Sambhajanā (feminine) [saṁ + bhajanā] consorting with Dhs 1326; Pp 20.

Sambhañjati [saṁ + bhañjati] to split, break Ja V 32; causative sambhañjeti to break M I 237; S I 123; passive preterit samabhajjisaṁ Ja V 70. – past participle sambhagga. – Cf. sampali°.

Sambhata [saṁ + bhata] brought together, stored up; (neuter) store, provisions M I 116; D III 190; A III 38 = IV 266; S I 35; II 185 = It 17; Ja I 338; Thig-a 11.

Sambhati *Sambhati [śrambh, given as sambh at Dhātup 214 in meaning “vissāsa”] to subside, to be calmed; only in preposition combination paṭippassambhati (q.v.).

Sambhatta [past participle of sambhajati] devoted, a friend Ja I 106, 221; Nidd I 226 = Vism 25. – yathāsambhattaṁ according to where each one’s companions live D II 98; S V 152.

Sambhatti (feminine) [saṁ + bhatti] joining, consorting with Dhs 1326; Pp 20.

Sambhama [saṁ + bhama, from bhram] confusion, excitement; -°patta overwhelmed with excitement Ja IV 433.

Sambhamati [saṁ + bhamati] to revolve As 307.

Sambhava [saṁ + bhava]

1. origin, birth, production D II 107; S III 86; A II 10, 18; Snp 724, 741 etc.; Dhp 161; Ja I 168; mātāpettikas° born from father and mother D I 34; As 306; n’atthi sambhavaṁ has not arisen Snp 235.

2. semen virile Ja V 152; VI 160; Miln 124.

-esin seeking birth M I 48; S II 11; Snp 147.

Sambhavati Sambhuṇāti and Sambhoti [saṁ + bhavati]

1. to be produced, to arise D I 45, 76; S I 135; IV 67; Snp 734; Dāṭh V 6; Miln 210.

2. to be adequate, competent D II 287; na s. is of no use or avail Miln 152.

3. to be present, to witness Ja I 56.

4. to be together with Ja 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 Vin I 256 (°-bhuṇāti); Snp 396 (present participle a-sambhuṇanto = asakkonto, commentary); also sambhoti Snp 734, D II 287; future sambhossāma Mhv 5, 100. – preterit sambhavi D I 96; 3rd plural samabhavuṁ Dāṭh V 6; gerund sambhuyya having come together with Vv-a 232. – past participle sambhūta. – causative sambhāveti (q.v.).

Sambhavana (neuter) [from sambhavati] coming into existence Nett 28.

Sambhāra [from saṁ + bhṛ] “what is carried together,” viz.

1. accumulation, product, preparation; sambhāraseda bringing on sweating by artificial means Vin I 205.

2. materials, requisite ingredients (of food) Miln 258; Ja I 481; V 13, 506; Ja I 9; II 18; IV 492; dabba° an effective requisite Dhp-a I 321; II 114; bodhis° the necessary conditions for obtaining awakening Ja I 1; vimokkhas° Thig-a 214.

3. constituent part, element S IV 197; As 306.

4. bringing together, collocation S I 135; Miln 28.

Sambhāvana (neuter) [from sambhāveti] supposition, assumption, the meaning of the particle sace Vin I 372^19; cf. Ja II 29; Dhp-a II 77.

Sambhāvanā (feminine) [from sambhāveti] honour, reverence, intention, confidence Mhv 29, 55; As 163 (= okappanā); Saddh 224.

Sambhāvita [past participle of sambhāveti] honoured, esteemed M I 110, 145; Thig-a 200; Ja III 269 (= bhaddaka); Vibh-a 109.

Sambhāveti [causative of sambhavati. Dhātup (512) gives a special root sambhu in meaning “pāpuṇana”]

1. to undertake, achieve, to be intent on (accusative) Vin I 253; As 163.

2. to reach, catch up to (accusative) Vin I 277; II 300.

3. to produce, effect Miln 49.

4. to consider Ja III 220.

5. to honour, esteem; gerundive °bhāvanīya to be honoured or respected, honourable Vv-a 152; Ps I 156. – past participle sambhāvita.

Sambhāsā (feminine) [saṁ + bhāsā] conversation, talk; sukha-° Ja VI 296 (v.l.); mudu-° Ja II 326 = IV 471 = V 451.

Sambhindati [saṁ + bhindati] to mix Vin I 111 (sīmāya sīmaṁ s. to mix a new boundary with an old one, i.e. to run on a boundary unduly); Sv I 134 (udakena). past participle sambhinna. – Cf. sambhejja.

Sambhinna [past participle of sambhindati]

1. mixed, mixed up Vin I 210; II 67, 68 (cf. Vinaya Texts II 431); Ja I 55; Snp 9, 319 (°mariyāda-bhāva confusing the dividing lines, indistinctness), 325 (the same). Said of a woman (i.e. of indistinct sexuality) Vin II 271 = III 129.

2. broken up (?), exhausted Ja I 503 (°sarīra). – asambhinna:

(1) unmixed, unadulterated Vism 41 (°khīra-pāyāsa); Ja V 257 (°khattiyavaṁsa); Dhp-a II 85 (the same).

(2) (of the voice) unmixed, i.e. distinct, clear Miln 360.

3. Name of a kind of ointment Vin IV 117.

Sambhīta (adjective) [saṁ + bhīta] terrified Miln 339;

– a-sambhīta, fearless Miln 105; Ja IV 92; V 34; VI 302.

Sambhuñjati [saṁ + bhuñjati]

1. to eat together with Vin IV 137.

2. to associate with S I 162.

Sambhuṇāti see sambhavati.

Sambhūta [past participle of sambhavati] arisen from, produced Snp 272 (atta° self-; cf. Pj II 304; attabhāva-pariyāye attani s.); S I 134.

Sambhejja [gerund of sambhindati] belonging to the confluence of rivers (said of the water of the ocean), united S II 135; V 461 (various reading sambhojja).

Sambheda [saṁ + bheda] mixing up, confusion, contamination D III 72; A I 51 = It 36; Sv I 260 (jāti° mixing of caste); Vism 123 (of colours).

Sambhoga [saṁ + bhoga] eating, living together with Vin I 97; II 21; IV 137; A I 92; Pj II 71; Ja IV 127; Saddh 435.

Sambhoti see sambhavati.

Samma^01 [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 D I 49, 225; Sv I 151; Vin II 161; Ja I 59; Pv-a 204; plural sammā Vin II 161.

Samma^02 [samyak] see sammā.

Samma^03 a cymbal Miln 60; Dhs 621; Ja I 3; As 319. Otherwise as °tāḷa a kind of cymbal Thag 893, 911; Vv 35^03; Vv-a 161; Ja VI 60; 277 (-l-).

Sammakkhana (neuter) [saṁ + makkhana] smearing Vism 346.

Sammakkhita [saṁ + makkhita] smeared Ja V 16; abstract °tta (neuter) Vism 346.

Sammakkheti [saṁ + makkheti] to smear Vism 346.

Sammaggata see under sammā°.

Sammajjati [saṁ + majjati^02]

1. to sweep Vin I 46; II 209; Ja II 25; Dhp-a I 58; II 184; III 168.

2. to rub, polish Ja I 338. – past participle sammaṭṭha. – causative II sammajjāpeti Vin I 240.

Sammajjana (adjective-neuter) [from last] sweeping Ja I 67; Pj II 66 (°ka); Vv-a 319 (Text sammajja).

Sammajjanī (feminine) [from last] a broom Vin II 129; A IV 170; Vism 105; Dhp-a III 7; cf. sammujjanī.

Sammaññati see sammannati.

Sammaṭṭha [past participle of sammajjati] swept, cleaned, polished, smooth Vin III 119 (su°); Ja I 10; III 395 (smooth). Spelt °maṭṭa at Miln 15.

Sammata [past participle of sammannati]

1. considered as M I 39; S II 15; IV 127; D III 89 (dhamma°); Vin IV 161, 295.

2. honoured, revered M II 213; Ja I 49; V 79; sādhusammata considered, revered, as good D I 47; S IV 398.

3. authorized, selected, agreed upon D III 93 (mahājana°) Vin I 111; III 150.

Sammati^01 [śam; Dhātup 436 = upasama]

1. to be appeased, calmed; to cease Dhp 5; Pot 3rd plural sammeyyuṁ S I 24.

2. to rest, to dwell D I 92; S I 226; Ja V 396; Sv I 262 (= vasati); past participle santa. – causative sāmeti to appease, suppress, stop, A II 24; It 82, 83, 117, 183; Dhp 265.

Sammati^02 [śram; Vedic śrāmyati Dhātup 220 = parissama, 436 = kheda] to be weary or fatigued.

Sammati^03 [śam to labour; present śamyati; past participle Vedic śamita] to work; to be satisfactory Vin II 119 (parissāvanaṁ na s.), 278 (navakammaṁ etc. na s.).

Sammatta^01 [saṁ + matta^02] intoxicated, maddened, delighted D II 266; Dhp 287; Ja III 188; doting on Ja V 443; rogasammatta tormented by illness Ja V 90 (= °pīḷita commentary; v.l. °patta, as under matta^02).

Sammatta^02 (neuter) [abstract from sammā] correctness, righteousness A I 121; III 441; Pp 13; Dhs 1029; Nett 44; 96, 112; Kv 609; As 45; KvA 141; °kārin, attained to proficiency in Miln 191; sammatta-kāritā ibid. – The 8 sammattā are the 8 aṅgas of the ariya-magga (see magga 2 a) D III 255; the 10 are the above with the addition of sammā-ñāṇa and °vimutti A V 240.

Sammad° see sammā.

Sammada [saṁ + mada] drowsiness after a meal D II 195; A I 3; V 83; Ja II 63; bhatta-° S I 7; Ja VI 57.

Sammaddati [saṁ + maddati] to trample down Vin I 137; 286 (cīvaraṁ, to soak, steep); present participle sammaddanto Vin I 137 (to crush).

Sammanteti [saṁ + manteti] to consult together D I 142; Ja I 269, 399; Sv I 135.

Sammannati [saṁ + man, from Vedic manute, manvate, for the usual manyate: see maññati]

1. to assent, to consent to Mhv 3, 10; Sv I 11.

2. to agree to, to authorize, select Vin III 150, 158, 238; IV 50; Mhv 3, 9; sīmaṁ s. to determine, to fix the boundary Vin I 106f.

3. to esteem, honour; infinitive sammannituṁ Vin IV 50. sammannesi D I 105 is misprint for samannesi. – present participle sammata.

Sammasati [saṁ + masati] to touch, seize, grasp, know thoroughly, master S II 107; Dhp 374; Miln 325; to think, meditate on (accusative) Ja VI 379; present participle sammasaṁ II 107 and sammasanto Miln 379; Ja I 74, 75; feminine sammasantī Thig-a 62; sammasamāna Miln 219, 325, 398; past participle sammasita.

Sammasana [(neuter) from last] grasping, mastering Miln 178; Vism 287, 629f.; cf. Cpd. 65, 210.

Sammasita [past participle of sammasati] grasped, understood, mastered Ja I 78.

Sammasitar one who grasps, sees clearly Snp 69.

Sammā^01 [cf. Sanskrit śamyā] a pin of the yoke Abh 449; a kind of sacrificial instrument Pj II 321 (sammaṁ ettha pāsantī ti sammāpāso; and sātrā-yāgass’etaṁ adhivacanaṁ). Cf. Weber Indische Streifen I 36, and sammāpāsa, below.

Sammā^02 (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) D I 12; Vin I 12; Snp 359; 947; Dhp 89, 373. Usually as °– , like sammā-dhārā even or proper showers (i.e. at the right time) Pv II 9^70; especially in connection with constituents of the eightfold Aryan Path, where it is contrasted with micchā; see magga 2 a. (e.g. Vibh-a 114f., 121, 320f.). The form sammā is reduced to samma° before short vowels (with the insertion of a sandhi -d-, cf. puna-d-eva), like samma-d-eva properly, in harmony or completeness D I 110; Vin I 9: Pv-a 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 Vin I 183; S I 4; IV 128; Dhp 57 (°vimutta, cf. Dhp-a I 434); It 38, 79, 93, 95, 108;

-attha a proper or good thing or cause Ja VI 16;

-ddasa having right views A II 18; S IV 205, 207; Snp 733; It 47, 61, 81; Kv 339;

-ggata [cf. BHS samyaggata Divy 399] who has wandered rightly, perfect M I 66; who has attained the highest point, an Arahant D I 55; S I 76; A I 269; IV 226; V 265; Ja III 305; It 87; Ap 218. Also sammāgata Vin II 203^17;

-ppajāna having right knowledge Dhp 20; It 115;

-ppaññā right knowledge, true wisdom Vin I 14; Dhp 57, 190; Snp 143; It 17; Miln 39;

-ppadhāna [cf. BHS samyakprahāna Divy 208] right exertion Vin I 22; Dhs 358; Dīp XVIII 5; they are four D II 120; M III 296; explained M 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 Vin I 10; S V 421, etc.; formula D II 312; (adjective) living in the right way M I 42; A II 89;

-kammanta right conduct, right behaviour Vin I 10; S V 421 etc.; definition D II 312; Dhs 300; adjective behaving in the right way M I 42; A II 89;

-ñāṇa right knowledge, enlightenment results from right concentration D II 217; A I 292; adjective M I 42;

-ñāṇin possessing the right insight A 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 D II 311; its essence is knowledge Dhs 20, 297, 317; cf. Vism 509; comprises the knowledge of the absence of all permanent being and the reality of universal conditioned becoming S II 17; III 135; and of the impermanence of the 5 khandhas S III 51 = IV 142; and of sīla, of causation and of the destruction of the āsavas M I 46-55; how obtained M I 294; two degrees of M III 72; supremely important A I 30-2 292f.; (adjective) Miln I 47;

-diṭṭhika having the right belief D I 139; A II 89; 220f.; III 115, 138; IV 290; V 124f.; S 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 S V 379;

-paṭipatti right mental disposition A I 69; Nett 27; Miln 97; sammāpaṭipadā Pp 49f.; Dhp-a IV 127; sammāpaṭipanna rightly disposed, having the right view D I 8, 55; Pp 49f.

-passaṁ viewing the matter in the right way S III 51; IV 142;

-pāsa [Sanskrit śamyāprāsa, but BHS śamyaprāśa Divy 634] a kind of sacrifice Snp 303; A II 42; IV 151; S I 76; It 21; Ja IV 302; Pj II 321. Cf. sammā1.

-manasikāra right, careful, thought D I 13; Sv I 104;

-vattanā strict, proper, conduct Vin I 46, 50; II 5;

-vācā right speech Vin I 10; Sv I 314; definition D II 312; Dhs 299; (adjective) speaking properly M I 42; A II 89;

-vāyāma right effort Vin I 10; Dhs 13, 22, 302; definition D II 312; adjective M I 42; A II 89;

-vimutta right emancipation A I 292; °vimutti the same D II 217; A II 196, 222; (adjective) M I 42; A II 89;

-saṅkappa right resolve, right intention Dhp 12; Vin I 10; Dhs 21, 298; definition D II 312; (adjective) M I 42; A II 89;

-sati right memory, right mindfullness, self-possession Vin I 10; Dhs 23, 303; definition D II 313; (adjective) M I 42; A II 89;

-samādhi right concentration, the last stage of the noble eightfold path Vin I 10; Dhs 24, 304; definition D II 313; adjective M I 12; A II 89;

-sampassaṁ having the right view S IV 142;

-sambuddha perfectly enlightened, a universal Buddha Vin I 5; D I 49; Dhp 187; Ja I 44; Dhp-a I 445; III 241; Vibh-a 436, etc;

-sambodhi perfect enlightenment, supreme Buddhaship Vin I 11; D II 83; S I 68, etc.

Sammāna (neuter) [from saṁ + man] honour Ja I 182; VI 390; Saddh 355.

Sammānanā (feminine) [saṁ + mānanā] honouring, veneration D III 190; Miln 162, 375, 386.

Sammiñjati (and Sammiñjeti) [saṁ + iñjati, see also samiñjati; cf. BHS sammiñjayati Divy 473. See also Leumann, Album Kern, page 393] to bend back, to double up (opposite pasārati or sampasāreti) Vin I 5; M I 57, 168; D I 70; Ja I 321; Vism 365 (v.l. samiñjeti); Sv I 196. – past participle sammiñjita.

Sammiñjana (neuter) [from sammiñjati] bending Sv I 196 (opposite pasāraṇa); Vibh-a 358.

Sammiñjita [past participle of sammiñjati] bent back M I 326 (spelt samiñjita); A II 104, 106f., 210.

Sammita [saṁ + mita] measured, i.e. just so much, no more or less; °-bhānin Thag 209.

Sammilāta [saṁ + milāta] withered, shrunk M I 80.

Sammillabhāsinī (feminine) [saṁ + milla = mihita, + bhāsin] speaking with smiles Ja IV 24; name of a girl in Benares Ja III 93f.

Sammissatā (feminine) [from saṁ + missa] the state of being mixed, confusion As 311.

Sammukha (adjective) [saṁ + mukha] face-to-face with, in presence; sammukhaciṇṇa a deed done in a person’s presence Ja III 27; sammukhā (ablative)

1. face-to-face, before, from before D II 155; Snp page 79; Ja I 115; III 89 (opposite parokkhā); with accusative Bv II 73 = Ja I 17; with genitive D I 222; II 220; M I 146.

2. in a full assembly of qualified persons Vin II 3; locative sammukhe D II 206; Ja 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 D I 103; M I 438; A I 150; °bhūta (°ī°) being face-to-face with, confronted D II 155; S IV 94; Vin II 73; A III 404f.; V 226; one who has realized the saṁyojanas Kv 483; °vinaya (°ā°) proceeding in presence, requiring the presence of a chapter of priests and of the party accused Vin II 74, 93f.; IV 207; A I 99; As 144. See also yebhuyyasikā.

Sammukhatā (feminine) [abstract from sammukha] presence, confrontation Vin II 93 (saṅgha°).

Sammucchīta see samucchita.

Sammujjanī (feminine) [= sammajjanī] a broom Ja I 161; sammuñjanī the same Miln 2.

Sammuṭṭha [saṁ + muṭṭha] confused M I 21; S IV 125; V 331; one who has forgotten Vin IV 45 (= na ssarati); III 165^13; °ssati the same A I 280.

Sammuti (feminine) [from saṁ + man]

1. consent, permission Vin III 199.

2. choice, selection, delegation Vin III 159.

3. fixing, determination (of boundary) Vin 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 D III 226; °deva what is called a deva Ja I 132; Sv I 174; see under deva; °maraṇa what is commonly called “death” Vism 229. – sammuccā (instrumental) by convention or common consent Snp 648 (v.l. sammacca = gerund of sammannati).

5. opinion, doctrine Snp 897 (= dvāsaṭṭhī diṭṭhigatāni Nidd I 308), 904, 911.

6. definition, declaration, statement Vin I 123 (ummattaka°); A IV 347 (vādaka°); Vibh-a 164 (bhuñjaka°).

7. a popular expression, a mere name or word Miln 28.

8. tradition, lore; combined with suti at Miln 3.

Sammudita [past participle of sammodati] delighted, delighting in Vin I 4; M I 503; S IV 390.

Sammuyhati [saṁ + muyhati] to be bewildered, infatuated, muddle-headed Ja IV 385; Miln 42. – past participle sammūḷha D II 85; M I 250; A I 165; Snp 583; causative sammoheti to befool Miln 224.

Sammuyhana (neuter) [saṁ + muyhana] bewilderment Sv I 193

Sammusā M II 202, read sammuccā (from sammuti).

Sammussanatā (feminine) [from saṁ + mussati] forgetfullness Dhs 14 1349; Pp 21.

Sammūḷha [saṁ + mūḷha] infatuated, bewildered D II 85; M I 250; A I 165; Snp 583; Ja V 294; Tikap 366.

Sammegha [saṁ + megha] rainy or cloudy weather Ja VI 51, 52.

Sammoda [from saṁ + mud] odour, fragrance; ekagandha°, filled with fragrance Ja VI 9.

Sammodaka (adjective) [from sammodati] polite D I 116; Sv I 287; a-sammodaka (feminine °-ikā) Vin I 34^116.

Sammodati [saṁ + modati]

1. to rejoice, delight; past participle sammudita (q.v.).

2. to agree with, to exchange friendly greeting with; preterit sammodi Vin I 2; D I 52; Snp 419; Ja VI 224; present participle sammodamāna in agreement, on friendly terms Ja I 209; II 6; gerund sammoditvā Ja II 107; gerundive sammodanīya [cf. BHS sammodanī saṁrañjanī kathā Divy 70, 156 and passim] pleasant, friendly A V 193; cf. Snp 419; Vin I 2; D I 52. – sammodita at Vv-a 186 read samodita.

Sammodana (neuter) [saṁ + modana] satisfaction, compliment; °ṁ karoti to exchange politeness, to welcome Vv-a 141, 259.

Sammosa [for *sam-mṛṣa, of mṛṣ: see mussati. sammosa after moha and musā > mosa] bewilderment, confusion D I 19; A I 58; II 147; S II 224; IV 190; Vin II 114; Miln 266, 289; Vism 63 (sati° lapse of memory).

Sammoha [saṁ + moha] bewilderment, infatuation, delusion M I 86, 136; Vin I 183; Nidd I 193; A II 174; III 54f., 416; S I 24; IV 206; Dhs 390.

Sammoheti see sammuyhati.

Saya = saka (?) one’s own Ja VI 414 (= saka-raṭṭha commentary).

Sayaṁ (adverb) [see etymology under sa^04] self, by oneself Vin I 8; D I 12; Sv I 175; Snp 57, 320, etc.; page 57, 100, etc.; Mhv 7, 63 (for feminine). Also with reference to several people, e.g. Dhp-a I 13.

-kata made by itself, spontaneous D III 137 (loka); S II 19f. (dukkha); Ud 69 sq.

-jāta born from oneself, sprung up spontaneously Ja I 325; II 129;

-pabha radiating light from oneself, a kind of devas D I 17; III 28f., 84f.; Snp 404; Sv I 110

-bhū self-dependent, an epithet of a Buddha Bv XIV 1 = Ja I 39; Miln 214, 227, 236; Vism 234; Pj II 106 (feminine abstract sayambhutā), 135;

-vara self-choice Ja V 426;

-vasin self-controlled, independent Bv II 20 = Ja I 5; Dāṭh I 22.

Sayatatta at S I 14 read saṁyatatta.

Sayati^01 [śī] to lie down: see seti. causative II sayāpeti ibid.

Sayati^02 [śri which is given in meaning sevā at Dhātup 289] to lean on; to be supported etc.: only in past participle sita, and in preposition compound nissayati.

Sayathā (adverb) [cf. Sanskrit sayathā or tadyathā; see sa^02. The usual Pāli form is seyyathā] like, as Thag 412.

Sayana (neuter) [from śī]

1. lying down, sleeping Vism 26; Pv-a 80 (mañca°).

2. bed, couch Vin I 57, 72; II 123; D I 5, 7; A I 132; Ja II 88; V 110 (°ṁ attharāpeti to spread out a bed); Miln 243, 348; Nidd I 372 (°sannidhi); Pv I 11^07 (kis° = kiṁ°); Pv-a 78. – sayanakalaha a quarrel in the bedroom, a curtain-lecture Ja III 20; sayanāsana bed and seat It 112; Dhp 185, etc.: see senāsana.

Sayanighara (neuter) a sleeping-room Vin I 140f.; IV 160; Ja I 433; III 275, 276.

Sayāna is present participle of sayati lying down (e.g. A II 13f.): see seti.

Sayāpita [past participle of sayāpeti] made to lie down Vibh-a 11.

Sayita [past participle of seti] lying down Ja I 338; V 438. sukha° lying in a good position, sleeping well, well-embedded (of seeds) A III 404 = D II 354; Miln 255. sukha-sayitabhāva “having had a good sleep,” being well Ja V 127.

Sayha see sahati.

Sara^01 [cf. Vedic śara]

1. the reed Saccharum sara Miln 342.

2. an arrow (originally made of that reed) D I 9; Dhp 304; Miln 396; Dhp-a 216 (visa-pīta).

-tuṇḍa a beak as sharp as an arrow Dhp-a III 32;

-daṇḍaka shaft of an arrow Dhp-a II 141;

-bhaṅga arrow-breaking Vism 411 (in compound).

Sara^02 (adjective/noun) [from sarati^01]

1. going, moving, following Snp 3, 901

2. fluid, flow Ja I 359 (pūti°).

Sara^03 (masculine/neuter) [Vedic saras] a lake Ja I 221; II 10; VI 518 (Mucalinda); there are seven great lakes (mahā-sarā, viz. Anotatta, Sīhapapāta, Rathakāra, Kaṇṇamuṇḍa, Kuṇāla, Chaddanta, Mandākini) A IV 101; D I 54; Ja II 92; Sv I 164, 283; aṇṇava° the ocean D II 89; cf. A II 55; locative sare Ja II 80; sarasmiṁ Snp 1092; and sarasi Mhv 10, 7; jātassara a natural lake Ja I 472f.

Sara^04 (adjective) [from sarati^02] remembering M I 453; A II 21; Sv I 106. °saṅkappa mindfullness and aspiration M I 453; III 132; S IV 76, 137, 190; Nett 16.

Sara^05 [Vedic svara, svar, cf. Latin su-surrus, German surren] sound, voice, intonation, accent Vin II 108; D II 24f.; A I 227; Pv II 12^04 (of birds’ singing = abhiruda commentary); Ja II 109; Snp 610 (+ vaṇṇa, which is doubtful here, whether “complexion” or “speech,” preferably the former); As 17; eight qualities D II 211, 227; gītāssara song Vin II 108; bindussara a sweet voice Snp 350; adjective Ja II 439; sīhassara with a voice like a lion’s Ja V 296, 311 (said of a prince). Cf. vissara. – In combination with vaṇṇa (vowel) at A IV 307; Miln 340.

-kutti [= kḷpti; can we compare BHS svaragupti “depth of voice” Divy 222?] intonation, resonance, timbre, melodiousness of voice Vin II 108 = A III 251; Ja VI 293 (Kern, “enamoured behaviour” [?]); As 16. Cf. Vinaya Texts III 72;

-bhañña intoning, a particular mode of reciting Vin I 196; II 108, 316; Ja II 109; Dhp-a I 154;

-bhāṇa = °bhañña Dhp-a II 95 (v.l. °bhañña);

-bhāṇaka an intoner, one who intones or recites the sacred texts in the Sarabhañña manner Vin II 300;

-sara an imitative word; sarasaraṁ karoti to make the noise sarasara M I 128.

Saraṁsā (feminine) [from sa^03 + raṁsi] the sun (literal having rays) Mhv 18, 68.

Saraka a vessel, a drinking vessel Ja I 157, 266; IV 384; Sv I 134, 136; Mhv 32, 32; Dhp-a II 85; III 7.

Saraja (adjective) [sa + rajo] dusty Vin I 48; A II 54.

Saraṇa^01 (neuter) [cf. Vedic śaraṇa protection, shelter, house, śarman the same; śālā hall; to Idj. °kel to hide, as in Latin celo, Greek καλύπτω to conceal, Old-Irish celim, Old High German Anglo-Saxon helan, Gothic huljan to envelop; Old High German hella = English hell; also English hall, and others] shelter, house Snp 591; refuge, protection D III 187; Snp 503; Ja II 28; Sv I 229; especially the three refuges: the Buddha, the Dhamma, and the Brotherhood A I 56; D I 145; Ja I 28; usually combined with verbs like upeti Vv 53^02; Snp 31; gacchati D I 116; A III 242; Vin I 4; Dhp 190; Snp pages 15, 25; It 63; or yāti Snp 179; Dhp 188; asaraṇa, asaraṇībhūta without help and refuge Miln 148. See leṇa 2.

-āgamana = °gamana D I 146; Pj II 42, 157;

-gamana (neuter) taking refuge in the three Saraṇas Vin III 24; S IV 270.

Saraṇa^02 (adjective) [sa + raṇa] concomitant with war Dhs 1294; As 50.

Saraṇa^03 [from smṛ; i.e. sarati^02] (neuter) remembrance; -tā (feminine) remembering Dhs 14, 23; Pp 21, 25.

Saraṇīya (neuter) [gerundive formation from saraṇa^02] something to be remembered A I 106.

Sarati^01 [sṛ given by Dhātup 248 as “gati”] to go, flow, run, move along Ja III 95 (= parihāyati nassati commentary); potential sare Ja IV 284. – preterit asarā Ja VI 199. – past participle sarita^01. – causative sāreti

(1) to make go A I 141; III 28 = M I 124 = S IV 176 Ja IV 99; Miln 378; Vism 207.

(2) to rub, to mix Vin II 116. Also sarāpeti. A desiderative formation is siṁsare (3rd plural medium) at Vv 64^07 (= Sanskrit sisīrṣati), cf. Geiger, Pāli Grammar §184.

Sarati^02 [smṛ, cf. smṛti = sati; Dhātup 248 “cintā”; Lat memor, memoria = memory; Greek μέριμνα care, μάρτν witness martyr; Gothic maurnan = English mourn to care, etc.] to remember D II 234; Vin I 28; II 79; Ja II 29. A diæretic form is sumarati Dhp 324; gerund sumariya Mhv 4, 65. – 1st plural saremhase Thig 383; medium sare Ja VI 227; imperative sara Thag 445; and sarāhi Miln 79; 3rd singular saratu Vin I 273. – present participle saraṁ Mhv 3, 6; and saramāna Vin I 103. – preterit sari Ja I 330; future sarissati Ja VI 496. – gerund saritvā Ja I 214. – past participle sata^02 and sarita^02. – causative sāreti to remind Vin II 3f., 276; III 221; sārayamāna, reminding Ja I 50; present participle passive sāriyamāna Vin III 221; with accusative D II 234; with genitive Dhp 324; Ja VI 496; with following future II (in °tā) Vin II 125^04; III 44^09, etc. – causative II sarāpeti Vin III 44; Miln 37 (with double accusative), 79.

Sarati^03 [śṛ; Dhātup 248: hiṁsā] to crush: see seyyati. causative sāreti Vin II 116 (madhu-sitthakena, to pound up, or mix with beeswax). Cf. saritaka.

Sarada [Vedic śarad (feminine) traces of the consonant declention only in accusative plural sarado sataṁ “100 autumns” Ja II 16] autumn, the season following on the rains Snp 687; Vv 35^02. – samaya the autumn season D II 183; M I 115; A IV 102; V 22; It 20; S I 65; III 141, 155; V 44; Vv-a 134, 161.

Sarabha [Vedic śarabha a sort of deer Ja IV 267; VI 537] (rohiccasarabhā migā = rohitā sarabhamigā, commentary ibid. 538); Sarabhamiga-jātaka the 483rd Jātaka Ja I 193, 406 (text Sarabhaṅga); IV 263f.

-pallaṅka “antelope-couch,” a high seat, from which the Bodhisatta preaches Ja III 342 (cf. vara-pallaṅka Ja III 364);

-pādaka having legs like those of a gazelle Ja I 267.

Sarabhasaṁ (adverb) [sa^02 + rabhasaṁ] eagerly, quickly Dāṭh IV 22, 34f., 43.

Sarabhū (feminine) [cf. Sanskrit saraṭa] a lizard Vin II 110; A II 73; Ja II 135, 147; Pj II 439.

Sarala the tree Pinus longifolia Ja V 420 (thus read with v.l. instead of salaḷa [?]).

Saravant (adjective) [sara^05 + vant]

1. having or making a sound, well-sounding Vin I 182; A III 375.

2. with a noise Mhv 25, 38.

Sarasa (adjective) [sa^03 + rasa] with its essential properties (see rasa) Nidd I 43; sarasabhāva a method of exposition As 71.

Sarasī (feminine) [Vedic sarasī] a large pond Vin II 201 = S II 269; Ja V 46.

Sarāga (adjective) [sa^03 + rāga] connected with lust, passionate D I 79; II 299; M I 59; Vism 410.

Sarājaka (adjective) [sa^03 + rāja + ka] including the king Ja I 126; feminine -ikā Vin II 188; S I 162; Ja II 113, 114 (sarājika at Ja III 453); with the king’s participation Tikap 26 (sassāmika-sarājaka geha).

Sarājita denomination of a Hell and its inhabitants S IV 309f. Various readings Parājita and Sarañjita.

Sarāpana (neuter) [from sarāpeti causative of sarati^02] causing somebody to remember Miln 79.

Sarāva [Sanskrit śarāva] a cup, saucer A I 161; Ja I 8; M III 235 for patta); Miln 282; Sv I 298; Pv-a 244, 251.

Sarāvaka = sarāva Vin I 203; II 142, 153, 222.

Sari according to Payogasiddhi = sarisa (sadisa) cf. sarīvaṇṇa Ja II 439 (= samāna-vaṇṇa, commentary).

Sarikkha (adjective) [cf. Sanskrit sadṛkṣa, from sadṛś = Pāli sadisa] like, resembling S I 66; Ja I 443; III 262.

Sarikkhaka (adjective) [= sarikkha] in accordance with, like Ja IV 215; Pv-a 206, 284. See also kamma°.

Sarikkhatā (feminine) [from sarikkha] resemblance, likeness Ja III 241 (taṁ° being like that); Vv-a 6 (cf. kamma°).

Sarikkhatta (neuter) [from sarikkha] likeness As 63; as sarikkhakatta (kamma°) at As 347.

Sarita^01 [past participle of sarati^01] gone, set into motion Dhp 341 (= anusaṭa, payāta Dhp-a IV 49).

Sarita^02 [past participle of sarati^02] remembered Vin II 85.

Saritaka (neuter) powdered stone (pāsāṇa-cuṇṇa) Vin II 116; saritasipāṭika powder mixed with gum Vin II 116.

Saritar [agent noun from sarati^02] one who remembers D III 268, 286; A II 35; S V 197, 225.

Saritā (feminine) [cf. Vedic sarit, from sarati^01] a river Dhs 1059; saritaṁ accusative Snp 3; genitive plural Ja II 442; nominative plural saritā Miln 125.

Sarisa (adjective) [= sadisa] like, resembling Ja V 159.

Sarisapa various reading of siriṁsapa M I 10 etc.

Sarīra (neuter) [Vedic śarīra]

1. the (physical) body D I 157; M I 157; S IV 286; A I 50; II 41; III 57f., 323f.; IV 190. Snp 478, 584; Dhp 151; Nidd I 181; Ja I 394 (six blemishes); II 31; antimasarīra one who wears his last body, an Anāgāmin Snp 624; S I 210; Dhp 400.

2. a dead body, a corpse D II 141, 164; M III 91.

3. the bones D II 164.

4. relics Vv 63^32; Vv-a 269.

-aṭṭhaka the bony framework of the body As 338;

-ābhā radiation of light proceeding from the body, lustre Pj II 16 (°ṁ muñcati to send forth), 41 (the same), 140 (the same);

-kicca

(1) funeral ceremonies, obsequies Ja I 180; II 5; Vv-a 76, 257; Pv-a 74, 76, 162.

(2) “bodily function,” satisfying the body’s wants Ja II 77; IV 37;

-davya (= dabba^01) fitness of body, good body, beauty Ja II 137;

-dhātu a body relic (of the Buddha) Mhv 13, 167; Vv-a 165, 269;

-pabhā lustre of the body Dhp-a I 106;

-parikamma attending the body Pj II 52;

-maṁsa the flesh of the body Ja III 53;

-vaṇṇa the (outward) appearance of the body Vism 193;

-valañja discharge from the body, fæces Dhp-a 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 S II 279.

Sarīvaṇṇa resembling Ja II 439 (v.l. sarīra°). Cf. sari.

Sarūpa (adjective) [sa^02 + rūpa]

1. of the same form A I 162; Pp 56.

2. [sa^03 + rūpa] having a body A I 83.

Saroja (neuter) [Sanskrit saroja, saras + ja] “lake-born,” a lotus Dāṭh III 13.

Sarojayoni [from last] a Brahmā, an archangel Dāṭh I 34.

Saroruha (neuter) [saras + ruha] a lotus Dāṭh III 83.

Salakkhaṇa^01 (adjective) [sa^03 + lakkhaṇa] together with the characteristics Snp 1018.

Salakkhaṇa^02 (neuter) [sa^01 + lakkhaṇa] own characteristic, that which is consistent with one’s own nature Miln 205; Nett 20. opposite vilakkhaṇa.

Salana (neuter) [from śal] moving, shaking Vv-a 169; As 62 (in definition of kusala as “kucchitānaṁ salanādīhi atthehi kusalaṁ”).

Salabha [cf. Sanskrit śalabha] a moth Ja V 401; Ud 72 (commentary); Vibh-a 146.

Salayati [causative of śal to leap] to shake As 39.

Salaḷa a kind of sweet-scented tree Ja V 420; Bv II 51 = Ja I 13; Vv 35^05; Vv-a 162; Miln 338; M II 184.

Salākā (feminine) [cf. Vedic śalākā]

1. an arrow, a dart A IV 107 (Text has it as neuter).

2. a small stick, peg, thin bar S IV 168; Dāṭh IV 51.

3. blade of a grass M I 79; Ja I 439.

4. ribs of a parasol Vin IV 338; Pj II 487; Miln 226.

5. a pencil, small stick (used in painting the eyes with collyrium) Vin I 204; Ja III 419 (añjana°).

6. a kind of needle Vin II 116.

7. a kind of surgical instrument, a stick of caustic Miln 112, 149.

8. a gong stick (of bronze, loha°) Ja II 342; Vism 283.

9. male sexual organ membrum virile Ja II 359.

10. a ticket consisting of slips of wood used in voting and distributing food, vote, lot Vin II 99, 176, 306; Ja I 123; Pv-a 272 (kāḷakaṇṇi°); salākaṁ gaṇhāti to take tickets (in order to vote or to be counted) Vin I 117; II 199; paṭhamaṁ salākaṁ gaṇhanto taking the first vote, first rate A I 24; salākaṁ gāheti to issue tickets, to take a vote Vin II 205; salākaṁ dadāti to issue tickets Ja I 123; salākaṁ vāreti to throw lots Ja I 239 (kāḷakaṇṇi°).

10. [BD]: straws, to draw straws, the person drawing the short/long straw wins/loses; black and white balls (fore and against) put into a hat.

-agga room for distributing food by tickets Ja I 123; Mhv 15, 205;

-odhāniya a case for the ointment-stick Vin I 204;

-gāha taking of votes, voting Vin II 85, 98f. (3 kinds);

-gāhāpaka ticket-issuer, taker of voting tickets Vin II 84;

-bhatta food to be distributed by tickets Vin I 58, 96; II 175; Ja I 123; Dhp-a I 53 (eight kinds);

-vātapāna a window made with slips of wood Vin II 148;

-vutta “subsisting on blades of grass” (or “by means of food tickets”?) Vin III 6, 67; IV 23; A I 160; S IV 323. Cf. BHS śalākāvṛtti Divy 131;

-hattha brush-hand, a kind of play, where the hand is dipped in lac or dye and used as a brush (?) D I 65; Sv I 85.

Salāṭuka (adjective) [cf. Sanskrit śalāṭu] fresh, unripe S I 150 = Snp page 125; Miln 334; Vv-a 288.

Salābha [sa^04 + lābha] one’s own advantage Dhp 365.

Salila (neuter) [cf. Sanskrit salila, to sarati^01] water Snp 62, 319, 672; Ja I 8; V 169; Vv-a 41; Pv-a 157; Nidd II §665 (“vuccati udakaṁ”); Miln 132 (written saliḷa); Saddh 168. It is also adjective salilaṁ āpo flowing water Ja 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 M I 429 (°ṁ āharati to remove the a); II 216; S IV 206; Ja I 180; V 49; Snp 331, 767; Miln 112; Vism 503 (visa° sting of poison; cf. Vibh-a 104 sallaṁ viya vitujjati); often metaphorically of the piercing sting of craving, evil, sorrow etc., e.g. antodosa° Miln 323; taṇhā° S I 40, 192; bhava° Dhp 351; rāga° Dhp-a III 404; Pv-a 230; soka° Snp 985; Pv I 8^06 (sallaṁ sokaṁ); Pj I 153. Cf. also D II 283; Snp 51, 334, 938; Ja I 155; III 157; Dhp-a IV 70. At Nidd I 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 D II 283; Snp 593; Ja III 390; Pv I 8^07 etc. (see abbūḷha). Cf. vi°;

-katta [*kartṛ Cf. Geiger P.Gram §90.4] “one who works on the (poisoned) arrow,” i.e. a surgeon M I 429; II 216; Snp 562; It 101; Miln 110, 169; Vism 136 (in simile); Pj I 21 (the same). The Buddha is the best surgeon: Snp 560; Miln 215;

-kattiya surgery D I 12 (Text °ka); Sv I 98;

-bandhana at Thig 347 take as salla + bandhana “arrow and prison bond” (Thig-a 242 different);

-viddha pierced by an arrow Thag 967; Snp 331; cf. ruppati;

-santhana removal of the sting Dhp 275 (= nimmathana abbāhana Dhp-a III 404).

