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This dictionary should not be considered the last word in determining the translation of Pāḷi terms. The intention here, on this site, is to give the reader/translator a good feeling of the place a word has in the over-all scheme of Buddhism. It is actually pretty good at that in that we get, for most words, a derivation, an etymology and a definition which does not pin down the reader to a single understanding, and where the meaning of a term is frequently quite openly stated as not known.
It is here suggested that a quick read of Margaret Cone's essay: Caveat Lector, be read as a preface to using this dictionary.
The Pāḷi Text Society's
Pāḷi-English Dictionary
Edited by
T.W. Rhys Davids, F.B.A., D.Sc., Ph.D., L.L.D., D.Litt.
and William Stede, Ph.D.
Corrected Reprint by
K.R. Norman
William Pruitt
and Peter Jackson
Published by
The Pāḷi Text Society
Bristol
2015
Corrected reprint Copyright The Pāḷi Text Society
Commercial Rights Reserved
For details see Terms of Use.
This work is based on an scanned version
of an early reprint
of an early edition
of
The Pāḷi Text Society's
Pāḷi English Dictionary
revised in accordance with the 2015 "Reprint with corrections"
by K.R. Norman, William Pruitt and Peter Jackson
and modified (most abbreviations will have been spelled out, additions made from Childer's A Dictionary of the Pāḷi Language, and other resources.
[Abbreviations: Books and Periodicals]
[Abbreviations: General and Grammatical Terms]
[ A ] [ Ā ] [ I ] [ Ī ] [ U ] [ Ū ] [ E ] [ O ]
[ K ] [ Kh ] [ G ] [ Gh ] [ C ] [ Ch ] [ J ] [ Jh ] [ Ñ ]
[ Ṭ ] [ Ṭh ] [ Ḍ ] [ Ḍh ] [ T ] [ Th ] [ D ] [ Dh ] [ N ]
[ P ] [ Ph ] [ B ] [ Bh ] [ M ]
[ Y ] [ R ] [ L ] [ Ḷ ] [ V ] [ S ] [ H ]
Pages for the 2015 and later editions (indicated by green numbers in curly brackets, e.g.: {1}) can be reached by appending '#pg0, 00, or 000' to the end of the url;
pages in the pre 2015 edition (indicated by black numbers in curly brackets, e.g.: {1}) can be reached by appending '#pre0, 000, or 000' to the end of the url.
Clicking on apage number will place the url for that page in the address bar.
Each word-entry is given a separate new line and is preceded by the special character "::[#=space]", which means that terms can be searched using: ":: [word]". Compounds follow the main entry and are indented. Some additional materials from other sources are occasionally added to word-entries and follow the main entry and are preceded by a source code in square brackets, e.g. [BD]:, [DPL]:, [CPD]:, etc.
A few Unicode combining characters do not display properly in the text (or source) file; (e.g.: ṛ "r followed by ̥ ") however they will display properly in abrowser.
The entire dictionary is on one page (file) and can therefor be searched in your browser by using "CTRL f". Search main entries using "::[space][word]". It is most often necessary when looking up a word in this dictionary to strip off the prefixes and suffixes and the word-endings ā and ṃ, and sometimes it will require searching for the term not as a main entry but in the main body.
FUTURE GENERATIONS: This whole file should be proofed again. There is a large possibility that corrections made new errors in what was already proofed. Further there are design inconsistancies which would be well to correct: the use of — (M-dash) is inconsistent. Capitilization of words beginning sentences is inconsistent. The structure of the various divisions of a definition (I.A.1.(a)(b)2.(a)(b)B.1.(a)(b)2.(a)(b) II~) is inconsistent and should be made consistent. The etymologies have been removed from the Pāḷi Text Society's revised edition because they were sometimes doubtful; they are often helpful and have been retained in this digital edition, but should be examined/revised/corrected by a skilled philologist.
Improvements: This work is likely to be the most useful digital Pāḷi dictionary for some time as the new DoP will be under copyright for a long time into the future. Some suggestions as to how it can be improved are therefore not inappropriate:
Link citations to their sources.
Incorporate new citations, perhaps from some indexing software program. It seems reasonable that a lot of valuable information could be found in the ability to distinguish those terms which belong exclusively to the various divisions of the Dhamma.);
incorporate definitions found in other dictionaries.
Alterations:
purgatory > Hell; (Note on page 607, Sata, and elsewhere, PED ed has used 'hell'.)
-saññā consciousness > perception (sometimes originally 'perception' sometimes not)(sometimes left as is as being too complicated to change)
some abbreviations: (spelled out)
"as N. per." (as Name person) changed to "as proper name"
Lent > the rains, except where referring to Lent.
Left as is from the previous digital edition, could be better:
use of () and []; no use of bold;
punctuation and Capitilization — Initial entry term will be boldface italics;
inconsistant capitalizations throughout have sometimes been left as found, sometimes changed.
Of this latest reprint, Dr. Gethin, President of the Pāḷi Text Society writes in his "Foreword to the Reprint with Corrections:
"The present 'corrected reprint' is an attempt to go some way towards improving PED without producing a fully revised edition. Obvious mistakes such as misspellings and typographical errors have been corrected. Very occasional references to more recent publications on particular words have been added. There has been no attempt, however, to revise or rewrite definitions, nor was it deemed practical to check all the references to Pāḷi texts, though errors that came to light have been amended. Many of the reference to other Indo-European languages seem problematic and misleading nearly a century later, so aside from those to Vedic and Sanskrit, these have been removed Abbreviations of Pāḷi texts have been amended to conform to the sysem used in A Critical Pāḷi Dictionary. . The earler editions had a section 'C. Additions and Corrections' following the introductory material. These additions and corrections have been incorporated into this reprint."
The alterations mentioned in Dr. Gethin's Foreword are being incorporated in this edition of the PED with the exception that the problematic and misleading references to other Indo-European languages have been retained. Additionally, the Greek terms no longer require a special font to display properly. Please also be assured that all editorial input has been placed in clearly marked sections (see below) below entries. Except for stylistic changes, entries are either as found in early editions, as corrected by the PTS proofreaders, or are combinations of both; nothing has been added by this publisher.
Foreword to the First PTS Edition
It is somewhat hard to realize, seeing how important and valuable the work has been, that when ROBERT CAESAR CHILDERS published, in 1872, the first volume of his Pāḷi Dictionary, he only had at his command a few pages of the canonical Pāḷi books. Since then, owing mainly to the persistent labours of the PTS, practically the whole of these books, amounting to between ten and twelve thousand pages, have been made available to scholars. These books had noun 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 collectand 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 collectin my "Buddhist India "; and perhaps the most salient discovery is the quite unexpected conclusion that, for about two centuries (both before the Buddha's birth and after his death), the paramount power in India was Kosala — a kingdom stretching from Nepal on the North to the Ganges on the South, and from the Ganges on the West to the territories of the Vajjian confederacy on the East. In this, the most powerful kingdom in India; there had naturally arisen a standard vernacular differing from the local forms of speech just as standard English differs from the local (usually county) dialects. The Pāḷi of the canonical books is based on that standard Kosala vernacular as spoken in the 6th and 7th centuries B. commentary It cannot be called the "literary" form of that vernacular, for it was not written at all till long afterwards. That vernacular was the mother tongue of the Buddha. He was born in what is now Nepal, but was then a district under the suzerainty of Kosala and in one of the earliest Pāḷi documents he is represented as calling himself aKosalaṃ.
When, about a thousand years afterwards, some pandits in Ceylon began to write in Pāḷi, they wrote in a style strikingly different from that of the old texts. Part of that difference is noun doubt due simply to a greater power of fluent expression unhampered by the necessity of constantly considering that the words composed had to be learnt by heart When the Sinhalese used Pāḷi, they were so familiar with the method of writing on palmleaves that the question of memorizing simply did not arise. It came up again later. But none of the works belonging to this period were intended to be learneuter They were intended to be read.
On the other hand they were for the most part reproductions of older material that had, till then, been preserved in Sinhalese. Though the Sinhalese pandits were writing in Pāḷi, to them, of course, A dead language, they probably did their thinking in their own mother tongue. Now they had had then, for many generations, so close and intimate an intercourse with their Dravidian neighbours that Dravidian habits of speech had crept into Sinhalese. It was inevitable that some of the peculiarities of their own tongue, and especially these Dravidanisms, should have influenced their style when they wrote in Pāḷi. It will be for future scholars to ascertain exactly how far this influence can be traced in the idioms and in the order of the arrangement of the matter of these Ceylon Pāḷi books of the fifth and sixth centuries AD.
There is no evidence that the Sinhalese at that time knew Sanskrit. Some centuries afterwards a few of them learnt the elements of Classical Sanskrit and very proud they were of it. They introduced the Sanskrit forms of Sinhalese words when writing "high" Sinhalese. and the authors of such works as the Dāṭhāvaṃsa, the Saddhammopāyana, and the Mahābodhivaṃsa, make use of Pāḷi words derived from Sanskrit that is, they turned into Pāḷi form certain Sanskrit words they found either in the Amara-ko.sa, or in the course of their very limited reading, and used them as Pāḷi. It would be very desirable to have a list of such Pāḷi words thus derived from Sanskrit. It would not be a long one.
Here we come once more to the question of memory. From the 11th century onwards it became a sort of fashion to write manuals in verse, or in prose and verse, on such subjects as it was deemed expedient for novices to {viii} know. Just as the first book written in Pāḷi in Ceylon was a chain of memoriter verses strung together by very indifferent Pāḷi verses, so at the end we have these scarcely intelligible memoriter verses meant to be learned by heart by the pupils.
According to the traditions handed down among the Sinhalese, Pāḷi, that is, the language used in the texts, could also be called Māgadhī. What exactly did they mean by that° They could not be referring to the Māgadhī of the Prakrit grammarians, for the latter wrote some centuries afterwards. Could they have meant the dialect spoken in Magadha at the date when they used the phrase, say, the sixth century AD. That could only be if they had any exact knowledge of the different vernaculars of North India at the time. For that there is noun evidence, and it is in itself very improbable. What they did mean is probably simply the language used by Asoka, the king of Magadha. For their traditions also stated that the texts had been brought to them officially by Asoka's son Mahinda; and not in writing, but in the memory of Mahinda and his companions. Now we know something of the language of Asoka. We have his edicts engraved in different parts of India, differing slightly in compliance with local varieties of speech. Disregarding these local differences, what is left may be considered the language of head-quarters where these edicts were certainly drafted. This "Māgadhī" contains none of the peculiar characteristics we associate with the Māgadhī dialectical It is in fact a younger form of that standard Kosalaṃ lingua franca mentioned above.
Now it is very suggestive that we hear nothing of how the king of Magadha became also king of Kosala. Had this happened quietly, by succession, the event would have scarcely altered the relation of the languages of the two kingdoms. That of the older and larger would still have retained its supremacy. So when the Scottish dynasty succeeded to the English throne, the two languages remained distinct, but English became more and more the standard.
However this may be, it has become of essential importance to have aDictionary of alanguage the history of whose literature is bound up with so many delicate and interesting problems. The PTS, after long continued exertion and many cruel rebuffs and disappointments is now at last in a position to offer to scholars the first instalment of such adictionary.
The merits and demerits of the work will be sufficiently plain even from the first fasciculus. But one or two remarks are necessary to make the position of my colleague and myself clear.
We have given throughout the Sanskrit roots corresponding to the Pāḷi roots, and have omitted the latter. It may be objected that this is a strange method to use in a Pāḷi dictionary, especially as the vernacular on which Pāḷi is based had never passed through the stage of Sanskrit. That may be so; and it may not be possible, historically, that any Pāḷi word in the canon could have been actually derived from the corresponding Sanskrit word. Nevertheless the Sanskrit form, though arisen quite independently, may throw light upon the Pāḷi form; and as Pāḷi roots have not yet been adequately studied in Europe, the plan adopted will probably, at least for the present, be more useful.
This work is essentially preliminary. There is a large number of words of which we do not know the derivation. There is a still larger number of which the derivation does not give the meaning, but rather the reverse. It is so in every living language. Who could guess, from the derivation, the complicated meaning of such words as "conscience" , "emotion" , "disposition" ° The derivation would be as likely to mislead as to guide. We have made much progress. No one needs now to use the one English word "desire" as a translation of sixteen distinct Pāḷi words, noun one of which means precisely desire. Yet this was done in Vol. X of the Sacred Books of the East by MAX MULLER and FAUSBOLL See Mrs. RHYS DAVIDS in + ā + S., 1898, page 58.. The same argument applies to as many concrete words as abstract ones. Here again we claim to have made much advance. But in either case, to wait for perfection would postpone the much needed dictionary to the Greek kalends. It has therefore been decided to proceed as rapidly as possible with the completion of this first edition, and to reserve the proceeds of the sale for the eventual issue of a second edition which shall come nearer to our ideals of what a Pāḷi Dictionary should be.