Sallaka [cf. Sanskrit śalala and śallaka] a porcupine Ja V 489.

Sallakī (feminine) [cf. Classical Sanskrit śallakī] the tree Boswellia thurifera (incense tree) Ja IV 92; plural °-iyo Ja VI 535; bahukuṭaja-sallakika Thag 115 (= indasālarukkha [?]).

Sallakkhaṇā (feminine) [from sallakkheti] discernment, testing Dhs 16, 292, 555; Pp 25; Vism 278; Vibh-a 254; As 147; asallakkaṇa non-discernment S III 261.

Sallakkhita [past participle of sallakkheti] realized, thought Dhp-a I 89.

Sallakkheti [saṁ + lakkheti] to observe, consider Vin I 48, 271; Ja I 123; II 8; Vism 150; to examine Ja V 13; to bear in mind As 110; Ja VI 566; to understand, realize, conclude, think over Ja IV 146; Vv-a 185; Vibh-a 53; asallakkhetvā without deliberation Vin II 215; inadvertently Ja I 209. – causative II sallakkhāpeti to cause to be noted Mhv 9, 24; As 121; to persuade, bring to reason Ja VI 393.

Sallapati [saṁ + lapati] to talk (with) D I 90; II 109; Miln 4; sallapeti the same Vin IV 14.

Sallalīkata pierced, perforated Ja I 180. Trenckner suggests that this form may have arisen from *sallakīkata (from sallaka, porcupine).

Sallahuka (adjective) [saṁ + lahuka] light Ja I 277; II 26; Vism 65; Dhp-a IV 17; sallahukena nakkhattena on lucky nights Ja II 278; sallahukavuttin whose wants are easily met, frugal Snp 144; Sv I 207.

Sallāpa [saṁ + lāpa] conversation D I 89; A II 182; Ja I 112, 189; Miln 94. Often in compound kathā° and allāpa°.

Sallitta [saṁ + litta] smeared (with) Thag 1175 (mīḷha°).

Sallīna [saṁ + līna] sluggish, cowering D II 255; asallīna active, upright, unshaken D II 157; S I 159; IV 125; cf. V 68. paṭi°.

Sallīyanā (feminine) stolidity Dhs 1156, 1236.

Sallekha [from saṁ + likh] austere penance, the higher life M I 13, 40; Vin I 305; Paṭis I 102, 103; Pp 69f.; Sv I 82; Vism 69; Miln 360, 380; adjective Vin I 45; sallekhitācāra practising austere penance Miln 230, 244, 348f.; °vutti Vin II 197; Vism 65 (°vuttitā). Cf. abhi°.

Sallekhatā (feminine) = sallekha D III 115; Vism 53.

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 D II 32; M I 52; A I 176; S II 3; Vin I 1; Vism 529, 562f., 671; Vibh-a 174, 176f., 319.

Sava (adjective) [from sru, savati] dripping, flowing with (–°) Pv II 9^11 (madhu°, with honey).

Savaka see saṁ°.

Savaṅka a sort of fish Ja V 405. Cf. satavaṅka and saccavaṅka.

Savacanīya [saṁ + vacanīya] (the subject of a) conversation Vin II 5, 22, 276.

Savati [sru; cf. Sanskrit srotas stream; Greek ῥεῦμα, ῥἑω to flow; Anglo-Saxon stream = stream; Old-Irish sruth] to flow Snp 197, 1034; Ja VI 278; Dhp 370. – present participle from savantī Thig-a 109.

Savana^01 (neuter) [from śru: see suṇāti]

1. the ear Snp 1120; Miln 258.

2. hearing D I 153, 179; A I 121; S I 24; Vin I 26; Snp 265, 345; Dhp 182; Ja I 160, 250; Miln 257; Nidd I 188. sussavanaṁ sāvesi she made me hear a good hearing, she taught me a good thing Ja I 61; savanaṭṭhāne within hearing Ja IV 378. Dhamma° hearing the preaching of the Dhamma Vin I 101 etc.

Savana^02 (neuter) [from savati] flowing Dhp 339; Ja IV 288; V 257; savana-gandha of the body, having a tainted odour Thig 466.

Savanīya (adjective) [gerund of suṇāti] pleasant to hear D II 211; Ja I 96 (-ṇ-); Ja VI 120 = 122 (savaneyya).

Savantī (feminine) [cf. Vedic sravat, original present participle of sru, sravati] a river Vin II 238; Bv II 86 = Ja I 18; Ja VI 485; Miln 319.

Savara [Epic Sanskrit śabara, cf. śabala = Pāli sabala] an aboriginal tribe, a savage Vin I 168; Miln 191.

Savasa [sa^04 + vasa] one’s own will As 61 (°vattitā; cf. Expositor 81).

Savighāta (adjective) [sa^03 + vighāta] bringing vexation Thig 352; Thig-a 242.

Savicāra accompanied by investigation D I 37 etc., in the description of the first jhāna. See vicāra.

Savijjuka (adjective) [sa^03 + vijju + ka] accompanied by lightning D II 262.

Saviññāṇa possessed of consciousness, conscious, animate A I 83; -ka the same A I 132; Dhp-a I 6. – See viññāṇaka.

Savitakka accompanied by reasoning D I 37 etc., in the formula of the first jhāna. See vitakka.

Savidha (adjective) [Sanskrit savidha] near; (neuter) neighbourhood Dāṭh IV 32; V 9.

Savibhattika (adjective) [sa^03 + vibhatti + ka] (able) to be classified As 134.

Savupādāna = sa-upādāna (A II 163): see upādāna.

Savera (adjective) [sa^03 + vera] angry D I 247.

Savyañjana (adjective) [sa^03 + vyañjana] with the letters Vin I 21; D I 62; Sv I 176; Snp. page 103; Vism 214.

Savhaya (adjective) [sa^03 + avhaya] called, named Dīp IV 7; Ap 109.

Sasa [Vedic śaśa, with Old High German haso = English hare to Latin canus grey, greyish-brown; cf. Anglo-Saxon hasu] a hare, rabbit Dhp 342; Ja IV 85; of the hare in the moon Ja IV 84f.; – sasolūkā (= sasā ca ulūkā ca) Ja VI 564.

-lakkhaṇa the sign of a hare Ja I 172; III 55;

-lañjana the same Vv-a 314 (°vant = sasin, the moon);

-visāṇa a hare’s horn (an impossibility) Ja III 477.

Sasaka = sasa Ja II 26; IV 85; Cp I 101.

Sasakkaṁ [sa + sakkaṁ] as much as one can M I 415, 514f.

Sasati^01 [śaṣ cf. Dhātup 301: gati-hiṁsā-pāṇanesu] to slay, slaughter; sassamāna present participle passive Ja V 24 (commentary = hiṁsamāna). infinitive sasituṁ Ja VI 291 (read sāsituṁ from sāsati?). past participle sattha.

Sasati^02 [śvas] to breathe (cf. Dhātup 301: pāṇana): see vissasati.

Sasattha [sa^03 + sattha] with swords Ja IV 222; As 62.

Sasambhama (adjective) [sa + sambhama] with great confusion Mhv 5, 139.

Sasambhāra (adjective) [sa^03 + sambhāra] with the ingredients or constituents Vism 20, 352, 353.

Sasin [Sanskrit śaśin, from śaśa] the moon Dāṭh IV 29; Ja III 141; V 33; Vv 81^01 (= canda Vv-a 314), 82^03.

Sasīsa (adjective) [sa^03 + sīsa] together with the head; sasīsaṁ up to the head D I 76, 246; Ja I 298; sasīsaka head and all D II 324; Sn page 80.

Sasura [Vedic śvaśura, feminine śvaśrū (see Pāli sassū), Indo-Germanic °sṷekuros, °sṷekrū; cf. Greek ἑκνρύς and ἑκνρά; Latin socer and socrus; Gothic swaihra and swaíhro, Anglo-Saxon swēor and sweger; Old High German swehur and swigar] father-in-law Vin III 137; M I 168; A II 78; Vv-a 69, 121; Thig 407 (sassura); Ja I 337; sassu-sasurā mother- and father-in-law Ja II 347; III 182; IV 38; VI 510; the form sassura Thig 407 has probably arisen through analogy with sassu. – feminine sasurī Vv-a 69.

Sasenaka (adjective) [sa^03 + sena + ka] accompanied by an army Mhv 19, 27.

Sassa (neuter) [cf. Vedic sasya] corn, crop M I 116; Ja I 86, 143, 152; II 135; Miln 2; Dhp-a I 97; Pj II 48; sassasamaya crop time Ja I 143; susassa abounding in corn Vin I 238; plural masculine sassā Ja I 340. -kamma agriculture Ja VI 101; -kāla harvest time Vin IV 264; -ṭṭhāna = -khetta Ja VI 297; -dussassa (having) bad crops Vin I 238; A I 160; Pj I 218 (= dubbhikkhā);

-uddharaṇa lifting the corn Miln 307;

-ghāta destroying property S II 218f.

Sassata (adjective) [Vedic śaśvat] eternal, perpetual D I 13; III 31f., 137f.; M I 8, 426; A I 41; Dhp 255; Dhs 1099; Ja I 468; Miln 413; Sv I 112; dhuvasassata sure and certain Bv II 111f. = Ja I 19; sassatiyā for ever, Snp 1075; a-sassata Ja V 176; VI 315; sassatāyaṁ adverb (dative) for ever (?) Ja 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 Dhs 1315; S II 20; III 98; Nett 40, 127;

-mūla eternalist Dīp 6, 25;

-vāda an eternalist, eternalism D I 13; III 108; S II 20; III 99, 182; IV 400; Pp 38; Sv I 104f.; Ps II 5; Vibh-a 509;

-vādin eternalist Nett 111; Mhbv 110.

Sassatika [from sassata] eternalist D I 17; Mhbv 110 (ekacca° partial eternalist); Vin III 312; – iya Ja V 18, 19.

Sassatisamaṁ (adverb) [cf. Sanskrit śaśvatīḥ samāḥ] for ever and ever D I 14; M I 8; S III 143; also sassatī samā Ja III 255; Vv 63^14 (explained by sassatīhi samāna, like the eternal things, viz., earth, sun, moon, etc., Vv-a 265); Ja III 256; Sv I 105.

Sassamāṇabrāhmaṇa (feminine °ī) together, with samaṇas and brahmins Vin I 11; D I 62; III 76, 135; S V 423; Snp page 100; Sv I 174.

Sassara imitative of the sound sarasara; chinnasassara giving out a broken or irregular sound of sarasara M I 128; see JPTS, 1889, page 209.

Sassāmika (adjective) [sa + sāmin + ka]

1. having a master, belonging to somebody D II 176.

2. having a husband, married Ja I 177, 397; IV 190.

Sassirīka (adjective) [sa^03 + sirī + ka] glorious, resplendent Ja I 95; II 1; IV 189; VI 270.

Sassū and Sassu (feminine) [Vedic śvaśrū: see sasura] mother-inlaw Vin III 137; A II 78; Thig 407; Snp 125; Ja I 337; III 425f.; V 286 (genitive sassuyā); Dhp-a I 307; Vv-a 110, 121; Pv-a 89. sassu-sasure, see sasura; sassudeva worshipping one’s mother-in-law as a god S I 86; Ja IV 322.

Saha^01 (indeclinable) [from sa^03; cf. Vedic saha] preposition and prefix, meaning: in conjunction with, together, accompanied by; immediately after (with instrumental) Vin I 38; Snp 49, 928; Thig 414 = 425; sahā Snp 231.

-anukkama = sahānukkama with the bridle Dhp 398; Dhp-a IV 161;

-āmacca together with the ministers Mhv 5, 182;

-āvudha together with one’s weapons Ja IV 416;

-indaka together with Indra D II 208, 221; Vv 30^01;

-ūdaka together with water Ja V 407;

-oḍha together with the stolen goods; coraṁ °-aṁ gahetvā Vism 180; Mhv 23, 11 (thena); 35, 11. See oḍḍha;

-odaka containing water Mhv 4, 13;

-orodha with his harem Mhv 5, 182;

-kathin conversing with (instrumental) M I 489;

-kāra a sort of fragrant mango Pj I 53;

-gata accompanying, connected with, concomitant Vin I 10; D II 186; S V 421; Kv 337; As 157;

-ggaṇa together with his companions Dīp XIV 58;

-cetiya containing a Cetiya Mhv 33, 10;

-ja born at the same time Vv 81^15;

-jāta

1. born at the same time, of equal age Ja I 54; VI 512.

2. arisen at the same time, coinciding with (instrumental) Kv 337, 620; Vibh-a 127.

3. (in °paccaya) the relation of co-nascence, coincidence Dukap 17f., 52f., 113f., 129f., 145f., 225f., 334f. and passim; Tikap 36f., 62f., 107f., 243f.; Vism 535;

-jīvin (feminine -ī) living together with Vin IV 291, 325f.

-dhammika having the same Dhamma, co-religionist M I 64; Nidd I 485 (opposite para°); regarding the Dhamma D I 94, 161; M I 368; Vin I 134; Nett 52; Sv I 263 (= sahetuka, sakāraṇa); that which is in accordance with the Dhamma Dhs 1327; M I 482; °ṁ adverb in accordance with the Dhamma Vin I 60, 69; III 178; IV 141;

-dhammiya co-religionist Nett 169;

-dhenuka accompanied by a cow Mhv 21, 18;

-nandin rejoicing with It 73;

-paṁsukīḷita a companion in play, a playfellow A II 186: Ja I 364; IV 77; Pv-a 30;

-pesuṇa together with slander Snp 862f.; Nidd I 257;

-bhāvin being at one’s service Ja III 181 (amacca);

-bhū arising together with Dhs 1197; Nett 16; a class of devas D II 260;

-macchara with envy Snp 862;

-yoga = karaṇa-vacana Pj II 44;

-vatthu living together with Thig 414 = 425; Thig-a 269;

-vāsa living together, associating Vin II 34; It 68;

-vāsin living together Ja V 352;

-saṅgha together with the Order Mhv 1, 71;

-seyyā sharing the same couch, living together Vin IV 16; Pj I 190;

-sevaka together with the servants Mhv 36, 43;

-sokin sorrowful (?) S IV 180.

-sokin [BD]: together in sorrow; joined in sorrow.

Saha^02 (adjective) [from sah] submitting to, enduring M I 33; Thag 659; Ja VI 379; sabbasaha Ja V 425, 431. – dussaha hard to endure Saddh 95, 118, 196

Sahati [sah to prevail]

1. to conquer, defeat, overcome M I 33; S IV 157; Snp 942; Dhp 335; It 84; Ja I 74; II 386 (avamānaṁ); III 423 (the same).

2. to bear, endure Snp 20; Pp 68.

3. to be able D II 342 (sayhāmi); potential sahe Snp 942; potential saheyya M I 33; saha (imperative excuse, forgive, beg your pardon!) Ja III 109; gerundive sayha that which can be endured, able to be done Snp 253; Dāṭh II 29; a-sayha Miln I 148^18.

Sahattha [sa^04 + hattha] one’s own hand Ja I 68; usually sahatthā (ablative) with one’s own hand Vin I 18; A I 274; D I 109; Snp page 107; Ja I 286; Pv II 9^08; II 9^54; Miln 15. instrumental sahatthena the same Pv-a 110, 124, 135; Ja III 267; VI 305. Cf. sāhatthika.

Sahatthin (adjective) [sa^03 + hatthin] together with the elephant Mhv 25, 70.

Sahavya (neuter) [from sahāya, cf. Sanskrit sāhāyya] companionship Vv 47^07 (= sahabhāva Vv-a 202). -°ūpaga coming into union with D I 245.

Sahavyatā (feminine) [abstract from sahavya] companionship D I 18, 235; II 206; M II 195; III 99; S IV 306; A III 192.

Sahasā (adverb) [instrumental of sahas (Vedic), force] forcibly, hastily, suddenly Snp 123; Dhp-a III 381; Pv-a 40, 279; inconsiderately Ja I 173; III 441. -°kāra violence D I 5; III 176; A II 209; Pp 58; Ja IV 11; Sv 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 Ja I 29; also in the plural after other numerals cattāri satasahassāni chaḷabhiññā Bv II 204 = Ja I 29; also with the thing counted in the genitive, accharānaṁ sahassaṁ Mhv 17, 13; A I 227; or °–, as sahassa-yakkha-parivāra Pj II 209. In combination with other numerals, sahassa is sometimes inflected like an adjective, saṭṭhisahassā amaccā sixty thousand ministers Ja VI 484; satasahassiyo gāvo 100,000 cows Snp 308; the thing counted then precedes in a compound jāti-sahassaṁ 1,000 births D I 13; It 99; ghaṭa-sahassam pi udakaṁ Miln 189; sindhava-sahasso ratho Ja VI 103; sahassaṁ sahassena a thousand times a thousand Dhp 103; sahassass’eva in thousands D II 87. -sahassaṁ (neuter) 1,000 gold pieces Dhp 106; Ja VI 484; Miln 10; satasahassaṁ a hundred thousand Ja I 28; sahassa (adjective) (feminine ī) worth a thousand Ja V 484, 485; Thig-a 72 (Ap verse 45, read sahassayo for °aso); epithet of Brahmā, the B. of a thousand world systems M III 101. Cf. dasa-sahassī.

-akkha thousand-eyed, the god Sakka S I 229; Ja VI 203; sahassacakkhu the same Ja V 394, 407;

-aggha worth a thousand Miln 284;

-āra having 1,000 spokes D II 172;

-ṭṭhavikā a purse with 1,000 pieces (of money) Vism 383; Ja I 506; Dhp-a II 37; Vv-a 33;

-netta thousand-eyed, the god Sakka S I 226; Snp 346; Ja III 426; IV 313; V 408; VI 174; Vv 30^10; Dhp-a I 17;

-bāhu having a thousand arms, said of Ajjuna Ja V 119, 135, 145 (°-rājā); 267, 273; VI 201;

-bhaṇḍikā a heap of 1,000 pieces Ja II 424; III 60; IV 2;

-raṁsi the sun Ja I 183.

[BD]: “the thing counted then precedes in a compound jāti-sahassaṁ 1,000 births”: births a-thousand.

Sahassadhā (adverb) [cf. satadhā etc.] in a thousand ways A I 227; Thag 909.

Sahassika (adjective) [from sahassa] thousandfold Ja I 17; IV 175 (so for °iyo).

Sahassī-lokadhātu (feminine) a thousandfold world, a world system D I 46; A I 228; Sv I 130; dasasahassī-lokadhātu ten world systems Ja I 51, 63; cf. dasasahassī and lokadhātu.

Sahājanetta [sahāja + netta] at Snp 1096 is of doubtful meaning (“all-seeing”?), it is explained as “spontaneously arisen omniscience” at Nidd II §669 (where spelling is sahajānetta); literally “coinciding eye”; Pj II 598 explained as “sahajāta-sabbaññuta-ñāṇa-cakkhu.”

Sahāya [cf. Epic Sanskrit sahāya, from saha + i] companion, friend D II 78; M I 86; S IV 288; Pp 36; Snp 35, 45f.; Ja II 29; -kicca assistance (?) Ja V 339; -matta companion Ja IV 76; -sampadā the good luck of having companions Snp 47; adiṭṭha-° a friend who has not yet been seen personally Ja I 377; III 364; bahu-° having many friends Vin II 158; nāhaṁ ettha sahāyo bhavissāmi I am not a party to that Ja III 46; asahāya Miln 225.

Sahāyaka (adjective) [from last] feminine °yikā companion, ally, friend Vin I 18; D II 155; A II 79, 186; Ja I 165; II 29; V 159; VI 256 (gihī sahāyakā, read gihisahāyakā [?]).

Sahāyatā (feminine) [abstract from sahāya] companionship Dhp 61; sahāyatta (neuter) the same Mhv 30, 21.

Sahita [past participle of saṁ + dhā, cf. Sanskrit sahita = saṁhita]

1. accompanied with Mhv 7, 27.

2. united, keeping together D I 4; Ja IV 347; Pp 57.

3. consistent, sensible, to the point D I 8; A II 138; IV 196; S III 12; Dhp 19 (at Dhp-a I 157 explained as a name for the Tipiṭaka, thus equalling Sanskrit saṁhita); Pp 42.

4. close together, thick Thig 254. – araṇisahita (neuter) firewood and appurtenances Vin II 217; D II 340f.; Ja I 212; Dhp-a II 246. – sahitaṁvata (adjective) having a consistent or perpetual vow, i.e. living the holy life Ja V 320 (= sīlācāra-sampanna commentary); VI 525 (Text sahitabbata; commentary explains as samādinna-vata gahita-tāpasa-vesa). Kern, Toev. II 51 takes it as a corrupted Sanskrit śaṁsita-vrata.

Sahitar [agent noun from sahati] one who endures Snp 42.

Sahirañña (adjective) [sa + hirañña] possessing gold Snp 102.

Sahetu (adjective) [sa + hetu] having a cause, together with the cause Vin I 2; D I 180; Sv I 263. See hetu.

Sahetuka having a cause, accompanied by a cause (especially of good or bad karma) A I 82; Dhs 1073.

Sahoḍha see under saha^01.

Sā-Sī.

Sā see under San^01

Sāka (neuter) [Epic Sanskrit śāka]

1. vegetable, potherb D I 166; M I 78, 156; A I 241, 295; II 206; Pp 55; Vism 70; Vv 33^33; Ja III 225; IV 445; V 103.

2. (masculine) name of a tree (Tectona grandis) D I 92; Sv I 259; Vism 250. -vatthu ground for cultivation of vegetables Ja IV 446; sāka-paṇṇavaṇṇa “like the colour of vegetable leaf” (said of teeth) Ja V 206 (cf. 203).

Sākacchā (feminine) conversation, talking over, discussing D I 103; II 109; M I 72; S I 79; A II 140, 187f.; III 81; Snp 266; Miln 19, 24; Dhp-a I 90 (°aṁ karoti); Ja VI 414.

Sākaccheti [denominative from sākacchā] to converse with, talk over with, discuss D II 237 (+ sallapati); present participle sākacchanto Vin I 169; future sākacchissanti Vin II 75; III 159; gerundive sākacchātabba Vin V 123, 196; present participle medium sākacchāyamāna A II 189.

Sākaṭika [from sakaṭa^01] a carter S I 57; Thig 443 (Thig-a 271 = senaka); Ja III 104; Miln 66, 164.

Sākalya (neuter) [from sakala] totality; Pj I 187 (opposite vekalya); sākalya A I 94 is misprint for sākhalya.

Sākāra (adjective) [sa^03 + ākāra] with its characteristics D I 13; III 111; M I 35; Pp 60; Vism 423 (+ sa-uddesa).

Sākuṇika [from sakuṇa] a fowler S II 256; A III 303; Pp 56; Ja I 208. Combined with miga-bandhaka and macchaghātaka at Pj II 289; with māgavika and maccha-ghātaka at Pp 56.

Sākuntika [from sakunta] a fowler, bird-catcher A II 207; Thig 299; Thig-a 227; Sv I 162.

Sākkharappabheda [sa^03 + akkhara + pabheda] together with the distinction of letters, with the phonology D I 88; A I 163; Snp page 101; Miln 10; Sv I 247 (akkharappabhedo ti sikkhā ca nirutti ca).

Sākhapurāṇasanthuta [from sakhi + purāṇa°] one with whom one has formerly been friendly Ja V 448.

Sākhalya and Sakhalla (neuter) [abstract from sakhila] friendship M I 446 (= tameness); A I 94; D III 213; Dhs 1343; Sv I 287; As 396; Ja IV 57, 58 (= maṭṭhavacana “smooth words”).

Sākhavant (adjective) [sākhā + vant] having branches Ja III 493.

Sākhā [Vedic śākhā, cf. also śaṅku stick, and Gothic hoha plough] a branch Vin I 28; M I 135; A I 152; II 165, 200f.; III 19, 43f., 200; IV 99, 336; V 314f.; Snp 791; Ja V 393; Ja II 44; a spur of a hill A I 243; II 140; Miln 36; also sākha (neuter) Mhv 1, 55; Ja I 52; IV 350; Ja I 164 (? yāva aggasākhā). – the rib of a parasol Snp 688. adjective sīla-sākha-pasākha whose branches and boughs are like the virtues Ja VI 324. In compounds sākha° and sākhā°.

-nagaraka “little town in the branches,” i.e. a suburb, a small town D II 146; Ja I 391;

-patta-palāsa branches and foliage A III 44;

-patta-phalupeta with branches, leaves and fruit A III 43;

-palāsa the same M I 488; A II 200;

-bhaṅga faggots Ja I 158; III 407; Dhp-a II 204; III 375;

-miga a monkey Ja II 73;

-ssita living upon branches (i.e. monkey) Ja V 233.

Sāgataṁ (indeclinable) [su + āgata, originally neuter = wel-come] “greeting of welcome,” hail! D I 179 = M I 481 (sāgataṁ bhante Bhagavato); D II 173; M I 514 (°aṁ bhoto Ānandassa); Sv I 287; Dhp-a III 293.

Sāgara [cf. Epic Sanskrit sāgara] the ocean D I 89; A II 56, 140; III 52; V 116f.; Vin I 246; Snp 568; Pv-a 29; sāgara-ūmi a wave of the ocean, a flood Ja IV 165; – vāri the ocean Ja IV 165; sāgaranta or sāgarapariyanta bounded or surrounded by the ocean (said of the earth) Ja VI 203; – kuṇḍala the same Ja III 32; VI 278.

Sāgāra (adjective) [sa^03 + agāra] living in a house, It 111; sleeping under the same roof Vin II 279.

Sāṅgaṇa (adjective) [sa + aṅgaṇa] full of lust, impure M I 24 (v.l. saṅgaṇa; this is also the reading at Snp 279, see above).

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) [sa^03 + ācariya + ka] together with one’s teacher D I 102.

Sāciyoga [sāci + yoga; cf. Sanskrit sāci crooked] crooked ways, insincerity D I 5; III 176; M I 180; A II 209; V 206; Pp 58; Sv I 80.

Sājīva (neuter) rule of life, precept governing the monastic life of the Buddhist bhikkhus Vin III 24^16; adjective °-samāpanna ibid.; adjective °-kara one who supports Ja IV 42 (= sa-ājīvakara, commentary).

Sāṭa [cf. Sanskrit śāṭa] a garment, cloth Thig 245; sāṭi (feminine) the same S I 115; Dhp 394; Ja I 230 (udaka° bathing mantle), 481.

Sāṭaka [sāṭa + ka] an outer garment, cloak; cloth Thig-a 246; Ja I 89, 138, 195, 373, 426; Vism 54 (sāṇa°), 275 (alla°); Dhp-a I 393 (thūla°). Cf. antara°, alaṁ°.

-lakkhaṇa prognostication drawn from pieces of cloth Ja I 371.

Sāṭikā (feminine) = sāṭaka Vin I 292f.; II 31; 272, 279 (udaka° bathing mantle) Ja I 330; Vism 339 (in simile); Miln 240 (cf. M III 253). sāṭiya the same Vin II 177 (°gāhāpaka receiver of undergarments).

Sāṭetar [agent noun from sāṭeti] one who dispels, drives away M I 220; A V 347f., 351, 359.

Sāṭeti [śat to cut, destroy] to cut open, to destroy; figurative to torment: Kern’s proposed reading (see Toev. sub voce sāveti) for sāveti at Ja III 198 (amba-pakkāni); IV 402 (attānaṁ sāṭetvā dāsakammaṁ karissāni); VI 486 (kāyaṁ s.). He compares Mvu III 385: śāṭeti gātrāni. Cf. visāṭita and visāta.

Sāṭheyya (neuter) [abstract from saṭha = *śāṭhya] craft, treachery M I 15, 36, 281, 340; A I 95, 100; Nidd I 395; Pp 19, 23; Miln 289. Cf. paṭi°.

Sāṇa^01 (neuter) [cf. Sanskrit śāṇa hempen, from śaṇa = Pāli saṇa; cf. bhaṅga^01] hemp D II 350; Miln 267; a coarse hempen cloth Vin I 58; D I 166; III 41; M I 78; A I 240; S II 202, 221; Pp 55; Vism 54 (°sāṭaka). – sāṇavāka the same Thig 252; Ja III 394 (v.l.).

Sāṇa^02 [sa + iṇa] having a debt, indebted, figurative subjected to the kilesas, imperfect M III 127 = S II 221 (= sakilesa, sa-iṇa K.S. II 203); Thig-a 8; cf. anaṇa under aṇa.

Sāṇadhovana (neuter) a kind of play Sv I 84 = saṇadhovikā.

Sāṇikā (feminine) [from sāṇī] a curtain Ja III 462.

Sāṇī (feminine) [from saṇa] hemp-cloth D II 350; Vin III 17; a screen, curtain, tent Ja I 58, 148f., 178, 419; Dhp-a I 194; II 49. °-pākāra a screen-wall Vin IV 269, 279; Ja II 88; Dhp-a II 68, 71, 186; Vv-a 173; Pv-a 283; Mhv 7, 27; sāṇipasibbaka a sack or bag of hemp cloth Vin III 17^10. – paṭṭa-sāṇī a screen of fine cloth Ja I 395.

Sāta (adjective) [cf. Sanskrit śāta] pleasant, agreeable It 114; Nett 27. Often combined with piya, e.g. It 114; Vibh 103; Sv I 311. – opposite kaṭuka. – sāta (neuter) pleasure, joy M I 508; A I 81f.; S II 220; Ja I 410; Dhp 341 (°sita = sāta-nissita Dhp-a IV 49); Snp 867f.; Nidd I 30 (three, of bhava); Pv II 11^03; IV 5^04 (+ sukha); Dhs 3. asāta disagreeable, unpleasant Dhs 1343; Ja I 410; Ja I 288; II 105; Snp 867f.; sātabhakkha Pp 55, read haṭabhakkha.

-odaka with pleasant water D II 129; M I 76; Vin III 108;

-kumbha gold Vv-a 13. See also v.l. under hāṭaka;

-putta a noble son Ja VI 238 (= amacca-putta commentary).

Sātaka name of a kind of bird Ja VI 539 (koṭṭhapokkhara-°, cf. 540); Pj II 359 (the same).

Sātacca (neuter) [from satata] perseverance M I 101; S II 132; A III 249f.; IV 460f.; V 17f.; Thag 585; Vism 4; Vibh-a 346. -kārin persevering S III 268, 271, 277f.; Dhp 293; -kiriyatā persevering performance Dhs 1367.

Sātataṁ (adverb) [from satata] continually S I 17 = 57.

Sātatā (feminine) [abstract from sāta] happiness S I 17.

Sātatika (adjective) [from last] persevering Dhp 23; S II 232; It 74; Dhp-a I 230.

Sātatta (neuter) [abstract from sāta] tastiness, sweetness A I 32.

Sātava (neuter) sweet result (of good words) kalyāṇakamma, commentary) Ja VI 235, 237. Is it misspelling for sādhava (from sādhu)?

Sātiya (adjective) [from sāta] pleasant Snp 853.

Sātireka (adjective) [sa + atireka, cf. BHS sātirikta Divy 27] having something in excess D II 93.

Sātisāra (adjective) [sa + atisāra] trespassing Vin I 55.

Sāttha [sa^03 + attha] with the meaning, in spirit D I 62; II 48; It 79, 111; Snp page 100; Vin I 21; Sv I 176; Vism 214.

Sātthaka (adjective) [sa + atthaka] (feminine °ikā) useful Pv-a 12.

Sātrā-yāga identical with sammāpāsa (Snp 303) Pj II 322 (? conjecture yātrā°).

Sāthalika (adjective) [śrath, cf. saṭhila and sithila] lethargic, lax M I 14, 200f.; III 6; A I 71; II 148; III 108, 179f.

Sādana (neuter) [cf. Vedic sādana, from sad] place, house Ja IV 405; Yama-sādanaṁ sampatto come to Yama’s abode: dead Ja IV 405; V 267, 304; VI 457, 505 (the same, the mss always read °-sādhana).

Sādara (adjective) [sa + ādara] reverential Mhv 5, 246; 15, 2; 28, 25; 33, 82; sādariya (neuter) and sādariyatā (feminine) showing regard and consideration Pp 24; cf. Dhs 1327.

Sādāna (adjective) [sa + ādāna] attached to the world, passionate Dhp 406 = Snp 630; Dhp-a IV 180.

Sāditar [agent noun from sādiyati] one who accepts, appropriates M III 126.

Sādiyati [cf. BHS svādīyati: Mvu II 145; medium-passive from *sādeti, causative of svad] literally to enjoy for oneself, to agree to, permit, let take place D I 166; Vin II 294; A IV 54, 347; S I 78; IV 226f.; Pp 55; Miln 95f.; preterit sādiyi Vin III 38f.; future sādiyissati Ja VI 158.

Sādiyanā (feminine) [from sādiyati] appropriating, accepting Miln 95.

Sādisa [from sadisa] (feminine -sī) like, similar D II 239; Snp 595; Thig 252 (sa° for sā°); Ap 239; Ja IV 97; Miln 217 (with instrumental).

Sādu (adjective) [Vedic svādu, feminine svādvī; from svad, cf. Greek ἡδύς, Latin suavis, Gothic sūts = English sweet; also Sanskrit sūda cook; Greek ἥδομαι to enjoy, ήδονή pleasure] sweet, nice, pleasant Vin II 196; M I 114; Thig 273; Snp 102; Ja IV 168; V 5; Dhs 629; asādu (ka) Ja III 145; IV 509 (text, asādhuka, commentary on kaṭuka); sādu-karoti makes sweet Ja III 319; potential a-sādu-kayirā makes bitter, ibid. 319; sādu sweet things Vin II 196; sādu-phala see sādhuphala; for °kamyatā see the latter.

Sādutā (feminine) [from sādu] sweetness Dāṭh I 40.

Sādeti^01 [causative of sad: see sīdati] to cause to sink, to throw down Dhp-a I 75 (+ vināseti; v.l. pāteti).

Sādeti^02 [causative of sad; given as root in meaning “assādane” at Dhātup 147] to enjoy: see ucchādeti (where better referred to svad) and chādeti^02.

Sādhaka (adjective) [from sādh] accomplishing, effecting Ja I 86; Pj II 394, 415; Saddh 161; iṇa° debt-collector Miln 365; bali° tax collector Ja IV 366; V 103, 105, 106.

Sādhakatā (feminine) [abstract from sādhaka] effectiveness, efficiency Saddh 329.

Sādhana (adjective-neuter) [from sādh]

1. enforcing, proving Ja I 307; Sv I 105.

2. settling, clearing (a debt) Ja II 341 (uddhāra°). In this meaning mixed with sodheti; it is impossible to decide which of the two is to be preferred. See iṇa & uddhāra.

3. yielding, effecting, producing, resulting in (-°) A III 156 (laṇḍa° dung producing); Sv I 273; Vv-a 194; Pv-a 278 (hita°)

4. materials instrument Vv-a 349; Pv-a 199.

Sādharaṇa (adjective) general, common, joint Vin II 258; III 35; Thig 505; Ja I 202, 302; IV 7 (pañca°-bhāva fivefold connection; Nett 49f.; Pv-a 122, 194, 265, a° Ja I 78, Sv I 71).

Sādhika (adjective) [sa + adhika; cf. BHS sādhika Divy 44] having something beyond D II 93; Vv 53^05 (°vīsati). °-porisa exceeding a man’s height M I 74, 365; A III 403.

Sādhiya (adjective) [from sādh] that which can be accomplished Saddh 258 etc.

Sādhu (adjective) [Vedic sādhu, from sādh]

1. good, virtuous, pious Snp 376, 393; Ja I 1; Mhv 37, 119; Pv-a 116, 132;

asādhu bad, wicked Dhp 163, 223; Dhp-a III 313.

2. good, profitable, proficient, meritorious Dhp 35, 206 (= sundara, bhaddaka Dhp-a III 271); D I 88; Pv II 9^07; neuter adverb well, thoroughly Dhp 67; Ja I 1; Mhv 36, 97; 37, 73. Very frequent as interjection, denoting

(a) request (exhortative, with imperative: sādhu gaccha please go! Miln 18; gacchatha Vv-a 305), to be translated with “come on, welcome, please,” or similar adverbs. Thus e.g. at Pv IV 140 (= āyācane Pv-a 232); Ja I 92; Pv-a 6, 35, 272; Vv-a 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 Ja V 297; Vin I 56; Miln 7; Dhp-a III 13; Vv-a 149; Sv I 171; Pj II 176 (= sampahaṁsane); Pv-a 55, 78 and passim.

-kamyatā desire for proficiency Vibh-a 477;

-kāra saying “well,” approval, cheering, applause Ja I 223; Miln 13, 16, 18; Vv-a 132; Dhp-a I 390; III 385;

-kīḷana a festive play, a sacred festivity Mhv 3, 11;

-kīḷita the same Mhv 20, 36; °-divasa Vin III 285; sādhu-kīḷā Ja III 434; V 127; sādhu-kīḷikā Ja III 433;

-jīvin leading a virtuous life It 71;

-phala having wholesome fruits Ja I 272 (read sādu°);

-rūpa good, respectable Dhp 262;

-sammata highly honoured D I 48; S IV 398; Snp page 90f.; Miln 4, 21; Sv I 143;

-sīliya good character Ja II 137.

Sādhukaṁ (adverb) [from sādhu] well, thoroughly Vin I 46; II 208; D I 62. – instrumental sādhukena (as adverb) willingly (opposite with force) Pv II 9^02.

Sādheti [causative of sādh to succeed. Dhātup 421 = saṁsiddhiyaṁ]

1. to accomplish, further, effect Ja II 236 (potential sādhayemase).

2. to make prosperous Pv-a 113, 125.

3. to arrange, prepare Mhv 7, 24.

4. to perform, execute Ja I 38 (ārāmika-kiccaṁ); Sv I 194; Mhv 36, 62; Vism 344 (see udukkhala).

5. to make clear, bring to a (logical) conclusion, to prove Ja II 306; Pj II 192 (atthaṁ), 459; Tikap 58; Pv-a 30 (here as much as “is any good”).

6. to collector clear a debt, to recover (money). In this sense sādheti is mixed up with sodheti, which is regularly found as v.l., is it almost better to substitute sodheti at all passages for sādheti (cf. iṇa, uddhāra)?, e.g. Ja I 230; II 341, 423; III 106; IV 45; Dhp-a III 12. – Cf. abhi°.

Sānu (masculine and neuter) [Vedic sānu] ridge Vv 32^10; Ja III 172. The commentary on the former passage (Vv-a 136), translates vana wood, that on the latter paṁsupabbata; sānupabbata a forest-hill Ja IV 277; VI 415, 540; pabbata-sānu-gocaraṁ Ja III 175; giri-sānu-darīsu Ja III 301; IV 195.

Sānucara (adjective) [sa^03 + anucara] together with followers Dhp 294; Ja VI 172.

Sānuvajja (adjective) [sa + anuvajja] blameable A II 3.

Sānuseti [sa (= saṁ) + anuseti] to fill (the mind) completely A II 10.

Sāpa [from sap, cf. Sanskrit śāpa] a curse Vv-a 336; Dhp-a I 41.

Sāpateyya (neuter) [sā (= guṇa of sva) + pateyya (abstract from pati lord), cf. ādhi-pateyya] property, wealth D I 142; II 180; III 190; Vin I 72, 274; III 66; Ja I 439, 466; Thig 340; Thig-a 240; Ja V 117 (sāpateya, v.l. sāpatiyya); Dhp-a I 67.

Sāpattika (adjective) [sa^03 + āpatti + ka] one who has committed a sin (see āpatti) Vin I 125; II 240; Nidd I 102.

Sāpada (neuter) [cf. Sanskrit śvāpada] a beast of prey Ja II 126; VI 79.

Sāpadesa (adjective) [sa + apadesa] with reasons D I 4; A II 22; M I 180; III 34, 49; Pp 58; Sv I 76. opposite anapadesa M I 287.

Sāpānadoṇī M II 183 = 152 (commentary = sunakhānaṁ pivanadoṇi a dog’s trough).

Sāpekha [sa + apekhā] longing for D II 77; III 43.

Sāma^01 [cf. Vedic śyāma black and śyāva brown; Avesta syāva; Anglo-Saxon hǣven blue (= English heaven); Greek σκοιός, σκιά (shadow) = Sanskrit chāyā; Gothic skeinan = shine, etc.]

1. black, dark (something like deep brown) Vin IV 120 (kāḷasāma dark blue [?]); D I 193; M I 246 (different from kāḷa); Ja 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 Ja II 44, 45 (migī); V 215 (suvaṇṇa-sāmā), 366 (suvaṇṇa-vaṇṇa). – feminine sāmā, q.v. – See sabala.

Sāma^02 (neuter) [perhaps = Vedic sāman] song, sacred song, devotion, worship, propitiation D II 288.