We have to thank Mrs. STEDE for valuable help in copying out material noted in my interleaved copy of Childers, and in collating indexes published by the Society; Mrs. RHYS DAVIDS for revising certain articles on the technical terms of psychology and philosophy; and the following scholars for kindly placing at our disposal the material they had collected for the now abandoned scheme of an international Pāḷi Dictionary:
{ix} Prof. STEN KONOW. Words beginning with Saṃyutta-Nikāya or H. (Published in + ā + S. 1909 and 1907, revised by Prof. Dr. Dīgha-Nikāya ANDERSEN).
Dr. ISABEL H. BODE. B, Bh and M.
Prof. DUROISELLE. K.
Dr. W. H. Dīgha-Nikāya 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 {viii} the work, and had he lived the dictionary would probably have been finished before the war. His loss was really the beginning of the end of the international undertaking.
Anybody familiar with this sort of work will know what care and patience, what scholarly knowledge and judgment are involved in the collection of such material, in the sorting, the sifting and final arrangement of it, in the adding of cross references, in the consideration of etymological puzzles, in the comparison and correction of various or faulty readings, and in the verification of references given by others, or found in the indexes. For all this work the users of the Dictionary will have to thank my colleague, Dr. WILLIAM STEDE. It may be interesting to notice here that the total number of references to appear in this first edition of the new dictionary is estimated to be between one hundred and fifty and one hundred and sixty thousand. The Bavarian Academy has awarded to Dr. STEDE a personal grant of 3100 marks for his work on this Dictionary.
Chipstead, Surrey. July, 1921.
T.W. RHYS DAVIDS.
A. LIST OF THE CHIEF BOOKS CONSULTED FOR VOCABULARY
(WITH ABBREVIATIONS)
I. PĀLI BOOKS
Ia. CONONICAL
|
Aṇguttara-Nikaya 5 vols. PTS 1885-1900 (A) |
Niddesa I, Mahaº 2 vols. PTS 1916, 1917 (Nidd I) |
Ib. POST-CONONICAL
|
Abhidhammāvatara, PTS 1915 (Abhidh-av) |
Mūlasikkhā, JPTS 1883 (Mūls) |
Note. The system adopted in quotations of passages from Pāḷi texts is that proposed in JPTS VI (1909), pp. 385-87,[2] with this modification that Peta Vatthu (Pv) is quoted by canto and verse, and Cullaniddesa (Nidd II) by section number of word in Part II, "Explanatory Matter".
2a. BUDDHIST SANSKRIT
Avadānaśataka, ed. J. S. Speyer (Bibl. Buddhica III), 2 vols., St Petersburg 1906 (Avś)
Avadāna kalpalatā, ed. Sarat Chandra Das, Calcutta 1888-1918 (Av-kip)
Aṣṭasāhasrikā Prajñāpāramitā, ed. Rajendralala Mitira, Calcutta 1888) (Aṣṭa-Prajñā-p)
Bodhicaryāvatāra (Bodhic-av)
Divyāvadāna, ed. Cowell & Neil, Cambridge 1886 (Divy)
Jātakamālā, ed. Hendrik Kern (Harvard Oriental Series I), Boston 1891 (Jm)
Lalitavistara, ed. S. Lefmann, I. Halle 1902 (Lai).[3]
Lalitavistara, ed. P. L. Vaidya (Buddhist Sanskrit Texts 1) Dharbhanga 1958
Mahāvastu, ed. É. Senart, 3 vols., Paris 1882-1897 (Mvu)
Mahāvyutpatti, ed. Mironow (Bibl. Buddhica XIII) St Petersburg 1910, 11. (Vyu)
Pratimoksha-sutra, ed. I. P. Minayeff, St., Petersburg, 1869. (Pr.S.)
Saddharmapuṇḍarīka, ed. Hendrik Kern (Bibl. Buddhica X) St Petersburg 1908-1912 (Saddharmap)
Śikṣā-samuccaya, ed. C. Bendall, (Bibl. Buddhica I) St. Petersburg, 1902 (Śikṣ)
Udānavarga, ed. Hermann Beckh, Berlin 1911 (Uv(tib))
[2] in this reprint with corrections, abbreviations used in Compendium have been adopted.
[3] The edition quoted in the dictionary is the Calcutta ed. (1877) by Rajendralala Mitra (Bibl. Indica), and not Lefmann's. The ed. by P. L. Vaidya contains aconcordance of the various Lai. eds.
2b. SANSKRIT
Aitareya-brāhmana (AitBr)
Atharva-veda (AV)
Chāndogyopaniṣat (ChUP)
Halāyudha's Abhidhānaratnamālā, a Sanskrit Vocabulary, Edited by Th. Aufrecht with a Sanskrit-English Glossary, London 1861.
Kathāsaritsāgara (Kathās)
Mahābhārata (MBh)
Mālatīmādhava (Mālatīm)
Mṛcchakaṭika X (Mṛcch)
ṛg-veda (ṛV)
Śata patha-brāhmana (ŚBr)
Suśruta (Suśr)
Vājasaneyī Saṃhitā (VS)
2c. PRAKRIT
Deśīnāmamālā by Hemacandra (Deśīnāmamālā)
Kalpasūtra (ed. W. Schubring) (Kalpas)
3. TRANSLATIONS
Buch der Erzählungen aus früheren Existenzen Buddhas, Das, (tr. of the Jātaka) by Julius Dutoit. München-Neubiberg: Oskar Schloss, seven vols., 1906-21. (Jātaka tr.)
Buddhist Manual of Psychological Ethics (tr. of the Dhammasaṇgaṇi) by C.A.F. Rhys Davids (RAS Tr. Fund XII), London 1900. (BMPE, references are to the paragraph numbers.)
Buddhist Suttas, tr. by T.W. Rhys Davids (SBE, Vol. 11), Oxford, 1881. (Buddh. Suttas).
Compendium of Philosophy (tr. of the Abhidhammatthasaṇgaha) by S. Z. Aung and C.A.F. Rhys Davids, PTS, 1910. (Cpd)
Designation of Human Types (tr. of Puggalapaññatti) by B.C. Law, PTS, 1924. (Pp tr.)
Dialogues of the Buddha, (tr. of the Dīgha-Nikaya) by T.W. and C.A.F. Rhys Davids. London: Vol. I, 1899; Vol. II, 1910; Vol. Ill, 1921. (Dial.)
Dīghanikāya: Das Buch der Langen Texte des buddhistischen Kanons, tr. by Rudolf Otto Franke. Göttingen: Vandenhoeck & Ruprecht, 1913. (Dīgha tr.)
Dutoit, Julius, see Buch der Erzählungen aus früheren Existenzen Buddhas, Das,
Elders' Verses I (tr. of Thag), by K.R. Norman, PTS, 1969. (EV I)
Expositor (tr. of the Atthasālinī), by Pe Maung Tin, PTS, 1920-21. (Expos.)