Sāmaṁ [on etymology, see Andersen Pāli Gloss., page 268 (contracted from sayamaṁ, Trenckner), cf. Michelson, Indog. Forsch., vol. XXIII, page 235, note 3 (= AV hāmo; Slavic, samz)] self, of oneself Vin I 16, 33, 211 (s. pāka); IV 121; D I 165; M I 383; II 211; III 253 (sāmaṁ kantaṁ sāmaṁ vāyitaṁ dussayugaṁ); S II 40; IV 230f.; V 390; Snp 270 (asāma-pāka not cooking for oneself), 889; Ja I 150; sāmaññeva, i.e. sāmaṁ yeva Snp page 101.

Sāmaggiya (neuter) [from samagga] completeness, concord Snp 810; sāmaggiya-rasa Ja III 21 (“the sweets of concord”); adjective asāmaggiya, unpleasant Ja VI 517 (commentary on asammodiya).

Sāmaggī (feminine) [abstract from samagga] completeness, a quorum Vin I 105, 106; meeting, communion Vin I 132f.; II 243; unanimity, concord Vin I 97, 136, 357; II 204; D III 245f.; A III 289; Nidd I 131; Ja I 328; It 12.

Sāmacca (adjective) [sa^02 + amacca] together with the ministers D I 110.

Sāmañña^01 (neuter) [abstract from samāna] generality; equality, conformity; unity, company Miln 163; Pj II 449 (jāti° identity of descent), 449 (generality, contrasted to visesa detail), 548 (the same); Vv-a 233 (diṭṭhi°, sīla°, equality). °-gata united D II 80; °-nāma a name given by general assent As 390.

Sāmañña^02 (neuter) [abstract from samaṇa] samaṇaship D I 51f.; III 72, 245; M I 281f.; S V 25; A II 27 = It 103; Dhp 19f., 311; Sv I 158; Vism 132; adjective, in accordance with true samaṇaship, striving to be a samaṇa Miln 18; samaṇaship A I 142f.; Pv II 7^18 (explained at Pv-a 104 as “honouring the samaṇas”).

-attha the aim of samaṇaship D I 230; A IV 366; M I 271; S II 15; III 93; Ja I 482;

-phala advantage resulting from samaṇaship, fruit of the life of the recluse D I 51f.; Vism 215, 512; Vv-a 71; Vibh-a 317; more especially the fruition of the four stages of the Path, Sotāpatti-, Sakadāgāmi-, Anāgāmi-, and Arahatta-phala S V 25; D III 227, 277; Dhs 1016; As 423; Miln 344, 358; Sv I 158; three samaññaphalas Kv 112.

Sāmaññatā^01 = sāmañña^01 (identity, congruity etc.) Ja VI 371 (vaṇṇa°); Vism 234 (maraṇa°).

Sāmaññatā^02 = sāmañña^02 D III 145, 169; Dhp 332; Dhp-a III 484; IV 33.

Sāmaṇaka (adjective) [from samaṇa] worthy of or needful for a samaṇa Mhv 4, 26; 30, 37; assāmaṇaka unworthy of a samaṇa Vin I 45.

Sāmaṇera [from samaṇa; cf. BHS śrāmaṇeraka Divy 342] feminine -rī a novice Vin I 62f.; IV 121; S II 261; Miln 2; Vibh-a 383; are not present at the recital of the Pātimokkha Vin I 135; °pabbajjā ordination of a novice Vin I 82. °pesaka superintendent of Sāmaṇeras Vin II 177; A III 275. – feminine also -°ā A III 276; as -°ī at Vin I 141.

Sāmattha (adjective) [= samattha] able Ja II 29.

Sāmatthiya [abstract from samattha] (neuter) ability Mhv 37, 243

Sāmanta (adjective) [from samanta] neighbouring, bordering D I 101; Vin I 46 (āpatti° bordering on a transgression); Ja II 21; IV 124; connected with M I 95; °jappā (or °jappana) roundabout talk Vibh 353; Vism 28; Nidd I 226; Vibh-a 484. ablative sāmantā in the neighbourhood of Vin III 36; D II 339; locative sāmante the same Ja IV 152 (Kapila-vatthu-°).

Sāmayika (adjective) [from samaya] temporary Snp 54; Miln 302 (so read); see sāmāyika.

Sāmalatā (feminine) [sāma^01 + latā; Sanskrit śyāmalatā] the creeper Ichnocarpus Ja I 60.

Sāmā (feminine) [Sanskrit śyāmā Abhidh-r-m 2, 38; see sāma^01, sāmalatā, and sāmāka] a medicinal plant Ja IV 92 (bhisasāmā, commentary bhisāni ca sāmākā ca); the Priyaṅgu creeper Ja I 500; V 405.

Sāmāka [cf. Vedic śyāmāka] a kind of millet (Panicum frumentaceum) D I 166; M I 78, 156, 343; A I 295; II 206; Snp 239; Pp 55; Ja III 144, 371; Nett 141; Dhp-a V 81.

Sāmājika [from Sanskrit samāja: see samajja] a member of an assembly Dāṭh III 27.

Sāmādhika (adjective) [from samādhi] consisting in concentration S I 120.

Sāmāmigī (feminine) a black hind Ja II 44.

Sāmāyika (adjective) [from samaya]

1. on a friendly footing, in agreement M III 110; Miln 22.

2. occurring in due season, timely Miln 302f., 305.

3. temporary A III 349f.; cf. sāmayika.

Sāmi Ja V 489, read sāvi.

Sāmika [from sāmin]

1. owner M I 27; Ja I 194; Vism 63.

2. husband Vin III 137; Ja I 307; II 128; A II 58f.; Pv II 3^07.

Sāmin [cf. Sanskrit svāmin, from sva = sa]

1. owner, ruler, lord, master Vin I 303, 307; Snp 83; Mhv 37, 241; Ja V 253 (°paribhoga, q.v.); Pv IV 6^06; Vism 63; Sv I 261; Pv-a 43, 65. vocative sāmi “Sir” Ja VI 300; Dhp-a I 20. feminine sāminī Ja V 297; Vv-a 225. See also suvāmin. – assāmin not ruling Miln 253; Pv IV 6^06.

2. husband Pv-a 31 (sāmi, vocative = “my lord”), 82. – feminine sāminī wife Mhv 5, 43; Pv-a 82, 276.

-vacana (sāmi°) the genitive case Ja I 185; III 98 (upayogatthe); V 42 (karaṇatthe), 444; Vv-a 304; Pj II 210 (for upayoga), 310 (the same).

Sāmiya husband Ja I 352; see sāmika.

Sāmisa (adjective) [sa + āmisa]

1. holding food Vin II 214 = IV 198.

2. fleshly, carnal D II 298 = M I 59; A I 81; Paṭis II 41. opposed to nirāmisa spiritual (e.g. Paṭis I 59).

Sāmīcī and Sāmīci° (feminine) [from sammā^02 = Vedic samyac, of which plural nominative feminine samīcīḥ frequent in ṚV ] right, proper course Vin III 246; D II 104; A II 56, 65; S V 261, 343; Miln 8; Dhp-a I 57.

-kamma proper act, homage Vin II 22, 162, 255; A I 123; II 180; D III 83; Ja I 218, 219; Miln 8;

-paṭipadā right course of life M I 281; A II 65;

-paṭipanna correct in life D II 104; S I 220; A II 56; IV 310.

Sāmukkaṁsika (adjective) [from samukkaṁsati, cf. ukkaṁsaka. The BHS is sāmutkarṣikī dharmadeśanā Divy 617] exalting, praising (i.e. the 4 truths), as much as “standard.” Kern, Toev. II 64, takes it to mean “condensed, given in brief.” Usually in phrase °ikā dhammadesanā (thus as feminine of °aka!) e.g. Vin I 16, 18; II 156; D I 110; M I 380; A IV 186; V 194; Sv I 277 (explained); Thig-a 137; Pv-a 38, 195; Vv-a 50. Only once with ñāṇa at As 9.

Sāmudda (neuter) [from samudda] sea salt Vin I 202; Abh 461.

Sāmuddika (adjective) [from samudda] seafaring D I 222; S III 155; A III 368 (vāṇijā); IV 127 (nāvā); Vism 63; As 320. At Ja VI 581 s.-mahāsaṅkha denotes a kind of trumpet.

Sāmeti see sammati^01.

Sāya [cf. Sanskrit sāyaṁ, on which Abhidh-r-m page 380, remarks: “This word seems to be the gerund of sā, and to have signified originally “having finished.” A masculine sāya does not exist.” cf. Vedic °sāya] evening, only adverbially sāyaṁ, at night Vin III 147; Ja II 83; Dhp-a I 234; usually opposed to pāto (pātaṁ) in the morning, early e.g. sāya-pātaṁ D II 188; Miln 419; Ja I 432, 460; V 462; sāyaṁ-pātaṁ Vin II 185; Dhp-a II 66; sāyañ ca pāto ca Pv I 6^03; II 9^37; Pv-a 127; sāya-tatiyaka for the third time in the evening D I 167; A II 206; V 263, 266, 268; M I 343; sāyamāsa supper Ja I 297; V 461; Dhp-a I 204. sāyaṁ as quasi-nominative: sāyaṁ ahosi Ja VI 505; atisāyaṁ too late Thag 231; Ja II 362; V 94; sāyataraṁ later in the evening (comparative) Ja VI 366.

Sāyaṇha [sāyaṁ + aṇha, cf. Sanskrit sāyāhna] evening D II 9; Ja I 144; -°samayaṁ at evening time D II 205; M I 147; Vin I 21; sāyaṇhasamaye Ja I 148, 279; Pv-a 33, 43, 100; -kāle the same Ja IV 120; sāyaṇhe (locative) Ja I 144, 237; atisāyaṇha late evening Ja VI 540.

Sāyati [svad, Sanskrit svādate, cf. sādiyati] to taste, eat; present sāyati Vin II 121; present participle sāyanto D III 85; gerundive sāyanīya savoury Vin I 44; S I 162; gerund sāyitvā S IV 176; A III 163. Cf. śaṁsāyati.

Sāyana^01 (neuter) [from sāyati] tasting, taste Dhātup 229.

Sāyana^02 the Nāga tree (cf. nāga 3) Ja VI 535 (vāraṇā sāyanā = nāgarukkhā, commentary, v.l. vāyana). Kern, Toev. II 77 conjectures sāsanā “with Asana’s Terminalia’s.”

Sāyika (adjective) [from śī] lying, sleeping, resting in (–°) Dhp 141; M I 328 (vatthu°); Thag 501 = Miln 367.

Sāyita [past participle of sāyati, cf. sāditar] (having) tasted, tasting D I 70; II 95, 292; M I 188, 461; Miln 378; Vism 258 (khāyita + s.).

Sāyin (adjective) [from śī] lying Dhp 325.

Sāra [Vedic sāra neuter]

1. essential, most excellent, strong A II 110; Vin IV 214; Ja III 368; Pp 53.

2. (masculine) the innermost, hardest part of anything, the heart or pith of a tree (see also pheggu) M I 111; Ja I 331; Miln 413; most excellent kind of wood Vin II 110; D II 182, 187; sattasārā the elect, the salt of the earth M III 69.

3. substance, essence, choicest part (generally at the end of compound) Vin I 184; A II 141; S III 83, 140; Snp 5, 330, 364; Dhp 11f.; Pv-a 132, 211 (candana°). sāre patiṭṭhito established, based, on what is essential M I 31; A II 183.

4. value Miln 10; appasāra of small value D II 346. – asāra worthless Snp 937; nissāra the same Ja II 163 (pithless); mahāsāra of high value Ja I 384, 463.

-ādāyin acquiring what is essential S IV 250;

-gandha the odour of the heart of a tree Dhs 625;

-gabbha a treasury Ja III 408; V 331;

-gavesin searching for hard wood M I 111, 233; sārapariyesana the same ibid;

-dāru strong, durable wood Ja II 68;

-bhaṇḍa(ka) a bundle of one’s best things Ja II 225;

-bhūmi good soil Ja II 188;

-mañjūsā a box made of choice wood Ja IV 335;

-maya being of hard or solid wood Ja III 318 (commentary sārarukkhamaya, “of sāra wood” translation);

-suvaṇṇa sterling gold Pj II 448 (in explanation of name Bimbisāra);

-sūci a needle made of hard wood Ja I 9.

Sāraka^01 (–°) (adjective) [from sāra] having as most essential Miln 133;

– a-sāraka rotten (said of wood) Ja II 163.

Sāraka^02 [from sarati^01] a messenger.

Sāraka^03 in the compound kaṭa-sāraka a mat Ja IV 248 (v.l.); IV 474; V 97 (cf. osāraka).

Sārakkhati = saṁrakkhati Thag 729.

Sārakkhā (feminine) [from sa^03 + rakkha] “standing under protection” (?), a category of married women Vin III 139 (cf. M I 287).

Sārajja (neuter) [abstract from sārada = °sāradya] timidity A III 127, 203; IV 359, 364; Miln 24, 72, 196 (parisa°, cf. Nidd II §470); Ja I 334; II 66; nissārajja undaunted Ja I 274.

Sārajjati [saṁ + raj, cf. BHS sārajyati, Sanskrit saṁrajyate, cf. sārāga] to be pleased with, to be attached to A I 260; S II 172; III 69f.; IV 10f.

Sārajjanā (feminine) [from sārajjati] infatuation, feeling infatuated Dhs 389; Ja V 446.

Sārajjāyati [denominative of sārajja] to be embarrassed, perplexed, ashamed S III 92; A IV 359.

Sārajjitatta (neuter) [= sārajjanā] infatuation, the state of being infatuated Dhs 389.

Sāraṇā (feminine) [from sāreti^02] reminding, remonstrating with Vin V 158, 164.

Sāratta [= saṁratta, past participle of sārajjati] impassioned, enamoured, passionately devoted Vin III 118; M II 160, 223; S I 74, 77; Dhp 345; Ja I 288; II 140; Mhv 10, 34 (°mānaso). asāratta unattached Snp 704.

Sārathi [from sa-ratha; Vedic sārathi] charioteer, coachman D II 178, 254; S I 33; V 6; A II 112; IV 190f.; Snp 83; Ja I 59, 180; Pv IV 3^03. assadammasārathi a coachman by whom horses are driven, a trainer of horses M I 124; S IV 176; purisadammasārathi a coachman driving the animal called man, a man-trainer Vin I 35; D I 49; Snp page 103; It 79. – In similes: Vism 466; Pj I 21.

Sārada (adjective) [Vedic śārada, from śarad autumn (of Babylonion origin? cf. Assyrian šabātu corn month)] autumnal, of the latest harvest, this year’s, fresh A III 404 = D III 354 (bījāni fresh seeds); A I 135, 181 (badara-paṇḍu); S III 54; V 380; Miln 255; Dhp 149 (but at this passage explained as “scattered by the autumn winds” Dhp-a III 112). – asārada stale, old D II 353; S 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. A II 24; It 123).

Note: At K.S. III 46 (= S 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.

Sāradika (adjective) [from sārada] autumnal Vin I 199; II 41; Dhp 285 = Ja I 183; Vv 64^17; Dhp-a III 428.

Sāraddha [= saṁraddha] violent, angry A I 148, 282; S IV 125; M I 21; Vism 134 (opposite passaddha-kāya), 282 (°kāya); Vibh-a 283 (the same).

Sārana [from sarati^01] going As 133.

Sārameya [Vedic sārameya] a dog (literal “son of Saramā”) Mhbv 111.

Sārambha^01 [= saṁrambha]

1. impetuosity, anger A I 100, 299; II 193; M I 16; Dhp 133; Ja IV 26; Miln 289 (sasaṁrambha).

2. quarrel Snp 483; Ja II 223; V 141.

3. pride Thag 759; Vv-a 139.

-kathā angry or haughty talk, imperiousness Dhp 133; M I 16; Dhp-a III 57.

Sārambha^02 [sa + ārambha] involving killing or danger to living creatures Vin III 149; A II 42f. cf. samārambha.

Sārambhin (adjective) [from sārambha] impetuous Ja III 259.

Sāravant (adjective) [from sāra] valuable, having kernel or pith (said of grain or trees) A IV 170 (synonym daḷha, opposite palāpa); S V 163; M I 111 = 233.

Sārasa [cf. Epic Sanskrit sārasa] a water bird, Ardea sibirica Vv-a 57, 163; at both passive = koñca.

Sārāga [= saṁrāga, from saṁ + raj] affection, infatuation Vin II 258; M I 17, 498; A I 264; S III 69f., 93; Dhs 1059, 1230; cf. saṁrāga.

– Negative a° Dhs 32, 312, 315.

Sārāgin (adjective) [from last] attached to M 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. saraṇa^01 or sarana^02?) with double vṛddhi. Kern (Toev. 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: Mvu III 47, 60, 206 etc. has sārāyaṇiya, whereas Avś I 229 and Divy 404 read saṁrañjanī and saṁrañjanīya (see below). – The commentary at Ja IV 99 derives it from saraṇa^03 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 D I 52; M I 16 (explained inter alia as “anussariyamāna-sukhato s.” at Ps I 110); A I 55, 281; II 42; cf. BHS sammodanīṁ saṁrañjanīṁ vividhāṁ k. vyatisārya Avś I 229. – sārāṇīyaṁ kathaṁ. katheti Dhp-a I 107; IV 87; sārāṇīyā dhammā states of conciliation, fraternal living (D.B. III 231) D III 245; M I 322; II 250; A III 288; V 89; As 294; Ja V 382; cf. BHS saṁrañjanīyan dharmaṁ samādāya Divy 404. – sārāṇīyaṁ dhammakathaṁ suṇāti Dhp-a IV 168.

Sāri [cf. Sanskrit śāri] chessman Sv I 85.

Sārin (adjective) [from sāreti] wandering, going after, following, conforming to (locative) Ja 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 M I 10; A I 168f.; II 153; (neuter) bodily relics Miln 341; °ṁ cetiyaṁ one of the 3 kinds: paribhogika, s., uddesika Ja IV 228.

Sāruppa (neuter) [abstract from sarūpa, BHS sārūpya and sāropya] equal state; as adjective fit, suitable, proper Vin I 39, 287; D II 277; S IV 21f.; Ja I 65, 362; As 294; Snp 368; pages 79, 97, 104; Ja IV 404. (a°) (neuter) Vism 24; Pv-a 269. paribbājaka-s°, as befits a wanderer Ja V 228.

Sāreti is causative of sarati^01 as well as sarati^02. Cf. vīti°.

Sāropin (adjective) [saṁ + ropin, cf. ropeti^01 and rūhati^01] healing, curative M II 257 (vaṇa-°).

Sāla [cf. Sanskrit śāla and sāla] a Sal tree (Shorea robusta) M I 488; D II 134; A I 202; III 49, 214; Dhp 162.

-māḷaka an enclosure of Sal trees Ja I 316;

-rukkha Sal tree Vv-a 176;

-laṭṭhi Sal sprout A II 200;

-vana Sal grove D II 134; M I 124; S I 157; Vv 39^02.

Sālaka [Sanskrit syāla + ka] a brother-in-law Ja II 268.

Sālakakimi a kind of worm Miln 312.

Sālaya (adjective) [sa^03 + ālaya] having intentions (on), being attached (to = locative) Ja 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 Vin I 25, 49 = II 210; āsana° hall with seats Dhp-a II 65; udapāna° a shed over the well Vin I 139; II 122; upaṭṭhāna° ā service hall Vin I 49, 139; II 153, 208, 210; S II 280; V 321; Ja I 160; kaṭhina° a hall for the kaṭhina Vin II 117. kīḷa° playhouse Ja VI 332; kutūhala° a common room D I 179 = S IV 398. kumbhakāra° potter’s hall Dhp-a I 39; gilāna° sick room, hospital S IV 210; Vism 259; jantāghāra° (large) bath room Vin I 140; II 122; dāna° a hall for donations Ja I 262; dvāra° hall with doors M I 382; II 66; pāniya° a water-room Vin II 153; bhatta° refectory Vism 72; yañña° hall of sacrifice Pp-a 233; rajana° dyeing workshop Vism 65; ratha° car shed Dhp-a III 121; hatthi° an elephant stable Vin I 277, 345; II 194; Ja I 187.

Sālākiya (neuter) [cf. Sanskrit śālākya in Suśr] ophthalmology D I 12, 69; Sv I 98.

Sāli [cf. Sanskrit śāli] rice D I 105, 230; II 293; Vin IV 264; M I 57; A I 32, 145; III 49; IV 108 (+ yavaka), 231; S V 10, 48; Ja I 66, 178; IV 276; V 37; VI 531; Miln 251; Snp 240f.; Vism 418; plural °-iyo Ja I 325; genitive plural °-inaṁ Ja VI 510. – lohitaka° red rice Miln 252.

-khetta a rice-field A I 241; IV 278; Vin II 256; Dhp-a I 97; III 6;

-gabbha ripening (young) rice Dhp-a I 97;

-bīja rice seed A I 32; V 213;

-bhatta a meal of rice Vism 191;

-bhojana rice food Ja I 178.

Sālika (adjective) [from sāli] belonging to rice Dhp-a III 33.

Sālikā (feminine) [cf. Epic Sanskrit sārikā crow, usually combined with śuka parrot] a kind of bird S I 190 = Thag 1232; Ja V 110. See sāliya and saḷika.

Sālittaka (neuter) [from Sanskrit saṁlepa?] a sling, catapult (?); slinging stones, throwing potsherds etc. Pv IV 16^07; Pv-a 285; Ja I 418, 420; Dhp-a II 69.

Sālin excellent Dāṭh I 9.

Sāliya or āliyā the maina bird (= sālikā) Ja III 203; sāliyachāpa (a young bird of that kind), and sāliyacchāpa (i.e. sāliyā which is probably the right form) Ja III 202. madhu-sāliyā Ja V 8 (= suvaṇṇa-sālika-sakunā commentary page 911); Ja VI 199 (suva-sāliya-°), 425 (Sāliya-vacana the story of the maynah bird, v.l. 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 Divy 559).

Sāluka (neuter) [cf. Sanskrit śālūka] the edible root of the water-lily Vin I 246; Ja VI 563; Vv-a 142 (°muṭṭhi).

Sālūra [but cf. Sanskrit śālūra a frog] a dog Ja IV 438 (°-saṅgha = sunakhagaṇa, commentary; spelling -ḷ-).

Sāloka [sa^02 + āloka] sight, view, sāloke tiṭṭhati to expose oneself to view in an open door Vin II 267.

Sālohita [from sa^02 + lohita] a kinsman, a blood relation, usually together with ñāti Vin I 4; D II 26, 345; A I 139, 222; II 115; Snp page 91; Pv-a 28; Vibh-a 108.

Sāḷava [cf. Sanskrit ṣāḍava, which is given in different meaning, viz. “comfits with fruits”] a certain dish, perhaps a kind of salad, given as “lambila,” i.e. bitter or astringent at As 320 (made of badara or kapiṭṭha); cf. Vin IV 259.

Sāḷika a bird; feminine °ā the mynah bird Ja I 429; VI 421. Spelt sāḷiyā at Ja VI 425. See ālikā and sāliya.

Sāva [from sru] juice Vv-a 186.

Sāvaka [from śru] a hearer, disciple (never an Arahant) D I 164; II 104; III 47, 52, 120f., 133; A I 88; M I 234; S II 26; It 75f., 79; Ja I 229; Vism 214, 411. – feminine sāvikā D II 105; III 123; Thig 335; S IV 379; A I 25, 88. (Cf. ariya-°, agga-°, mahā).

-saṅgha the congregation of the eight Aryas M II 120; S I 220 (cattāri purisayugāni aṭṭha purisapuggalā); II 79f.; It 88.

[BD]: “never an Arahant”: not correct, an Arahant is either a sāvaka or a paccekabuddha; CPD, and see ‘sāvaka-saṅgha’.

Sāvakatta (neuter) [abstract from last] the state of a disciple M I 379f.

Sāvajja (adjective) [sa + avajja] blameable, faulty D I 163; II 215; M I 119; S V 66, 104f.; Snp 534; Pp 30, 41; (neuter) what is censurable, sin Ja I 130; Miln 392; Vibh-a 382 (mahā° or appa°, with reference to various crimes).

Sāvajjatā (feminine) [from last] guilt Miln 293.

Sāvaṭa (neuter) name of a certain throw in playing at dice Ja VI 281 (v.l. sāvaṭṭa).

Sāvaṭṭa (adjective) [sa^03 + āvaṭṭa] containing whirlpools It 114.

Sāvana (neuter) [from sāveti] shouting out, announcement, sound, word Ja II 352; Saddh 67.

Sāvasesa (adjective) [sa^03 + avasesa] with a remainder, incomplete, of an offence which can be done away Vin I 354; II 88; V 153; A I 88. – Of a text (pāṭha) Pj I 238; Pj II 96.

Sāvi [Sanskrit śvāvidh, see Luder’s ZDMG 61, 643] a porcupine Ja V 489 (mss sāmi and sāsi, cf. Manu V 18).

Sāvittī (feminine) the Vedic verse Sāvitrī Snp 457, 568 = Vin I 246 (Sāvitthī); Ja IV 184.

Sāvetar [agent noun from sāveti] one who makes others hear, who tells D I 56; A IV 196.

Sāveti is causative of suṇāti.

Sāsa [Sanskrit śvāsa, from śvas] asthma A V 110; Ja VI 295.

Sāsaṅka (adjective) [from sa^03 + āsaṅkā] dangerous, fearful, suspicious S IV 175 (opposite khema); Thig 343; Thig-a 241; Vism 107; Ja I 154; Pv-a 13; Miln 351.

Sāsati [śās, Dhātup 300 = anusiṭṭhi] to instruct, teach, command; tell Ja VI 472 (dūtāni, = pesesi commentary); infinitive sasituṁ Ja VI 291 (= anusāsituṁ commentary).

Sāsana (neuter) [cf. Vedic śāsana] order, message, teaching Ja I 60, 328; II 21; Pv IV 3^54 (Buddhānaṁ); Pj I 11f.; the Doctrine of the Buddha Vin I 12; D I 110; II 206; A I 294; Dhp 381; Snp 482 etc.; Ja I 116. sāsanaṁ āroceti to give a message (dūtassa to the messenger) Vin III 76.

-antaradhāna the disappearance or decline of the teaching of the Buddha. Said of the Doctrine of Kassapa Bhagavā Pj II 156 (cf. sāsane parihāyamāne Pj II 223), and with reference to the Pāli Tipiṭaka Vibh-a 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 M I 129;

-kāraka the same Snp 445;

-kārin the same A II 26; susāsanaṁ dussānaṁ Ja I 239 (English translation: “true and false doctrine,” “good and bad news”);

-hara (+ °jotaka) taking up (and explaining) an order Pj II 164.

Sāsapa [cf. Sanskrit sarṣapa] a mustard seed S II 137; V 464; A V 170; Ja VI 174 (compared with mt. Meru); Snp 625, 631, page 122; Dhp 401; Sv I 93; Dhp-a I 107; II 51; IV 166; Vism 306 (āragge), 633; Pv-a 198 (°tela); -°kuṭṭa mustard powder Vin I 205; II 151.

Sāsava (adjective) [sa^03 = āsava] connected with the āsavas D III 112; A I 81; Dhs 990, 1103; Nett 80.

Sāha six days (cf. chāha) Ja VI 80 (= chadivasa, commentary).

Sāhatthika (adjective) [from sahattha] with one’s own hand Ja I 168; As 97; Pj II 493; Pj I 29.

Sāhaṁ contraction of so ahaṁ.

Sāhasa [from sahas power] violent, hasty Snp 329; (neuter) violence, arbitrary action, acts of violence Snp 943; Ja VI 284; Mhv 6, 39; sāhasena arbitrarily A V 177; opposite a° the same; Dhp 257; Ja VI 280. sāhasaṁ the same Ja VI 358 (= sāhasena sāhasikaṁ kammaṁ katvā the same 359); adverb asāhasaṁ = asāhasena Ja III 319 (commentary sāhasiyataṇhāya the same 320, if we do not have to read sāhasiyā taṇhāya, from sāhasī).

-kiriyā violence Ja III 321.

Sāhasika (adjective) [from sāhasa] brutal, violent, savage Ja I 187, 504; II 11; Pv-a 209; Dhp-a I 17.

Sāhasiyakamma (neuter) a brutal act Ja I 412, 438.

Sāhāra (adjective) [sa + āhāra] with its food S III 54 (viññāṇa s.); D II 96 (Vesālī s.; translation “with its subject territory”).

Sāhin (–°) (adjective) [from sah] enduring It 32. See asayha°.

Sāhu (adjective) [= sādhu] good, well Vin I 45; S I 8; Pp 71f.; Thag 43; Vv-a 284.

Sāhuneyyaka see āhuneyya.

Sāhunna [= sāhuḷa] a strip of ragged cloth Pv III 1^06; Pv-a 173; JPTS 1891, 5; v.l. sāhunda.

Sāhuḷacīvara (neuter) a coarse cloth M I 509 (cf. Hc-Deś VIII 52; Karpūramañjarī page 19; JPTS 1891, 5, and Prākrit sāhulī, ZDMG, XXVIII., page 415).

Si (–°) [= svid, for which ordinarily °su] particle of interrogation; e.g. kaṁ-si Dhp-a I 91.

Siṁsaka (neuter) [Sanskrit śīrṣaka°] name of a water plant Ja VI 536 (commentary not correct).

Siṁsati^01 *Siṁsati [śaṁs] to hope for Dhātup 296 (definition as “icchā”); only in compound ā° (q.v.).

Siṁsati^02 is desiderative of sarati^01. – Siṁsati “to neigh” at Ja V 304 is to be read hiṁsati (for hesati, q.v.).

Siṁsapā (feminine) [cf. Vedic śiṁśapā] the tree Dalbergia sisu (a strong and large tree) S V 437; Siṁsapā-groves (s.-vanā) are mentioned near Aḷavi A I 136; near Setavyā D II 316f.; Dhp-a I 71; Vv-a 297; and near Kosambi S V 437.

Sikatā (feminine) [cf. Sanskrit sikatā] sand, gravel; suvaṇṇa° gold dust A I 253.

Sikāyasa-maya (adjective) made of tempered steel (said of swords) Ja VI 449 (cf. J.S. VI 546, note 6).

Sikkā (feminine) [cf. Sanskrit śikyā] string, string of a balance Vin II 110; 131, Ja I 9; II 399; III 13 (text sikkhā); VI 242; Vv-a 244 (muttā° string of pearls); Kv 336f.

Sikkhati [Vedic śikṣati; desiderative to śak: see sakkoti. – Dhātup (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 D I 63, 250; Vin I 84; It 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 D II 245; sikkhema Snp 898; sikkhe Snp 974; sikkheyya Snp 930. Future sikkhissāmi Vin IV 141; sikkhissāmase Snp 814; present participle sikkhanto Snp 657; present participle medium sikkhamāna training oneself Vin IV 141; D II 241; It 104, 121; sikkhamānā (feminine) a young woman undergoing a probationary course of training in order to become a nun Vin I 135, 139, 145, 147, 167; IV 121; A III 276; S II 261; gerundive sikkhitabba Vin I 83; Ja VI 296; M I 123; D II 138; Miln 10; and sikkha that ought to be learnt Miln 10; infinitive sikkhituṁ Vin I 84, 270; gerund sikkhitvā Miln 219.

2. to want to overcome, to try, tempt D II 245. – past participle sikkhita. causative II sikkhāpeti to teach, to train Ja I 162, 187, 257; Sv I 261; Miln 32; Pv-a 3, 4.

Sikkhana (neuter) [from śikṣ] training, study Ja I 58.

Sikkhā (feminine) [Vedic śikṣā]

1. study, training, discipline Vin III 23; D I 181; A I 238; S II 50, 131; V 378; Dhs 1004; Vibh-a 344 (various). – sikkhaṁ paccakkhātaka one who has abandoned the precepts Vin I 135, 167; II 244f. (cf. sikkhā-paccakkhāna Vin II 279, and sikkhaṁ apaccakkhāya Vin III 24; S IV 190; sikkhā apaccakkhātā, ibid); tisso sikkhā S III 83; Paṭis I 46f.; Miln 133, 237; Nidd I 39; explained as adhisīla-, adhicitta-, and adhipaññā-sikkhā A I 234f.; Nett 126; with the synonyms saṁvara, samādhi and paññā at Vism 274.

2. (as one of the 6 Vedāṅgas) phonology or phonetics, combined with nirutti (interpretation, etymology) Sv I 247 = Pj II 447.

-ānisaṁsa whose virtue is training, praise of discipline A II 243; It 40

-ānusantatavutti whose behaviour is thoroughly in accordance with the discipline Nett 112;

-kāma anxious for training Vin I 44; D II 101; S V 154, 163; A I 24, 238; °-tā anxiety for training Ja I 161;

-samādāna taking the precepts upon oneself Vin I 146; Miln 162; A I 238f.; IV 15; V 165;

-sājīva system of training Vin III 23f.; Pp 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: D I 63, 146, 250; M I 33; A I 63, 235f.; II 14, 250f.; III 113, 262; IV 152, 290f.; S II 224; V 187; Vin I 102; II 95, 258; III 177; IV 141 (sahadhammika), 143 (khuddānukhuddakāni); It 96, 118; Vibh-a 69 (bhesajja°); Dhp-a III 16.

2. in special: the 5 (or 10) 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 5 rules at first, which are the same as the first 5 sīlas (see sīla 2 b): S II 167; Vibh 285 (explained in detail at Vibh-a 381f.); Dhp-a I 32 and passim. These were added another 5, so as to make the whole list (the dasa-sikkhāpadaṁ or °padāni) one of 10 (which are not the 10 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: Vin I 83 = Khp II ; A I 211, and frequently. – dasa-sikkhāpadikā (feminine) conforming to the 10 obligations (of a nun) Vin IV 343 (= sāmaṇerī). There is nowhere any mention of the 8 sikkhāpadas as such, but they are called aṭṭhaṅgika uposatha (see sīla 2b), e.g. Mhv 37, 202. – diyaḍḍha-sikkhāpada-sata the 150 precepts, i.e. the Pāṭimokkha A I 230, 234; Miln 243.

Sikkhāpaka (adjective) [from sikkhāpeti] teaching Pv-a 252; Miln 164.

Sikkhāpana (neuter) [from sikkhāpeti] teaching Miln 163.

Sikkhāpanaka teaching Ja I 432.

Sikkhita [past participle of sikkhati] trained, taught Vin IV 343 (°sikkha, adjective, trained in ...; chasu dhammesu); Miln 40; Pv-a 263 (°sippa).

Sikkhitar [agent noun from sikkhati] a master, adept; proficient, professional Ja VI 449, 450.

Sikhaṇḍin (adjective/noun) [Sanskrit śikhaṇḍin]

1. tufted, crested (as birds); Ja V 406; VI 539; Thag 1103 (mayūra); with tonsured hair (as ascetics) Ja III 311.

2. a peacock Ja V 406; Vv-a 163.

Sikhara [cf. Sanskrit śikhara] the top, summit of a mountain Ja VI 519; Miln 2; a peak Dhp-a III 364 (°thūpiyo or °thūpikāyo peaked domes); the point or edge of a sword M I 243; S IV 56; crest, tuft Ja 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 Thig 382.

Sikhariṇī (feminine) [from last] a kind of woman (with certain defects of the sexual organ pudendum) Vin II 271; III 129 (text, °aṇī).

Sikhā (feminine) [Vedic śikhā] point, edge M I 104; crest, topknot Sv I 89; Ja V 406; of a flame Dhp 308; As 124; of fire (aggi°) Snp 703; Ja V 213; (dhūma°) Ja VI 206; of a ray of light Ja I 88; in the corn trade, the pyramid of corn at the top of the measuring vessel Sv I 79; – bandha top-knot D I 7; vātasikhā (tikkhā a raging blast) Ja III 484; susikha (adjective) with a beautiful crest Thag 211 (mora), 1136.

Sikhin (adjective) [from sikhā] crested, tufted Thag 22 (mora); Ja II 363 (feminine °inī). Also name of

(a) the fire Ja I 215, 288;

(b) the peacock Snp 221, 687.

Sigāla (śṛ°) [cf. Vedic sṛgāla; as loan-word in English = jackal] a jackal D II 295; III 24f.; A I 187; S II 230, 271; IV 177f. (text siṅgāla); IV 199; Ja I 502; III 532 (Pūtimaṁsa by name). – sigālī (feminine) a female jackal Ja I 336; II 108; III 333 (called Māyāvī); Miln 365. – See also siṅgāla.

Sigālika (adjective) [from sigāla] belonging to a jackal Ja II 108; III 113 (°aṁ nādaṁ, cf. segalikaṁ A I 187, where the Copenhagen ms has sigālakaṁ corrected to segālakaṁ). – (neuter) a jackal’s roar (sigālakaṁ nadati) D III 25. Cf. segālaka.

Siggu (neuter) [cf. Vedic śigru, name of a tribe; as a tree in Suśr] name of a tree (Hyperanthera moringa) Ja III 161; V 406.

Siṅga^01 (neuter) [Vedic śṛnga, cf. Greek κάρνον, κραγγύν; Latin cornu = English horn] a horn Ja I 57, 149, 194; IV 173 (of a cow); Vism 106; VvhA 476.

-dhanu horn-bow Dhp-a I 216;

-dhamaka blowing a horn Miln 31.

Siṅga^02 the young of an animal, calf Ja V 92; cf. Hc-Deś VIII 31.

Siṅgāra [cf. Sanskrit śṛṅgāra] erotic sentiment; siṅgāratā (feminine) fondness of decorations Ja I 184; an elegant dress, finery Miln 2; (adjective) elegant, graceful (thus read) Ja II 99; siṅgāra-bhāva being elegant or graceful (said of a horse) Ja II 98.

Siṅgāla variant reading instead of sigāla S II 231 etc.; Vism 196; Pv III 5^02.

Siṅgika (adjective) [from siṅga^01] having horns Ja VI 354 (āvelita-° having twisted horns).

Siṅgin (adjective) [Vedic śṛṅgin] having a horn Vin II 300; Ja IV 173 (= cow); clever, sharp-witted, false Thag 959; A II 26; It 112; cf. JPTS 1885, 53.

Siṅgila a kind of horned bird Ja III 73; Dhp-a III 22 (v.l. siṅgala).

Siṅgivera (neuter) [Sanskrit śṛṅga + Tamil vera “root,” as English loan word = ginger] ginger Vin I 201; IV 35; Ja I 244; III 225 (alla-°); Miln 63; Mhv 28, 21; As 320; Sv I 81.

Siṅgī and Siṅgi (feminine) [cf. Sanskrit śṛṅgī]

1. gold Vin I 38; S II 234; Ja I 84.

2. “ginger” in sense of “dainties, sweets” Ja IV 352 (= siṅgiverādika uttaribhaṅga commentary; cf. Tamil iñji ginger);

-nada gold Vv 64^28; Vv-a 284;

-loṇa(-kappa) license as to ginger and salt Vin II 300, 306;

-vaṇṇa gold coloured D II 133;

-suvaṇṇa gold Vv-a 167.

Siṅgu (feminine) (?) a kind of fish Ja V 406; plural siṅgū Ja VI 537. According to Abh. siṅgū is masculine and Payogasiddhi gives it as neuter.

Siṅghati [siṅgh, given as “ghāyana” at Dhātup 34] to sniff, to get scent of S I 204 = Ja III 308; Sv I 38. Cf. upa°.

Siṅghāṭaka [cf. Sanskrit śṛṅgāṭaka; from śṛṅga] (masculine and neuter)

1. a square, a place where four roads meet Vin I 237, 287, 344; IV 271; D I 83; A II 241; IV 187, 376; S I 212; II 128; IV 194; Miln 62, 330, 365; Dhp-a I 317. aya-s° perhaps an iron ring (in the shape of a square or triangle) M I 393; Ja V 45.

2. a water plant (Trapa bispinosa°) Ja VI 530, 563.

Singhāṇikā (feminine) [Sanskrit siṅghāṇaka] mucus of the nose, snot D II 293; M I 187; Snp 196-198 = Ja I 148 (all mss of both books -n- instead of -ṇ-); Miln 154, 382; Pv II 2^03; Vism 264 and 362 (in detail); Dhp-a I 50; Vibh-a 68, 247.

Sijjati [svid, Epic Sanskrit svidyate] to boil (intransitive), to sweat; present participle sijjamāna boiling Ja I 503; causative sedeti (q.v.). Dhātup 162 gives “pāka” as meaning of sid. – past participle sinna (wet) and siddha^01 (cooked).

Sijjhati [sidh; Epic Sanskrit sidhyate. Dhātup gives 2 roots sidh, viz. one as “gamana” (170), the other as “saṁsidhi” (419)] to succeed, to be accomplished, to avail, suit Pj II 310; Pv-a 58, 113, 254 (infinitive sijjhituṁ). – past participle siddha.

Siñcaka [from siñcati] watering, one who waters Vv 79^07 (amba°).

Siñcati [sic, cf. Avesta hincˇaiti to pour; Latin siat “urinate,” Anglo-Saxon sēon; Old High German sīhạn, German ver-siegen; Greek ἱκμάς wet; Goth saiws = English sea. – Dhātup 377: kkharaṇe]

1. to sprinkle Ja III 144; V 26; Mhv 37, 203; Pj II 66.

2. to bale out a ship Snp 771; Dhp 369. infinitive siñcituṁ Ja VI 583; passive siccati Thag 50 (all mss siñcati); imperative siñca Dhp 369; present participle medium siñcamāna Mhv 37, 203; gerund sitvā Snp 771 = Nett 6; past participle sitta. – causative seceti to cause to sprinkle Mhv 34, 45; causative II siñcāpeti Ja II 20, 104. Cf. pari°.

Siñcanaka (adjective) [from siñcati] sprinkling (water) Pj II 66 (vāta).

Siṭṭha *Siṭṭha [past participle of śiṣ; Sanskrit śiṣṭha] see vi°.

Siṇāti see seyyati.

Sita^01 (adjective) [past participle of śā; Sanskrit śita] sharp Dāṭh I 32.

Sita^02 [past participle of sayati^02]

1. (literal) stuck in or to: hadaya° salla Snp 938; Nidd I 412.

2. (figurative) reclining, resting, depending on, attached, clinging to D I 45, 76; II 255; M I 364; cf. 100; Ja V 453; Snp 229, 333, 791, 944, 1044. See also asita^02.

Sita^03 [past participle of sinoti] bound; sātu-° Dhp 341 (bound to pleasure); taṇhā-° Miln 248. Perhaps as sita^02.

Sita^04 (adjective) [Sanskrit sita] white Dāṭh III 4.

Sita^05 (neuter) [past participle of smi, cf. vimhāpeti. The other Pāli form is mihita] a smile Vin III 105; IV 159; S I 24; II 254; M II 45; Thag 630; Ap 21 (pātukari), 22 (°kamma) Dhp-a II 64 (°ṁ pātvakāsi); III 479; Vv-a 68. -°kāra smiling Ja I 351 (as °ākāra).

Sitta [past participle of siñcati] sprinkled Dhp 369; Ja III 144; Vism 109

Sittha (neuter) [cf. Sanskrit siktha] a lump of boiled rice Vin II 165, 214; Ja I 189, 235; V 387; VI 358 (odana°), 365 (yāgu°); Pv-a 99; sitthateḷaka oil of beeswax Vin II 107, 151.

-āvakārakaṁ (adverb) scattering the lumps of boiled rice Vin IV 196.

Sitthaka (neuter) [cf. Sanskrit sikthaka] beeswax Vin II 116 (madhu°).

Sithila (adjective) [Vedic śithira, later śithila] loose, lax, bending, yielding S I 49, 77 = Dhp 346 = Ja II 140; Ja I 179; II 249; Miln 144; Dhp-a IV 52, 56; Pv-a 13. In compounds with bhū as sithilī°, e.g. °bhāva lax state Vism 502 = Vibh-a 100; °bhūta hanging loose Pv-a 47 (so read for sithila°). -°hanu a kind of bird M I 429. – Cf. saṭhila.

Siddha^01 [a specific Pāli formation from sijjati (svid) in meaning “to cook,” in analogy to siddha^02] boiled, cooked Ja II 435 (= pakka); V 201 (°bhojana); Miln 272; Pj II 27 (°bhatta = pakkodana of Snp 18).

Siddha^02 [past participle of sijjhati] ended, accomplished Mhv 23, 45, 78; successful Miln 247. – (masculine) a kind of semi-divine beings possessed of supernatural faculties, a magician Miln 120, 267 [cf. Sanskrit siddha Abhidh-r-m I, 87; Yogasūtra 3, 33; Aufrecht remarks: “This is a post-vedic mythological fiction formed on the analogy of sādhya”].

-attha one who has completed his task Miln 214.

Siddhatthaka [Sanskrit siddhārthaka] white mustard Thig-a 181 (Ap verse 24); Ja III 225; VI 537; Dhp-a II 273 (in Kisāgotamī story).

Siddhi (feminine) [from sidh, Vedic siddhi] accomplishment, success, prosperity Mhv 29, 70; Saddh 14, 17, 325, 469; Pv-a 63 (attha° advantage); padasiddhi substantiation of the meaning of the word Sv I 66; cf. sadda°.

Siddhika (adjective) (–°) [from siddhi] connected with success; nāmasiddhika who thinks luck goes by names Ja I 401; appasiddhika unprofitable, fatal, etc. Ja IV 4, 5 (sāgara); VI 34 (samudda).

Sināta [past participle of sināti] bathed, bathing M I 39; S I 169 = 183; Ja V 330.

Sināti^01 (to bind): see sinoti.

Sināti^02 [Vedic snāti, snā. For detail see nahāyati. Dhātup 426 gives root sinā in meaning “soceyya,” i.e. cleaning] to bathe; imperative sināhi M I 39; infinitive sināyituṁ M I 39; preterit sināyi Ap 204. – past participle sināta.

Sināna (neuter) [from snā] bathing M I 39; S I 38, 43; IV 118; Nidd II §39; Vism 17; Vibh-a 337.

Sinānī (feminine) bath-powder (?) M II 46, 151, 182.

Siniddha [past participle of siniyhati; cf. Epic Sanskrit snigdha]

1. wet, moist Vism 171.

2. oily, greasy, fatty Ja I 463, 481; Pj II 100 (°āhāra fattening food).

3. smooth, glossy Ja I 89; IV 350 (of leaves); Miln 133.

4. resplendent, charming Thig-a 139.

5. pliable Vin I 279 (kāya, a body with good movement of bowels).

6. affectionate, attached, fond, loving Ja I 10; Miln 229, 361; Vibh-a 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. – Dhātup 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.) Vin I 279 (kāyaṁ); Miln 172; Sv I 217 (temeti + s.); to make pliable, to soften Miln 139 (mānasaṁ). – past participle siniddha.

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 S I 134; A I 223f.; Ja I 108; Dhs 652 (= sinehana As 335); Vism 262 (thīna° = meda; vilīna° = vasā).

2. fat Ja II 44 (bahu°); Vibh-a 67.

3. affection, love, desire, lust Ja I 190; II 27; Pv-a 82.

B. sneha:

1. (oily liquid) D I 74; Pv III 5^02 (aṅguṭṭha°, something like milk; explained as khīra Pv-a 198).

2. (affection) A II 10; S IV 188 (kāma°); Snp 36, 209, 943 (= chanda, pema, rāga, Nidd I 426); Ja IV 11.

-anvaya following an affection Snp 36;

-gata anything moist or oily A III 394f.; As 335;

-ja sprung from affection Snp 272; S I 207;

-bindu a drop of oil Vism 263;

-virecana an oily purgative Ja III 48.

Sinehaka a friend Mhv 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-a IV 49.

Sinoti [sā or si; Vedic syati and sināti; Dhātup 505 gives si in meaning “bandhana”] to bind As 219 (sinoti bandhatī ti setu). past participle sita^03.

Sindī (feminine) [etymology?] name of a tree Vism 183, where Pj I 49 in the same passage reads khajjūrikā. See also Abh 603; Hc-Deś VIII 29.

Sinduvāra [Sanskrit sinduvāra] the tree Vitex negundo Sv I 252; As 14, 317; also spelt sindhavāra Vv-a 177; sinduvārikā Ja VI 269; sindhuvāritā (i.e. sinduvārikā?) Ja VI 550 = 553; sinduvārita Ja IV 440, 442 (v.l. °vārakā).

Sindhava [Sanskrit saindhava] belonging to the Sindh, a Sindh horse Ja I 175; II 96; III 278; V 259; Dhp-a IV 4 (= Sindhava-raṭṭhe jatā assā); (neuter) rock salt Vin I 202; Sindhavaraṭṭha the Sindh country Thig-a 270; Ja V 260.

Sindhavāra see sinduvāra.

Sinna [past participle of sijjati; Vedic svinna]

1. wet with perspiration Vin I 46, 51; II 223.

2. boiled (cf. siddha^01) especially in the compound udaka-sinna-paṇṇa; it occurs in a series of passages Ja 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).

Sipāṭikā (feminine) [cf. Sanskrit sṛpāṭikā, beak, BR]

1. pericarp M I 306; Vv 84^33; Vv-a 344; hiṅgu° a s. yielding gum Vin I 201. Also written sipātikā; thus ādiṇṇasipātikā with burst pod or fruit skin S IV 193.

2. a small case, receptacle; khura° a razor case Vin II 134. On s. at Pv III 2^29 the commentary has ekapaṭalā upānahā Pv-a 186.

Sippa (neuter) [cf. Sanskrit śilpa] art, branch of knowledge, craft Snp 261; A III 225; IV 281f., 322; D III 156, 189; Ja I 239, 478; Miln 315; excludes the Vedas Miln 10; sabbasippāni Ja I 356, 463; II 53; eight various kinds enumerated M I 85; twelve crafts Ud 31, cf. dvādasavidha s. Ja I 58; eighteen sippas mentioned Ja II 243; some sippas are hīna, others ukkaṭṭha Vin IV 6f.; Vibh-a 410.

– asippa untaught, unqualified Ja IV 177; VI 228 = asippin Miln 250.

– sippaṁ uggaṇhāti to learn a craft Vv-a 138.

-āyatana object or branch of study, art D I 51; Miln 78; Vibh-a 490 (pāpaka);

-uggahaṇa taking up, i.e. learning, a craft Ja IV 7; Pv-a 3;

-ṭṭhāna a craft M I 85; cf. BHS śilpasthāna Divy 58, 100, 212;

-phala result of one’s craft D I 51;

-mada conceit regarding one’s accomplishment Vibh-a 468.

Sippaka = sippa Ja I 420.

Sippavant [from sippa] one who masters a craft Ja VI 296.

Sippika [from sippa] an artisan Snp 613, 651; Miln 78; Vism 336. Also sippiya Ja VI 396, 397.

Sippikā^01 (feminine) [from sippī] a pearl oyster J I 426; II 100 (sippika-sambukaṁ); Vism 362 (in compound) = Vibh-a 68.

Sippikā^02 at Thag 49 is difficult to understand. It must mean a kind of bird (°abhiruta), and may be (so Kern) a misread pippikā (cf. Sanskrit pippaka and pippīka). See also Ps.B. page 533.

Sippī [cf. Prākrit sippī] (feminine) a pearl oyster J II 100; sippipuṭa oyster shell Ja V 197, 206. sippi-sambuka oyster and shells D I 84; M I 279; A I 9; III 395.

Sibala name of a tree Ja VI 535.

Sibba (neuter) [from sīv] a suture of the skull; plural -āni Ja VI 339; sibbinī (feminine) the same Vin I 274.

Sibbati [sīv, Vedic sīvyati. The root is sometimes given as siv, e.g. Dhātup 390, with definition “tantu-santāna”] to sew Ja IV 25; Vv-a 251. Present also sibbeti Vin II 116; IV 61, 280; gerund sibbetvā Ja I 316; gerundive sibbitabba Ja I 9; preterit sibbi Ja IV 25; and sibbesi Vin II 289; infinitive sibbetuṁ, Vin I 203. – past participle sibbita. – causative II sibbāpeti Ja II 197; Vin IV 61.

Sibbana (neuter) [from sīv] sewing Snp 304 = Ja IV 395; Ja I 220; VI 218. sibbanī (feminine) “seamstress” = greed, lust Dhs 1059; A III 399; As 363; Snp 1040 (see lobha). –°magga suture Vism 260; Pj I 60 (the same).

Sibbāpana (neuter) [from sibbāpeti] causing to be sewn Vin IV 280.

Sibbita [past participle of sibbati] sewn Vin IV 279 (dus°); Ja IV 20 (su°); Vibh-a 252 (°rajjukā). Cf. vi° and pari°.

Sibbitar [agent noun from sīv] one who sews M III 126.

Sibbinī Dhs 1059, read sibbanī. Cf. sibba.

Simbali (feminine) [cf. Vedic śimbala flower, cf. Pischel, Pkt Gr. §109] the silk-cotton tree Bombax heptaphyllum Ja I 203; III 397; Vism 206; Dhp-a I 279. -vana a forest of simbali trees Ja I 202; II 162 (s. °-pālibhaddaka-vana); IV 277. sattisimbalivana the sword forest, in Hell Ja V 453.

Siyyati see seyyati.

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 Thig 255, accusative siraṁ A I 141; siro Snp 768; sirasaṁ Ja V 434; instrumental sirasā Vin I 4; D I 126; Snp 1027; locative sirasmiṁ M I 32; sire Sv I 97; in compounds siro- A I 138. – sirasā paṭiggaṇhāti to accept with reverence Ja I 65; pādesu sirasā nipatati to bow one’s head to another’s feet, to salute respectfully Vin I 4, 34; Snp pages 15, 101. siraṁ muñcati to loosen the hair Ja V 434; cf. I 47; mutta° with loose hair Pj I 120 = Vism 415; adho-siraṁ with bowed head, head down A I 141; IV 133; Ja VI 298; cf. avaṁ°; dvedhā° with broken head Ja V 206; muṇḍa° a shaven head Dhp-a II 125.

Sirā [Sanskrit sirā] (feminine) a blood-vessel, vein Mhv 37, 136; nerve, tendon, gut Ja V 344, 364; – jāla the network of veins Ja V 69; Pv-a 68.

Siriṁsapa [Sanskrit sarīsṛpa] a (long) creeping animal, serpent, a reptile Vin I 3; II 110; D II 57; M I 10; S I 154; A II 73, 117, 143; V 15; Snp 52, 964; Ja I 93; Pv III 5^02; Nidd I 484; Vibh-a 6. -tta (neuter) the state of being a creeping thing D II 57.

Sirimant (adjective) [siri + mant] glorious D II 240.

Sirī (siri) (feminine) [Vedic śrī]

1. splendour, beauty Snp 686 (instrumental siriyā); Ja VI 318 (siriṁ dhāreti).

2. luck, glory, majesty, prosperity S I 44 (nominative siri); Ja II 410 (siriṁ), 466; Sv I 148; Vv-a 323 (instrumental Buddha-siriyā). rajjasirī-dāyikā devatā the goddess which gives prosperity to the kingdom Dhp-a II 17; sirī + lakkhī splendour and luck Ja III 443.

3. the goddess of luck D I 11 (see Rh.D. Buddhist India 216-222); Sv I 97; Ja V 112; Miln 191 (°devatā).

4. the royal bed-chamber (= sirigabbha) Ja VI 383.

– assirī unfortunate Nett 62 = Ud 79 (reads sassariva). sassirīka (q.v.) resplendent Pj II 91; sassirika Ja V 177 (puṇṇa-canda°); opposite nissirīka

(a) without splendour Ja VI 225, 456;

(b) unlucky Vv-a 212 (for alakkhika).

– The composition form is siri-.

-gabbha bedroom Ja I 228, 266; III 125; V 214;

-cora-brāhmaṇa “a brahmin who stole good luck” Ja II 409 (cf. sirilakkhaṇa-°);

-devatā goddess(es) of luck Miln 191 (+ kalidevatā);

-dhara glorious Mhv 5, 13;

-nigguṇḍi a kind of tree Ja VI 535;

-vilāsa pomp and splendour Ja IV 232;

-vivāda a bedchamber quarrel Ja III 20 (sayanakalaho ti pi vadanti yeva, commentary);

-sayana a state couch, royal bed Ja I 398; III 264; VI 10; Dhp-a II 86; Pv-a 280.

Sirīsa (neuter) [cf. Classical Sanskrit śirṣa] the tree Acacia sirissa D II 4; S IV 193; Vv 84^32; Vv-a 331, 344; – puppha a kind of gem Miln 118. Cf. serīsaka.

Siroruha [Sanskrit śiras + ruha] the hair of the head Mhv 1, 34; Saddh 286.

Silā (feminine) [cf. Sanskrit śilā] a stone, rock Vin I 28; S IV 312f.; Vin 445; Sv I 154; Ja V 68; Vism 230 (in comparison); Vibh-a 64 (various kinds); a precious stone, quartz Vin II 238; Miln 267, 380; Vv 84^15 (= phalika° Vv-a 339); pada-silā a flagstone Vin II 121, 154. Cf. sela.

-uccaya a mountain A III 346; Thag 692; Ja I 29; VI 272, 278; Dāṭh V 63;

-guḷa a ball of stone, a round stone M III 94;

-tthambha (sila°) stone pillar Mhv 15, 173;

-paṭimā stone image Ja IV 95;

-paṭṭa a slab of stone, a stone bench Ja I 59; VI 37 (maṅgala°); Pj II 80, 117;

-pākāra stone wall Vin II 153;

-maya made of stone Ja VI 269, 270; Mhv 33, 22; 36, 104;

-yūpa a stone column S V 445; A IV 404; Mhv 28, 2;

-santhāra stone floor Vin II 120.

Silāghati [Epic Sanskrit ślāgh] to extol, only in Dhātup 30 as root silāgh, with definition “katthana,” i.e. boasting.

Silābhu (neuter) a whip snake Ja VI 194 (= nīlapaṇṇavaṇṇasappa).

Siliṭṭha [cf. Sanskrit śliṣṭa, past participle of śliṣ to clasp, to which śleṣman slime = Pāli silesuma and semha. Dhātup (443) explains silis by “āliṅgana”] adhering, connected A I 103; Sv I 91; Ja III 154; As 15; Saddh 489 (a°).

Siliṭṭhatā (feminine) [abstract from siliṭṭha] adherence, adhesion, junction Nidd II §137 (byañjana°, of “Iti”).

Silutta a rat snake Ja VI 194 (= gharasappa).

Silesa [from śliṣ] junction, embrace; a rhetoric figure, riddle, puzzle, pun Ja V 445 (silesūpamā said of women = purisānaṁ cittabandhanena silesasadisā, the same 447).

Silesuma (neuter) [Sanskrit śleṣman, from śliṣ. This the diæretic form for the usual contracted form semha] phlegm Pv II 2^03 (= semha Pv-a 80).

Siloka [Vedic śloka Dhātup 8: siloka = saṅghāta]

1. fame D II 223, 255; M I 192; S II 226 (lābha-sakkāra°); A II 26, 143; Snp 438; Vin I 183; Ja IV 223 (= kitti-vaṇṇa); Miln 325; Pj II 86 (°bhaṇana, i.e. recitation); pāpasiloka having a bad reputation Vin IV 239; asiloka blame A IV 364 (°bhaya); Ja VI 491.

2. a verse Miln 71; Ja V 387.

Silokavant (adjective) [siloka + vant] famous M I 200.

Siva (adjective/noun) [Vedic śiva]

1. auspicious, happy, fortunate, blest S I 181; Ja I 5; II 126; Miln 248; Pv IV 3^03; Vv 18^07.

2. a worshipper of the god Siva Miln 191; the same as Sivi Ja III 468.

3. neuter happiness, bliss Snp 115, 478; S IV 370.

-vijjā knowledge of auspicious charms D I 9; Sv I 93 (alternatively explained as knowledge of the cries of jackals); cf. Divy 630 śivāvidyā.

Sivā (feminine) [Sanskrit śivā] a jackal Sv I 93.

Sivāṭikā various reading instead of sipāṭikā, which see.

Sivikā (feminine) [Epic Sanskrit śibikā] a palanquin, litter Bv XVII 16 (text savakā); Pv I 11^01; Vin I 192; -gabbha a room in shape like a palanquin, an alcove Vin II 152; mañca-° Ja V 136, 262 (a throne palanquin?). suvaṇṇa° a golden litter Ja I 52, 89; Dhp-a I 89; Vism 316.

Siveyyaka (adjective) hailing from the Sivi country, a kind of cloth (very valuable) Vin I 278, 280; Ja IV 401; Sv I 133. The two latter passages read sīveyyaka.

Sisira (adjective) [Sanskrit śiśira] cool, cold Dāṭh V 33; Vv-a 132. (masculine) cold, cold season Vin II 47 = Ja I 93.

Sissa [cf. Sanskrit śiṣya, gerund of śiṣ or śās to instruct: see sāsati etc.] a pupil; Snp 997, 1028; As 32 (°ānusissā).

Sissati [passive of śiṣ to leave; Dhātup 630: visesana] to be left, to remain Vv-a 344. Cf. visissati. – causative seseti to leave (over) D II 344 (preterit sesesi); Ja I 399; V 107; Dhp-a I 398 (asesetvā without a remainder). – past participle siṭṭha: see visiṭṭha.

Sīgha (adjective) [cf. Epic Sanskrit śīghra] quick, rapid, swift M I 120; A I 45; Dhp 29; Pp 42; – gāmin walking quickly Snp 381; sīghasota swiftly running D II 132; A II 199; Snp 319; -vāhana swift (as horses) Ja VI 22; cf. adverb sīghataraṁ Miln 82; sīghaṁ (adverb) quickly Miln 147; Vv-a 6; Vibh-a 256; usually reduplicated sīgha-sīghaṁ very quickly Ja I 103; Pv-a 4.

Sīta^01 (adjective) [Vedic śīta] cold, cool D I 74, 148; II 129; A II 117, 143; Snp 467, 1014; Vin I 31, 288. (neuter) cold Vin I 3; Ja I 165; Mhv 1, 28; Snp 52, 966. In compounds with kṛ and bhū the form is sīti°, e.g. sīti-kata made cool Vin II 122; sīti-bhavati to become cooled, tranquillized S II 83; III 126; IV 213; V 319; Snp 1073 (sīti-siyā, potential of bhavati); It 38; -bhūta, tranquillized Vin I 8; II 156; S I 141, 178; Snp 542, 642; A I 138; V 65; D III 233; Vv 53^24; Pv I 8^07; IV 1^32. sīti-bhāva coolness, dispassionateness, calm A III 435; Thig 360; Paṭis II 43; Vism 248; Vibh-a 230; Pv-a 230; Thig-a 244. At Ja II 163 and V 70 read sīna (“fallen”) for sīta.

-āluka susceptible of cold Vin I 288 (synonym sītabhīruka);

-uṇha cold and heat Ja I 10;

-odaka with cool water (pokkharaṇī) M I 76; Pv II 10^04; sītodika (°iya) the same Ja IV 438;

-bhīruka being a chilly fellow Vin I 288 16 (cf. sītāluka).

Sīta^02 (neuter) sail Ja IV 21. So also in BHS: Jm 94.

Sītaka = sīta S IV 289 (vāta).

Sītala (adjective) [cf. Vedic śītala] cold, cool Ja II 128; Sv I 1; Miln 246; tranquil Ja I 3; (neuter) coolness Miln 76, 323; Vv-a 44, 68, 100; Pv-a 77, 244. sītalībhāva becoming cool Saddh 33.

Sītā (feminine) a furrow Vin I 240 (satta sītāyo); gambhīra-sīta with deep mould (khetta) A IV 237, 238 (text, °-sita).

-āloḷī mud from the furrow adhering to the plough Vin I 206.

Sīti° see sīta. The word sītisiyāvimokkha Paṭis II 43, must be artificial, arisen from the pāda, sīti-siyā vimutto Snp 1073 (on which see explanation at Nidd II §678).

Sīdati [sad, Indo-Germanic °si-zd-ō, reduplicated formation like tiṣṭhati; cf. Latin sīdo, Greek ἵζω; Avesta hiđaiti. – Dhātup (50) gives the 3 meanings of “visaraṇa-gaty-avasādanesu”] to subside, sink; to yield, give way S I 53; Snp 939 (= śaṁsīdati osīdati Nidd II §420); It 71; Mhv 35, 35; 3rd plural sīdare Ja II 393; potential sīde It 71; future sīdissati: see ni°. – past participle sanna. – causative sādeti (q.v.); causative II sīdāpeti to cause to sink Saddh 43. – Cf. ni°, vi°.

Sīdana (neuter) [from sīdati] sinking Mhv 30, 54.

Sīna^01 [past participle of śṛ to crush; Sanskrit śīrṇa] fallen off, destroyed Miln 117 (°patta leafless); Ja II 163 (°patta, so read for sīta°). See also saṁsīna.

Sīna^02 [past participle of sīyati; Sanskrit śīna] congealed; cold, frosty M I 79.

Sīpada (neuter) [Sanskrit slīpada] the Beri disease (elephantiasis) morbid enlargement of the legs; hence sīpadin and sīpadika suffering from that disease Vin I 91, 322.

Sīmantinī (feminine) a woman Ja IV 310; VI 142.

Sīmā (feminine) [cf. Sanskrit sīmā] boundary, limit, parish Vin I 106f., 309, 340; Nidd I 99 (four); Dhp-a IV 115 (mālaka°); antosīmaṁ within the boundary Vin I 132, 167; ekasīmāya within one boundary, in the same parish Ja I 425; nissīmaṁ outside the boundary Vin I 122, 132; bahisīmagata gone outside the boundary Vin I 255. bhinnasīma transgressing the bounds (of decency) Miln 122. – In compounds sīma° and sīmā°.

-anta a boundary Mhv 25, 87; sin Snp 484; Ja IV 311;

-antarikā the interval between the boundaries Ja I 265; Vism 74;

-ātiga transgressing the limits of sin, conquering sin Snp 795; Nidd I 99;

-kata bounded, restricted Nidd II page 153 (cf. pariyanta);

-ṭṭha dwelling within the boundary Vin I 255;

-samugghāta removal, abolishing, of a boundary Mhv 37, 33;

-sambheda mixing up of the boundary lines Vism 193, 307, 315.

[BD]: bahisīmagata “Beyond the pale.”

Sīyati [for Sanskrit śyāyati] to congeal or freeze: see visīyati and visīveti. – past participle sīna^02.

Sīra [Vedic sīra] plough Thig-a 270 (= naṅgala).

Sīla (neuter) [cf. Sanskrit śīla. It is interesting to note that Dhātup 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; Pv-a 68 (+ maccharin); kiṁ° of what behaviour? Pv II 9^13; keḷi° tricky Pv-a 241; damana° one who conquers Pv-a 251; parisuddha° of excellent character A III 124; pāpa° wicked Snp 246; bhaṇana° wont to speak Dhp-a IV 93; vāda° quarrelsome Snp 381f. – dussīla (of) bad character D III 235; Dhs 1327; Pp 20, 53; Pv II 8^02 (noun); II 9^69 (adjective); Dhp-a II 252; IV 3; Saddh 338; Miln 257; opposite susīla S I 141.

2. moral practice, good character, Buddhist ethics, code of morality.

(a) The dasa-sīla or 10 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) abrahmacariyā 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 10 we sometimes find only the first 7 designated as “sīla” per se, or good character generally. See e.g. A I 269 (where called sīla-sampadā); II 83f. (not called “sīla”), and sampadā.

(b) The pañca-sīla or 5 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 10 sikkha-padāni. They are a sort of preliminary condition to any higher development after conforming to the teaching of the Buddha (saraṇaṁgamana) and as such often mentioned when a new follower is “officially” installed, e.g. Bv II 190: saraṇāgamane kañci nivesesi Tathāgato kañci pañcasu sīlesu sīle dasavidhe paraṁ. From Pv IV 1^76f. (as also from Khp II as following upon Khp I) it is evident that the sikkhāpadāni are meant in this connection (either 5 or 10), and not the sīlaṁ, cf. also Pv IV 3^50f., although at the above passage of Bv and at Ja I 28 as well as at Mhv 18, 10 the expression dasa-sīla is used: evidently a later development of the term as regards dasa-sīla (cf. G.C.C. 122, note 3), which through the identity of the 5 sīlas and sikkhāpadas was transferred to the 10 sikkhāpadas. These 5 are often simply called pañca dhammā, e.g. at A III 203f., 208f. Without a special title they are mentioned in connection with the “saraṇaṁ gata” formula e.g. at A IV 266. Similarly the 10 sīlas (as above a) are only called Dhammā at A II 253f.; V 260; nor are they designated as sīla at A II 221. – pañcasu sīlesu samādapeti to instruct in the 5 sīlas (alias sikkhāpadāni) Vin II 162.

(c) The only standard enumerations of the 5 or 10 sīlas are found at two places in the Saṁyutta and correspond with those given in the Niddesa. See on the 10 (as given under a) S IV 342 and Nidd II sub voce sīla; on the 5 (also as under b) S II 68 and Nidd II sub voce The so-called 10 sīlas (Childers) as found at Khp 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-samannāgata uposatha (or aṭṭhaṅgika u.) “the fast-day with its 8 constituents.” They are discussed in detail at A IV 248f., with a poetical setting of the eight at A IV 254 = Snp 400, 401

(d) Three special tracts on morality are found in the canon. The Cullasīla (D 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 5 (omitting the introductory item of bījagāma-bhūtagāma-samārambha) form the second 5 sikkhāpadāni. Upon the Culla° follows the Majjhima° (D I 5f.) and then the Mahāsīla D 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: D I 206f.; at A V 205, 206 sīla-kkhandha refers to the Culla-sīla only. The three (s., samādhi and paññā) are often mentioned together, e.g. D II 81, 84; It 51; Sv I 57. – The characteristic of a kalyāṇa-mitta is endowment with saddhā, sīla, cāga, paññā A IV 282. These four are counted as constituents of future bliss A IV 282, and form the 4 sampadās the same 322. In another connection at M III 99; Vism 19. They are, with suta (following after sīla) characteristic of the merit of the devatās A 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 7 ratanas (the 5 as given under sampadā up to vimutti-ñāṇa-dassana; plus paṭisambhidā and bojjhaṅga). – cattāro sīlakkhandhā “4 sections of morality” Miln 243; Vism 15 and As 168 (here as pātimokkha-saṁvara, indriya-saṁvara, ājīva- pārisuddhi, paccaya-sannissita. The same with reference to catubbidha sīla at Ja III 195). See also under compounds At Paṭis 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. A I 229f.; Vibh-a 413f. – The division of sīla at Ja 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: Paṭis I 42f.; Vism 3f.; Tikap 154, 165f., 269, 277; Nidd I 14, 188 (explained as “pātimokkha-saṁvara”); Nidd II page 277; Vibh-a 143.

-aṅga constituent of morality (applied to the pañcasikkhāpadaṁ) Vibh-a 381;

-ācāra practice of morality Ja I 187; II 3;

-kathā exposition of the duties of morality Vin I 15; A I 125; Ja I 188;

-kkhandha all that belongs to moral practices, body of morality as forming the first constituent of the 5 khandhas or groups (+ samādhi°, paññā°, vimutti°, ñāṇa-dassana-kkhandha), which make up the 5 sampadās or whole range of religious development; see e.g. Nidd I 21, 39; Nidd II page 277. – Vin. 162f.; III 164; A I 124, 291; II 20; S I 99f.; It 51, 107; Nett 90f., 128; Miln 243; Dhp-a III 417;

-gandha the fragrance of good works Dhp 55; Vism 58;

-caraṇa moral life Ja IV 328, 332;

-tittha having good behaviour as its banks S I 169, 183 (translation of Mrs. Rh.D. “with virtue’s strand for bathing”);

-bbata [= vata^02] good works and ceremonial observances Dhp 271; A I 225; S IV 118; Ud 71; Snp 231, etc.; sīlavata the same Snp 212, 782, 790, 797, 803, 899; It 79f.; °-parāmāsa the contagion of mere rule and ritual, the infatuation of good works, the delusion that they suffice Vin I 184; M I 433; Dhs 1005; A III 377; IV 144f.; Nidd I 98; Dukap 245, 282f.; As 348; see also explanation at Cpd. 171, note 4. sīlabbatupādāna grasping after works and rites D II 58; Dhs 1005, 1216; Vism 569; Vibh-a 181f. – The old form sīlavata still preserves the original good sense, as much as “observing the rules of good conduct,” “being of virtuous behaviour.” Thus at Thag 12; Snp 212, 782 (explained in detail at Nidd I 66), 790, 797, 803; It 79; Ja VI 491 (ariya°);

-bheda a breach of morality Ja I 296;

-mattaka a matter of mere morality D I 3; Sv I 55;

-maya consisting in morality It 51; Vv-a 10 (see maya 6);

-vatta morality, virtue S I 143; cf. Ja III 360;

-vipatti moral transgression Vin I 171f.; D II 85; A I 95; 268f.; III 252; Pp 21; Vism 54, 57;

-vipanna trespassing D II 85; Pp 21; Vin I 227;

-vīmaṁsaka testing one’s reputation Ja I 369; II 429; III 100, 193;

-saṁvara self-restraint in conduct D I 69; Dhs 1342; Sv I 182;

-saṁvuta living under moral self-restraint Dhp 281;

-sampatti accomplishment or attainment by moral living Vism 57;

-sampadā practice of morality Vin I 227; D II 86; M I 194, 201f.; A I 95, 269f., II 66; Pp 25, 54;

-sampanna practising morality, virtuous Vin I 228; D I 63; II 86; M I 354; Thig 196; Thig-a 168; Sv I 182.

Sīlatā (feminine) (–°) [abstract from sīla] character(istic), nature, capacity Dhp-a III 272.

Sīlavant (adjective) [sīla + vant] virtuous, observing the moral precepts D III 77, 259f., 285; A I 150; II 58, 76; III 206f., 262f.; IV 290f., 314f.; V 10f., 71f.; Vism 58; Sv I 286; Tikap 279. – nominative singular sīlavā D I 114; S I 166; It 63; Pp 26, 53; Ja I 187; accusative -vantaṁ Vin III 133; Snp 624; instrumental -vatā S III 167; genitive -vato S IV 303; nominative plural -vanto Pp 13; Dhs 1328; Nett 191; accusative plural -vante Ja I 187; instrumental -vantehi D II 80; genitive plural -vantānaṁ M I 334; genitive plural -vataṁ Dhp 56; Ja I 144;f. -vatī D II 12; Thig 449. compound -vantatara Ja II 3.

Sīlika (adjective) (–°) [from sīla] = sīlin Ja VI 64.

Sīlin (adjective) [from sīla] having a disposition or character; ariyasīlin having the virtue of an arya D I 115; Sv I 286; niddāsīlin drowsy, Snp 96; vuddhasīlin increased in virtue D I 114; sabhāsīlin fond of society Snp 96.

Sīliya (neuter) [abstract from sīla, Sanskrit śīlya for śailya] conduct, behaviour, character; said of bad behaviour, e.g. Ja III 74 = IV 71; emphasized as dussīlya, e.g. S V 384; A I 105; V 145f.; opposite sādhu-sīliya Ja II 137 (= sundara-sīla-bhāva commentary).

Sīvathikā (feminine) [etymology doubtful; perhaps = Sanskrit śivālaya; Kern derives it as śīvan “lying” + atthi “bone,” problematic] a cemetery, place where dead bodies are thrown to rot away Vin III 36; D II 295f.; A III 268, 323; Ja I 146; Pv III 52 (= susāna Pv-a 198); Vism 181, 240; Pv-a 195.

Sīvana and Sīveti: see vi°.

Sīsa^01 (neuter) [cf. Sanskrit sīsa] lead D II 351; S V 92; Miln 331; Vibh-a 63 (= kāḷa-tipu); a leaden coin Ja I 7; -kāra a worker in lead Miln 331; – maya leaden Vin I 190.

Sīsa^02 (neuter) [Vedic śīṛsa: see under sira]

1. the head (of the body) Vin I 8; A I 207; Snp 199, 208, page 80; Ja I 74; II 103; sīsaṁ nahāta, one who has performed an ablution of the head D II 172; Pv-a 82; āditta-sīsa, one whose turban has caught fire S I 108; III 143; V 440; A II 93; sīsato towards the head Mhv 25, 93; adho-sīsa, head first Ja I 233.

2. highest part, top, front: bhūmi° hill, place of vantage Dīp XV 26; Ja II 406; caṅkamana° head of the cloister Vism 121; saṅgāma° front of the battle Pp 69; Ja I 387; megha° head of the cloud Ja I 103. In this sense also opposed to pāda (foot), e.g. sopāṇa° head (and foot) of the stairs Dhp-a I 115. Contrasted with sama (plain) Paṭis I 101f.

3. chief point Paṭis I 102.

4. panicle, ear (of rice or crops) A IV 169; Sv 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° Ja II 24; saññā° As 200; kammaṭṭhāna° Dhp-a III 159.

-ānulokin looking ahead, looking attentively after something M I 147;

-ābādha disease of the head Vin I 270f.; Ja VI 331;

-ābhitāpa heat in the head, headache Vin I 204;

-kaṭāha a skull D II 297 = M I 58; Vism 260 = Pj I 60; Pj I 49;

-kalanda Miln 292. [Signification unknown; cf. kalanda a squirrel and kalandaka Ja VI 227; a blanket [cushion?] or kerchief.

-kalanda [BD]: pillow;

-cchavi the skin of the head Vin I 277;

-cola a headcloth, turban Mhv 35, 53;

-cchejja resulting in decapitation A II 241;

-ccheda decapitation, death Ja I 167; Miln 358;

-ppacālakaṁ swaying the head about Vin IV 188;

-ppacālakaṁ [BD]: lolling

-paramparāya with heads close together Dhp-a I 49;

-virecana purging to relieve the head D I 12; Sv I 98;

-veṭha head wrap S IV 56;

-veṭhana headcloth, turban M II 193; sīsaveṭha the same M I 244 = S IV 56;

-vedanā headache M I 243; II 193.

Sīsaka (neuter) [= sīsa] head, as adjective – heading, with the head towards; uttarasīsaka head northwards D II 137; pācīna° (of Māyā’s couch: eastward) Ja I 50. heṭṭhāsīsaka head downwards Ja III 13; dhammasīsaka worshipping righteousness beyond everything Miln 47, 117.

Sīha [Vedic siṁha]

1. a lion D II 255; S I 16; A II 33, 245; III 121; Snp 72; Ja I 165; Miln 400; Nidd II §679 (= migarājā); Vibh-a 256, 398 (with popular etymology “sahanato ca hananato ca sīho ti vuccati”); Ja V 425 (women like the lion); Pj I 140; often used as an epithet of the Buddha A II 24; III 122; S I 28; It 123; feminine sīhī lioness Ja II 27; III 149, and sīhinī Miln 67.

-āsana a throne Mhv 5, 62; 25, 98;

-kuṇḍala “lion’s earring,” a very precious earring Ja V 348; Pj II 138; also as °mukha-kuṇḍala at Ja V 438;

-camma lion’s hide A IV 393;

-tela “lion-oil,” a precious oil Pj I 198;

-nāda a lion’s roar, the Buddha’s preaching, a song of ecstasy, a shout of exultation “halleluiah” A II 33; M I 71; D I 161, 175; S II 27, 55; Ja 119; Miln 22; Dhp-a II 43, 178; Vibh-a 398; (= seṭṭha-nāda abhīta-nāda); Pj II 163, 203;

-nādika one who utters a lion’s roar, a song of ecstasy A I 23;

-pañjara a window Ja I 304; II 31; Dhp-a I 191;

-papātaka “lion’s cliff,” name of one of the great lakes in the Himavā Pj II 407 and passim;

-piṭṭhe on top of the lion Ja II 244;

-potaka a young lion Ja III 149;

-mukha “lion’s mouth,” an ornament at the side of the nave of the king’s chariot Pj 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 Nett 2, 4, 7, 124;

-seyyā lying like a lion, on the right side D II 134; A I 114; II 40, 244; Ja I 119, 330; Vibh-a 345; Dhp-a I 357;

-ssara having a voice like a lion Ja V 284, 296 etc. (said of a prince);

-hanu having a jaw like a lion, of a Buddha D III 144, 175; Bv XIII 1 = Ja I 38.

Sīhaḷa Ceylon; (adjective) Singalese Mhv 7, 44f.; 37, 62; 37, 175; Dhvs 9, 1; Pj I 47, 50, 78; Pj II 30, 53f., 397. -°kuddāla a Singalese hoe Vism 255; Vibh-a 238; -°dīpa Ceylon Ja VI 30; As 103; Sv I 1; Pj I 132; -°bhāsā Singalese (language) Sv I 1; Tikap 259.

Sīhaḷaka (adjective) [from last] Singalese Pj II 397.

Su-Sv.

Su^01 (indeclinable) [onomatopoetic] a particle of exclamation “shoo!”; usually repeated su su Ja II 250; VI 165 (of the hissing of a snake); Thig-a 110 (scaring somebody away), 305 (sound of puffing). Sometimes as sū sū, e.g. Tikap 280 (of a snake), cf. sūkara. – Denomanative susumāyati (q.v.).

Su-02 (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 D I 55; Miln 5;

-kata the same D I 27; (neuter) a good deed, virtue Dhp 314; A III 245;

-kara feasible, easy D I 250; Dhp 163; Snp page 123; na sukaro so Bhagavā amhehi upasaṁkamituṁ S I 9;

-kiccha great trouble, pain Ja IV 451;

-kittika well expounded Snp 1057;

-kumāra delicate, lovely Mhv 59, 29; see sukhumāla;

-kumālatta loveliness Sv I 282;

-kusala very skilful Ja I 220;

-khara very hard (-hearted) Ja VI 508. (= suṭṭhu khara commentary);

-khetta a good field D II 353; A I 135; S I 21;

-gajjin shrieking beautifully (of peacocks) Thag 211;

-gandha fragrant Ja II 20; pleasant odour Dhs 625;

-gandhi = sugandha Ja 100;

-gandhika fragrant Mhv 7, 27; Ja I 266;

-gahana a good grip, tight seizing Ja I 223;

-gahita and suggahīta, grasped tightly, attentive A II 148, 169; III 179; Ja I 163, 222;

-ggava virtuous Ja IV 53 (probably misspelling for suggata);

-ghara having a nice house Ja VI 418, 420;

-carita well conducted, right, good Dhp 168f. (neuter) good conduct, virtue, merit A I 49f., 57, 102; D III 52, 96, 152f., 169; Dhp 231; It 55, 59f.; Paṭis I 115; Vism 199;

-citta much variegated Dhp 151; Dhp-a III 122;

-cchanna well covered Dhp 14;

-cchavi having a lovely skin, pleasant to the skin D III 159; Ja V 215; VI 269;

-jana a good man Mhv 1, 85;

-jāta well born, of noble birth D I 93; Snp 548f.