Franke, Rudolf Otto, Dīghanikāya: Das Buch der Langen Texte des buddhistischen Kanons, Göttingen: Vandenhoeck & Ruprecht, 1913 (Dīgha tr.)
Geiger, Wilhelm, see Saṃyutta-Nikāya
Great Chronicle of Ceylon (Mhv tr.), see Mahāvaṃsa
Jacobi, H., Jaina Sutras, Part 1 (Sacred Books of the East, Vol. 22 (1884)), Part 2 (Sacred Books of the East, Vol. 4 (1895)) (Jaina Sūtras).
The Jataka or Stories of the Buddha's Former Births, 1895-1907, tr. by various hands under the editorship of E.B. Cowel, PTS, 1895-1907 (J.S.)
Kathāvatthu, see Points of Controversy.
Kindred Sayings (tr. of the Saṃyutta-nikāya), by C.A.F. Rhys Davids, PTS, tr. 1917. (KS)
Lieder der Mönche und Nonnen Gotamo Buddho's, Die: Aus den Theragatha und Therigatha, by Karl Eugen Neumann. Berlin: Ernst Hofmann, 1899. (LMN)
Mahāvaṃsa or The Great Chronicle of Ceylon, tr. by W. Geiger, PTS, 1912. (Mhv tr.)
Manual of a Mystic (tr. of the Yogāvacara), by F. L. Woodward, PTS, 1916. (Mystic)
Path of Purity (tr. of the Visuddhimagga) by Pe Maung Tin, PTS, tr. 1923, 1st pt. (Vism tr.)
Points of Controversy (tr. of the Kathāvatthu) by Shwe Zan Aung and C.A.F. Rhys Davids, PTS 1915. (PtsC)
Psalms of the Brethren (tr. of the Theragathā) by C.A.F. Rhys Davids, PTS, tr. 1913. (Ps.B)
Psalms of the Sisters (tr. of the Therīgātha) by C.A.F. Rhys Davids, PTS, tr. 1909. (Ps.S)
Questions of King Milinda (tr. of the Milindapañha) by T.W. Rhys Davids, SBE Vols. 35, 36. (Q.K.M.)
Reden Gotamo Buddho's, Die: Aus der Sammlung der Bruchstücke Suttanipato des Pāḷi-Kanons, by Karl Eugen Neumann. Leipzig: Barth, 1905. 2nd ed., Munich: Piper, 1924. (SB)
Reden Gotamo Buddho's, Die: Aus der längerer Sammlung Dighanikayo des Pāḷi-Kanons, by Karl Eugen Neumann. Munich: R. Piper, 1907-1912, 1918. (L.S.)
Reden Gotamo Buddho's, Die: Aus der mittleren Sammlung Majjhimanikayo des Pāḷi-Kanons, by Karl Eugen Neumann. Leipzig: W. Friedrich, 1892-1902, 1921. Vols. I to III2 1921. (M.S. Mitt. S. & Mitlere Sammlung I)
Samyutta-nikaya: Die in Gruppen geordnete Sammlung aus dem Pāḷi-Kanon der Buddhisten. Wilhelm Geiger. Zeitschrift für Buddhismus und Verwandte Gebiete, IV-VIII, 1922-28 = Saṃyutta-Nikāya. München-Neubiberg 1925-1930, Vols. I-II. (Saṃyutta tr.)
Vinaya Texts (tr. by T.W. Rhys Davids & H. Oldenberg), SBE Vols. 13, 17, 20. (Vin. Texts)
Worte der Wahrheit, Dhammapadam, by Leopold von Schroeder, Leipzig, 1892
4. GRAMMATICAL AND OTHER LITERATURE (PERIODICALS, ETC.)
Album Kern: Opstellen geschreven te eere van Dr. H. Kern, hem aangeboden door vrienden en leerlingen op zijn zeventigsten verjaardag, den vi. April MDCCCCIII. Leiden: Brill, 1903.
Andersen, Dines, A Pāḷi Reader, 1901. (Andersen, PR)
--------, A Pāḷi Glossary : Including the Words of the Pāḷi Reader and of the Dhammapada. Copenhagen, 1904.
Banerjea, Pramathanath, Public Administration in Ancient India, London, 1916.
Beal, Samuel, tr., Buddhist Records of the Western World (Hiuen Tsiang), 1884. (Beal, Buddh. Records)
--------, Texts from the Buddhist Canon, Commonly Known as Dhammapada, Boston, 1878.
Böhtlingk, Otto, and Rudolph Roth, Sanskrit-Wörterbuch, seven vols., St Petersburg, 1852-75. (BR)
Bolée, W.B., Gone to the Dogs in Ancient India, 2006.
Bühler, Johann Georg, in: Hermann Oldenberg, "Bemerkungen zur Pâli-Grammatik", see below
Brough, J., The Early Brahmanical System of Gotra and Pravara: aTranslation from the Gotra-pravara-mañjarī of Puruṣottama-paṇḍita, Cambridge, 1953.
Brugmann, K., "Altindisch dāyādá-, griechisch χηρωστής und lateinisch hērēs", Album Kern, Leiden, 1903, pp. 29-32.
--------, "Die Demonstrativpronomina der indogermanischen Sprachen", Abhandlungen der philologisch-historischen Klasse der Königlich- sächsischen Gesellschaft der Wissenschaften, Band 22, Nr. 6. Leipzig 1904
--------, Kurze vergleichende Grammatik der indogermanischen Sprachen, Strassburg 1902-1904.
Childers, R.C., A Dictionary of the Pāḷi Language, London 1874. (Childers)
Coomaraswamy, A.K., La Sculpture de Bharhut, 1956.
Cunningham, Alexander, The Ancient Geography of India, 1871.
-------, The Stupa of Bharhut. London, 1879.
Ehni, J., Der vedische Mythus de Yama: Verglichen mit den ana logen Typen der persischen, griechischen und germanischen Mythologie, Strassburg, 1890. (Ehni, Yama)
Fick, Richard. Die sociale Gliederung im nordöstlichen Indien zu Buddha's Zeit. Kiel: Haeseler, 1897. (Soc. Gl.)
Fleet, J.F., "The Name Gujarāt", JRAS, Vol. 38 (1906), pp. 458-60.
Franke, R.O., "Einiges über Beziehung der Wortbedeutung zur Wortform" in: Gurupūjākaumudī ... Festgabe Albrecht Weber, Leipzig 1896, pp. 26ff. = Kleine Schriften, Wiesbaden, 1978, pp. 268ff.
-------, Geschichte und Kritik der einheimischen Pāḷi-Grammatik und -Lexicographie, Strassburg, 1902 = Kleine Schriften, Wiesbaden 1978, pp. 9-1II. (Franke, Pāḷi-Gram.)