-jāti of noble family Mhv 24, 50;

-jīva easy to live Dhp 244;

-tanu having a slender waist Vv 64^12 (= sundara-sarīra Vv-a 280);

-danta well subdued, tamed D II 254; Dhp 94; A IV 376;

-dassa easily seen Dhp 252; (masculine) a kind of gods, found in the fourteenth rūpa-brahmaloka D II 52; Pp 17; Kv 207;

-diṭṭha well seen Snp 178; page 143;

-divasa a lucky day Ja IV 209;

-dujjaya difficult to win Mhv 26, 3;

-duttara very difficult to escape from A V 232f., 253f.; Dhp 86; Snp 358;

-dukkara very difficult to do Ja V 31;

-duccaja very hard to give up Ja VI 473;

-duddasa very difficult to see Vin I 5; Thag 1098; Dhp 36; Dhp-a I 300; used as an epithet of Nibbāna S IV 369;

-duppadhaṁsiya very difficult to overwhelm D III 176;

-dubbala very weak Snp 4;

-dullabha very difficult to obtain Snp 138; Vv 44^19; Vism 2; Vv-a 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 Vin I 129; Ja IV 192;

-ddhanta well blown M III 243; As 326; = saṁdhanta A I 253; Vin II 59;

-dhammatā good nature, good character, goodness, virtue Ja II 159; V 357; VI 527;

-dhota well washed, thoroughly clean Ja I 331;

-nandī (scilicet vedanā) pleasing pleasurable S I 53;

-naya easily deduced, clearly understood A III 179 = sunnaya A II 148; III 179 (v.l.);

-nahāta well bathed, well groomed D I 104; as sunhāta at S I 79;

-nimmadaya easily overcome D 243 and f;

-nisita well whetted or sharpened Ja IV 118; as °nissita at Ja VI 248;

-nisit-agga with a very sharp point Vv-a 227;

-nīta well understood A I 59;

-pakka thoroughly ripe Mhv 15, 38;

-paṇṇasālā a beautiful hut Ja I 7;

-patittha having beautiful banks D II 129; Ud 83 = sūpatittha M I 76. See also under sūpatittha;

-parikammakata well prepared, well polished D I 76; A II 201; Sv I 221;

-pariccaja easy to give away Ja III 68;

-parimaṇḍala well rounded, complete Mhv 37, 225;

-parihīna thoroughly bereft, quite done for It 35;

-pāpa-kammin very wicked Ja V 143;

-pāpa-dhamma very wicked Vv 52^01;

-pāpika very sinful, wicked A II 203;

-pāyita well saturated, i.e. hardened (of a sword) Ja IV 118. Cf. suthita;

-pāsiya easily threaded (of a needle) J III 282;

-picchita well polished, shiny, slippery Ja V 197 (cf. Sanskrit picchala?). Dutoit “fest gepresst” (pīḷ?), so also Kern, Toev. II 85. Commentary explains as suphassita;

-pipi good to drink Ja VI 526;

-pīta see suthita;

-pubbaṇha a good morning A I 294;

-posatā good nature Vin I 45;

-ppaṭikāra easy requital A I 123;

-ppaṭipanna well conducted A II 56; Pp 48; -tā, good conduct Nett 50;

-ppaṭi-ppatāḷita well played on D II 171; A IV 263;

-ppaṭividdha thoroughly understood A II 185;

-ppatiṭṭhita firmly established It-77; Sn 444;

-ppatīta well pleased Mhv 24, 64;

-ppadhaṁsiya easily assaulted or overwhelmed D III 176; S II 264. Cf. °duppadhaṁsiya;

-ppadhota thoroughly cleansed D II 324;

-ppabhāta a good daybreak Sn 178;

-ppameyya easily fathomed D I 266; Pp 35;

-ppavādita [music] well played Vv 39^01;

-ppavāyita well woven, evenly woven Vin III 259;

-ppavedita well preached It 78; Thig 341; Thig-a 240;

-ppasanna thoroughly full of faith Mhv 34, 74;

-ppahāra a good blow Ja III 83;

-phassita agreeable to touch, very soft Ja I 220; V 197 (cty for supicchita); smooth Vv-a 275;

-bahu very much, very many Mhv 20, 9; 30, 18; 34, 15; 37, 48;

-bāḷhika see bāḷhika;

-bbata virtuous, devout D I 52; S I 236; Sn 220; Dhp 95; Ja VI 493; Dhp-a II 177; III 99; Pv-a 226; Vv-a 151;

-bbināya easy to understand Nidd I 326;

-bbuṭṭhi abundant rainfall Mhv 15, 97; Dhp-a 1 52;

-kā the same D I 11;

-brahā very big Ja IV 111;

-bhara easily supported, frugal;

-ta frugality Vin I 45; II 2; M I 13;

-bhikkha having plenty of food, (neuter), plenty D I 11;

-vāca called plenty, renowned for great liberality It 66;

-bhūmi good soil M I 124;

-majja well polished Ja III 282;

-majjhantika a good noon A I 294;

-mati wise Mhv 15, 214;

-matikata well harrowed A I 239;

-mada very joyful Ja V 328;

-mana glad, happy D I 3; III 269; A II 198; Snp 222, 1028; Dhp 68; Vism 174. kind, friendly Ja lV 217 (opposite disa);

-manohara very charming Mhv 26, 17;

-manta well advised, careful Mil 318;

-manasa joyful Vin I 25; Mhv 1, 76;

-māpita well built Ja I 7;

-mutta happily released D II 162;

-medha wise Vin I 5; M I 142; A II 49 and f; Dhp 208; Snp 117, 211, etc.; It 33; Nidd I 453;

-medhasa wise D II 267; A II 70; Dhp 29;

-yiṭṭha well sacrificed A II 44;

-yutta well suited, suitable Ja I 296;

-ratta very red Ja I 119; Dhp-a I 249;

-rabhi fragrant S IV 71; Vv 84^32; Ja I 119; A III 238; Vv 44^12, 53^08, 71^06; Pv II 12^03; Vism 195 (ºvilepana); Vv-a 237; Pv-a 77; Dāṭh IV 40; Miln 358. -ºkaraṇḍaka fragrance box, a fragrant box Thig 253; Thig-a 209;

-ruci resplendent Sn 548;

-ruddha very fierce Ja V 425, 431 (read ºrudda);

-rūpin handsome Mhv 22, 20;

-rosita nicely anointed Ja V 173;

-laddha well taken; (neuter) a good gain, bliss Vin I 17; It 77;

-labha easy to be obtained It 102; Ja I 66; VI 125; Pv-a 87;

-vaca of nice speech, compliant M I 43, 126; Sn 143; A III 78; Ja I 224. Often with padakkhiṇaggāhin (q.v.). See also subbaca & abstract derivation sovacassa;

-vatthi [i.e. su + asti] hail, well-being Cp III 11, 12 = Ja IV 31; cf. sotthi;

-vammita well harnessed Ja I 179;

-vavatthāpita well known, ascertained Ja I 279; Mil 10;

-vānaya [i.e. su-v-ānaya] easily brought, easy to catch Ja I 80, 124, 238;

-viggaha of a fine figure, handsome Mhv 19, 28;

-vijāna easily known Sn 92; Ja IV 217;

-viññāpaya easy to instruct Vin I 6;

-vidūravidūra very far off A II 50;

-vibhatta well divided and arranged Sn 305;

-vilitta well perfumed D I 104;

-vimhita very dismayed Ja VI 270;

-visada very clean or clear Pj II 195;

-visama very uneven, dangerous Thig 352; Thig-a 242;

-vihīna thoroughly bereft Ja I 144;

-vuṭṭhikā abundance of rain Ja II 80; Pj II 27; Sv I 95; see subbuṭṭhikā;

-vositaṁ happily ended Ja IV 314;

-saṅkhata well prepared A II 63;

-saññā (feminine) having a good understanding Ja V 304; VI 49, 52, 503 (for ºsoññā? commentary sussoṇiya, i.e. having beautiful hips); Ap 307 (the same);

-saññata thoroughly restrained Ja I 188;

-saṇṭhāna having a good consistence, well made Sn 28;

-sattha well trained Ja III 4;

-sandhi having a lovely opening Ja V 204;

-samāgata thoroughly applied to A IV 271 (atthaṅgaº, i.e. uposatha);

-samāraddha thoroughly undertaken D II 103; S II 264f.; Dhp 293; Dhp-a III 452;

-samāhita well grounded, steadfast D II 120; Dhp 10; Dhp-a IV 114; It 113; -atta of steadfast mind S I 4, 29;

-samucchinna thoroughly eradicated M I 102;

-samuṭṭhapaya easily raised S V 113;

-samudānaya easy to accomplish Ja III 313;

-sambuddha easy to understand Vin I 5; Sn 764; S I 136;

-sāyaṇha a good, blissful evening A I 294;

-sikkhita well learnt, thoroughly acquired Sn 261; easily trained, docile Ja I 444; II 43;

-sikkhāpita well taught, trained Ja I 444;

-sippika a skilful workman Mhv 34, 72;

-sīla moral, virtuous S I 141;

-sukka very white, resplendent D II 18; III 144; Snp 548;

-seyya lying on soft beds S II 268;

-ssata well remembered M I 520;

-ssara melodious Vv 36^04; Pj II 355;

-ssavana good news Ja I 61;

-ssoṇi having beautiful hips Ja IV 19; V 7, 294; cf. sussoṇiya Ja VI 503, & see ºsaññā;

-hajja friend S IV 59; Dhp 219; Sn 37; Ja I 274; A IV 96; Dhp-a III 293;

-hada friendly, good-hearted, a friend D III 187 (= sundara-hadaya commentary) Ja IV 76; VI 382; suhadā a woman with child Ja V 330;

-hanna modesty Ja I 421. See hanna;

-huṭṭhita [su + uṭṭhita] well risen Snp 178;

-huta well offered, burnt as a sacrifical offering A II 44.

Su^03 (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 S I 45; kena ssu S I 39; kissa ssu S 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 D II 212; hatthe su sati when the hand is there S IV 171. It often takes the forms ssu and assu; thus tyassu = te assu D II 287; yassāhaṁ = ye assu ahaṁ D II 284 note 5; api ssu Vin I 5; II 7, 76; tad-assu = tadā su then Ja I 196; tayassu three Snp 231; ādittassu kindled D II 264; nāssu not Snp 291, 295, 297, 309; sv-assu = so su Ja I 196. Euphonic -ṁ- is sometimes added yehi-ṁ-su Ja VI 564 note 3; kacciṁ-su Snp 1045, 1079.

Suṁsumāra [cf. Sanskrit śiśumāra, literally child-killing] a crocodile S IV 198; Thig 241; Thig-a 204; Ja II 158f.; Vism 446; Pj II 207 (°kucchi); Dhp-a III 194. – °rī (feminine) a female crocodile Ja II 159; suṁsumārinī (feminine) Miln 67; suṁsumārapatitena vandeti to fall down in salutation Sv I 291.

Suka [Vedic śuka, from śuc] a parrot Ja I 458; II 132; instead of suka read sūka S V 10. See suva.

Sukka^01 [Vedic śukra; from śuc] planet, star Ud. 9 = Nett 150; (neuter) semen, sukkavisaṭṭhi emission of semen Vin II 38; III 112; IV 30; Kv 163.

Sukka^02 (adjective) [Vedic śukla] white, bright; bright, pure, good S II 240; V 66, 104; Dhp 87; Dhs 1303; It 36; Ja I 129; Miln 200; sukkadhamma Ja I 129; kaṇhāsukkaṁ evil and good Snp 526; Sukkā a class of gods D II 260.

-aṁsa bright lot, fortune Dhp 72; Dhp-a II 73;

-chavi having a white skin Ja IV 184; VI 508; at both passages said of the sons of widows;

-pakkha [cf. BHS śukla-pakāsa Divy 38] the bright fortnight of a month A II 19; Miln 388; Ja IV 26 (opposite kāḷa-pakkha); the bright half, the good opportunity Thig 358; Thig-a 2.

Sukkha (adjective) [Vedic śuṣka, from śuṣ] dry, dried up D II 347; Ja I 228, 326; III 435; V 106; Miln 261, 407. Cf. pari°, vi°.

-kaddama dried mud Mhv 17, 35;

-kantāra desert Ja V 70;

-vipassaka “dry-visioned” Cpd. 55, 75; with different explanation Geiger, Saṁyutta translation ZB II 172 note 1.

Sukkhati [from śuṣka dry; śuṣ] to be dried up Miln 152; Ja V 472; present participle sukkhanto getting dry Ja I 498; present participle medium sukkhamāna wasting away Ja I 104; causative II sukkhāpeti S I 8; Vin IV 86; Ja I 201, 380; II 56; Sv I 262; see also pubbāpeti. – past participle sukkhita.

Sukkhana (neuter) [from sukkha] drying up Ja III 390 (assu-°).

Sukkhāpana (neuter) [from sukkhāpeti] drying, making dry Ja VI 420.

Sukkhita [past participle of sukkhati] dried up, emaciated Miln 303. Cf. pari°.

Sukha (adjective/noun) [Vedic sukha; in ṚV only of ratha; later generally] agreeable, pleasant, blest Vin I 3; Dhp 118, 194, 331; Snp 383; paṭipadā, pleasant path, easy progress A II 149f.; Dhs 178; kaṇṇa-s. pleasant to the ear D I 4; happy, pleased D II 233. – neuter sukhaṁ well-being, happiness, ease; ideal, success Vin I 294; D I 73f.; M I 37; S I 5; A III 355 (deva-manussānaṁ); It 47; Dhp 2; Snp 67; Dhs 10; As 117; Pv-a 207 (lokiya° worldly happiness). – kāyika sukkha bodily welfare Tikap 283; cf. Cpd. 112^01; sāmisaṁ s. material happiness A I 81; III 412; Vibh-a 268. On relation to pīti (joy) see Vism 145 (saṅkhāra-kkhandha-saṅgahitā pīti, vedanā-kkhandha-saṅgahitaṁ sukhaṁ) and Cpd. 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 Paṭis I 188; several other pairs at A I 80; three (praise, wealth, heaven) It 67; another three (manussa°, dibba°, Nibbāna°) Dhp-a III 51; four (possessing making good use of possessions, having no debts, living a blameless life) A II 69. – gātha-bandhana-sukhatthaṁ for the beauty of the verse Ja II 224. – opposite asukha D 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 Thag 220; As 406; accusative sukhaṁ comfortably, in happiness; yathā s. according to liking Pv-a 133; sukhaṁ seti to rest in ease, to lie well S I 41; A I 136; Dhp 19, 201; Ja I 141. Cf. sukhasayita. – s. edhati to thrive, prosper S I 217; Dhp 193; Snp 298; cf. sukham-edha Vin III 137 (with Kern’s remarks Toev. II 83). s. viharati to live happily, A I 96; III 3; Dhp 379. – derived sokhya.

-atthin fem; -nī longing for happiness Mhv 6, 4;

-āvaha bringing happiness, conducive to ease S I 2f., 55; Dhp 35; Ja II 42;

-indriya the faculty of ease S V 209f.; Dhs 452; It 15, 52;

-udraya (sometimes spelt °undriya) having a happy result A I 97; Paṭis I 80; Pv IV 1^78 (= sukha-vipāka Pv-a 243); Vv 31^08;

-ūpaharaṇa happy offering, luxury Ja I 231;

-edhita read as sukhe ṭhita (i.e. being happy) at Vin III 13 and S V 351 (v.l. sukhe ṭhita); also at Dhp-a I 165; cf. Ja VI 219;

-esin looking for pleasure Dhp 341;

-kāma longing for happiness M I 341; S IV 172, 188;

-da giving pleasure Snp 297;

-dhamma a good state M I 447;

-nisinna comfortably seated Ja IV 125;

-paṭisaṁvedin experiencing happiness Pp 61;

-ppatta come to well-being, happy Ja III 112;

-pharaṇatā diffusion of well-being, ease Nett 89 (among the constituents of samādhi);

-bhāgiya participating in happiness Nett 120f., 125f., 239 (the four s. dhammā are indriyasaṁvara, tapasaṁkh āta puññadhamma, bojjhaṅgabhāvanā and sabbūpadhi-paṭinissagga- saṅkhāta Nibbāna);

-bhūmi a soil of ease, source of ease Dhs 984; As 346;

-yānaka an easy-going cart Dhp-a 325;

-vinicchaya discernment of happiness M III 230 sq.

-vipāka resulting in happiness, ease D I 51; A I 98; Sv I 158;

-vihāra dwelling at ease S V 326;

-vihārin dwelling at ease, well at ease D I 75; Dhs 163; Ja I 140;

-saṁvāsa pleasant to associate with Dhp 207;

-saññin conceiving happiness, considering as happiness A II 52;

-samuddaya origin of bliss It 16, 52;

-samphassa pleasant to touch Dhs 648;

-sammata deemed a pleasure Snp 760;

-sayita well embedded (in soil), of seeds A III 404 = D II 354.

Sukhallikānuyoga [same in BHS] luxurious living Vin I 10^12 (kāma-°). See under kāma°.

Sukhāyati [denominative from sukha] to be pleased Ja II 31 (asukhāyamāna being displeased with).

Sukhita [past participle of sukheti] happy, blest, glad S I 52; III 11 (sukhitesu sukhito dukkhitesu dukkhito); IV 180; Snp 1029; Pv II 8^11; healthy Mhv 37, 128; – atta [ātman] happy, easy Snp 145.

Sukhin (adjective) [from sukha] happy, at ease D I 31, 73, 108; A II 185; S I 20, 170; III 83; Dhp 177; Snp 145; being well, unhurt Ja III 541; feminine -nī D II 13; M II 126.

Sukhuma (adjective) [Epic Sanskrit sūkṣma] subtle, minute Vin I 14; D I 182; S IV 202; A II 171; Dhs 676; Thig 266; Dhp 125 = Snp 662; Vism 274, 488 (°rūpā). fine, exquisite D II 17, 188; Miln 313; susukhuma, very subtle Thag 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 D I 45; Sv I 127; Ap 21 (jāla);

-diṭṭhi subtle view It 75;

-dhāra with fine edge Miln 105.

Sukhumaka = sukhuma Paṭis I 185.

Sukhumatta (neuter) [abstract from sukhuma] fineness, delicacy D II 17f.

Sukhumāla (adjective) [cf. Sanskrit su-kumāra] tender, delicate, refined, delicately nurtured A I 145; II 86f.; III 130; Vin I 15, 179; II 180; beautifully young, graceful Ja I 397; Snp 298; samaṇa-° a soft, graceful samaṇa A II 87; feminine sukhumālinī Thig 217; Miln 68, and sukhumālī Ja VI 514.

Sukhumālatā (feminine) [abstract from sukhumāla] delicate constitution Ja V 295; Dhp-a III 283 (ati°).

Sukheti [causative from sukha] to make happy D I 51; S IV 331; Sv I 157; also sukhayati As 117; causative II sukhāpeti D II 202; Miln 79. – past participle sukhita.

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 Vin IV 168;

-ālaya imitation of the Buddha Ja I 490, 491; II 38, 148, 162; III 112;

-ovāda a discourse of the Blessed One Ja I 119, 349; II 9, 13, 46; III 368;

-vidatthi a Buddha-span, a span of the accepted length Vin III 149; IV 173;

-vinaya the discipline of the Buddha A II 147.

Sugati (feminine) [su + gati] happiness, bliss, a happy fate (see detail under gati) Vin II 162, 195; D I 143; II 141; Pp 60; It 24, 77, 112; A III 5, 205; V 268; Vism 427 (where defined as “sundarā gati” and distinguished from sagga as including “manussagati,” whereas sagga is “devagati”); Vibh-a 158; Dhp-a I 153. – suggati (in verses), Dhp 18; D II 202 (printed as prose); Ja IV 436 (= sagga commentary); VI 224. Kern, Toev. II 83 explained suggati as svargati, analogous to svar-ga (= sagga); doubtful. Cf. duggati.

Sugatin (adjective) [from sugati] righteous Dhp 126; Ja I 219 = Vin II 162 (suggatī).

Suṅka (masculine and neuter) [cf. Vedic śulka, neuter]

1. toll, tax, customs Vin III 52; IV 131; A I 54f.; Dhp-a II 2; Ja IV 132; VI 347; Pv-a III

2. gain, profit Thig 25; Thig-a 32.

3. purchase-price of a wife Thig 420; J VI 266; Miln 47f. – odhisuṅka stake Ja VI 279; – gahana Ja V 254; a-suṁkāraha Ja V 254.

-ghāta customs’ frontier Vin III 47, 52;

-ṭṭhāna taxing place, customs’ house Vin III 62; Miln 359;

-sāyika (?) customs’ officer Miln 365 (read perhaps °sādhaka or °sālika?).

Suṅkika [suṅka + ika] a receiver of customs Ja V 254.

Suṅ kiya (neuter) [abstract from suṅka] price paid for a wife Ja VI 266.

Suci (adjective) [Vedic śuci] pure, clean, white D I 4; A I 293; Snp 226, 410. – opposite asuci impure A III 226; V 109, 266. – (neuter) purity, pure things Ja I 22; goodness, merit Dp 245; a tree used for making foot-boards Vv-a 8. At Ja V 294 read sūci for suci.

-kamma whose actions are pure Dhp 24;

-gandha having a sweet perfume Dhp 58; Dhp-a I 445;

-gavesin longing for purity S I 205; Dhp-a III 354;

-ghaṭika read sūcighaṭikā at Vin II 237;

-ghara Vin II 301f.; see sūcighara;

-jātika of clean descent Ja II 11;

-bhojana pure food Snp 128;

-mhita having a pleasant, serene smile Vv 18^10; 50^25; 64^12; Vv-a 96, 280 (also explained as a name); Ja IV 107;

-vasana wearing clean, bright clothes Snp 679.

Sucimant (adjective) [suci + mant] pure, an epithet of the Buddha A IV 340.

Sujā (feminine) [Vedic sruc, f.] a sacrificial ladle D I 120, 138; S I 169; Sv I 289, 299.

Sujjhati [śudh which Dhātup (417) defines as “soceyye,” i.e. from cleansing] to become clean or pure M I 39; S I 34, 166; Nidd I 85; Vism 3; cf. pari° . – past participle suddha. – causative sodheti (q.v.).

Sujjhana (neuter) [from sujjhati] purification Vism 44.

Suñña (adjective) [cf. Sanskrit śūnya, from Vedic śūna, neuter, void]

1. empty, uninhabited D I 17; II 202; S I 180; IV 173; Sv I 110; Miln 5.

2. empty, devoid of reality, unsubstantial, phenomenal M I 435; S III 167; IV 54, 296; Snp 1119; Nidd I 439 (loka).

3. empty, void, useless M I 483; S IV 54, 297; Dāṭh V 17; Miln 96; Vism 594f. (of nāmarūpa, in simile with suñña dāruyanta). suññasuñña empty of permanent substance Paṭis 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” Nidd II §680 (long exegesis of suññato at Snp 1119); Vism 512; Vibh-a 89, 261; Pj I 74.

-āgāra an empty place, an uninhabited spot, solitude Vin I 97, 228; II 158, 183; III 70, 91f.; D I 175; II 86; 291, M I 33; S IV 133, 359f.; A III 353; IV 139, 392, 437; V 109, 207, 323f.; It 39; Ja III 191; Miln 344; Vism 270; Nidd II §94;

-gāma an empty (deserted) village (in similes) Vism 484; Vibh-a 48; Dhs 597; As 309; °tthāna Vism 353; Vibh-a 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 Thig 46; Thig-a 50; Dhs 344; Mhv 37, 7; Nibbāna As 221; phassa S IV 295; vimokkha Dhp 92; Dhp-a II 172; Miln 413; vimokkha samādhi, and samāpatti Vin III 92f.; IV 25f.; samādhi (contemplation of emptiness, see Cpd. 216) D III 219 (one of three samādhis); S IV 360, 363; Miln 337; anupassanā Paṭis II 43f.

Suññatā (feminine) [abstract from suñña] emptiness, “void,” unsubstantiality, phenomenality; freedom from lust, ill-will, and dullness, Nibbāna M III 111; Kv 232; As 221; Nett 118f., 123f., 126; Miln 16; Vism 333 (n’atthi; suñña; vivitta; i, e. abhāva, suññatā, vivittākāra), 578 (twelvefold, relating to the paṭicca-samuppāda), 653f.; Vibh-a 262 (atta°, attaniya°, niccabhāva°).

-pakāsana the gospel of emptiness Sv I 99, 123;

-paṭisaṁyutta relating to the Void, connected with Nibbāna A I 72 = III 107 = S II 267; Sv I 100f.; Miln 16;

-vihāra dwelling in the concept of emptiness Vin II 304; M III 104, 294. See on term e.g. Cpd. 69; PtsC. 142, note 4.

Suññatta (neuter) [abstract from suñña] emptiness, the state of being devoid As 221.

Suṭṭhu (indeclinable) [cf. Sanskrit suṣṭhu, from su°] well; the usual commentary explanation of the prefix su^02 Pv-a 19, 51, 52, 58, 77, 103 etc.; s. tāta well, father Ja I 170; s. kataṁ you have done well Ja I 287; Sv I 297; suṭṭhutaraṁ still more Ja I 229; Pj II 418.

Suṭṭhutā (feminine) [abstract from suṭṭhu] excellence A I 98f.; Nett 50.

Suṇa “dog,” preferable spelling for suna, cf. Geiger, Pāli 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 D I 62, 152; S V 265; Snp 696; It 98; Miln 5. – suṇoti Ja IV 443; potential suṇeyya Vin I 7; D I 79; suṇe Ja IV 240; imperative suṇa S III 121; sunāhi Snp page 21; suṇohi D I 62; Snp 997; 3rd singular suṇātu Vin I 56; 1st plural suṇāma Snp 354; suṇoma Snp 350, 988, 1110; Pv IV 1^31. – 2nd plural suṇātha D I 131; II 76; It 41; Snp 385; Pv-a 13. suṇotha Snp 997; Miln 1. – 3rd plural suṇantu Vin I 5; – present participle suṇanto Snp 1023; Sv I 261; savaṁ Ja III 244. – infinitive sotuṁ D II 2; Snp 384; suṇitum Miln 91. – Future sossati D II 131, 265; Ja II 107; Ja II 63; Ap 156; Vv-a 187; 1st singular sussaṁ Snp 694. – 2nd singular sossi Ja VI 423. – preterit 1st singular assuṁ Ja III 572. – 2nd singular assu Ja III 541. – 3rd singular suṇi Ja IV 336; assosi D I 87, 152; Snp page 103; 1st plural assumha Ja II 79. – 2nd plural assuttha S I 157; II 230. 3rd plural assosuṁ Vin I 18; D I 111. gerund sutvā Vin I 12; D I 4; Snp 30. sutvāna Vin I 19; D II 30; Snp 202. suṇitvā Ja V 96; Mhv 23, 80. suṇiya Mhv 23, 101. – passive sūyati M I 30; Ja I 72, 86; Miln 152. suyyati Ja IV 141; Ja IV 160; V 459. 3rd plural sūyare Ja VI 528. – gerund savanīya what should be heard, agreeable to the ear D II 211. sotabba D I 175; II 346. past participle suta: see separately. – causative sāveti to cause to hear, to tell, declare, announce Ja I 344; Mhv 5, 238; Pv-a 200; Vv-a 66. nāmaṁ s. to shout out one’s name Vin I 36; Sv I 262; maṁ dāsī ti sāvaya announce me to be your slave Ja III 437; cf. Ja IV 402 (but see on this passage and on Ja III 198; VI 486 Kern’s proposed reading sāṭeti); to cause to be heard, to play D II 265. causative also suṇāpeti Dhp-a I 206. – desiderative sussūsati (often written sussūyati) D I 230; M III 133 (text sussūsanti), A IV 393 (the same). – present participle sussusaṁ Snp 189 (v.l., text sussussā); sussūsamāna Snp 383; preterit sussūsiṁsu Vin I 10; future sussūsissanti Vin I 150; S II 267 (text sussu°).

Suṇisā (feminine) [Vedic snuṣā; cf. Greek νυός; Old High German snur; Anglo-Saxon snoru; Latin nurus] a daughter-in-law Vin I 240; III 136; D II 148; M I 186, 253; Ja VI 498; Vv 13^05 (= puttassa bhariyā Vv-a 61); Dhp-a I 355; IV 8; Pv II 4^06 (plural suṇisāyo, so read for sūtisāye). – suṇhā the same Vin II 10; A IV 91; Thig 406; Ja II 347; VI 506; Pv IV 3^43.

Suta^01 [past participle of suṇāti; cf. Vedic śruta]

1. heard; in special sense “received through inspiration or revelation”; learned; taught A 97f.; D III 164f., 241f.; frequent in phrase “Iti me sutaṁ” thus have I heard, I have received this on (religious) authority, e.g. It 22f. (neuter) sacred lore, inspired tradition, revelation; learning, religious knowledge M III 99; A I 210f.; II 6f.; S IV 250; Ja II 42; V 450, 485; Miln 248. – appa-ssuta one who has little learning A II 6f., 218; III 181; V 40, 152; bahu-ssuta one who has much learning, famous for inspired knowledge A II 6f.; III 113f., 182f., 261f.; S II 159. See bahu. asuta not heard Vin I 23 8; Pv IV 1^61; Ja III 233; also as assuta Ja I 390 (°pubba never heard before); III 233. – na suta pubbaṁ a thing never heard of before Ja III 285. dussuta M I 228; sussuta M III 104.

2. renowned Ja II 442.

-ādhara holding (i.e. keeping in mind, preserving) the sacred learning Ja III 193; VI 287;

-kavi a Vedic poet, a poet of sacred songs A II 230;

-dhana the treasure of revelation D III 163, 251; A III 53; IV 4f.; Vv-a 113;

-dhara remembering what has been heard (or taught in the scriptures) A 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 D III 219; Vibh 324 (explained at Vism 439); as °mayī at Paṭis I 4, 22f.; Nett 8, 50, 60;

-ssava far-renowned (epithet of the Buddha) Snp 353.

Suta^02 [Sanskrit suta, past participle of sū (or su) to generate] son Mhv 1, 47; feminine sutā daughter, Thig 384.

Sutatta (neuter) [abstract from suta^01] the fact of having heard or learnt Pj II 166.

Sutappaya (adjective) [su + gerund of tappati^02] easily contented A I 87; Pp 26 (opposite dut°).

Sutavant (adjective) [suta^01 + vant] one who is learned in religious knowledge Vin I 14; A II 178; III 55; IV 68, 157; S III 57; Tikap 279; Snp 70 (= āgama-sampanna Pj II 124), 90, 371; sutavanta-nimmita founded by learned, pious men Miln 1; assutavant, unlearned M I 1 (°va puthujjano laymen); Dhs 1003; A III 54; IV 157.

Suti (feminine) [cf. sruti revelation as opposed to smṛti tradition]

1. hearing, tradition, inspiration, knowledge of the Vedas Snp 839, 1078; Miln 3 (+ sammuti); Mhv 1, 3.

2. rumour; sutivasena by hearsay, as a story, through tradition Ja III 285, 476; VI 100.

3. a sound, tone Vv-a 139 (dvāvīsati suti-bhedā 22 kinds of sound).

Sutitikkha (adjective) [from su + titikkhā] easy to endure Ja 524.

Sutta^01 [past participle of supati] asleep Vin III 117; V 205; D I 70; II 130; Dhp 47; It 41; Ja V 328. – (neuter) sleep D II 95; M I 448; S IV 169. In phrase -pabuddha “awakened from sleep” referring to the awakening (entrance) in the deva-world, e.g. Vism 314 (brahmalokaṁ uppajjati); Dhp-a I 28 (kanaka-vimāne nibbatti); III 7 (the same); cf. S I 143.

Sutta^02 (neuter) [Vedic sūtra, from sīv to sew]

1. a thread, string D I 76; II 13; Vin II 150; Pv II 11^01 (= kappāsiyā sutta Pv-a 146); Ja I 52. – figurative for taṇhā at Dhs 1059; As 364. – kāḷa° a carpenter’s measuring line Ja II 405; Miln 413; digha° with long thread Ja V 389; makkaṭa° spider’s thread Vism 136; yanta° string of a machine Vibh-a 241. – Mentioned with kappāsa as barter for cīvara at Vin 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.” – D II 124; Vin II 97; Vibh-a 130 (+ vinaya); Pj II 159, 310 (compared with Vinaya and Abhidhamma).

3. one of the divisions of the scriptures (see navaṅga) A II 103, 178; III 177, 361f.; Miln 263.

4. a rule, a clause (of the Pātimokkha) Vin I 65, 68; II 68, 95; III 327.

5. a chapter, division, dialogue (of a Buddhist text), text, discourse (see also suttanta) S III 221 (plural sutta), 253; V 46; Nett 118; As 28. suttaso chapter by chapter A V 72, 81; suttato according to the suttas Vism 562 = Vibh-a 173.

6. an ancient verse, quotation Ja I 288, 307, 314.

7. book of rules, lore, textbook Ja 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 Vin I 140f., 169; II 75; III 159; IV 344; A I 60, 69, 72; II 147; S II 267 = A 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 Pj I 12; Vibh-a 431. See DPPN;

-kantikā (scilicet itthi) a woman spinner Pv-a 75; as °kantī at Ja II 79;

-kāra a cotton-spinner Miln 331;

-guḷa a ball of string D I 54; M III 95; Pv IV 3^29; Pv-a 145;

-jāla a web of thread, a spider’s web Nidd II §260;

-bhikkhā begging for thread Pv-a 145;

-maya made of threads, i.e. a net Pj II 115, 263;

-rajjuka a string of threads Vism 253; Vibh-a 236;

-lūkha roughly sewn together Vin I 287, 297;

-vāda a division of the Sabbatthavādins Dīp V 48; Mhv 5, 6; Mhbv 97;

-vibhaṅga classification of rules Vin II 97. Also title of a portion of the Vinaya Piṭaka.

Suttaka (neuter) [from sutta] a string Vin II 271; Pv-a 145; a string of jewels or beads Vin 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) Vin II 75. Cf. dhamma C 1 and piṭaka. – Vin I 169; II 75, 161; III 159; Ja I 218; Miln 341; Vism 41, 72, 93; Pj I 151.

-duka the suttanta pairs, the pairs of terms occurring in the suttantas Dhs 1296f.;

-vatthūni the physical bases of spiritual exercise in the suttantas Paṭis I 186.

Sutti^01 (feminine) [cf. Sanskrit śukti, given as pearl-shell (Suśr), and as a perfume] in kuruvindakasutti a powder for rubbing the body Vin II 107; see sotti.

Sutti^02 (feminine) [Sanskrit sūkti] a good saying Saddh 340, 617.

Suthita (?) beaten out, Miln 415 (with vv.ll. suthiketa, suphita and supita). Should we read su-poṭhita? Kern, Toev. II 85 proposes su-pīta “well saturated” (with which cf. supāyita Ja IV 118, said of a sword).

Sudaṁ (indeclinable) [= Vedic svid, influenced by sma: see su^03] a deictic (seemingly pleonastic) particle in combination with demonstrative pronouns and adverbs; untranslatable, unless by “even, just,” e.g. tapassī sudaṁ homi, lūkha ssudaṁ [sic] homi etc. M I 77 = Ja I 390; cf. itthaṁ sudaṁ thus Snp page 59; tatra sudaṁ there Vin I 4, 34; IV 108; D I 87; II 91; It 15; api ssudaṁ D II 264; S I 119; api sudaṁ S I 113; sā ssudam S II 255.

Sudda [cf. Vedic śūdra] (see detail under vaṇṇa 6) a Sūdra Vin II 239; D I 104; III 81, 95f. (origin); M I 384; A I 162; II 194; S I 102; Pp 60; Snp 314; feminine suddī D I 241; A III 226, 229; Vin III 133.

Suddha [past participle of sujjhati]

1. clean, pure, Vin I 16; II 152; D I 110; Snp 476.

2. purified, pure of heart M I 39; Dhp 125, 412; Snp 90

3. simple, mere, unmixed, nothing but S I 135; As 72; Ja II 252 (°daṇḍaka just the stick).

-antaparivāsa a probation of complete purification Vin II 59 sq.

-ājīva clean livelihood Vibh-a 116; Dhp-a IV 111;

-ājīvin living a pure life Dp 366;

-ānupassin considering what is pure Snp 788; Nidd I 85;

-āvāsa pure abode, name of a heaven and of the devas inhabiting it D II 50; Vism 392. Five are enumerated at D III 237, viz. Avihā, Atappā, Sudassā, Sudassī, Akaniṭṭhā; cf. M III 103;

-āvāsakāyika belonging to the pure abode, epithet of the Suddhāvāsa devas Vin II 302; D II 253; S I 26;

-pīti whose joy is pure Mhv 29, 49;

-buddhi of pure intellect Ja I 1;

-vaṁsatā purity of lineage Mhv 59, 25;

-vasana wearing pure clothes Thig 338; Thig-a 239;

-vālukā white sand Mhv 19, 37;

-saṅkhārapuñja a mere heap of saṅkhāras S I 135.

Suddhaka (neuter) [suddha + ka] a trifle, a minor offence, less than a Saṅghādisesa Vin II 67.

Suddhatā (feminine) [abstract from suddha] purity Snp 435.

Suddhatta (neuter) [abstract from suddha] purity D II 14; Vism 44.

Suddhi (feminine) [from śudh] purity, purification, genuineness, sterling quality D I 54; M I 80; II 132, 147; S I 166, 169, 182; IV 372; Thig 293; Dhp-a III 158 (v.l. visuddhi); Vv-a 60 (payoga°); Vism 43 (fourfold: desanā°, saṁvara°, pariyeṭṭhi°, paccavekkhaṇa°); Dhs 1005; Snp 478; suddhiṁvada stating purity, Snp 910; Nidd I 326; suddhināya leading to purity Snp 910. Cf. pari°, vi°.

-magga the path of purification (cf. visuddhi°) S I 103.

Suddhika (adjective) [suddhi + ka]

1. connected with purification Dhs 519-522; udaka-s. pure by use of water S I 182; Vin I 196; udakasuddhikā (feminine) cleaning by water Vin IV 262; susāna-s. fastidious in the matter of cemeteries Ja II 54.

2. pure, simple; orthodox, schematized; justified Nidd I 89 (vatta°); Vism 63 (ekato and ubhato), 64 (the same); As 185 (jhāna).

Sudhā (feminine) [cf. Sanskrit sudhā]

1. the food of the gods, ambrosia Ja V 396; Vism 258 = Pj I 56 (sakkhara°).

2. lime, plaster, whitewash, cement Vin II 154; -kamma whitewashing, coating of cement Ja VI 432; Mhv 38, 74.

Suna^01 [Sanskrit śūna, past participle of śū to swell] swollen Vin II 253; A IV 275, 470.

Suna^02 [Sanskrit śuna; see suvāṇa] a dog, also written suṇa Ja VI 353, 357 (cf. sunakha).

Sunakha [cf. Sanskrit śunaka; the BHS form is also sunakha, e.g. Mvu III 361, 369] a dog A I 48; II 122; Thig 509; Ja I 175, 189; II 128, 246; Pv-a 151, 206. – rukkha° some sort of animal Ja VI 538. feminine sunakhī a bitch Ja IV 400. – Names of some dogs in the Jātakas are Kaṇha (or Mahā°) Ja IV 183; Caturakkha III 535; Jambuka, Piṅgiya ibid.; Bhattabhuñjana II 246. Cf. suvāṇa.

Sunaggavellita [su + agga + vellita; perhaps originally su-v-agga°] beautifully curled at the ends (of hair) Ja VI 86.

Sundara (adjective) [cf. Epic and Classical Sanskrit sundara] beautiful, good, nice, well Ja II 11, 98; Pj II 410, 493 (cf. parovara). It is very frequent as commentary word, e.g. for prefix su° Pv-a 57, 77; Vv-a 111; for subha Pv-a 14, 44; for sādhu Pj II 176; for sobhana Pv-a 49; for seyyo Pv-a 130.

Supaṇṇa [Vedic suparṇa] “fairwing” a kind of fairy bird, a mythical creature (cf. garuḷa), imagined as winged, considered as foe to the nāgas D II 259; S I 148; Ja I 202; II 13, 107; III 91, 187, 188; VI 256, 257; Vism 155 (°rājā), 400; Nidd I 92, 448; Dhp-a I 280; Pv-a 272; Sv I 51; Mhv 14, 40; 19, 20. Four kinds S III 246.

Supati, Suppati, Soppati [svap; Vedic svapiti and svapati; svapna sleep or dream (see supina), with which cf. Greek ὕπμος sleep = Avesta xvafna, Latin somnus, Anglo-Saxon swefn. Dhātup 481 “saye”] to sleep; supati Snp 110; Ja II 61 (sukhaṁ supati he sleeps well); V 215; Pv II 9^38; suppati S I 107; soppati S I 107, 110; potential supe S I 111; present participle supanto Vin I 15; present participle medium suppamāna Ja III 404; preterit supi Miln 894; Vin II 78; Pv-a 195 (sukhaṁ); infinitive sottuṁ S I 111; past participle supita; also sutta^01 and sotta.

Supāṇa [= suvāṇa] a dog D II 295 = M I 58, 88; Snp 201; Miln 147. Spelt supāna at Ja IV 400.

Supāyika Ja IV 118 (read: supāyita). See under su°.

Supita [past participle of supati] sleeping; (neuter) sleep S I 198 (ko attho supitena) = Snp 331; Pj II 338; Pv II 6^01 (so read for supina?).

Supina (masculine and neuter) [Vedic svapna; the contracted Pāli form is soppa] a dream, vision D I 9, 54; S I 198; IV 117 (supine in a dream; v.l. supinena); Snp 360, 807, 927; Nidd I 126; Ja I 334f., 374; V 42; Sv I 92, 164; Vv 44^14; Vibh-a 407 (by 4 reasons), 408 (who has dreams); Dhp-a I 215. The five dreams of the Buddha A III 240; Ja I 69. dussupina an unpleasant dream Ja I 335; Pv-a 105 (of Ajātasattu); maṅgala° a lucky dream Ja VI 330; mahā°ṁ passati to have (literal see) a great vision Ja I 336f. (the 16 great visions); °ṁ ādisati to tell a dream Nidd I 381. – Supina at Pv II 6^01 read supita.

-anta [anta pleonastic, cf. Thig-a 258 “supinam eva supinantaṁ”] a dream; ablative °ante in a dream Thig 394; Ja V 328 (spelt suppante; commentary sopp°; explained as “supinena”); instrumental °antena the same Vin II 125; III 112; Ja V 40; VI 131; Thig-a 258; Pj I 175; Pj II 80;

-pāṭhaka a dream-teller, astrologer Nidd I 381;

-sattha science of dream-telling, oneiromancy Pj II 564.

Supinaka [supina + ka] a dream Vin II 25; D II 333; M I 365; Ja V 354; Sv I 92.

Supīta read Miln 415 for suthita (Kern’s suggestion). See under su°.

Supoṭhita [su + poṭhita] well beaten; perhaps at Miln 415 for suthita (said of iron); (neuter) a good thrashing Dhp-a I 48.

Suppa [cf. Vedic śūrpa] a winnowing basket Ud 68; Ja I 502; II 428; Vism 109 (+ sarāva), 123; Miln 282; Dhp-a I 174 (kattara°); II 131; Mhv 30, 9. -ka a toy basket, little sieve As 321 (+ musalaka).

Suppatā (feminine) [from sūpa] in mugga-s. pea-soup talk, sugared words Miln 370. See under mugga.

Suppanta see under soppa.

Suplavattha at Ja V 408 is doubtful in spelling and meaning. Perhaps to be read “suplavantaṁ” gliding along beautifully; commentary explained as “sukhena plavanatthaṁ.”

Subbaca (adjective) [su + vaca] compliant, meek A III 180. See also suvaca (under su°). derived sovacassa.

Subbhū (adjective) [su + bhū, Sanskrit bhrū, see bhūkuṭi] having beautiful eyebrows Ja IV 18 (= subhamukhā commentary).

Subha (adjective) [Vedic śubhas from subh; cf. sobhati] shining, bright, beautiful D I 76 = II 13 = M III 102; Dhs 250; Sv I 221; auspicious, lucky, pleasant Snp 341; It 80; good Snp 824, 910; subhato maññati to consider as a good thing Snp 199; Ja I 146; cf. S IV 111; (neuter) welfare, good, pleasantness, cleanliness, beauty, pleasure; -vasena for pleasure’s sake Ja I 303, 304; asubha anything repulsive, disgusting or unpleasant S I 188; V 320; subhāsubha pleasant and unpleasant Miln 136; Ja III 243 (Niraya = subhānaṁ asubhaṁ unpleasant for the good, commentary); cf. below subhāsubha.

-aṅgaṇa with beautiful courts Ja VI 272;

-āsubha good and bad, pleasant and unpleasant Dhp 409 = Snp 633;

-kiṇṇa the lustrous devas, a class of devas D II 69; M I 2, 329, 390; III 102; A I 122; Ja III 358; Kv 207; also written °kiṇha A II 231, 233; IV 40, 401; Vism 414, 420f.; Vibh-a 520; Pj I 86;

-gati going to bliss, to heaven Mhv 25, 115;

-ṭṭhāyin existing or remaining, continuing, in glory D I 17; Sv I 110; A V 60;

-dhātu the element of splendour S II 150;

-nimitta auspicious sign, auspiciousness as an object of one’s thought M I 26; A I 3, 87, 200; S V 64, 103; Vism 20;

-saññā perception or notion of what is pleasant or beautiful Nett 27. opposite asubhasaññā concept of repulsiveness A I 42; II 17; III 79; IV 46; V 106. See asubha; -saññin considering as beautiful A II 52.

Subhaga (adjective) [su + bhaga] lucky; °karaṇa making happy or beloved (by charms) D I 11; Sv I 96. – derived sobhagga.

Sumanā the great-flowered jasmine Ja I 62; IV 455; Dhp-a IV 12. In composition sumana°.

-dāma a wreath of jasmine Ja IV 455;

-paṭṭa cloth with jasmine pattern Ja I 62;

-puppha j. flower Miln 291; Vv-a 147;

-makula a j. bud Dhp-a III 371;

-mālā garland of j. Vv-a 142.

Sumarati see sarati^02.

Sumbhati and Sumhati [sumbh (?), cf. Geiger, Pāli Grammar 60, 128. Dhātum (306 and 548) only says “saṁsumbhane.” The BHS form is subhati Mvu I 14] to push, throw over, strike Ja III 185 (sumh°); VI 549. past participle sumbhita. – Cf. ā°, pari°.

Sumbhita [past participle of sumbhati] knocked over, fallen (over) Pv-a 174.

Suyyati is passive of suṇāti.

Sura [cf. Epic Sanskrit sura probably after asura] god Snp 681 (= deva Pj II 484); name of a Bodhisatta Ja V 12, 13; surakaññā a goddess, a heavenly maid Ja V 407 (= devadhītā, commentary); surinda the king of gods Mhbv 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 Ja III 442 commentary, with explanation as “dussīlya.” cf. sūrata.

Surā (feminine) [Vedic surā] spirituous (intoxicating) liquor (“drink”) Vin II 295; 301; IV 110; D I 146; A I 212, 295; It 63; Ja I 199, 252 (tikhiṇaṁ suraṁ yojetvā mixing a sharp drink); Dhp-a II 9; Dhp 247; as neuter at Ja VI 23 (v.l. surā as gloss). – Five kinds of surā are mentioned, viz. piṭṭha°, pūva°, odana° (odaniya°), kiṇṇapakkhitta°, sambhāra-saṁyutta° Vv-a 73; Vibh-a 381.

-ādhiṭṭhaka addicted to drink Ja V 427;

-geha a drinking house Ja I 302;

-ghaṭa a pitcher of liquor Ja III 477;

-ghara = °geha Ja V 367;

-chaṇa a drinking festival Ja I 489; Dhp-a III 100;

-dhutta a drunkard Snp 106; Ja I 268; III 260;

-nakkhatta a drinking festival Ja 362; Pj II 185;

-pāna drinking strong liquor Ja I 50; IV 23; Vibh-a 383;

-pāyikā a woman drinking liquor Ja V 11;

-pipāsita thirsty after strong drink S II 110;

-pīta one who has drunk liquor Ja I 426;

-mada tipsiness, intoxication A IV 213; Ja I 352, 362;

-meraya (-pāna) (drinking) rum and spirits A I 261; II 53. See also (pañca-) sikkhāpada;

-vitthaka bowl for drinking spirits Ja V 427; Dhp-a III 66;

-soṇḍa a drunkard Dhp-a III 129;

-soṇḍaka the same Ja 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 Wtb. sub voce sol]

1. the sun Vin I 2; D II 319; Snp 687; A I 227; S V 29f.; Ja II 73; Vism 231 (in simile), 416 (the seventh sun), 417 (myth of popular etymology), 690 (in simile); Miln 299; Pj I 21 (bāla°, in simile); Pv-a 137, 211; Vibh-a 519; size of the sun As 318; suriyaṁ uṭṭhāpeti to go on till sunrise Ja I 318.

2. the sun as a god D II 259; S I 51; Ja IV 63, etc.; VI 89, 90, 201, 247, 263, etc.

-atthaṅgamana sunset Vv-a 295;

-uggamana sunrise Mhv 23, 22; Ja I 107;

-kanta the sun-gem, a kind of gem Miln 118;

-ggāha eclipse of the sun D I 10; Ja I 374;

-maṇḍala the orb of the sun A I 283; Dhs 617;

-rasmi a sunbeam Ja I 502;

-vattika a sun-worshipper Nidd I 89.

Suru (indeclinable) [onomatopoetic] a hissing sound (“suru”); surusuru-kārakaṁ (adverb) after the manner of making hissing sounds (when eating) Vin II 214; IV 197.

Suruṅga [a corruption of σῦριγζ] a subterranean passage Mhv 7, 15.

Sulasī (feminine) [cf. Sanskrit surasī, “Basilienkraut” BR; from surasa] a medicinal plant Vin I 201; cf. Hc-Deś VIII 40.

Sulopī (feminine) a kind of small deer Ja VI 437, 438.

Suva [cf. Sanskrit śuka] a parrot Ja I 324; IV 277f.; VI 421; 431f. (the two: Pupphaka and Sattigumba); Dhp-a I 284 (°rājā). feminine suvī Ja VI 421.

Suvaṇṇa [Sanskrit suvarṇa] of good colour, good, favoured, beautiful D I 82; Dhs 223; It 99; A IV 255; Pp 60; Ja I 226; suvaṇṇa (neuter) gold S IV 325f.; Snp 48, 686; Nidd II §687 (= jātarūpa); Pj I 240; Vv-a 104; often together with hirañña Vin III 16, 48; D II 179; °-āni plural precious things Ja I 206. – Cf. soṇṇa.

-iṭṭhakā gilt tiles Dhp-a III 29, 61; Vv-a 157;

-kāra goldsmith D I 78; M II 18; III 243; A I 253f.; Ja I 182; V 438f.; Nidd I 478; Vism 376 (in simile); Dhp-a III 340; Pj II 15; Vibh-a 222 (in simile);

-gabbha a safe (room) for gold Dhp-a IV 105;

-guhā “golden cave,” name of a cave Pj II 66;

-toraṇa gilt spire Vibh-a 112;

-paṭṭa a golden (writing) slab Ja IV 7; Pj II 228, 578; Dhp-a IV 89;

-paṇaka a golden diadem Miln 210;

-pabbata name of a mountain Pj II 358;

-passa the same Pj II 66;

-pādukā golden slippers Vin I 15;

-maya made of gold Ja I 146;

-mālā golden garland Dhp-a I 388;

-meṇḍaka a golden ram Dhp-a III 364; IV 217;

-bhiṅkāra a g. vase Mhbv 154

-bhūmi “gold-land,” name of Cambodia Nidd I 155;

-rājahaṁsa golden-coloured royal mallard Ja I 342;

-vaṇṇa gold-coloured (of the body of the Tathāgata) D III 143, 159; Ja II 104; IV 333; Dhp-a III 113;

-vīthi golden street (in Indra’s town) Ja V 386;

-sivikā a g. litter Dhp-a III 164;

-haṁsa golden swan Ja I 207; II 353; Pj II 277, 349.

Suvaṇṇatā (feminine) [abstract from suvaṇṇa] beauty of colour or complexion Pp 34.

Suvāṇa and Suvāna [cf. Sanskrit śvan, also śvāna (feminine śvānī): from Vedic accusative śuvānaṁ, of śvan. For etymology cf. Greek κύων, Avesta spā, Latin canis, Old-Irish cū, Gothic hunds] a dog M III 91 (= supāṇa M I 58); Ja VI 247 (the 2 dogs of hell: Sabala and Sāma); Vism 259 (= supāṇa Pj I 58). As suvā° at Saddh 379, 408. – See also the various forms san, suṇa, suna, sunakha, supāṇa, soṇa.

-doṇi a dog’s (feeding) trough Vism 344, 358; Vibh-a 62;

-piṇḍa a dog biscuit Vism 344;

-vamathu dog’s vomit Vism 344 (= suvā-vanta Saddh 379).

Suvanaya [su-v-ānaya] easy to bring S I 124 = Ja I 80.

Suvāmin [metri causā for sāmin] a master Sn 666.

Suve see sve.

Susāna (neuter) [cf. Vedic śmaśāna] a cemetery Vin I 15, 50; II 146; D I 71; A I 241; II 210; Pp 59; Ja I 175; Nidd I 466; Nidd II §342; Vism 76, 180; Pv-a 80, 92, 163, 195f. āmaka-s. a place where the corpses are left to rot Ja I 61, 372; VI 10; Dhp-a I 176. Cf. sosānika.

-aggi a cemetery fire Vism 54;

-gopaka the cemetery keeper Dhp-a I 69;

-vaḍḍhana augmenting the cemetery, fit to be thrown into the cemetery Thig 380. Cf. kaṭasi°.

Susānaka (adjective) [from last] employed in a cemetery Mhv 10, 91.

Susira (adjective-neuter) [Sanskrit śuṣira] perforated, full of holes, hollow Ja I 146; Snp 199; Ja I 172, 442; Sv I 261; Miln 112; Vism 194 = As 199; Pj I 172; asusira Dhp-a II 148 (Buddhaghosa for eka-ghaṇa). (neuter) a hole; Pv-a 62.

Susu^01 [cf. Sanskrit śiśu] a boy, youngster lad Vin III 147 = Ja II 284; Vv 64^14 (= dahara commentary); Snp 420; D I 115; M I 82; A II 22; Ja II 57; ājānīya-susūpama M I 445, read ājānīy-ass-ūpama (cf. Thag 72). – In phrase susukāḷa the susu is a double su°, in meaning “very, very black” (see under kāḷa-kesa), e.g. D I 115 = M I 82 = A II 22 = III 66 = Ja II 57; explained as suṭṭhu-kāḷa Sv I 284. – susunāga a young elephant D II 254.

Susu^02 the sound susu, hissing Ja III 347 (cf. su and sū); Thig-a 189.

Susu^03 the name of a sort of water animal (alligator or seacow?) Ja VI 537 (plural susū) = V 255 (kumbhīlā makasā susū).

Susukā (feminine) an alligator Vin I 200; A II 123 (where the same passage at Nidd II §470 has suṁsumāra); M I 459; Miln 196.

Sussati [Vedic śuṣyati; śuṣ (= sosana Dhātup 457)] to be dried, to wither Snp 434; Ja I 503; II 424; VI 5 (being thirsty); present participle medium sussamāna Ja I 498; Snp 434; future sussissati Ja I 48; gerund sussitvā Ja II 5, 339; Pv-a 152. Cf. vissussati and sukkhati. – causative soseti (q.v.).

Sussūsa (adjective) wishing to hear or learn, obedient S I 6; Ja IV 134.

Sussūsati [desiderative from suṇāti; Sanskrit śuśrūṣati] to wish to hear, to listen, attend D I 230; A I 72; IV 393; preterit sussūsimsu Vin I 10; present participle medium sussūsamāna Snp 383.

Sussūsā (feminine) [Classical Sanskrit śuśrūṣā] wish to hear, obedience, attendance D III 189; A V 136; Thag 588; Snp 186; Ja III 526; Miln 115.

Sussūsin (adjective) [cf. Epic Sanskrit śuśrūṣin] obedient, trusting Ja III 525.

Suhatā (feminine) [sukha + tā] happiness Ja III 158.

Suhadā (feminine) a woman with child Ja V 330.

Suhita (adjective) [su + hita] satiated M I 30; Ja I 266, 361; V 384; Miln 249.

Sū (indeclinable) an onomatopoetic particle “shoo,” applied to hissing sounds: see su^01. Also doubled: sū sū Dhp-a I 171; III 352. Cf. sūkara and sūsūyati.

Sūka [cf. Sanskrit śūka] the awn of barley etc. S V 10, 48; A I 8.

Sūkara [Sanskrit sūkara, perhaps as sū + kara; cf. Avesta hū pig, Greek ὧς; Latin sūs; Anglo-Saxon sū = English sow] a hog, pig Vin I 200; D I 5; A II 42 (kukkuṭa + s.), 209; It 36; Ja I 197 (Muṇika); II 419 (Sālūka); III 287 (Culla-tuṇḍila and Mahā-tuṇḍila); Miln 118, 267; Vibh-a 11 (vara-sayane sayāpita). – feminine sūkarī Ja II 406 (read vañjha°).

-antaka a kind of girdle Vin II 136;

-maṁsa pork A 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 (JRAS 1906, pages 656 and 881). Scarcely with Rh.D. (D.B. II 137, with note) as “quantity of truffles” D II 127; Ud 81f.; Miln 175;

-potaka the young of a pig Ja V 19;

-sāli a kind of wild rice Ja VI 531 (v.l. sukasāli).

Sūkarika [from sūkara; BHS saukarika Divy 505] a pig-killer, pork-butcher S II 257; A II 207; III 303; Pp 56; Thig 242; Ja VI 111; Thig-a 204.

Sūcaka [from sūc to point out] an informer, slanderer S II 257 (= pesuñña-kāraka commentary); Snp 246. Cf. saṁ°.

Sūcana (neuter) indicating, exhibiting Dhātup 592 (for gandh).

Sūci (feminine) [cf. Sanskrit sūci; doubtful whether to sīv] a needle Vin II 115, 117, 177; S II 215f., 257; Ja I 111, 248; Vism 284 (in simile); a hairpin Thig 254; Ja I 9; a small door-bolt, a pin to secure the bolt M I 126; Thig 116; Ja I 360; V 294 (so for suci); Thig-a 117; cross-bar of a rail, railing [cf. BHS sūcī Divy 221] D II 179.

-kāra a needle-maker S II 216;

-ghaṭikā a small bolt to a door Vin II 237; Ud 52; A IV 206; Ja I 346; VI 444; Vism 394;

-ghara a needle case Vin II 301f.; IV 123, 167; S II 231; Ja I 170;

-nāḷikā a needle-case made of bamboo Vin II 116;

-mukha “needle-mouthed,” a mosquito Abh 646; a sort of intestinal worm; °ā pāṇā (in the Gūtha Niraya Hell) M III 185;

-loma needle-haired, having hair like needles S II 257; name of a yakkha at Gayā S I 207; Snp page 48; Pj II 551; Vism 208;

-vatta needle-faced, having a mouth like a needle Pañca-g 55;

-vāṇijaka a needle-seller S II 215.

Sūcikā (feminine) [from sūci]

1. a needle; (figurative) hunger Pv II 8^03; Pv-a 107.

2. a small bolt to a door Vin II 120, 148. sūcikaṭṭha whose bones are like needles (?) Pv III 2^03; Pv-a 180 (sūcigātā ti vā pāṭho. Vijjhanatthena sūcikā ti laddhanāmāya khuppipāsāya ajjhāpīḷitā. Sūcikaṇṭhā ti keci paṭhanti. Sūcichiddasadisā mukhadvārā ti attho).

Sūju (adjective) [su + uju] upright Snp 143 = Khp IX 1 (= suṭṭhu uju Pj I 236).

Sūṇā (feminine) a slaughter-house Ja VI 62; see sūnā.

Sūta [Sanskrit sūta] a charioteer Ja IV 408; a bard, panegyrist Ja I 60; V 258.

Sūtighara (neuter) [sūti + ghara] a lying-in-chamber Ja IV 188; VI 485; Vism 259 (Pj I pasūti°); Vibh-a 33, 242.

Sūda [Sanskrit sūda; for etymology see sādu] a cook D I 51; S V 149f.; Ja V 292; Sv I 157; Vism 150 (in simile); Pv II 9^37, 9^50.

Sūdaka = sūda (cook) Ja V 507.

Sūna [Sanskrit śūna] swollen Miln 357^19; Ja VI 555; often wrongly spelt suna (q.v.) Vin II 253 = A IV 275 (cf. Leumann, Gott. Anz., 1899, page 595); As 197 (suna-bhāva).

Sūnā (feminine) [Sanskrit sūnā] a slaughter-house Vin I 202; II 267; asisūnā the same Vin II 26; M I 130, 143; also sūna Ja VI 111; and sūṇā Ja V 303; sūnāpaṇa Ja VI 111; sūnaghara Vin III 59; sūna-nissita Vin III 151; sūnakāraghara Vibh-a 252.

Sūnu [Vedic sūnu, from sū, cf. sūti] a son, child Mhv 38, 87.

Sūpa [Vedic sūpa, cf. Anglo-Saxon sūpan = German saufen; Old High German sūf = soup] broth, soup, curry Vin II 77, 214f.; IV 192; D I 105; S V 129f. (their various flavours); A III 49 (aneka°); Ja II 66; Vism 343. samasūpaka with equal curry Vin IV 192. Also neuter Vin I 239^21 (-āni) and feminine sūpi Ja IV 352 (bidalasūpiyo); sūpavyañjanaka a vessel for curry and sauce Vin I 240.

-vyañjana curry Ja I 197.

Sūpatittha (adjective) [su + upatittha, the latter = tittha, cf. upavana: vana] with beautiful banks. Usually spelt su°, as if su + patittha (see patittha), e.g. Vin III 108; Ja VI 518, 555 (= sobhana°); D II 129; Ud 83; Pv II 1^20 (= sundara-tittha Pv-a 77). But sū° at M I 76, 283; Ap 333.

Sūpadhārita = su + upadhārita well-known Miln 10.

Sūpika [sūpa + ika] a cook Sv I 157; Ja VI 62 (v.l.), 277.

Sūpin (adjective) [from sūpa] having curry, together with curry Ja III 328.

Sūpeyya (neuter) [from sūpa = Sanskrit sūpya]

1. belonging to soup, broth, soup M I 448; S III 146.

2. curry D II 198; Nidd II §314; Dhp-a IV 209.

-paṇṇa curry leaf, curry stuff Vism 250 = Vibh-a 233; Ja I 98, 99;

-sāka a potherb for making curry Ja IV 445.

Sūyati is passive of suṇāti.

Sūra^01 [Vedic śūra, from śū] valiant, courageous S I 21; Ja I 262, 320; II 119; (masculine) a hero, a valiant man D I 51, 89; III 59, 142, 145 sq; A IV 107, 110; Snp 831; Sv 157, 250; (neuter) valour S V 227, read sūriya.

-kathā a tale about heroes D I 8; Sv I 90;

-kāka the valiant crow Dhp-a III 352;

-bhāva strength, valour Ja I 130; Vism 417 (in definition of suriya).

Sūra^02 [Vedic sūra] the sun Thig-a 150 (Ap V 90); Ja V 56.

Sūrata [= surata] soft, mild Ja VI 286; Mhbv 75; kindly disposed S IV 305. Cf. surata and sorata.

Sūrin (adjective) [from sūra^01] wise Mhv 26, 23.

Sūriya (neuter) [abstract from sūra^01] valour S V 227 (text, sūra); Ja I 282; Miln 4.

Sūla [cf. Vedic śūla] (masculine and neuter)

1. a sharp-pointed instrument, a stake Thig 488; S V 411; Pv IV 1^06; Vism 489 (in compound), 646 (khadira°, ayo°, suvaṇṇa°); Thig-a 288; Ja I 143, 326; sūle uttāseti to impale A I 48; Ja I 326; II 443; IV 29; appeti the same Ja III 34; VI 17, or āropeti Pv-a 220. ayasūla an iron stake Ja IV 29; Snp 667; cf. asi° and satti°.

2. a spit Ja I 211; roasted on a spit, roasted meat Ja III 220; maṁsa° the same, or perhaps a spit with roasted meat Ja III 52, 220.

3. an acute, sharp pain As 397; sūlā (feminine) the same A V 110^05. Cf. definition of sūl as “rujā” at Dhātup 272.

-āropana impaling, execution Miln 197, 290;

-koṭi the point of the stake Dhp-a II 240.

Sūḷāra (adjective) [su + uḷāra] magnificent Mhv 28, 1.

Sūsūyati [denominative from sū] to make a hissing sound “sū sū” (of a snake) Dhp-a II 257 (v.l. susumāyati).

Se (pronoun) = taṁ: see under sa^02.

Seka [from sic, see siñcati] sprinkling Ja I 93 (suvaṇṇa-rasa-s.piñjara).

Sekata (neuter) [Sanskrit saikata] a sandbank Dāṭh I 32.

Sekadhārī (feminine) (?) Ja VI 536 (nīlapupphi-°, commentary nīlapupphīti ādikā pupphavalliyo).

Sekha and Sekkha [cf. Sanskrit śaikṣa; from sikṣ, sikkhati] belonging to training, in want of training, imperfect Vin I 17, 248; III 24; Dhs 1016; one who has still to learn, denotes one who has not yet attained Arahantship D II 143; M I 4, 144; A I 63; Pp 14; It 9f., 53, 71; Snp 970, 1038 = S II 47; definition A I 231; S V 14, 145, 175, 229f., 298, 327; Nidd I 493 (sikkhatī ti sekkho, etc.) = Nidd II §689; Vibh-a 328. s. pāṭipadā the path of the student M I 354; III 76, 300; s. sīla the moral practice of the student A I 219f.; II 6, 86f.; asekha not to be trained, adept, perfect Vin I 62f.; III 24; Pp 14 (= Arahant). See asekha.

-bala the strength of the disciple, of five kinds A II 150;

-sammata esteemed to be under discipline, educated Vin IV 179.

Sekhavant (?) quick Ja VI 199 (v.l. sīghavant).

Sekhiya [from sekha] connected with training; s. dhamma rule of good breeding Vin IV 185f.

Segālaka (neuter) [from sigāla] a jackal’s cry A I 187f. (°ṁ nadati); cf. sigālika.

Secanaka [from seceti] sprinkling Ja VI 69; negative asecanaka (q.v.).

Seceti see siñcati.

Secchā = sa-icchā, Saddh 249.

Seṭṭha best, excellent D I 18, 99; S III 13; Snp 47, 181, 822, 907; Dhp 1, 26; Ja I 443; Nidd I 84 = Nidd II §502 (with synonym); Ja I 88; cf. seṭṭhatara Ja V 148.

-kamma excellent, pious deeds Mhv 59, 9;

-sammata considered the best Ja III 111.

Seṭṭhi [from seṭṭha, Sanskrit śreṣṭhin] foreman of a guild, treasurer, banker, “City man”, wealthy merchant Vin I 15f., 271f.; II 110f., 157; S I 89; Ja I 122; II 367 etc.; Rājagaha° the merchant of Rājagaha Vin II 154; Ja IV 37; Bārāṇasi° the merchant of Benares Ja I 242, 269; jana-pada-seṭṭhi a commercial man of the country Ja IV 37; seṭṭhi gahapati Vin I 273; S I 92; there were families of seṭṭhis Vin I 18; Ja IV 62; – ṭṭhāna the position of a seṭṭhi Ja II 122, 231; hereditary Ja I 231, 243; II 64; III 475; IV 62 etc.; seṭṭhānuseṭṭhī treasurers and under-treasurers Vin I 18; see Vinaya Texts I 102.

Seṭṭhitta (neuter) [abstract from seṭṭhi] the office of treasurer or (wholesale) merchant S I 92.

Seṇi (feminine) [Classical Sanskrit śreṇi in meaning “guild”; Vedic = row]

1. a guild Vin IV 226; Ja I 267, 314; IV 43; Dāṭh II 124; their number was eighteen Ja VI 22, 427; Vibh-a 466. – pamukha the head of a guild Ja II 12 (text seni°).

2. a division of an army Ja VI 583; ratha-° Ja VI 48, 49; seṇimokkha the chief of an army Ja VI 371 (cf. senā and seniya).

Seta (adjective) [Vedic śveta and śvitra; cf. Avesta spaēta white; Lithuanian szaitḷti to make light; Old High German hwīz = English white] white D II 297 = M I 58; Snp 689; A III 241; Vibh-a 63 (opposite kāḷa); Ja I 175; Pv-a 157, 215. Name of a mountain in the Himālayas S I 67 = Miln 242; an elephant of King Pasenadi A III 345.

-aṅga white bodied Mhv 10, 54;

-aṭṭhika literally (having) white bones, (suffering from) famine [cf. BHS śvetāsthi Divy 131] Vin III 6; IV 23; S IV 323; A I 160; IV 279. feminine mildew Vin II 256; Ja V 401;

-odaka clear (transparent) water Pv II 1^20;

-kambala white blanket Ja IV 353;

-kamma whitewashing Ja VI 432;

-kuṭṭha white leprosy Ja V 69; VI 196;

-geru name of a plant Ja VI 535;

-cchatta a white parasol, an emblem of royalty D II 19; A I 145; Ja I 177, 267; Pv-a 74; Dhp-a I 167; III 120;

-pacchāda with white covering S IV 292 = Ud 76 = As 397;

-puppha “white-flowered,” name of a tree (Vitex trifolia?) Ja V 422 (= piyaka);

-vārī (and °vārisa) names of plants or trees Ja VI 535, 536.

Setaka (adjective) [seta + ka] white, transparent D II 129; M I 76, 167, 283.

Setaccha a tree Ja VI 535; setacchakūṭa adjective Ja VI 539 (sakuṇa).

Setapaṇṇi (feminine [?]) a tree Ja VI 335.

Seti and Sayati [śī, Vedic śete and śayate; cf. Avesta saēte = Greek κεῖται to lie, ὡ-κεανός (“ocean”) = Sanskrit ā-śayānah, κοιμήω to put to sleep; Anglo-Saxon hǣman to marry; also Latin cīvis = citizen. – Dhātup simply defines as saya (374)] to lie down, to sleep; (applied) to be in a condition, to dwell, behave etc. – Present seti S I 41, 47, 198 (kiṁ sesi why do you lie asleep? cf. Pv II 6^01); Ja I 141; Dhp 79, 168; Snp 200; Vv-a 42; sayati Vin I 57; Ja II 53; Sv I 261. potential sayeyya Pv II 3^09 and saye It 120. present participle sayaṁ It 82, 117; Snp 193; sayāna (medium) D I 90; II 292; M I 57; It 117; Snp 1145; and semāna D II 24; M I 88; S I 121; Ja I 180; also sayamāna Thag 95. – Future sessati S I 83; Snp 970; Dhp-a I 320. – preterit sesi Ja V 70; settha Snp 970; sayi Ja VI 197, asayittha Ja I 335. – infinitive sayituṁ Pv-a 157; gerund sayitvā Ja II 77. – past participle sayita (q.v.). – causative II sayāpeti to make lie down, to bed on a couch etc. Ja I 245; V 461; Mhv 31, 35; Pv-a 104. – past participle sayāpita. – sukhaṁ seti to be at ease or happy S I 212; Ja V 242 (raṭṭhaṁ i.e. is prosperous); opposite dukkhaṁ s. to be miserable A I 137.

Setu [Vedic setu, to si or sā (see sinoti); cf. Avesta haetu dam; Latin saeta; Anglo-Saxon sāda rope; etc.] a causeway, bridge Vin I 230 = D II 89, Ja I 199; Vism 412 (simile); Dhp-a I 83; Pj II 357; Pv-a 102, 151, 215. uttāra° a bridge for crossing over M I 134; S IV 174; Miln 194; naḷa-° a bamboo bridge Thag 7.

-kāraka a bridge-maker, one who paves the way S I 33; Kv 345;

-ghāta pulling down of the bridge (leading to something) Vin I 59; III 6; A I 220, 261; II 145f.; Dhs 299; As 219; Sv I 305; Nidd II §462; Dhp-a IV 36.

Seda [Vedic sveda, from svid, cf. Avesta xvaēda, Greek ἱδρώς, Latin sudor, Anglo-Saxon svāt = English sweat] sweat D II 293; A II 67f.; It 76; Snp 196; Ja I 118, 138, 146, 243; in detaiḷ (physiologically) at Vism 262, 360; Vibh-a 66, 245; sweating for medicinal purposes, mahā° a great steam-bath; sambhāra° bringing about sweating by the use of herbs, etc.; seda-kamma sweating Vin I 205. – plural sedā drops of perspiration Dhp-a I 253.

-āvakkhitta earned by the sweat of the brow A II 67f., III 45, 76; IV 95, 282;

-gata sweat-covered, sweating Vv-a 305;

-mala the stain of sweat Ja III 290; Vibh-a 276;

-yūsa sweat Vism 195.

Sedaka (adjective) [from seda] sweating, transpiring D II 265.

Sedita [past participle of sedeti] moistened Ja I 52 (su°). Cf. pari°.

Sedeti [causative of sijjati] to cause to transpire, to heat, to steam Ja IV 238; V 271; Pj I 52, 67; Vin III 82 (preterit sedesi); gerund sedetvā Ja I 324; II 74; past participle sedita. Caus II sedāpeti Ja III 122.

Sena^01 [= sayana] lying, sleeping; couch, bed Ja V 96 (= sayana).

Sena^02 [Sanskrit śyena] a hawk Ja I 273; II 51, 60; Dhp-a II 267.

Senaka^01 a carter Thig-a 271 (= sākaṭika of Thig 443).

Senaka^02 = sena^02 Ja IV 58, 291; VI 246.

Senā [Vedic senā^02 perhaps from si to bind] an army Vin I 241; IV 104f. (where described as consisting of hatthī, assā, rathā, pattī), 160; S I 112; A III 397; V 82; Ja II 94; Miln 4; Nidd I 95 (Māra°), 174 (the same).

-gutta [sena°] a high official, a minister of war, only in compound mahā-° Ja VI 2, 54; mahāsenaguttaṭṭhāna the position of a generalissimo Ja V 115;

-nāyaka a general Vin I 73;

-pacca the position as general Mhv 38, 81;

-pati a general Vin I 233f.; Snp 556; A III 38; IV 79; Ja I 133; IV 43; dhamma-° a general of the Dhamma Miln 343; Dhp-a III 305;

-patika a general A III 76, 78, 300;

-byūha massing of troops, grouping and fitting up an army Vin IV 107; D I 6; Paṭis II 213; Sv 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 Vin I 196, 294, 356; II 146, 150 (°parikkhāra-dussa); III 88 etc.; D II 77; A I 60; It 103, 109; Sv I 208; Ja I 217; Vibh-a 365 (= seti c’eva āsati ca etthā ti senāsanaṁ). See also panta.

-gāha allotment of lodging-places Vin II 167;

-gāhāpaka house-steward Vin II 167;

-cārikā a wandering from lodging to lodging Vin I 182, 203; III 21; Ja 126;

-paññāpaka regulator of lodging-places Vin II 75, 176; III 158f.; IV 38;

-paṭibāhana keeping out of the lodging Ja I 217;

-paviveka secluson in respect of lodging A I 240 sq.

-vatta rule of conduct in respect of dwelling Vin II 220.

Seniya [from senā] belonging to an army, soldier Ja I 314.

Senesika at Vin I 200 is to be read senehika (from sineha), i.e. greasy.

Sepaṇṇī (feminine) [Sanskrit śrīparṇī, literally having lucky leaves] name of a tree, Gmelina arborea Ja I 173, 174; Dhp-a I 145.

Semānaka [semāna + ka; present participle of seti] lying Thag 14; Dhp-a I 16.

Semha (neuter) [= silesuma] phlegm Vin II 137; D II 14, 293; A II 87; III 101; IV 320; Snp 198, 434; Miln 112, 303. Physiologically in detail at Vism 359; Vibh-a 65, 244.

Semhāra some sort of animal (monkey?) (explained by makkaṭa Ps III 142) M I 429.

Semhika (adjective) [from semha] a man of phlegmatic humour Miln 298.

Seyya (adjective) [Sanskrit śreyas, compound formn] better, excellent; nominative masculine seyyo S III 48f.; Snp 918; Dhp 308; Dhs 1116; Ja I 180; nominative feminine seyyasi Ja V 393; nominative neuter seyyo often used as a noun, meaning good, happiness, well-being Vin I 33; D I 184; II 330; Snp 427, 440; Dhp 76, 100; Ja II 44; VI 4 (maraṇaṁ eva seyyo, with ablative of compound rajjato); Pv II 9^43 (dhanaṁ); IV 1^06 (jīvitaṁ); nominative feminine seyyā Ja V 94; nominative accusative neuter seyyaṁ Ja II 402; III 237; ablative as adverb seyyaso “still better” Dhp 43; Ja II 402; IV 241. Superlative seṭṭha.

Seyyaka (adjective) [from seyyā] lying M I 433, see uttānaseyyaka and gabbhaseyyaka.

Seyyati [śṛ, Vedic śṛṇāti and śīryate] to crush Ja I 174. See also sarati^03 and vi°. – past participle siṇṇa: see vi°.

Seyyathā (adverb) [= taṁ yathā, with Māgadhī se° for ta°; cf. sayathā and taṁyathā] as, just as, s. pi Vin I 5; D I 45; It 90, 113; Ja I 339; seyyathīdaṁ as follows “i.e.” or “viz.” Vin I 10; D I 89; II 91; S V 421; It 99.

Seyyā (feminine) [Sanskrit śayyā; from śī] a bed, couch M I 502; A I 296; Vin II 167 (°aggena by the surplus in beds); Snp 29, 152, 535; Dhp 305, 309; Pv II 3^11; IV 1^02; Ja VI 197 (gilāna° sickbed). Four kinds A II 244; Vibh-a 345. seyyaṁ kappeti to lie down Vin IV 15, 18f. – Combined with āvasatha, e.g. at A II 85, 203; III 385; IV 60; V 271f. – As –° used in adjective sense of “lying down, resting,” viz. ussūra° sleeping beyond sunrise D III 184 = Dhp-a II 227; divā° noon-day rest D I 112, 167; sīha° like a lion D II 134; A IV 87; dukkha° sleeping uncomfortably Dhp-a IV 8.

Seritā (feminine) [from serin] independence, freedom Snp 39f.

Serin (adjective) [cf. Sanskrit svairin] self-willed, independent, according to one’s liking M I 506; Thag 1144; Pv IV 1^87; Ja I 5.

Serivihāra (adjective) [serin + vihāra] lodging at one’s own choice M I 469f.; Vism 66 (°sukhaṁ).

Serīsaka (adjective) [from sirīsa] made of Sirīsa wood, name of a hall D II 356f.; Vv 84^53; Vv-a 331, 351.

Serīsamaha a festival in honour of the Serīsaka Vimāna Vv 8437, 53,

Sereyyaka name of a tree (Barleria cristata) Ja III 253.

Sela [from silā] rocky Dhp 8; (masculine) rock, stone, crystal S I 127; D II 39; A III 346; Dhp 81; Ja II 14; Vin I 4f.; III 147 = Ja II 284.

-guḷa a rocky ball Ja I 147;

-maya made of rock (crystal?), of the bowl of the Buddha Pj II 139, 159.

Seḷaka [sela + ka] “rocky,” a kind of copper (cf. pisāca) Vibh-a 63.

Seḷita and Selita [past participle of seḷeti] shouting, noise, row Ja II 218. To this belongs the doubtful derivation selissaka (neuter) noise, row, mad pranks at S IV 117 (v.l. seleyyaka).

Seḷeti [according to Kern, Toev. II 78 for sveḷayati, cf. Old-Irish fet whistle, music etc. Indo-Germanic °sveizd] to make a noise, shout, cry exultantly Snp 682; Ja V 67; Bv I 36. past participle seḷita. – Other, different explanations of the word see in JPTS 1885, page 54.

Sevaka serving, following; a servant, dependent Ja II 12, 125, 420; Pj II 453. See vipakkha°.

Sevati [sev]

1. to serve, associate with, resort to Vin II 203; A I 124f.; Snp 57, 75; Pp 33; It 107; Ja III 525; Pj II 169.

2. to practice, embrace, make use of Vin I 10 = S V 421; D III 157; S I 12; M III 45; Dhp 167, 293, 310; Snp 72, 391, 927; Nidd I 383, 481; Ja I 152, 361; preterit asevissaṁ Ja IV 178. – past participle sevita: see ā°, vi°.

Sevanatā (–°) (feminine) [abstr, from sevati] = sevanā Vibh-a 282f.

Sevanā (feminine) [from sevati] following, associating with Snp 259; Dhs 1326; Pp 20; Dhātup 285 (as neuter); cohabiting Vin III 29.

Sevā (feminine) [from sev] service, resorting to S I 110; Thig-a 179.