--------, 1893, "Indische Fabeln bei den Suahelis", WZKM, Vol. VII, pp. 215-16, 384-85.
--------, 1908, "The Buddhist Councils at Rājagaha and Vesālī", JPTS VI, pp. 1-80 = Kleine Schriften. Wiesbaden 1978, pp. 1381-1460.
{xi}Geiger, Majjhima-Nikaya and W., Pāḷi Dhamma: Vornehmlich in der kanonischen Literatur, München, 1920 = Kleine Schriften 1978, pp. 101-228.
Geiger, W., "Dhamma und Brahman", Zeitschrift für Buddhismus und verwandte Gebiete, Munich, 3, 1921, pp. 73-83 = Kleine Schriften 1973, pp. 88-98.
-------, Kleine Schriften zur Indologie und Buddhismuskunde. Herausgegeben von Heinz Bechert. Wiesbaden: Franz Steiner Verlag, 1973.
--------, A Pāḷi Grammar, tr. B. Ghosh, revised and edited by K.R. Norman, 1994. (P.Gram.)
--------, Pāḷi Literature and Language, tr. B. Ghosh, 2nd ed., Delhi, 1968. (P.L.L.)
Gogerly, Daniel, Ceylon Buddhism, Colombo, 1908.
Grassmann, W., Wörterbuch zum Rig-Veda, Leipzig 1873.
Grierson, G.A., "The Home of Literary Pāḷi", Commemorative Essays Presented to Sir Ramkrishna Gopal Bhandarkar, Poona, 1917, pp. 117-23.
Grimm, Märchen: Kinder und Hausmärchen gesammelt durch die Brüder Grimm. Stuttgart: Philipp Reclam 1857.
Haug, Martin, Essays on the Sacred Language, Writings, and Religion of the Parsis, Bombay, 1862.
Hardy, E., "Über den Ursprung des Samajja ", Album Kern, Leiden, 1903, pp. 61-66. (Hardy, Album Kern)
--------, Buddha, Leipzig, 1903.
Hardy, R. Spence, Eastern Monachism, London, 1850. (Hardy, E.M.)
--------, Manual of Buddhism in Its Modern Development, London, 1853.
Heiler, F., Die buddhistische Versenkung: Eine religionsgeschichtliche Untersuchung, 1918; 2nd ed., München, 1922.
Hinüber, Oskar von, A Handbook of Pāḷi Literature, Berlin: Walter de Gruyter, 1996.
Indische Studien, see Weber, A.
Indo-Iranian Journal (IIJ)
Kern, Hendrik, Toevoegselen op't Woordenboek van Childers; 2 pts (Verhandelingen Kon. Ak. van Wetenschappen te Amsterdam N. R. xvI, 5), Amsterdam 1916. (Kern Toev.).
Kirfel, W., Kosmographie der Inder, Bonn & Leipzig 1920.
Kuhn's Zeitschrift fur vergleichende Sprachforschung, Kuhn, Aṇguttara-Nikāya (KZ).
Lassen, Chr., Indische Alterthumskunde, Bonn, 4 vols., 1847-1862. (Ind. Alt).
Leumann, Ernst, "Die Ligatur mh in der Kharoṣṭhī-Handschrift des Dhammapada ", Album Kern, pp. 393-95 (= Kleine Schriften, Stuttgart: Franz Steiner (1998), pp. 454-58. (Leumann, Album Kern.)
{xiii}
[Review article of Pv-a, aIII, and aIV], Göttingische Gelehrte Anzeigen (Gött. Anz.), 1899, pp. 585-602 (= Kleine Schriften, Stuttgart: Franz Steiner (1998), pp. 537-54.
Lüders, H., 1954, Beobachtungen über die Sprache des buddhistischen Urkanons, herausgegeben von E. Waldschmidt. Abhandlungen der Deutschen Akademie der Wissenschaften zu Berlin. Klasse fur Sprache, Literatur und Kunst Jg. 1952, Nr. 10.
--------, "Zwei indische Etymologien", Nachrichten von der königl. Gesellschaft der Wissenschaften zu Göttinger, Phil.-hist. Klasse, (NGAW) 1898, pp. 1-5 (= Philologica Indica, Göttingen 1939, pp. 43-47).
Macdonell, A.A., Vedic Mythology, Strassburg, 1897.
-------- and A.B. Keith, Vedic Index of Names and Subjects, London, 1912.
Mayrhofer, Manfred, 1994, "Zu Prakrit māhaṇa- 'Brahmane'", WZKS 38, pp. 169-71.
Michelson, T., "Pāḷi and Prakrit Lexicographical Notes", Indogermanische Forschungen, Vol. XXIII, pp. 127-30.
Müller, E., "Mrs Rhys Davids, Psalms of the Early Buddhists, 1. Psalms of the Sisters", JRAS 1910, pp. 536-39.
--------, Simplified Grammar of the Pāḷi Language, Trübner, 1884. (Müller P.Gram.).
Muir, J., "On the Interpretation of the Veda", JRAS 1866, pp. 303-402.
Oberlies, Thomas, Pāḷi: a Grammar of the Language of the Theravāda Tipiṭaka, Berlin, 2001.
Oldenberg, Hermann, "Bemerkungen zur Pāḷi-Grammatik", KZ Xxv (1881), pp. 314-27 (= Kleine Schriften II (Wiesbaden: Franz Steiner, 1967), pp. 1162-75).
--------, Buddha: sein Leben, seine Lehre, seine Gemeinde, Berlin, 1881, 7th ed. 1920.
--------, Die Reden des Buddha, München, 1922. (Reden des B.)
Otto, R., Das Heilige, Breslau: Tredwendt und Granier, 1917.
Pischel, R., Leben und Lehre des Buddha, Leipzig, 1910.
--------, Grammatik der Prakrit-Sprachen, Strassburg, 1900. (Pischel, Pkt Gr.).
Plunket, E., Ancient Calendars and Constellations, London, 1903.
Printz, W., Bhāsa's Prakrit, Frankfurt, 1921.
Pyī Sadaw, Atthasālinī Nissaya (the New Nissaya), Rangoon: Kemmendine, 1905.
Rhys Davids, C.A.F., Buddhism : a study of the Buddhist Norm, London, 1912.
--------, Buddhism: Its Birth and Dispersal, London, 1934.
--------, Buddhist Psychology, London, 1924.
--------, "Economic Conditions According to Early Buddhist Literature", in E.J. Rapson, ed., The Cambridge History of India, Volume I, Ancient India, Cambridge 1922, pp. 198-219.
Rhys Davids, T.W., Buddhist India, London, 1903.
-------, Early Buddhism, London, 1908.
Scherman, L., Materialen zur indischen Visionsliteratur, Leipzig 1892 (= Kleine Schriften. Wiesbaden: Franz Steiner Verlag Stuttgart 2001, pp. 103-267). (Scherman Materialen)
Seidenstücker, K., Karl: Das Udāna: eine kanonische Schrift des Pāḷi-Buddhismus. Leipzig: H Tränker, 1913.
Senart, E., Essai sur la Légende du Buddha, 2nd ed., Paris, 1882.
Stede, W., Die Gespenstergeschichten des Peta Vatthu, Leipzig, 1914. (GPv)
Thieme, P., Kleine Schriften, 1984.
Trenckner, V., "Notes on the Milindapañho," in JPTS 1908, 102 sq.
Vetter, T., The Khandha Passages in the Vinayapiṭaka and the Four main Nikayas, Österreichische Akademie der Wissenschaften. Philosophisch-historische Klasse. Sitzungsberichte, 682. Band. Wien 2000.
Vogel, Jean Phillipe, "Epigraphical Discoveries at Sārnāth", Epigraphia Indica VIII (1905-1906).
--------. "The Sign of the Spread Hand or 'Five-Finger-Token' (Pañcāṇgulika) in Pāḷi Literature", Verslagen en Mededelingen van de Koninklijke Akademie van Wetenschappen, Afdeling Letterkunde, 5th Series, Vol. IV, Amsterdam 1920, pp. 218-35.
Wackernagel, J., and Aṇguttara-Nikāya Debrunner, Altindische Grammatik, Vols. 1-3, Göttingen Vandenhoeck und Ruprecht, 1896-1957; R. Hauschild, Register zur Altindischen Grammatik, Göttingen: Vandenhoeck und Ruprecht, 1964.
Walde, A., Lateinisches Etymologisches Wörterbuch, Heidelberg, 2nd ed., 1910. (Lat. Wtb.)
Warren, H.C., Buddhism in Translation, Cambridge, Mass., 1896.
Weber, Albrecht Friedrich, Indische Streifen, 3 vols., Leipzig, 1879. {Ind. Str.)
--------, Indische Studien: Beiträge für die Kunde des indischen Alterthums, 18 vols., Berlin: Dümmler, 1850-1898. (Ind. Stud.)
--------, Über ein Fragment der Bhaga vatī: Ein Beitrag zur Kenntniss der Heiligen Literatur und Sprache der Jaina, 2 vols., Abhanmdlungen der Königlichen Akademie der Wissenschaften zu Berlin, Berlin, 1866-1867. (Weber Bhaga vatī)
-------, "Über den Vājapeya ", Sitzungsberichte der Preußischen Akademie der Wissenschaften, Berlin,1892. (Vājapeya).
Whitney, W.D., The Roots, Verb-Forms and Primary Derivatives of the Sanskrit Language, Leipzig, 1885. (Sanskrit Roots, 1885)
Wilson, John, Indian Caste, Bombay, 1877.
Windisch, E., Māra und Buddha, Leipzig: C.F. Amelung, 1895.
--------, Buddha's Geburt und die Lehre von der Seelenwanderung, Leipzig, 1809.
Winternitz, M., Geschichte der indischen Litteratur, 3 vols., Leipzig, 1907-1922.
--------, Religionsgeschichtliches Lesebuch, Tübingen, 1908 (Rel. gesch. Lesebuch)
Woods, J.H., Yoga-System of Patahjali, Harvard Oriental Series xvII, Cambridge, Mass., 1914.
Zeitschrift der Deutschen Morgenländischen Gesellschaft. (Zeitschrift der Deutschen Morgenländischen)
Zimmer, H., Altindisches Leben, die Cultur der vedischen Arier nach den Samhitā, Berlin, 1879. (Altind. Leben).
B. LIST OF ABBREVIATIONS
I. Titles of Books and Periodicals
(the no. refers to section of A)
|
A — Aṇguttara ia |
KZ — [Kuhns] Zeitschrift für vergleichende Sprachforschung auf dem Gebiete der Indogermanischen Sprachen 4 |
[4] References are to the page numbers of the first edition which are indicated in brackets in the second edition.
2. GENERAL & GRAMMATICAL TERMS
-a in combination with a title abbreviation (e.g. Dhp-a) = Commentary (on Dhp)
|
abl. — ablative |
I.e. — loco citato |
TYPOGRAPHICAL
*(s)qyel, sq, sqq indicates a (reconstructed or conjectured) Indo-Germanic root.
*Skt means, that the Sanskrit word is constructed after the Pāḷi word; or as Skt form is only found in lexicographical lists, a: the cap over a vowel indicates that the ais the result of asyncope a + a (English g. khuddanukhudda), whereas arepresents the proper a, either pure or contracted with a preceding a (khlnasava = khlna + asava).
º represents the headword either as first (º—) or second (—º) part of a compound; sometimes also an easily supplemented part of a word.
> < indicates an etymological relation or line of development between the words mentioned.
≈ means "at similar" or "at identical, parallel passages".
The meaning of all other abbreviations may easily be inferred from the context.
The Pāḷi Alphabet
Links are to audio files 
Vowels
Consonants
| unvoiced unaspirate |
unvoiced aspirate |
voiced unaspirate |
voiced aspirate |
nasala | |
| Gutturals (or Velars) | k | kh | g | gh | ṇ |
| Palatals | c | ch | j | jh | ñ |
| Retroflexes (or Cerebrals) |
ṭ | ṭh | ḍ | ḍh | ṇ |
| Dentals | t | th | d | dh | n |
| Labials | p | ph | b | bh | m |
Semi-vowels
Sibilant
Aspirate
Anusvāra
The anusvāra (the pure nasal ṃ, e.g. ahaṃ) does not change before y, r, l, v, s, and h; and in that position it comes before all other consonants in the alphabetical order. For example, saṃvara and saṃsaya come before saka.
Before other consonants, ṃ may change to the class nasal, i.e. that in the same line in the table above. For example, -ṃk- may be written -ṇk-, -ṃc- may be written -ñc-). Thus saṃgha is the same as saṇgha, saṃcaya as sañcaya, etc. Even when the anusvāra is written, its place in the alphabet is that of the equivalent class nasal.
Dia critics used in Roman Scripts for Pāḷi/Sanskrit studies; PTS: Pāḷi English Dictionary.
A page with all the characters needed for the PED. To be copied and pasted.
Lingo Unusual terms used on Buddha dust
Pāḷi Pronunciation Audio Files.