Sevāla [cf. Epic Sanskrit śaivala and saivāla] the plant Blyxa octandra moss, A III 187, 232, 235; Ja II 150 = Dhp-a I 144; Ja III 520; IV 71; V 462; Miln 35; Dhp-a III 199; Tikap 12 (in simile). (masculine and neuter) Ja V 37; -mālaka (or -mālika) who makes garlands of Blyxa octandra A V 263; S IV 312. – Often combined with another waterplant, paṇaka (see under paṇṇaka), e.g. A III 187; Vism 261 (simile); Vibh-a 244 (the same); Pj I 61 (cf. Kalpasūtra page 46f.).

Sevin (adjective) [from sev] serving, practising Snp 749; It 54. See vipakkha°.

Seveti to cause to fall, to throw down Ja III 198 (doubtful; commentary explains as pāteti and gives saveti [= sāveti, causative of sru to make glide] as gloss; v.l. also sādeti).

Sesa [from śiṣ] remaining, left D II 48; Snp 217, 354; Ja II 128; (neuter) remainder Pv-a 14, 70; -ka the same Mhv 10, 36; 22, 42; 25, 19.

Seseti: see sissati.

Sessaṁ sessati see seti.

Sehi is instrumental plural of sa^04 (his own): Dhp 136; Dhp-a III 64

Soka [from śuc, to gleam (which to Dhātup however is known only in meaning “soka”: Dhātup 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 Paṭis I 38 = Nidd I 128 = Nidd II §694; shorter as “ñāti-vyasanādīhi phuṭṭhassa citta-santāpo” at Vism 503 = Vibh-a. Cf. the following: Vin I 6; D I 6; II 305, 103; S I 110, 123, 137; A I 51, 144; II 21; V 141; Snp 584, 586; Ja I 189; Pj II 155; Dhp-a II 166; Pj I 153 (abbūḷha°); Pv I 4^03 (= citta-santāpa Pv-a 18); Pv-a 6, 14, 38, 42, 61.

– asoka without grief: see viraja. See also dukkha B III 1 b.

-aggi the fire of sorrow Pv-a 41. plural;

-divasā the days of mourning (at the king’s court after the death of the queen) Pj II 89;

-parideva sorrow and lamenting A III 32, 326f.; V 216f.; Vism 503; Nidd I 128;

-pariddava the same Vv 84^30;

-pareta overcome with grief Pv I 8^06;

-vinaya dispelling of grief Pv-a 39;

-vinodana the same Pv-a 61;

-salla the dart or sting of sorrow A III 54, 58; Nidd I 59, 414; Pv I 8^06; Pv-a 93, 162.

Sokajjhāyikā (feminine) [soka + ajjhāyaka; this soka perhaps *sūka, as in visūka?] a woman who plays the fool, a comedian Vin IV 285; Ja VI 580 (where commentary explains as “grief-dispellers”).

Sokavant (adjective) [soka + vant] sorrowful Mhv 19, 15.

Sokika (adjective) [soka + ika] sorrowful;

– a° free from sorrow Thig-a 229.

Sokin (adjective) [from soka] (feminine °nī) sorrowful Dhp 28.

Sokhya (neuter) [abstract derivation from sukha] happiness Snp 61; Ja V 205.

Sokhumma (neuter) [abstract from sukhuma] fineness, minuteness A II 17; Thag 437. At A II 18 with double suffix °tā.

Sogandhika (neuter) [Sanskrit saugandhika; from sugandha] the white water-lily (Nymphaea lotus) Ja V 419; VI 518, 537 (seta-sogandhiyehi). – As masculine designation of a Hell A V 173; S I 152; Snp 126.

Socati [Vedic śocati, śuc, said of the gleaming of a fire]

1. to mourn, grieve Snp 34; Dhp 15; Ja I 168; Pv I 8^07 (+ rodati); I 10^15; I 12^02; Miln 11; pres 3rd plural socare Snp 445; Dhp 225; present participle socamāna Ja II 75; present participle asocaṁ not grieving S I 116; mā soci do not sorrow D II 144; Ja VI 190; plural mā socayittha do not grieve D II 158; causative socayati to cause to grieve D I 52; S I 116; Thag 743 (gerund °ayitvā); Miln 226; soceti Ja II 8. – past participle socita. – causative II socāpayati the same S I 116.

Socana (neuter) [from śuc] sorrow, mourning Pv-a 18, 62; -nā (feminine) the same D II 306; S I 108 = Snp 34; Nidd II §694.

Socita (neuter) [from socati] grief Thig 462.

Socitatta (neuter) sorrowfullness D II 306; Paṭis I 38 = Nidd II §694.

Socin [from socati] grieving A IV 294 (socī ca = socicca).

Sociya [= Sanskrit śocya] deplorable Saddh 262.

Soceyya (neuter) [abstract from śuc, °śaucya] purity S I 78; A I 94; II 188; V 263; Vism 8; Ja I 214; Miln 115, 207; is threefold A I 271; It 55; D III 219; further subdivided A V 264, 266f. In meaning of “cleaning, washing” given in Dhātup as definition of roots for washing, bathing etc. (khal, nahā, sinā, sudh).

Sojacca (neuter) [abstract from sujāta] nobility, high birth Ja II 137.

Soṇa^01 [see suvāṇa] a dog Ja I 146; VI 107 (= sunakha); Snp 675; Vism 191; Dhp-a III 255 (+ sigāla); soṇi (feminine) a bitch Mhv 7, 8 = sona It 36.

Soṇa^02 [cf. śyonāka] a kind of tree; the Bodhi trees of the Buddhas Paduma and Nārada Bv IX 22; X 24; Ja I 36, 37.

Soṇita (neuter) [Sanskrit śoṇita, from śoṇa red] blood Thig 467; Sv I 120; Vism 259.

Soṇī (feminine) [cf. Sanskrit śroṇī]

1. the buttock Snp 609; Ja V 155, 216, 302.

2. a bitch, see soṇa^01.

Soṇḍa [cf. Sanskrit śauṇḍa] addicted to drink, intoxicated, a drunkard D II 172; Ja V 436, 499; Miln 345; Vism 316. a-soṇḍa A III 38; IV 266; Ja V 166; (feminine °ī) itthisoṇḍī a woman addicted to drink Snp 112 (? better “one who is addicted to women”; Pj II 172 explains to that effect, cf. Ja II 431 itthi-surā-maṁsa-soṇḍa); yuddhasoṇḍa Ja I 204; dāsi-soṇḍa a libertine Ja V 436 (+ surā°); dhamma-soṇḍatā affectionate attachment to the law Ja V 482.

Soṇḍaka [soṇḍa + ka] in compound surā° a drunkard Ja V 433; VI 30.

Soṇḍā (feminine) [Sanskrit śuṇḍā] an elephant’s trunk Vin II 201; = S II 269; M I 415; A IV 87 (uccā° figurative of a bhikkhu Ja I 50, 187; IV 91; V 37; Dhp-a I 58; Miln 368; soṇḍa (masculine) the same S I 104.

Soṇḍika [from soṇḍa]

1. a distiller and seller of spirituous liquors; M I 228 = 374.

2. a drunkard Miln 93.

Soṇḍikā (feminine)]

1. tendril of a creeper S I 106; Miln 374.

2. peppered meat S II 98 (cf. Sanskrit śauṇḍī long pepper).

3. in udaka° Pj I 65 (= sondī^01) a tank.

Soṇḍī^01 (feminine) a natural tank in a rock Ja I 462; Dhp-a II 56 (soṇḍi); udaka-° Ja IV 333; Vism 119; Pj I 65 (soṇḍikā).

Soṇḍī^02 (feminine) the neck of a tortoise S IV 177 (soṇḍi-pañcamāni aṅgāni); Miln 371; the hood of a snake Ja VI 166 (nāgā soṇḍi-katā).

Soṇṇa (neuter) [the contracted form of suvaṇṇa, cf. sovaṇṇa] gold; (adjective) golden Mhv 5, 87; Vv 5^04, 36^07.

-ālaṅkāra with golden ornaments Ja II 48;

-dhaja with golden flags Ja II 48;

-bhiṅkāra a golden vase Saddh 513;

-maya golden, made of gold Ja VI 203;

-vālukā gold dust Ja VI 278.

Sota^01 (neuter) [Vedic śrotas and śrotra; from śru: see suṇāti] ear, the organ of hearing Vin I 9, 34; D I 21; Snp 345 (nominative plural sotā); Vism 444 (defined); Dhs 601; As 310; – dibba-sota the divine ear (cf. dibba-cakkhu) D I 79, 154; III 38, 281; dhamma° the ear of the Dhamma A III 285f., 350; V 140; S II 43; sotaṁ odahati to listen (carefully) D I 230; ohita-s. with open ears A IV 115; V 154; Ja I 129.

-añjana a kind of ointment made with antimony Vin I 203;

-ānugata following on hearing, acquired by hearing A II 185;

-āyatana the sense of hearing Dhs 601f.; D II 243, 280, 290;

-āvadhāna giving ear, attention M II 175;

-indriya the faculty of hearing Dhs 604; D III 239;

-dvāra “door of the ear,” auditory sensation Vibh-a 41;

-dhātu the ear element, the ear Vin II 299; D I 79; S II 121; A I 255 (dibba°); III 17 (the same); V 199; Vibh 334; Vism 407 (defined); Dhs 601, 604; Miln 6;

-viññāṇa auditory cognition, perception through the ear Dhs 443;

-viññeyya cognizable by hearing D II 281; Dhs 467; Pj I 101.

Sota^02 (masculine and neuter) [Vedic srotas, neuter, from sru; see savati]

1. stream, flood, torrent Snp 433; It 144; Ja I 323; sīgha-s. having a quick current D II 132; Snp 319; metaphorically, the stream of cravings Snp 715 (chinna°; cf. Mvu III 88 chinna-srota), 1034; S IV 292; M I 226 (sotaṁ chetvā); It 114; denotes noble eightfold path S V 347; bhava-s. torrent of rebirth S I 15; IV 128; viññāṇa-s. flux of mind, D III 105; nominative singular soto S IV 291f.; V 347; nominative plural sotā Snp 1034; accusative plural sotāni Snp 433; plural sotāyo (feminine [?], or wrong reading instead of sotāso, sotāse [?]) Ja IV 287, 288.

2. passage, aperture (of body, as eyes, ears, etc.), in kaṇṇa° orifice of the ear, and nāsa° nostril, e.g. D I 106; Snp page 108; Ja I 163, 164 (heṭṭhā-nāsika-s.); Vism 400 (dakkhiṇa° and vāma-kaṇṇa-s.).

-āpatti entering upon the stream, i.e. the noble eightfold path (S V 347), conversion Vin II 93 etc. By it the first three saṁyojanas are broken S V 357, 376. It has four phases (aṅgas): faith in the Buddha, the Dhamma, and the Order, and, further, the noble Sīlas S II 68f.; V 362f.; A III 12; IV 405; D III 227 (in detail). Another set of four aṅgas consists of sappurisa-saṁsevā, saddhammasavana, yonisomanasikāra, and Dhammānudhamma-paṭipatti S V 347, 404;

-phala the effect of having entered upon the stream, the fruit of conversion Vin I 293; II 183; M I 325; A I 44; III 441; IV 292f., 372f.; D I 229; III 227; S III 168, 225; V 410f.; Pp 13; Dhp-a III 192; IV 5; Pv-a 22, 38, 66, 142;

-magga the way to conversion, the lower stage of conversion Sv I 237; Ja I 97; Vibh-a 307; see magga;

-āpanna one who has entered the stream, a convert Vin II 161, 240; III 10; D I 156; III 107f., 132, 227; A II 89; S II 68; III 203f., 225f.; V 193f.; Sv I 313; Vism 6, 709; Pv-a 5, 153. The converted is endowed with āyu, vaṇṇa, sukha, and ādhipateyya S V 390; he is called wealthy and glorious S V 402; conversion excludes rebirth in Hell, among animals and petas, as well as in other places of misery; he is a-vinipāta-dhamma: D I 156; II 200; S V 193f., 343; A I 232; II 238; III 331f.; IV 405f., V 182; M III 81; or khīṇa-Niraya: A III 211; IV 405f. (+ khīṇa-tiracchānayoni etc.). The converted man is sure to attain the sambodhi (niyato sambodhiparāyano D I 156, discussed in D.B. I 190-192).

Sotatta scorched Ja I 390 = M I 79, read so tatto (cf. M I 536). See sosīta.

Sotar [agent noun from suṇāti] a hearer D I 56; A II 116; III 161f. – sotā used as a feminine noun Thig-a 200 (Ap V 3).

Sotavant [sota^01 + vant] having ears, nominative plural sotavanto S I 138; Vin I 7; D II 39.

Sotukāma [sotuṁ (= infinitive of suṇāti) + kāma] wish or wishing to hear A I 150; IV 115; Vism 444; feminine abstract °kamyatā desire to listen A V 145f., Pj II 135.

Sotta [past participle of supati, for sutta] asleep S I 170.

Sotti (feminine) [Sanskrit śukti] a shell (?) filled with chunam and lac, used for scratching the back, a back-scratcher acting as a sponge M II 46; A I 208; see sutti e.g. Vin II 107.

Sottiya [= °śrotriya] well versed in sacred learning, a learned man M I 280; Snp 533f. See sotthiya.

Sottuṁ see supati.

Sotthāna (neuter) [cf. Sanskrit svastyayana] blessings well-fare Snp 258; A IV 271, 285; Ja V 29 (where the metre requires sotthayanaṁ, as at IV 75); VI 139.

Sotthi (feminine) [Sanskrit svasti = su + asti] well-being, safety, blessing A III 38 = IV 266 (“brings future happiness”); Ja I 335; s. hotu hail! D I 96; sotthiṁ in safety, safely Dhp 219 (= anupaddavena Dhp-a III 293); Pv IV 6^04 (= nirupaddava Pv-a 262); Snp 269; sotthinā safely, prosperously D I 72, 96; II 346; M I 135; Ja II 87; III 201. suvatthi the same Ja IV 32. See sotthika and sovatthika.

-kamma a blessing Ja I 343;

-kara an utterer of blessings, a herald Ja VI 43;

-gata safe wandering, prosperous journey Mhv 8, 10; sotthigamana the same Ja I 272;

-bhava well-being, prosperity, safety Ja I 209; III 44; Dhp-a II 58; Pv-a 250;

-vacaka utterer of blessings, a herald Miln 359;

-sala a hospital Mhv 10, 101.

Sotthika (& ºiya) (adj.) [fr. sotthi] happy, auspicious, blessed, safe Vv-a 95; Dhp-a II 227 (ºiya; in phrase dlghaº one who is happy for long (?)).

Sotthiya^01 = sottiya a learned man, a brahman Dhp 295; Thig-a 200 (Ap verse 6); Ja IV 301, 303; V 466.

Sotthiya^02 (nt.) [derivation ?] a childbirth rag Vism 63.

Sotthivant (adjective) [sotthi + vant] lucky, happy, safe Vv 84^52.

Sodaka (adjective) [sa + udaka] containing water Mhv 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 Ja I 308; IV 434; Pv-a 94 (bhātā).

Sodhaka [from sodheti] one who cleanses Mhv 10, 90; Pv-a 7.

Sodhana (neuter) [from sodheti] cleansing Vism 276 (as feminine °nā); examining Ja I 292; payment (see uddhāra) Ja I 321.

Sodheti [causative of sujjhati] to make clean, to purify Vin I 47; M I 39; Dhp 141; Sv I 261, 135; to examine, search Ja I 200, 291; II 123; III 528; to search for, to seek Ja II 135; to clean away, to remove Ja IV 404; to correct Ja 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 Pv-a 276; uddhāraṁ sodheti at Ja IV 45; otherwise sādheti. – causative II sodhāpeti to cause to clean, to clean Vin III 208, 248 = I 206; Ja I 305; II 19; passive sodhīyati to be cleansed, to be adorned Bv II 40f. = Ja I 12.

Sona dog It 36; see soṇa.

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. Sanskrit sopāna; Aufrecht “sa + upāyana”] stairs, staircase Vin II 117, 152; D II 178; Ja I 330, 348; IV 265; Vism 10; Vv-a 188; Pv-a 156, 275; Vv 78^05; dhura-sopāna the highest step of a staircase (?) Ja I 330.

-kaliṅgara flight of steps Vin II 128 (v.l. sopāṇakaḷevara as at M II 92);

-panti a flight or row of steps, a ladder Vism 392 (three);

-pāda the foot of the steps (opposite °sīsa) Dhp-a I 115;

-phalaka a step of a staircase Ja I 330.

Soppa (neuter) [= supina] sleep, dream S I 110; A I 261 (i.e. laziness). °ante in a dream Ja V 329 (commentary reading for Text suppante).

Soppati see supati.

Sobbha [cf. Sanskrit śvabhra] a hole, (deep) pit D II 127; M I 11; A I 243; II 140; III 389 (see papāta); V 114f.; Ja VI 166; Thag 229; Pj II 355, 479; a water-pool S II 32; Snp 720; Vism 186; as adjective at S III 109 (+ papāta), i.e. “deep”; kussobbha a small collection of water S II 32, 118; Snp 720; mahāsobbha the ocean S II 32, 118.

Sobhagga (neuter) [abstract from subhaga] prosperity, beauty Thig 72; Ja I 51, 475; II 158; IV 133. As sobhagyatā at Sv I 161.

Sobhañjana the tree Hyperanthica moringa Ja V 405; sobhañjanaka the same Ja III 161 (= siggurukkha, commentary); VI 535.

Sobhaṇa^01 (neuter) [from śubh]

1. a kind of edging on a girdle Vin II 136.

2. beauty, ornament Miln 356.

Sobhaṇa^02 (adjective) [from śubh]

1. adorning, shining, embellishing A II 8, 225; very often spelt sobhana Ja I 257; Thig-a 244; nagara-sobhaṇā (or °iṇī) a courtesan Ja II 367; III 435, 475; Miln 350; Pv-a 4.

2. good Miln 46 (text °na); Cpd. 96; 101; 106.

Sobhati [śubh, Vedic śobhate]

1. to shine, to be splendid, look beautiful Ja I 89; II 93; sobhetha let your light shine (with following yaṁ “in that ... .”) Vin I 187, 349 = II 162 = Ja III 487 = S I 217; present participle °māna Vism 58. preterit sobhi Ja I 143; causative sobheti to make resplendent, adorn, grace A II 7; Snp 421; Ja I 43; Miln 1; Vism 79 (present participle sobhayanto); to make clear D II 105.

Sobhanagaraka (neuter) a kind of game, fairy scenes D I 6, 13; Sv I 84.

Sobhā (feminine) [from śubh; Sanskrit śobhā] splendour, radiance, beauty Mhv 33, 30; Ja IV 333; Thig-a 226; Miln 356.

Sobhiya [cf. Sanskrit śaubhika; BHS śobhika Mvu III 113] a sort of magician or trickster, clown Ja VI 277 (sobhiyā ti nagarasobhanā sampannarūpā purisā; not correct; commentary).

Somanassa (neuter) [from su + mano; cf. domanassa] mental ease, happiness, joy D I 3; II 278; III 270; M I 85, 313; S IV 232; A II 69; III 207, 238; Dhp 341; Snp 67; Pp 59; Vibh-a 73; Pv-a 6, 14, 133; Sv I 53; it is more than sukha D II 214; defined at Vism 461 (iṭṭhārammaṇānubhavana-lakkhaṇaṁ, etc.). A synonym of it is veda I. On term see also Cpd. 277.

-indriya the faculty of pleasure D III 224; S V 209f.; Dhs 18.

Somanassita (adjective) [causative past participle formation from somanassa] satisfied, pleased, contented Vv-a 351.

Somarukkha [soma + rukkha] a certain species of tree Ja VI 530.

Sombhā (feminine) a puppet, doll Thig 390; explained as sombhakā Thig-a 257.

Somma (adjective) [Sanskrit saumya, from soma] pleasing agreeable, gentle Dāṭh I 42; Sv I 247; As 127; Vv-a 205; Pj II 456; Vism 168.

Soracca (neuter) [from sorata] gentleness, restraint, meekness A II 68, 113; III 248; S I 100, 172, 222; Snp 78, 292; Dhs 1342; Ja III 442; IV 302; Miln 162; Vv-a 347. Often combined with khanti forbearance (q.v.). – soracciya (neuter) the same Ja III 453.

Sorata (adjective) [= su + rata, with so° for sū°, which latter is customary for su° before r (cf. dūr° for dur°). See du^01 2 and Geiger, Pāli Grammar §11. – The (B)Sanskrit is sūrata] gentle, kind, humble, self-restrained M I 125; S I 65; IV 305 (text, sūrata); A II 43; III 349, 393f.; Snp 309, 515, 540; Ja IV 303; Dhp-a I 56.

Soḷasa (cardinal number) [Sanskrit ṣoḍaśa] sixteen D I 128; Snp 1006; Ja I 78 (lekhā); II 87; III 342 (atappiya-vatthūni); V 175; VI 37; Miln 11 (palibodhā); Dhp-a I 129 (°salākā); IV 208 (°karīsa-matta). instrumental soḷasahi D I 31, and soḷasehi D I 139; genitive soḷasannaṁ Ja IV 124. Very frequent in measures of time and space. -°vassa° (16 years ...) Ja I 231, 285; II 43; IV 7; VI 10, 486; Dhp-a 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 A IV 252; S III 156; V 44, 343; Dhp 70; It 19.

Soḷasakkhattuṁ sixteen times Sv I 261; Dhp-a I 353 = Mhv 6, 37.

Soḷasama sixteenth Mhv 2, 29; Vism 292.

Sovaggika (adjective) [from sagga = *svarga; cf. the similar formation dovārika = dvāra] connected with heaven Vin I 294; D I 51; A II 54, 68; III 46, 51, 259; IV 245; S I 90; Sv I 158.

Sovacassa (neuter) [from suvaca, in analogy to dovacassa] gentleness, suavity D III 267; A II 148; III 180; Nett 40; 127; °-karaṇa making for gentleness M I 96; A II 148 = III 180.

Sovacassatā (feminine) = sovacassa M I 126; D III 212, 274; A I 83; III 310, 423f., 449; IV 29; Snp 266; Dhs 1327; Pp 24. sovaccasāya and sovacassiya the same (Dhs 1327; Pp 24).

Sovaṇṇa (adjective) [from suvaṇṇa] golden D II 210; A IV 393; Pv-a II 121; Ja I 226; – maya golden Vin I 39; II 116; D II 170 etc.; Ja II 112.

Sovaṇṇaya (adjective) [= sovaṇṇaka] golden Ja I 226.

Sovatthika (adjective) [either from sotthi with diæresis, or from su + atthi + ka = Sanskrit svastika] safe M I 117; Vv 18^07 (= sotthika Vv-a 95); Ja VI 339 (in the shape of a swastika?); Pv IV 3^03 (= sotthi-bhāva-vāha Pv-a 250). -ālaṅkāra a kind of auspicious mark Ja VI 488.

Sovīraka (neuter) [dialectical?] sour gruel Vin I 210; S II 111; Vv 19^08; Pp-a 232.

Sosa [from śuṣ] drying up, consumption Vin 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 Vin II 149; masculine, one who lives in or near a cemetery A III 220; Pp 69f.; Miln 342; Vism 61f.; Dhp-a I 69.

Sosārita (adjective) [su + osārita] well reinstated (opposite dosārita) Vin I 322.

Sosika (adjective) [from sosa] afflicted with pulmonary consumption Vin I 93; IV 8.

Sosīta at Ja 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. sīna^02), or sinna. The corresponding sotatta (explained as “suriya-santāpena su-tatto”) should then be so tatto.

Soseti [causative of sussati] to cause to dry or wither Mhv 21, 28; Vism 120. See vi°.

Sossati is Future of suṇāti.

Sohada [Sanskrit sauhṛda, from su + hṛd] a friend Mhv 38, 98. See also suhada.

Sneha see sineha.

Svākāra [su + ākāra] being of good disposition Vin I 6.

Svākkhāta [su + akkhāta; on the long ā cf. Geiger, Pāli Grammar §7; BHS svākhyāta] well preached Vin I 12, 187; II 199; M I 67; A I 34; II 56; Snp 567. past participle durakkhāta Vism 213 (in detail).

Svāgata [su + āgata]

1. welcome Vin II 11; Thig 337; Thig-a 236.

2. learnt by heart Vin II 95, 249; A IV 140 (pātimokkhāni). See sāgata.

Svātana [cf. Sanskrit śvastana; Geiger, Pāli Grammar §6, 54.4] relating to the morrow; dative °-nāya for the following day Vin I 27; D I 125; Ja I 11; Dhp-a I 314; IV 12.

Svātivatta [su + ativatta] easily overcome Snp 785; Nidd I 76.

Svāssu = so assu Ja I 196.

Svāhaṁ = so ahaṁ.

Sve (adverb) [cf. Sanskrit śvas] tomorrow Vin II 77; D I 108, 205; Ja I 32, 243; II 47; Vv-a 230; svedivasa Dhp-a I 103. The diæretic form is suve, e.g. Pv IV 1^05; Mhv 29, 17; and doubled suve suve day after day Dhp 229; Dhp-a III 329; Ja V 507.

H.

Ha [frequent in ṚV, as gha or ha, Indo-Germanic °gho, °ghe; cf. Latin hi-c, Sanskrit hi] an emphatic particle “hey, oh, hallo, I say” Vin II 109; Snp 666; iti ha, thus Vin I 5, 12; D I 1; a common beginning to traditional instruction Snp 1053; itihītihaṁ (saying), “thus and thus” Snp 1084; Pj II 416 (ha-kāra); Pv-a 4 (ha re), 58 (gloss for su).

Haṁ (indeclinable) [cf. Sanskrit haṁ] an exclamation “I say, hey, hallo, look here!” Vv 50^08 (= nipāta Vv-a 212); Ja V 422; Vv-a 77. Sometimes as han ti, e.g. Ja V 203; Dhp-a III 108. See also handa and hambho. In combination iti haṁ (= iti) Snp 783; Nidd I 71; or with other particles like haṁ dhī Dhp-a I 179, 216 (here as haṁ di).

Haṁsa^01 [from haṁsati] bristling: see lomahaṁsa Snp 270 etc.

Haṁsa^02 [cf. Sanskrit haṁsa = Latin (h)anser “goose,” Greek χήν = Anglo-Saxon gōs = English goose, German gans]

1. a water-bird, swan S I 148; Snp 221, 350, 1134; Dhp 91, 175; Dhp-a II 170; Ja II 176f.; Pj II 277; Pv II 12^03; III 3^04. Considered as (suvaṇṇa-) rāja-haṁsa (“golden royal swan”) to be king of the birds: Ja I 207; II 353; Vism 650. – At Pj II 277 Buddhaghosa gives various kinds of haṁsa’s, viz. harita°, tamba°, khīra°, kāḷa°, pāka°, suvaṇṇa°. – pāka° a species of water bird Ja V 356; VI 539; Pj II 277. – feminine haṁsī Dāṭh V 24 (rāja°).

2. a kind of building Ja I 92.

-potaka a young swan Vism 153 (in simile);

-rāja the king of swans Vv 35^08; Vin IV 259.

Haṁsati [cf. Vedic harṣate Indo-Germanic °ĝher to bristle (of hair), as in Latin horreo (“horrid, horripilation”), ēr hedgehog (“bristler”) = Greek χήρ the same; Latin hirtus, hispidus “rough”; Anglo-Saxon gorst = gorse; German granne and many others, for which see Walde, Latin Wtb. sub voce er. – Dhātup (309) defines as “tuṭṭhi.” See also ghaṁsati^02, pahaṁsati^02, pahaṭṭha^02, pahaṁsita^02] to bristle, stand on end (said of the hair) Vin III 8; M I 79; causative haṁseti to cause to bristle Ja V 154. – past participle haṭṭha.

Haṁsana (adjective-neuter) [from hṛṣ] bristling, see lomahaṁsa Snp 270 etc.

Haṁsi (indeclinable) [?] = hañci if, in case that Ja VI 343.

Haṅkhati see paṭi°.

Hacca (adjective) [from han] killing, in bhūnahacca killing an embryo A IV 98; Ja VI 579 = 587; Miln 314 (text bhūta-)

Hañci (indeclinable) [haṁ + ci] if Kv 1.

Haññati and Hañchati see hanati.

Haṭa^01 [past participle of harati] taken, carried off Vin IV 23; Ja I 498. haṭa-haṭa-kesa with dishevelled hair S I 115.

Haṭa^02 [cf. Sanskrit haṭha and haṭa] a kind of water-plant, Pistia stratiotes D I 166; M I 78, 156; Pp 55 (text sāta-); A I 241, 295 (v.l. sāta; cf. hāṭaka).

Haṭaka see hāṭaka

Haṭṭha [past participle of haṁsati]

1. bristling, standing on end M I 83; Dāṭh V 64; lomahaṭṭhajāta (cf. °loma) with bristling hairs, excited D II 240; Snp page 14.

2. joyful, happy Vin I 15; Snp 1017; Ja I 31, 335; II 32; often combined with either tuṭṭha (e.g. Ja VI 427; Pv-a 113), or pahaṭṭha (Dhp-a III 292).

Haṭha [only as lexicographical word; Dhātup 101 = balakkāra] violence.

Hata [past participle of hanti] struck, killed D II 131; destroyed, spoilt, injured Vin I 25; Dhs 264; Ja II 175; reṇuhata struck with dust, covered with dust Vin 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-a II 188; hata-vasesaka surviving D 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 a nāga Vin II 195; °antarāya one who removes an obstacle Pv-a 1.

– ahata unsoiled, clean, new D II 160; Ja I 50; Dāṭh II 39.

Hati (feminine) [from han] destruction Dāṭh IV 17.

Hattha [from hṛ, cf. Vedic hasta]

1. hand D I 124; A I 47; Snp 610; Ja VI 40. – forearm Vin IV 221; of animals S V 148; Ja I 149; °pāda hand and foot M I 523; A I 47; Ja II 117; Pv-a 241; Dhp-a IV 7. sahassa° thousand-armed Mhv 30, 75; pañca° having five hands Ja V 425; Ja V 431 (mukhassa ceva catunnaṁ ca caranāṇaṁ vasena etaṁ vuttaṁ); kata° a practised hand, practised (of an archer) S I 62; A II 48; Ja IV 211. – hatthe karoti to bring under one’s hand, to take possession of, to subdue Ja VI 490; hatthaṁ gacchati to come under somebody’s hand, to come under the sway of Ja 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” Vin I 15. As °hattha in hand, -handed; e.g. daṇḍa° stick in hand Ja I 59; ritta° empty-handed Saddh 309; vīṇā° lute in hand Mhv 30, 75. Cf. sa° with one’s own hand.

2. the hand as measure, a cubit Ja I 34, 233 (asīti°, q.v.); Mhv 38, 52; Vism 92 (nava° sāṭaka).

3. a handful, a tuft (of hair) Vv-a 197.

-aṅguli finger Pv-a 124 (+ pādaṅguli toe);

-aṭṭhika hand-bone Pj I 49;

-antara a cubit Vism 124;

-āpalekhana licking the hands (to clean them after eating – Cf. the 52nd Sekhiya Vin IV 198) D I 166; III 40; M I 77, 238, 307; A I 295 (v.l. °āva°); Pp 55;

-ābharaṇa bracelet Vin II 106;

-ābhijappana (neuter) incantations to make a man throw up his hands D I 11; Sv I 97;

-ālaṅkāra a (wrist) bracelet, wristlet Vv-a 167;

-kacchapaka making a hollow hand Ja III 505;

-kamma manual work, craft, workmanship, labour Ja I 220; Dhp-a I 98, 395; IV 64;

-gata received, come into the possession of Ja I 446; II 94, 105; Vv-a 149; (neuter) possession Ja VI 392;

-gahaṇa seizing by the hand Vin IV 220;

-cchinna whose hand is cut off M I 523; Miln 5;

-ccheda cutting off the hand Ja I 155 (read sugatiyā va hatthacchedādi);

-cchedana = °cheda Ja IV 192; Dhp-a III 482;

-tala palm of the hand Vv-a 7;

-ttha [cf. Sanskrit hasta-stha, of sthā] literally standing in the hand of somebody, being in somebody’s power (cf. hattha-gata); used as abstract hatthattha (neuter) power, captivity, °ṁ gacchati and āgacchati to come into the power of (genitive), to be at the mercy of [cf. hattha-gata and hatthaṁ gacchati] Ja II 383 (āyanti hatthatthaṁ); IV 420, 459; V 346 (°ṁ āgata). As past participle hatth-attha-gata in somebody’s power Ja I 244; III 204; VI 582. An abstract is further formed from hatthattha as hatthatthatā Ja V 349 (°taṁ gata). The BHS equivalent is hastatvaṁ Mvu II 182;

-pajjotikā hand-illumination, scorching of the hand (by holding it in a torch), a kind of punishment M I 87; A I 47; II 122; Miln 197; Nidd I 154;

-patāpaka a coal-pan, heating of the hand Vv 33^32; Vv-a 147; see mandāmukhi;

-pasāraṇa stretching out one’s hand Vism 569;

-pāsa the side of the hand, vicinity Vin IV 221, 230;

-bandha a bracelet D I 7; Sv I 89;

-vaṭṭaka handcart Vin II 276;

-vikāra motion of the hand Ja IV 491;

-sāra hand-wealth, movable property Dhp-a I 240; Ja I 114; Sv I 216.

Hatthaka [hattha + ka] a handful, a quantity (literal a little hand) Vv 45^05 (= kalāpa Vv-a 197).

Hatthin [Vedic hastin, literally endowed with a hand, i.e. having a trunk] an elephant Vin I 218, 352; II 194f. (Nālāgiri) = Ja V 335 (nominative singular hatthī; genitive hatthissa); D I 5; A II 209; Ja I 358; II 102; Dhp-a I 59 (correct haṭṭhi!), 80 (accusative plural hatthī); size of an elephant Miln 312; one of the seven treasures D I 89; II 174; often mentioned together with horses (°assādayo), e.g. A IV 107; M III 104; Vism 269; Dhp-a I 392. ekacārika-h., an elephant who wanders alone, a royal elephant Ja III 175; caṇḍa h. rogue elephant M I 519; Sv I 37. – hatthinī (feminine) a she-elephant Dhp 105. hatthinikā (feminine) the same Vin I 277; D I 49; Sv I 147.

-atthara elephant rug Vin I 192; D I 7; A I 181;

-ācariya elephant trainer Vin I 345; Ja II 94, 221, 411; IV 91; Miln 201;

-āroha mounted on an elephant, an elephant-driver D I 51; S IV 310;

-ālaṅkāra elephant’s trappings Ja II 46;

-kanta = manta el. charm Dhp-a I 163;

-kantavīṇā lute enticing an elephant Dhp-a I 163;

-kalabha the young of an elephant A IV 435;

-kumbha the frontal globe of an elephant Ja II 245;

-kula elephant species, ten enumerated at Vibh-a 397;

-kkhandha the shoulder or back of an elephant Ja I 313; Mhv 6, 24. Pv-a 75. 178;

-gopaka an elephant’s groom or keeper Ja I 187;

-damaka elephant tamer M III 132, 136; Pj II 161;

-damma an elephant in training M 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 Vin II 169;

-pada an elephant’s foot M I 176, 184; S V 43; Ja I 94;

-pākāra “elephant-wall,” wall of the upper storey with figures of elephants in relief Mhv 33, 5. See Mhv translation 228, note 2;

-ppabhinna a furious elephant Dhp 326; M I 236;

-bandha Ja I 135 = hatthibhaṇḍa;

-bhaṇḍa an elephant keeper Vin I 85; II 194;

-magga elephant track Ja II 102;

-maṅgala an elephant festival Ja II 46;

-matta only as big as an elephant Ja I 303;

-māraka elephant hunter Dhp-a I 80;

-meṇḍa an elephant’s groom Ja III 431; V 287; VI 498;

-yāna an elephant carriage, a riding elephant D I 49; Sv I 147; Pv-a 55;

-yuddha combat of elephants (as a theatrical show) D I 6;

-rūpaka elephant image or picture, toy elephant (+ assa°) Dhp-a II 69;

-laṇḍa elephant dung Dhp-a IV 156;

-liṅgasakuṇa a vulture with a bill like an elephant’s trunk Dhp-a I 164;

-vatta elephant habit Nidd I 92;

-sālā elephant stable Vin I 277; II 194; Dhp-a I 393;

-sippa the elephant lore, the professional knowledge of elephant-training Ja II 221f.

-sutta an elephant-trainer’s manual Ja II 46 (cf. Mallinātha on Raghuv. VI 27);

-soṇḍaka “elephant trunk,” an under-garment arranged with appendages like elephant trunks Vin II 137.

Hadaya [Vedic hṛdaya, hṛd = Avesta zərəḍā, not the same as Latin cor(dem), but perhaps = Latin haru entrails (haruspex). See KZ XL.419] the heart

1. the physical organ D II 293; S I 207 (ettha uro hadayan ti vuttaṁ As 140); in detail: Vism 256, 356; Vibh-a 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 S I 199. Thus defined as “cintā” at Dhātum 535 (as had), or as “hadayaṁ vuccati cittaṁ,” with stereotype explanation “mano mānasa paṇḍara” etc. Dhs 17; Nidd I 412. Cf. As 140 (cittaṁ abbhantaraṭṭhena hadayan ti vuttaṁ). – With citta at Snp page 32 (hadayaṁ te phālessāmi “I shall break your heart”); hadayaṁ phalitaṁ a broken heart Ja I 65; Dhp-a I 173. chinna h. the same Ja V 180. hadayassa santi calmness of h. A V 64f.; hadayā hadayaṁ aññāya tacchati M I 32. h. nibbāyi the heart (i.e. anger) cooled down Ja VI 349; h. me avakaḍḍhati my heart is distraught Ja IV 415. – duhadaya bad-hearted Ja VI 469.

-aṭṭhi a bone of the heart Pj I 49, 50 (so read for pādaṭṭhi, see Appendix to Pj 1.); Vism 255; Pj II 116;

-gata [°ṅgata] gone to the heart, learnt by heart Miln 10;

[BD]: got by heart

-gama [°ṅgama] heart-stirring, pleasant, agreeable D I 4; III 173; M I 345; A II 209; V 205; Vin III 77; Nidd I 446; Dhs. 1343; Sv I 75;

-pariḷāha heart-glow Miln 318;

-phālana bursting of the heart Ja I 282;

-maṁsa the flesh of the heart, the heart Ja I 278, 347; II 159 etc. (very frequent in the Jātakas); Dhp-a I 5; II 90;

-bheda “heart-break,” a certain trick in cheating with measures Sv I 79;

-vañcana deluding the heart Pj II 183 (cf. Ja 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 Tikap 17, 26, 53f., 62, 256; Vism 447; Pj II 228; As 257, 264. See the discussion at BMPE lxxxvi and Cpd. 277 sq;

-santāpa heartburn, i.e. grief, sorrow Vism 54;

-ssita stuck in the heart (of salla, dart) Snp 938; Nidd I 411.

Han (indeclinable) see haṁ.

Hanati^01 and Hanti [han or ghan to smite, Indo-Germanic °gṷhen, as in Avesta jainti to kill; Greek θείνω to strike, ϕόνος murder; Latin de-fendo “defend” and of-fendo; Old High German gundea = Anglo-Saxon gūd “battle.” Dhātup (363 and 429) gives “hiṁsā” as meaning of han]

1. to strike, to thresh S IV 201; Ja IV 102.

2. to kill D I 123; A IV 97 (asinā hanti attānaṁ); Snp 125; Dhp 405; maggaṁ hanantena to slay travellers on the road Ja I 274; III 220.

3. to destroy, to remove Snp 118; Dhp 72.

Forms: Present 1st singular hanāmi Ja II 273; 2nd singular hanāsi Ja III 199; V 460; 3rd singular hanti Snp 118; A IV 97; Dhp-a II 73 (= vināseti); Dhp 72; hanāti Ja V 461; hanati Ja I 432; 1st plural hanāma Ja I 200; 3rd plural hananti Snp 669. Imperative hana Ja III 185; hanassu Ja V 311; hanantu Ja IV 42; Dhp 355; Ja I 368. Potential hane Snp 394, 400; haneyya D I 123; Snp 705. Present participle a-hanaṁ not killing D I 116; hananto Ja I 274. Future hanissati Ja IV 102; hañchati Ja IV 102; hañchema Ja II 418. Preterit hani Mhv 25, 64; 3rd plural haniṁsu Snp 295; Ja I 256; gerund hantvā Snp 121; Dhp 294f.; hanitvāna Ja III 185. – Passive haññati D II 352; S IV 175; Snp 312; Ja I 371; IV 102; Dhp-a II 28. Present participle haññamāna S IV 201. Gerundive hantabba D II 173. Passive preterit haññiṁsu D I 141. Future haññissati Sv I 134. – Causative hanāpeti to cause to slay, destroy Ja I 262; Sv I 159; ghātāpeti Vin I 277; ghāteti to cause to slay Dhp 405; Snp 629; a-ghātayaṁ, not causing to kill S 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.