Glossology. The study of the meanings of the words of alanguage or the terms used in a science
:: A1 the preposition ā shortened before double consonants, as akkosati (ā + kṛuś), akkhāti (ā + khyā), abbahati (ā + bṛh). — Best to be classed here is the a- we call expletive. It represents a reduction of ā- (mostly before liquids and nasals and with single consonant instead of double). Thus anantaka (for ā-nantaka = nantaka) Vimāna Vatthu 807; amajjapa (for ā-majjapa = majjapa) Jātaka VI 328; amāpaya (for ā-māpaya = māpaya) Jātaka VI 518; apassto (= passintassa) Jātaka VI 552.
:: A2 (an° before vowels) [Vedic a-, an-; Indo-Germanic °n, gradation form to °ne (see na2); Greek ά, άν-; Latin °en-, in-; Gothic, Old High German and Anglo-Saxon un-; Old-Irish an-, in-] negative particle prefixed to (1) nouns and adjectives; (2) verbal forms, used like (1), whether particle, gerund, gerundive or infinitive; (3) finite verbal forms. In compounds with words having originally two initial consonants the latter reappear in their assimilated form (e.g. Appaṭicchavin). In meaning it equals na-, nir- and vi-. Often we find it opposed to sa-.
Verbal negatives which occur in specific verbal function will be enumerated separately, while examples of negative formation of (1) and (2) are given under their positive form unless the negative involves a distinctly new concept, or if its form is likely to lead to confusion or misunderstanding. — Concerning the combining and contrasting (original negative) °a- (ā-) in reduplicated formations like bhava-ā-bhava see ā°4.
:: A3 [Vedic a-; Indo-Germanic °e (locative of pronoun stem, cf. ayaṃ; original a deictic adverb with specific reference to the past, cf. Sanskrit sma); Greek ἐ-; also in Greek ἐκεῖ, Latin equidem, enim] the augment (sign of action in the past), prefixed to the root in preterit, preterit and conditional tenses; often omitted in ordinary prose. See forms under each verb; cf. also ajja. Identical with this a- is the a- which functions as base of some pronoun forms like ato, attha, asu etc. (q.v.).
:: A4 the sound "a " (a-kāra) Jātaka VI 328, 552; Vimāna Vatthu 279, 307, 311.
:: Aṃsa1 [Vedic aṃsa; cf. Greek ὦμοϛ, Latin umerus, Gothic ams, Armenian us]
(a) the shoulder Aṇguttara-Nikāya V 110; Sutta-Nipāta 609. Aṃse karoti to put on the shoulder, to shoulder Jātaka I 9.
(b) a part (literal side) (cf. °āsa in koṭṭhāsa and explanation of aṃsa as koṭṭhāsa at Sumaṇgalavilāsinī I 312, also v.l. mettāsa for mettaṃsa at Itivuttaka 22). — atīt'aṇse in former times, formerly Dīgha-Nikāya II 224; Therīgāthā 314. mettaṃsa sharing friendship (with) Aṇguttara-Nikāya IV 151 = Itivuttaka 22 = Jātaka IV 71 (in which connection Milindapañha 402 reads ahiṃsā). — Disjunctive ekena aṃsena + ā + ekena aṃsena on the one hand (side) + ā + on the other, partly + ā + partly Aṇguttara-Nikāya I 61. From this: ekaṃsa (adjective) on the one hand (only), i.e. incomplete (opposite ubhayaṃsa) or (as not admitting of a counterpart) definite, certain, without doubt (opposite dvidhā): see ekaṃsa. — paccaṃsena according to each one's share Aṇguttara-Nikāya III 38. puṭaṃsena with a knapsack for provisions Dīgha-Nikāya I 117; Aṇguttara-Nikāya II 183; cf. Sumaṇgalavilāsinī I 288, with v.l. puṭosena at both passages;
-kūṭa "shoulder prominence", the shoulder Vinaya III 127; Dhammapada III 214; IV 136; Vimāna Vatthu 121. — vaṭṭaka a shoulder strap (mostly combined with kāya-bandhana; vv.ll. °vaddhaka, °bandhaka) Vinaya I 204 (Text °bandhaka); II 114 (-ddh-); IV 170 (-ddh-); Vimāna Vatthu 3340 (Text °bandhana, commentary v.l. °vaṭṭaka); Dhammapada III 452.
:: Aṃsa2 [see next] point, corner, edge; frequently in combination with numerals, e.g. catur° four-cornered, chaḷ°, aṭṭh°, soḷas° etc. (q.v.) all at Dhammasaṇgani 617 (cf. Dhs-a 317). In connection with a vimāna: āyat° with wide or protruding capitals (of its pillars) Vimāna Vatthu 8415; as part of a carriage-pole Vimāna Vatthu 642 (= kubbara-phale patiṭṭhitā heṭṭhima-aṃsā Vimāna Vatthu 265).
:: Aṃsi (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 (= aṃsa2) Vimāna Vatthu 782 (= aṃsa-bhāga Vimāna Vatthu 303).
:: Aṃsu [cf. Sanskrit aṃśu (Abhidh-r-m) a ray of light] a thread Vinaya III 224;
-mālin, sun Sās 1.
:: Akaṭa (adjective) [a + kaṭa] not made, not artificial, natural;
-yūsa natural juice Vinaya I 206
-vidhā manifold
:: Akampiyatta (neuter) [abstract from akampiya, gerund of a + kampati] the condition of not being shaken, stableness Milindapañha 354.
:: Akalu (cf. agalu) an ointment Jātaka IV 440 (akaluñ candanañ ca, v.l. aggaluṃ; commentary explanains as kālākaluñ caratta-candanañ ca, thus implying a blacking or dark ointment); VI 144 (°candana-vilitta; v.l. aggalu°); Milindapañha 338 (°tagara-tālīsaka-lohita-candana).
:: Akāca (adjective) [a + kāca] pure, flawless, clear Dīgha-Nikāya II 244; Sutta-Nipāta 476; Jātaka V 203.
:: Akācin (adjective) = akāca Vimāna Vatthu 601. Kern (Toev. sub voce) proposes reading akkācin (= Sanskrit arka-arcin shining as the sun), but Vimāna Vatthu 253 explains by niddosa, and there is no 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 Jātaka VI 212 (akāsiya-saṇkhātā rāja-purisā commentary).
:: Akiccakāra (adjective) [a + kicca + kāra] 1. not doing one's duty, doing what ought not to be done Aṇguttara-Nikāya II 67; Dhammapada 292; Milindapañha 66; Sumaṇgalavilāsinī I 296. 2. ineffective (of medicine) Milindapañha 151.
:: Akiriya (adjective) [a + kiriya] not practical, unwise, foolish Jātaka III 530 (°rūpa = akattabba-rūpa commentary); Milindapañha 250.