Hanati^02 [*han for had, probably from past participle hanna. Dhātum (535) gives had in meaning of “uccāra ussagga”] to empty the bowels Pv IV 8^08 (= vaccaṁ osajjate Pv-a 268). – past participle hanna. Cf. ūhanati^02 and ohanati.

Hanana (neuter) [from hanati] killing, striking, injuring Mhv 3, 42.

Hanu (feminine) [Vedic hanu; cf. Latin gena jaw, Greek γένυς chin, Gothic kinnus = German kinn = English chin, Old-Irish gin mouth] the jaw D I 11; Ja I 28 (mahā°), 498; Pj II 30 (°sañcalana); Vibh-a 145 (°sañcopana). – saṁhanana jaw-binding, incantations to bring on dumbness D I 11; Sv I 97.

Hanukā (feminine) [from hanu] the jaw Ja I 498; Sv I 97; Miln 229; also neuter Vin II 266; Ja I 461; II 127; IV 188; -°aṭṭhika the jawbone Ja I 265f.; Vism 251; Vibh-a 58; Pj I 49; Pj II 116.

Hantar [agent noun from hanati] a striker, one who kills D I 56; A II 116f.; III 161f.; S I 85; Dhp 389.

Hanti see hanati^01

Handa (indeclinable) [cf. Sanskrit hanta, haṁ + ta] an exhortative-emphatic particle used like Greek ἄγε δή or French allons, voilà: well then, now, come along, alas! It is constructed with 1st present and future, or imperative, 2nd person D I 106, 142; II 288; Snp 153, 701, 1132; Ja I 88, 221, 233; III 135; Sv I 237 (= vavasāyatthe nipāto); Nidd II §697 (= padasandhi); Pv I 10^03 (= gaṇha Pv-a 49); II 3^21 (= upasaggatthe nipāta Pv-a 88); Dhp-a I 16, 410 (handa je); Pj II 200 (vyavasāne), 491 (the same); Vv-a 230 (handāhaṁ gamissāmi).

Hanna (neuter) [past participle of hanati^02] easing oneself, emptying of the bowels; su° a good (i.e. modest) performance of bodily evacuation, i.e. modesty Ja I 421.

Hambho (indeclinable) [haṁ + bho] a particle expressing surprise or haughtiness Ja I 184, 494. See also ambho.

Hammiya (neuter) [cf. Vedic harmya house and BHS harmikā “summer-house” (?) Divy 244] customarily given as “a long, storied mansion which has an upper chamber placed on the top,” a larger building, pāsāda, (store-)house Vin I 58, 96, 239; II 146 (with vihāra, aḍḍhayoga, pāsāda, guhā, as the 5 lenāni), 152, 195; Miln 393; Nidd I 226 = Vism 25.

-gabbha a chamber on the upper storey Vin II 152.

Haya [cf. Vedic haya, from hi to impel. A different etymology see Walde, Latin Wtb. sub voce haedus]

1. a horse Vv 64^01; Ja II 98; Miln 2.

2. speed M I 446.

-°vāhin drawn by horses Ja VI 125.

Hara (adjective) (–°) [from hṛ] taking, fetching; vayo° bringing age (said of grey hairs) Ja I 138; du° S I 36.

Haraṇa (neuter) [from hṛ] taking, seizing, removing Ja I 117, 118, 232; Sv I 71. kucchi° noun filling of the belly Ja I 277. °bhatta a meal to take along Dhp-a II 144.

Haraṇaka (neuter) [from haraṇa] goods in transit, movable goods Vin III 51.

Haraṇī (feminine) [from haraṇa]

1. a nerve conveying a stimulus (literal “carrier”); only used with rasa° nerve of taste Vin II 137; usually given as “a hundred thousand” in number, e.g. Ja V 4, 293, 458; Dhp-a I 134.

2. in kaṇṇamala°, an instrument to remove the wax from the ear Vin II 135. Cf. hāraka.

Harati [Indo-Germanic °ĝher; in meaning “take” cf. Greek χείρ hand; in meaning “comprise” cf. Latin cohors. Greek χόρτος; Anglo-Saxon geard = yard. – Dhātum explains har laconically by “haraṇa”]

1. to carry Ja II 176; Dhp 124; to take with one D I 8, 142; opposed to paccāharati Vibh-a 349-354; Pj II 52-58.

2. to bring Ja I 208; to offer Ja I 238; Snp 223.

3. to take, gather (fruits) Miln 263.

4. to fetch, buy Ja I 291 (mama santikā).

5. to carry away, to remove D II 160, 166; Ja I 282; Snp 469; Mhv 1, 26; to do away with, to abolish Ja I 345.

6. to take away by force, to plunder, steal D I 52; Ja I 187; V 254. 7. to take off, to destroy Ja I 222 (jīvitaṁ), 310 (visaṁ); to kill Ja I 281.

Forms: preterit ahāsi Snp 469f.; Dhp 3; Ja IV 308; cf. upasaṁhāsi S V 214; pahāsi, pariyudāhāsi, ajjhupāhari; gerund haritvā D II 160; hātūna Ja IV 280 (= haritvā commentary); infinitive harituṁ Ja I 187; hātave Thag 186; hātuṁ: see voharati; hattuṁ: see āharati; Future hāhiti Ja VI 500 (= harissati). – passive harīyati M I 33; hīrati Ja V 254; preterit ahīratha Ja V 253; gerundive haritabba Ja I 187, 281. – past participle haṭa. – causative hāreti to cause to take Snp 395; to cause to be removed, to remove Ja I 345; II 176; III 431 (somebody out of office); hāretabba that which should be taken out of the way Ja I 298; causative II harāpeti to cause to be brought, to offer Vin I 245; Ja 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. – Dhātup (438) gives roots hiri and hara in meaning “lajjā”]

1. to be ashamed Vin I 88; II 292; D I 213; M I 120; S IV 62; It 43; Pv I 10^02; present participle harāyanto Nidd I 466, and harāyamāna Ja IV 171; Nidd II §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) Ja V 366 (present participle hariyyamāna); Thag 1173 (mā hari “don’t worry”).

Hari (adjective) [Indo-Germanic °ĝhel, as in Latin helvus yellow, holus cabbage; Sanskrit harita, hariṇa pale (yellow or green), hiri (yellow); Avesta zairi; Greek χλόος green, χλόη “greens”; Anglo-Saxon geolo = English yellow. Also the words for “gold”: hāṭaka and hiraṇya] green, tawny Dhs 617; As 317; -ssavaṇṇa gold-coloured Ja II 33 (= hari-samāna-vaṇṇa suvaṇṇa° commentary).

-candana yellow sandal Vv 83^01; Dhp-a I 28;

-tāla yellow orpiment Thig 393; Dhp-a III 29; IV 113;

-ttaca gold-coloured Thig 333; Thig-a 235;

-pada gold foot, yellow leg, a deer Ja III 184.

Hariṇa [from hari] a deer Ja II 26.

Harita (adjective) [see hari for etymology]

1. green, pale(-green), yellowish. It is explained by Dhammapāla as nīla (e.g. Vv-a 197; Pv-a 158), and its connotation is not fixed. – Vin I 137; D I 148; S I 5; Ja I 86, 87; II 26, 110; Pv II 12^10 (bank of a pond); Vv 45^07 (°patta, with green leaves, of a lotus); Ja II 110 (of wheat); Pj II 277 (°haṁsa yellow, i.e. golden swan).

2. green, fresh Vin III 16; A V 234 (kusa); neuter (collectively) vegetables, greens Vin 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 Pj II 283.

3. haritā (feminine) gold Thag 164 = Ja 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” Ja II 238 (in verse); and haritupattā (bhūmi) “covered with green” M I 343; Ja I 50, 399.

Haritaka (neuter) [harita + ka] a pot-herb D II 342.

Haritatta (neuter) [abstract from harita] greenness Vin I 96.

Harītaka [cf. Epic Sanskrit harītaka] yellow myrobalaṁ (Terminalia citrina or chebula) Vin I 201, 206; Ja I 80; IV 363; Miln 11; As 320 (Text harīṭaka); Vv-a 5 (ṭ); -kī (feminine) the myrobalan tree Vin I 30; M III 127. pūtiharīṭakī Vism 40;

-paṇṇika all kinds of greens Vin II 267.

Hareṇukā (feminine) [cf. Sanskrit hareṇukā] a pea M I 245; Ja V 405 (= aparaṇṇajā ti 406); VI 537; hareṇuka-yūsa pea-soup M I 245 (one of the 4 kinds of soup).

Halaṁ = hi alaṁ (q.v.); “halaṁ dāni pakāsituṁ” why should I preach? Vin I 5 = D II 36 = M I 168 = S I 136.

Halāhala^01 [onomatopoetic; cf. Sanskrit halāhala] a kind of deadly poison, usually as °visa Ja I 271, 273, 380; III 103; V 465; Miln 256; Vism 57; Thig-a 287.

Halāhala^02 (neuter) [onomatopoetic] uproar, tumult Ja I 47f.; Miln 122. Cf. kolāhala.

Haliddā and Haliddī (feminine) [cf. Sanskrit haridrā] turmeric.

1. haliddā: Vin I 201; Ja V 89.

2. haliddī (haliddi°) M I 127; A III 230, 233; S II 101; Pj I 64; °rāga like the colour of turmeric, or like the t. dye, i.e. not fast, quickly changing and fading Ja III 148 (of citta), cf. Ja III 524f.

Hava [cf. Vedc hava; hū or hvā to call] calling, challenge Dāṭh II 14.

Have (indeclinable) [ha + ve] indeed, certainly Vin I 2; D II 168; S I 169; Snp 120, 181, 323, 462; Dhp 104, 151, 177, 382; Ja I 31, 365; Dhp-a II 228.

Havya (neuter) [Vedic havya; from hū to sacrifice] an oblation, offering S I 169; Snp 463f.; 490.

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 Pāli (see also hāsa). – The usual (differentiated) correspondent of Sanskrit hṛṣyati is haṁsati. Dhātup (309) gives haṁsa (= harṣa) with tuṭṭhi, and (310) hasa with hasana]

1. to laugh, to be merry; present hasati Bv I 28; Mhv 35, 59; hassati Snp 328, 829; present participle hasamāna is preferable v.l. at Ja IV 281 for bhāsamāna; preterit hasi Ja II 103; Dhp-a II 17. – causative hāseti [i.e. both from has and hṛṣ] to cause to laugh; to please, to gladden Mhv 32, 46; Ja VI 217, 304; Dhp-a II 85; preterit hāsesi Vin III 84; present participle hāsayamana making merry Ja I 163, 209. 210; gerund hāsayitvāna Miln 1. – causative II hāsāpeti Pj II 401; Ja VI 311. Cf. pari°, pa°.

2. to neigh (of horses) Ja I 62; VI 581 (strange preterit hasissiṁsu, explained as hasiṁsu by commentary). – past participle hasita (and haṭṭha).

Hasana (neuter) [from hasati] laughter Dhātup 31.

Hasamānaka (adjective) [present participle of hasati + ka] laughing, merry Mhv 35, 55; (neuter) as adverb °ṁ jokingly, for fun Vin I 185.

Hasita [past participle of hasati, representing both Sanskrit hasita and hṛṣita] laughing, merry; (neuter) laughter, mirth A I 261; Pv III 3^05 (= hasitavant hasita-mukhin commentary); Miln 297; Bv I 28; Ja I 62 (? read hesita); III 223; Vism 20.

-uppāda “genesis of mirth,” aesthetic faculty Tikap 276; see Cpd. 20f.

Hasula (adjective) [from has] is rather doubtful (“of charming speech”? or “smiling”?). It occurs in (corrupted) verse at Ja VI 503 = Ap 40 (and 307), which is to be read as “aḷāra-bhamukhā (or °pamhā) hasulā sussoññā tanu-majjhimā.” See Kern’s remarks at Toev. sub voce hasula.

Hassa (adjective-neuter) [from has, cf. Sanskrit hāsya] ridiculous Snp 328; (neuter)

1. laughter, mirth D I 19; Snp 926; Sv I 72; Pv-a 226; Dhp-a III 258; Miln 266.

2. a joke, jest hassā pi, even in fun M I 415; hassena pi the same Ja V 481; Miln 220; °vasena in jest Ja I 439.

Hā (indeclinable) an exclamation of grief, alas! Thig-a 154 (Ap verse 154); Vv-a 323, 324.

Hāṭaka (neuter) [cf. Sanskrit hāṭaka, connected with hari; cf. Gothic gulp = English gold] gold A I 215; IV 255, 258, 262 (where Text reads haṭaka, with sātaka as v.l. at all passages); Thig 382; Ja V 90.

Hātabba at Nett 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.

Hāna (neuter) [from hā, cf. Sanskrit hāna] relinquishing, giving up, falling off; decrease, diminution, degradation A II 167; III 349f. (opposite visesa), 427; Vism 11.

-gāmin going into disgrace or insignificance A III 349f.

-bhāgiya conducive to relinquishing (of perversity and ignorance) D III 272f.; A II 167; Nett 77; Vism 85.

Hāni (feminine) [cf. Sanskrit hāni]

1. decrease, loss A II 434; V 123f.; S I 111; II 206, 242; Ja I 338, 346.

2. falling off, waste Mhv 33, 103. Cf. saṁ°, pari°.

Hāpana at Ja V 433 is with Kern. Toev. I 132 (giving the passage without reference) to be read as hāpaka “neglectful” [i.e. from hāpeti^01].

Hāpita [past participle of hāpeti^02] cultivated, attended, worshipped Ja 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, Toev. I 132, 133.

Hāpeti^01 [causative of hā to leave: see jahati; to which add future 2nd singular hāhasi Ja III 172; and preterit jahi Ja IV 314; V 469]

1. to neglect, omit A III 44 (ahāpayaṁ); IV 25; Dhp 166; Ja II 437; IV 182; ahāpetvā without omitting anything, i.e. fully A II 77; Ja IV 132; Sv I 99. atthaṁ hāpeti to lose one’s advantage, to fail Snp 37; Ja I 251.

2. to postpone, delay (the performance of ...) Ja III 448; Vism 129.

3. to cause to reduce, to beat down Ja I 124; II 31.

4. to be lost Snp 90 (? read hāyati).

Hāpeti^02 [in form = Sanskrit (Sūtras) hāvayati, causative of juhoti (see juhati), but in meaning = juhoti] to sacrifice to, worship, keep up, cultivate Ja V 195 (aggiṁ; = juhati commentary). See Kern, Toev. I 133. – past participle hāpita.

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. Nidd I 147 (+ pari°, antaradhāyati); Miln 297 (+ khīyati); present participle hāyamāna Nidd II §543. Cf. hāyana.

Hāyana^01 (neuter) [from hā] diminution, decay, decrease D I 54; Sv I 165. Opposed to vaḍḍhana (increase) at M I 518.

Hāyana^02 (neuter) [Vedic hāyana] year; in saṭṭhi° 60 years old (of an elephant) M I 229; Ja II 343; VI 448, 581.

Hāyin (adjective) [from hā] abandoning, leaving behind Snp 755 = It 62 (maccu°).

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 Ja VI 581 (of an army; Kern, Toev. I 133 wrong in translation “magnificent, or something like it”). Of a river: tearing, rapid A 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) M I 385; Ja I 134, 479; Pv II 9^01 (dhana°); Pj II 259 (maṁsa°). – mala° an instrument for removing ear-wax Ap 303; cf. haraṇī. sattha° a dagger carrier, assassin Vin III 73; S IV 62. See also vallī.

Hāri (adjective) [from hṛ; cf. Sanskrit hāri] attractive, charming S IV 316; Ja I 204 (°sadda).

Hārika (adjective) [from hāra] carrying D II 348.

Hārin (adjective) [from hāra]

1. taking, carrying (feminine hārinī) Ja I 133; Pv II 3^10 (nominative plural feminine hārī); Pv-a 113.

2. robbing Ja I 204. – Cf. hāra°.

Hāriya (adjective) [from hāra] carrying Vv 50^09; Thig-a 200; Vv-a 212.

Hālidda (adjective) [from haliddā] dyed with turmeric; a° undyed, i.e. not changing colour Ja III 88; Cp III 148.

Hāsa [from has, cf. Sanskrit hāsa and haṛsa] laughter; mirth, joy Dhp 146; Sv I 228 = Pj II 155 (“āmeṇḍita”); Ja I 33; II 82; V 112; Miln 390. See also ahāsa.

-kara giving pleasure, causing joy Miln 252;

-kkhaya ceasing of laughter Dhātup 439 (in definition of gilāna, illness);

-dhamma merriment, sporting Vin IV 112.

Hāsaniya (adjective) [from has or hṛṣ; cf. Sanskrit harṣaṇīya] giving joy or pleasure Miln 149.

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, Toev. I 134 puts forth the ingenious explanation that hāsu is a “cockneyism” for āsu = Sanskrit āśu “quick,” which does not otherwise occur in Pāli. Thus his explanation remains problematic. – See e.g. M III 25; S I 63; V 376; Ja IV 136; VI 255, 329. – Abstract °tā wisdom S V 412; A I 45.

Hāseti see hasati.

Hāhasi is 2nd singular future of jahati (e.g. Ja III 172); in compound also °hāhisi: see vijahati.

Hāhiti is future of harati.

Hi (indeclinable) [cf. Sanskrit hi] for, because; indeed, surely Vin I 13; D I 4; Dhp 5; Snp 21; Pv II 1^18; II 7^10 (= hi saddo avadhāraṇe Pv-a 103); Pj II 377 (= hi-kāro nipāto padapūraṇa-matto); Pv-a 70, 76. In verse Ja IV 495. h’etaṁ = hi etaṁ; no h’etaṁ not so D I 3. h’evaṁ = hi evaṁ.

Hiṁsati [hiṁs, Vedic hinasti and hiṁsanti]

1. to hurt, injure D II 243; S I 70; Snp 515; Dhp 132; Pv II 9^09 (= bādheti commentary); III 42 (= paribādheti commentary); Pj II 460.

2. to kill M I 39; Dhp 270. – causative II hiṁsāpeti Pv-a 123. – Cf. vi°, siṁsati^02.

Hiṁsana (neuter) [from hiṁs] striking, hurting, killing Mhv 15, 28.

Hiṁsā (feminine) [Vedic hiṁsā] injury, killing Ja I 445; Dhātup 387. hiṁsa-mano wish to destroy Dhp 390. Opposite a°.

Hiṁsitar [agent noun from hiṁsati] one who hurts D II 243; Ja IV 121.

Hikkā (feminine) [cf. Epic Sanskrit hikkā, from hikk to sob; onomatopoetic] hiccup Saddh 279.

Hikkāra [hik + kāra] = hikkā, Vibh-a 70.

Hiṅkāra (indeclinable) [hiṁ = hi, + kāra, i.e. the syllable “hiṁ”] an exclamation of surprise or wonder Ja VI 529 (commentary hin ti kāraṇaṁ).

Hiṅgu (neuter) [Sanskrit hiṅgu] the plant asafetida Vin I 201; Vv-a 186.

-cuṇṇa powder of asafetida Dhp-a IV 171;

-rāja a sort of bird Ja VI 539.

Hiṅgulaka [cf. Sanskrit hiṅgula, neuter] vermilion; as jāti° Ja V 67. 416; Vv-a 4, 168. Also as °ikā (feminine) Vv-a 324.

Hiṅguli [Sanskrit hiṅguli] vermilion Mhv 27, 18.

Hiṇḍati [Sanskrit hiṇḍ] to roam Dhātup 108 (= āhiṇḍana). See ā°.

Hita (adjective) [past participle of dahati^01] useful, suitable, beneficial, friendly A I 58, 155f.; II 191; D III 211f.; Dhp 163. – (masculine) a friend, benefactor Mhv 3, 37. – (neuter) benefit, blessings good Vin I 4; Snp 233; A II 96f., 176; It 78; Pj II 500. – past participle ahita A I 194; M I 332.

-ānukampin friendly and compassionate D I 4, 227; Snp 693; Ja I 241, 244;

-ūpacāra beneficial conduct. saving goodness Ja I 172;

-esin desiring another’s welfare, well-wishing M II 238; S IV 359; V 157; °tā seeking another’s welfare, solicitude Dhs 1056; As 362; Vv-a 260;

-kara a benefactor Mhv 4, 65.

Hinati *Hinati [hi, hinoti] to send; only in compound pahiṇati.

Hintāla [hiṁ + tāla] a kind of palm, Phoenix paludosa Vin I 190; Dhp-a III 451.

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 Nidd I 3 = Nidd II §249.

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 Ja III 55.

-pāta-samaya the season of snow-fall Vin I 31, 288; M I 79; Ja I 390; Miln 396;

-vāta a snow or ice wind Ja I 390.

Himavant (adjective) [hima + vant] snowy Ja V 63 (= himayutta commentary). (masculine) Himavā the Himālayas.

Hiyyo (adverb) [Vedic hyaḥ, Greek χθές, Latin heri; Gothic gistradagis “to-morrow,” English yesterday, German gester etc.] yesterday Vin I 28; II 77; Ja I 70, 237; V 461; VI 352, 386; Miln 9. In sequence ajja hiyyo pare it seems to mean “tomorrow”; thus at Vin IV 63, 69; Ja IV 481 (= sve commentary). See para 2. c.

Hirañña (neuter) [Vedic hiraṇya; see etymology under hari and cf. Avesta zaranya gold] gold Vin I 245, 276; II 159; A IV 393; Snp 285, 307, 769; Nidd II §11; gold-piece S I 89; Ja I 92. Often together with suvaṇṇa Vin I 150; D II 179; -suvaṇṇaṁ gold and money M III 175; Ja I 341. °olokana (-kamma) valuation of gold Ja II 272.

Hiri and Hirī (feminine) [cf. Vedic hrī] sense of shame, bashfullness, shyness S I 33; D III 212; A I 51, 95; III 4f., 331, 352; IV 11, 29; Snp 77, 253, 719; Pp 71; Pv IV 7^03; Ja I 129, 207; Nett 50, 82; Vism 8. Explained Pp 23f.; is one of the cāga-dhanas: see cāga (cf. Jm 311). – Often contrasted to and combined with ottappa (cf. below) fear of sin: A I 51; D III 284; S II 206; It 36; Nett 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”); Ja I 129f.; As 124.

-ottappa shame and fear of sin M I 271; S II 220; It 34; A II 78; Ja I 127, 206; Tikap 61; Vism 221; Dhp-a III 73. Frequently spelt otappa, e.g. Ja I 129; It 36;

-kopīna a loin cloth M I 10; Vism 31, 195;

-nisedha restrained by conscience S I 7, 168 = Snp 462; Dhp 143; Dhp-a III 86;

-bala the power of conscientiousness A II 150; Dhs 30, 101;

-mana modest in heart, conscientious D II 78; M I 43; S II 159.

Hirika (and Hirīka) (adjective) [from hiri] having shame, only as –° in negative ahirika shameless, unscrupulous A I 51, 85; II 219; Pp 19; It 27 (°īka); Ja I 258 (chinna° the same); neuter °ṁ unscrupulousness Pp 19.

Hirīˇmant (adjective) [from hiri] bashful, modest, shy D III 252, 282; S II 207f.; IV 243f.; A II 218, 227; III 2f., 7f., 112; IV 2f., 38, 109; V 124, 148; It 97; Pp 23.

Hiriya (masculine and neuter) [from hiri] shame, conscientiousness Vv-a 194.

Hirīˇyati [see harāyati] to blush, to be shy; to feel conscientious scruple, to be ashamed Pp 20, 24; Miln 171; Vism 464 (hirīyati); As 149.

Hirivera (neuter) [cf. Sanskrit hrīvera] a kind of Andropogon (sort of perfume) Ja VI 537; Sv I 81.

Hilādati [hlād] to refresh oneself, to be glad Dhātup 152 (= sukha), 591 (the same).

Hīna [past participle of jahati]

1. inferior, low; poor, miserable; vile, base, abject, contemptible, despicable Vin I 10; D I 82, 98; S II 154 (hīnaṁ dhātuṁ paṭicca uppajjati hīnā saññā); III 47; IV 88, 309 (citta h. duggata); D III 106, 111f., 215 (dhātu); A II 154; III 349f.; V 59f.; Snp 799, 903f.; Nidd I 48, 103, 107, 146; Ja II 6; Pv IV 1^27 (opposite paṇīta); Vv 24^13 (= lāmaka Vv-a 116); Dhs 1025; As 45; Miln 288; Vism 13; Dhp-a III 163. – Often opposed to ukkaṭṭha (exalted, decent, noble), e.g. Vin IV 6; Ja I 20, 22; III 218; Vibh-a 410; or in graduated sequence hīna ( > majjhima) & paṇīta (i.e. low, medium, excellent), e.g. Vism 11, 85f., 424, 473. See majjhima.

2. deprived of, wanting, lacking Snp 725 = It 106 (ceto-vimutti°); Pp 35. – hīnāya āvattati to turn to the lower, to give up orders, return to secular life Vin I 17; S II 231; IV 191; Ud 21; A III 393f.; M I 460; Snp page 92; Pp 66; hīnāya vattati the same Ja I 276; hīnāyāvatta one who returns to the world M I 460, 462; S II 50; IV 103; Nidd I 147.

-ādhimutta having low inclinations Ja III 87; Pp 26; °ika the same S II 157; It 70;

-kāya inferior assembly Vv-a 298 (here meaning Yamaloka); Pv-a 5;

-jacca low-born, low-caste Ja II 5; III 452; V 19, 257;

-vāda one whose doctrine is defective Snp 827; Nidd I 167;

-viriya lacking in energy It 116; Dhp-a I 75; II 260.

Hīyati is passive of jahati.

Hīra [cf. late Sanskrit hīra]

1. a necklace (?) Vv-a 176.

2. a small piece, splinter Ja IV 30 (sakalika°); hīrahīraṁ karoti to cut to pieces, to chop up Ja I 9; Dhp-a I 224 (+ khaṇḍākhaṇḍaṁ).

Hīraka [hīra + ka, cf. lexicografic Sanskrit hīraka “diamond”] a splinter; tāla° “palm-splinter,” a name for a class of worms Vism 258.

Hīrati is passive of harati.

Hīḷana (neuter) and °ā (feminine) [from hīḍ] scorn(ing), disdain, contempt Miln 357; Sv I 276 (of particle “re”: hīḷana-vasena āmantanaṁ); as °ā at Vibh 353 (+ ohīḷanā); Vibh-a 486.

Hīḷita [past participle of hīḷeti] despised, looked down upon, scorned Vin IV 6; Miln 227, 251; Vism 424 (+ ohīḷita oññāta etc.); Sv I 256.

Hīḷeti [Vedic hīḍ or hel to be hostile; cf. Avesta zēaša awful; Gothic us-geisnan to be terrified. Connected also with hiṁsati. – Dhātup (637) defines by “nindā”]

1. to be vexed, to grieve S I 308; to vex, grieve Vv 84^46. 2. to scorn, disdain, to feel contempt for, despise D II 275; Snp 713 (appaṁ dānaṁ na hīḷeyya); Ja II 258; Sv I 256 (= vambheti); Dhp-a IV 97; Miln 169 (+ garahati). – past participle hīḷita.

Huṁ (indeclinable) the sound “huṁ” an utterance of discontent or refusal Dhp-a III 108 = Vv-a 77; Vism 96. Cf. haṁ. huṅkāra growling, grumbling Vism 105. huṅkaroti to grumble Dhp-a I 173. huṅkaraṇa = °kāra Dhp-a I 173f. See also huhuṅka.

Hukku the sound uttered by a jackal Ja III 113.

Huta [past participle of juhati] sacrificed, worshipped, offered Vin I 36 = Ja I 83; D I 55; Ja I 83 (neuter “oblation”); Vv 34^26 (su°, + sudinna, suyiṭṭha); Pp 21; Dhs 1215; Sv I 165; Dhp-a II 234.

-āsana [cf. Sanskrit hutāśana] the fire, literally “oblation eater” Dāṭh II 43; Vism 171 (= aggi).

Hutta (neuter) [cf. Vedic hotra] sacrifice: see aggi°.

Hunitabba is gerund of juhati “to be sacrificed,” or “venerable” Vism 219 (= āhuneyya).

Hupeyya “it may be” Vin I 8; = huveyya M 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; Nidd I 109; usually in connection idha vā huraṁ vā in this world or the other S I 12; Dhp 20; Snp 224 = Ja I 96; hurāhuraṁ from existence to existence Dhp 334; Thag 399; Vism 107; Dhp-a IV 43. – The explanation by Morris JPTS 1884, 105 may be discarded as improbable.

Huhuṅka (adjective) [from huṁ] saying “huṁ, huṁ,” i.e. grumbly, rough;  °jātika one who has a grumbly nature, said of the brahmins Vin I 2; Ud 3 (“proud of his caste” Seidenstūcker). nihuhuṅka (= nis + h.) not grumbly (or proud), gentle Vin I 3; Ud 3. Thus also Kern, Toev. I 137; differently Hardy in JPTS 1901, 42 (“uttering and putting confidence into the word huṁ”) Buddhaghosa (Vin I 362) says: “diṭṭha-maṅgaliko mānavasena kodhavasena ca huhun ti karonto vicarati.”

Hūti (feminine) [from hū, hvā “to call,” cf. avhayati] calling, challenging S I 208.

He (indeclinable) a vocative (exclamatory) particle “eh,” “here,” “hey” M I 125, 126 (+ je); Dhp-a I 176 (double).

Heṭṭhato (adverb) [from heṭṭhā] below, from below Paṭis I 84; Dhs 1282, 1284, Mhv 5, 64.

Heṭṭhā (indeclinable) [cf. Vedic adhastāt = adhaḥ + ablative suffix °tāt] down, below, underneath Vin I 15; D I 198; It 114; Ja I 71; Vv-a 78; Pv-a 113. As preposition with genitive (ablative) or compound “under” Ja I 176; II 103; lower in the manuscript, i.e. before, above Ja I 137, 206, 350; Vv-a 203; lower, farther on Ja I 235.

-āsana a lower seat Ja I 176;

-nāsika-(sota) the lower nostril Ja I 164;

-bhāga lower part Ja I 209, 484;

-mañce underneath the bed Ja I 197 (°mañcato from under the bed); II 275, 419; IV 365;

-vāta the wind below, a wind blowing underneath Ja I 481;

-sīsaka head downwards Ja 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 Vin IV 168; Dhs 1016; Tikap 41; Pv-a 281; Saddh 238, 240, 256. °tala the lowest level Ja I 202.

Heṭhaka (adjective/noun) [from heṭheti] one who harasses, a robber Ja IV 495, 498. Cf. vi°.

Heṭhanā (feminine) [from heṭheti] harassing D II 243; Vibh-a 75.

Heṭheti [Vedic heḍ = heḷ or hīḍ (see hīḷeti)] to harass, worry, injure Ja IV 446, 471; Pv III 5^02 (= bādheti Pv-a 198); present participle a-heṭhayaṁ Dhp 49; S I 21. medium a-heṭhayāna S I 7; IV 179; gerund heṭhayitvāna Ja III 480. – past participle heṭhayita Ja IV 447.

Hetaṁ = hi etaṁ.

Hetu [Vedic hetu, from hi to impel]

1. cause, reason, condition S I 134; A III 440f.; Dhs 595, 1053; Vism 450; Tikap 11, 233, 239. In the older use paccaya and hetu are almost identical as synonyms, e.g. n’atthi hetu n’atthi paccayo D I 53; aṭṭha hetū aṭṭha paccayā D III 284f.; cf. S III 69f.; D II 107; M I 407; A I 55f., 66, 200; IV 151f.; but later they were differentiated (see Mrs. Rh.D., Tikap introduction page xi.f.). The difference between the two is explained e.g. at Nett 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 Nidd II §617 (sub voce saṅkhā); mūla h. nidāna sambhava pabhava samuṭṭhāna āhāra ārammaṇa paccaya samudaya: frequent in the Niddesa (see Nidd II page 231, sub voce mūla). In the Abhidhamma we find hetu as “moral condition” referring to the 6 mūlas or bases of good and bad kamma, viz. lobha, dosa, moha and their opposites: Dhs 1053f.; Kv 532f. – Four kinds of hetu are distinguished at As 303 = Vibh-a 402, viz. hetu°, paccaya°, uttama°, sādhāraṇa°. Another 4 at Tikap 27, viz. kusala°, akusala°, vipāka°, kiriya°, and 9 at Tikap 252, viz. kusala°, akusala°, avyākata°, in 3×3 constellations (cf. As 303). – On term in detail see Cpd. 279f.; BMPE 1053, 1075. – ablative hetuso from or by way of (its) cause S V 304; A III 417. – accusative hetu (–°) (elliptically as adverb) on account of, for the sake of (with genitive); e.g. dāsa-kammakara-porisassa hetu M II 187; kissa hetu why? A III 303; IV 393; Snp 1131; Pv II 8^01 (= kiṁ nimittaṁ Pv-a 106); pubbe kata° by reason (or in consequence) of what was formerly done A I 173f.; dhana° for the sake of gain Snp 122.

2. suitability for the attainment of Arahantship, one of the 8 conditions precedent to becoming a Buddha Bv II 59 = Ja I 14, 44.

3. logic Miln 3.

-paccaya the moral causal relation, the first of the 24 Paccayas in the Paṭṭhāna Tikap 1f., 23f., 60f., 287, 320; Dukap 8, 41f.; Vism 532; Vibh-a 174;

-pabhava arising from a cause, conditioned Vin I 40; Dhp-a I 92;

-vāda the theory of cause, as adjective “proclaimer of a cause,” name of a sect M I 409; opposite ahetu-vāda “denier of a cause” (also a sect) M I 408; ahetu-vādin the same Ja V 228, 241 (= Jm 149).

Hetuka (adjective) (–°) [from hetu] connected with a cause, causing or caused, conditioned by, consisting in Mhv 1, 45 (maṇi-pallaṅka°); Dhs 1009 (pahātabba°); Vibh-a 17 (du°, ti°). usually as sa° and a° (with and without a moral condition) A I 82; Vism 454f.; Dukap 24f. sa° Dhs 1073 (translation “having root-conditions as concomitants”); Kv 533 (“accompanied by moral conditions”); a° S 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.

Hema (neuter) [cf. Epic Sanskrit heman] gold D II 187; Ja VI 574.

-jāla golden netting (as cover of chariots etc.) A IV 393; Vv 35^01, 36^02 (°ka);

-vaṇṇa golden-coloured D II 134; Thig 333; Thig-a 235; As 317.

Hemanta [hema(= hima) + anta] winter A IV 138; Ja I 86; Miln 274.

Hemantika (adjective) [from hemanta] destined for the winter, wintry, icy cold Vin I 15, 31 (rattiyo), 288; M I 79; S V 51; A IV 127; Vism 73.

Hemavataka (adjective) [from himavant] belonging to, living in the Himālayas Ja I 506; IV 374, 437; °vatika the same Dīp V 54.

Heraññika (and Heraññaka) [from hirañña, cf. BHS hairaṇyika Divy 501; Mvu III 443] goldsmith (? for which suvaṇṇakāra!), banker, money-changer Vism 515 = Vibh-a 91; Ja I 369; III 193; Sv I 315; Miln 331 (goldsmith ?).

-phalaka the bench (i.e. table, counter) of a money changer or banker Vism 437 = Vibh-a 115; Ja II 429; III 193f.

Hevaṁ see hi.

Hesati [both heṣ (Vedic) and hreṣ (Epic Sanskrit); in Pāli confused with hṛṣ (hasati): see hasati^02] to neigh Ja 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 Dāṭh V 56.

Hesita (neuter) [past participle of hesati] neighing Ja I 62 (here as hasita); Mhv 23, 72.

Hessati is:]

1. Future of bhavati, e.g. Ja III 279.

2. Future of jahati, e.g. Ja IV 415; VI 441.

Hehiti is future 3rd singular of bhavati, e.g. Bv II 10 = Ja I 4 (verse 20).

Hoti hotabba etc. see bhavati.

Hotta (neuter) [Vedic hotra] (function of) offering; aggi° the sacrificial fire Pj II 436 (v.l. °hutta).

Homa (masculine and neuter) [from hu, juhati] oblation D I 9; Sv I 93 (lohita°).

Horāpāṭhaka [late Sanskrit horā “hour” (in astrological literature, from Greek ὥρα: cf. Winternitz, Gesch. d. Index Literature III 569f.) + pāṭhaka, i.e. expert] an astrologer Mhv 35, 71.

{1} See Mrs. Rhys Davids in JRAS., 1898, p.58.

{2} I have updated a few of these to more easily identifiable abbreviations (AJ).

{3} In the transcription this distinction has been unfortunately lost. Also note ṅ is not distinguished in the original print. ŋ is replaced with ṁ is this edition.

{4} This afterword was written at the end of the Dictionary, but is of such interest I have moved it to the beginning (AJ).

{5} As far as I can find out Dr. Stede never wrote the more detailed explanation. Perhaps because JPTS stopped publication from 1927-1981 (AJ).

{6} In this connection I may quote a remark by a competent critic (Mr. E. J. Thomas), who says: “Rhys Davids wanted to make the Pāli Dictionary ‘twice as good as Childers,’ but it is far more than that.”

{7} Many of these are very faulty (the Kvu word index contains 60 per cent. of error). The only index with which I have no fault to find is that to Sn and SnA by Helmer Smith.

{8} It is to be regretted that this valuable collection is marred by any amount of errors and misprints (see also below, 4 end).

{9} As mentioned the guttural ṅ has been restored in this edition (AJ).

{10} 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 cp. Mrs. Rhys Davids in KS, III., preface p. v.

{11} Thus some very old (Vedic) words are not found in Classical Pāli, but occur later in the Epics (the Vaṃsas), e.g. sārameya "dog," although Vedic, is only found in Mhv; sūnu, as frequent as putra in Ṛgveda, occurs only in Mhvs, whereas putta is the regular Pāli word. These examples may be increased by hundreds from the Vaṃsas. There are many more than Rhys Davids assumed on p. vi of preface to Pāli Dictionary.

{12} Therefore we can never have a “standardized” Pāli 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 onomatopoeic words (see note on galla), and the widespread habit of the reduplicative compounds (see my article “Reduplikationskomposita im Pāli,” Zeitschr. f. Buddhismus vi., 1925, pp. 89–94).

{13} 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 Su 1022 attributed to Bāvari (i.e. the “Babylonian”), and clearly point to the late origin of the Vatthugāthās as well as to Babylonian influence.

{14} Pāli alla means “clean” as well as “wet” (in spite of JRAS 1924, 186), whereas Sanskrit ārdra means “wet”; Pāli sālūka means “dog,” but Sanskrit sālūka “frog”; the root sru has the specific Pāli meaning “boil” or “cook.” Many others in the Pāli Dictionary; cp. Childers, p. xv.

{15} 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 (=viśva), but unknown in Pāli (where sabba takes its place), except for one passage in the Dh. (266). Had Buddhaghosa known Sanskrit, he would have explained it as “sabba,” but instead of that he takes it as *visra (musty), which (as a lexic. word) was current in late Pāli, but does not fit the passage mentioned. – Among other errors Buddhaghosa explains “stiffness” (swoon) by “calati” (see under chambhita and mucchānicikata); in parājita he takes parā as instr. of para (=parena DhA I.259); he connects Pāli pipeti with pinvati (DA I.157, cp. Vism 32 pīṇana), and he explains attamana as “saka-mana” (DA I.255), thus equalling atta=ātman.

{16} In connection with this I may point out that one of the greatest needs of Pāli scholarship is a Dictionary of 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. (Unfortunately Stede was unable to fulfil his wish, and the work was done by G.P. Malalasekera instead (AJ).

{17} It would be until 2001 that a new Dictionary would be begun by Dr. Margeret Cone. The project is still ongoing 24 years later (July 2025, AJ).

Table of Contents

The Pali Text Society’s Pali-English Dictionary

Foreword

A. List of the Chief Books consulted for Vocabulary (with Abbreviations)

1. Pali Books

1ª Canonical

1ª Post-Canonical

2. Buddhist Sanskrit

3. Translations

4. Grammatical & Other Literature; Periodicals, etc

B. List of Abbreviations

1. Title of Books (the no. refers to the section of A)

2. General & Grammatical Terms

3. Typographical

Afterword

I. Dictionary Work

2. History of the Dictionary Scheme

3. My Material

4. How to Judge the Dictionary

5. Issues Involved in the Pāli Dictionary.

6. Conclusion

The Dictionary

A-An.

Ap-Ah.

Ā.

I-Ī.

U-Ū.

E.

O.

Ka-Kā.

Ki-Ko.

Kh

G.

Gh.

C.

Ch.

J.

Jh.

Ñ.

Ṭ-Ṭh.

Ḍ-Ḍh.

T.

Th.

D.

Dhp.

N.

Pa-Pā.

Pi-Pl.

Ph.

B.

Bha.

Ma.

Mā-My.

Y.

R.

L.

Va-Vā.

Vi-Vy.

Sa.

Sā-Sī.

Su-Sv.

H.