:: Akilāsu (adjective) [a + kilāsu] not lazy, diligent, active, untiring Saṃyutta-Nikāya I 47; V 162; Jātaka I 109; Milindapañha 382.
:: Akissava at Saṃyutta-Nikāya I 149 is probably faulty reading for akiñcana.
:: Akutobhaya (adjective) see ku°.
:: Akuppa (adjective) [a + kuppa, gerund of kup, cf. BHS akopya Mahāvastu III 200] not to be shaken, immovable; sure, steadfast, safe Vinaya I 11 (akuppā me ceto-vimutti) = Saṃyutta-Nikāya II 239; Vinaya II 69; IV 214; Dīgha-Nikāya III 273; Majjhima-Nikaya I 205, 298; Saṃyutta-Nikāya II 171; Aṇguttara-Nikāya III 119, 198; Milindapañha 361.
:: Akuppatā (feminine) [abstract from last] "state of not being shaken", surety, safety; especially of Nibbāna Theragāthā 364.
:: Akka [cf. Sanskrit arka] name of a plant: Calotropis Gigantea, swallowwort Majjhima-Nikaya I 429 (°assa jiyā bowstrings made from that plant).
-nāla a kind of dress material Vinaya I 306 (vv.ll. Agga° and akkha°);
-vāṭa a kind of gate to a plantation, a movable fence made of the akka plant Vinaya II 154 (cf. akkha-vāṭa).
:: Akkanta [past participle of akkamati] stepped upon, mounted on Aṇguttara-Nikāya I 8; Jātaka I 71; Milindapañha 152; Dhammapada I 200.
:: Akkandati [ā + kandati, krand] to lament, wail, cry Saṃyutta-Nikāya IV 206.
:: Akkamati [ā + kamati, kram] to tread upon, to approach, attack Jātaka I 7, 279; Therīgāthā Commentary 9; — to rise Vinaya III 38. — gerund akkamma Cariyāpiṭaka III 72, — past participle akkanta (q.v.).
:: Akkamana (neuter) [cf. BHS ākramaṇa Jātakamala 3158] going near, approaching, stepping upon, walking to Jātaka I 62.
:: Akkuṭṭha (adjective/noun) [past participle of akkosati
1. (adjective) being reviled, scolded, railed at Sutta-Nipāta 366 (= dasahi akkosa vatthūhi abhisatto Paramatthajotikā II 364); Jātaka VI 187.
2. (neuter) reviling, scolding, swearing at; in combination akkuṭṭha-vandita Sutta-Nipāta 702 (= akkosa-vandana Paramatthajotikā II 492) Therīgāthā 388 (explained Therīgāthā Commentary 256 as above).
:: Akkula (adjective) [= akula] confused, perplexed, agitated, frightened Udāna 5 (akkulopakkula and akkulapakkulika). See ākula.
:: Akkosa [ā + kṛuś = kruñc, see kuñca and koñca2; to sound, root kṛ, see note on gala]] shouting at, abuse, insult, reproach, reviling Sutta-Nipāta 623; Milindapañha 8 (+ paribhāsa); Paramatthajotikā II 492; Therīgāthā Commentary 256; Peta Vatthu Commentary 243; Dhammapada II 61.
-vatthu always as dasa a.-vatthūni ten bases of abuse, ten expressions of cursing Jātaka I 191; Paramatthajotikā II 364, 467; Dhammapada I 212; IV 2.
:: Akkosaka (adjective) [from last] one who abuses, scolds or reviles, + pa ribhāsaka Aṇguttara-Nikāya II 58; III 252; IV 156; V 317; Peta Vatthu Commentary 251.
:: Akkosati [to kruś see akkosa] to scold, swear at, abuse, revile Jātaka I 191; II 416; III 27; Dhammapada I 211; II 44. Often combined with pa ribhāsati, e.g. Vinaya II 296; Dhammapada IV 2; Peta Vatthu Commentary 10. — preterit akkocchi Dhammapada 3; Jātaka III 212 (= akkosi Dhammapada I 43. Derived wrongly from {2} krudh by Kacc VI 417; cf. Franke, Einh. Pāḷi Grammar 37, and Geiger, Pāḷi Grammar § 164), — past participle akkuṭṭha (q.v.).
:: Akkha1 [Vedic akṣa; Avesta aśa; Greek ἄξων ἄμαξα (chariot with one axle); Latin axis; Old High German etc. Ahsa, English axle, to root of Latin ago, Sanskrit aj] the axle of a wheel Dīgha-Nikāya II 96; Saṃyutta-Nikāya V 6; Aṇguttara-Nikāya I 112; Jātaka I 109, 192; V 155 (akkhassa phalakaṃ yathā; commentary: suvaṇṇa-phalakaṃ viya, i.e. shiny, like the polished surface of an axle); Milindapañha 27 (+ īsā + cakka), 277 (atibhārena sakaṭassa akkho bhijjati: the axle of the cart breaks when the load is too heavy); Peta Vatthu Commentary 277. — akkhaṃ abbhañjati to lubricate the axle Saṃyutta-Nikāya IV 177; Milindapañha 367.
-chinna one whose axle is broken; with broken axle Saṃyutta-Nikāya I 57; Milindapañha 67; bhagga with a broken axle Jātaka V 433;
-bhañjana the breaking of the axle Dhammapada I 375; Peta Vatthu Commentary 277.
:: Akkha2 [Vedic akṣa, probably to akṣi and Latin oculus, "that which has eyes" i.e. a die; cf. also Latin ālea game at dice (from asclea ?)] a die Dīgha-Nikāya I 6 (but explained at Sumaṇgalavilāsinī I 86 as ball-game: guḷakīḷa); Saṃyutta-Nikāya I 149 = Aṇguttara-Nikāya V 171 = Sutta-Nipāta 659 (Appamatto ayaṃ kali yo akkhesu dhanaparājayo); Jātaka I 379 (kūṭ° a false player, sharper, cheat) anakkha one who is not a gambler Jātaka V 116 (commentary: ajūtakara). cf. also accha3.
-dassa (cf. Sanskrit akṣadarśaka) one who looks at (i.e. examines) the dice, an umpire, a judge Vinaya III 47; Milindapañha 114, 327, 343 (dhamma-nagare);
-dhutta one who has the vice of gambling Dīgha-Nikāya II 348; III 183; Majjhima-Nikaya III 170; Sutta-Nipāta 106 (+ itthidhutta and surādhutta);
-vāṭa fence round an arena for wrestling Jātaka IV 81. (? read akka-).
:: Akkha3 (adjective) (—°) [to akkhi] having eyes, with eyes Peta Vatthu Commentary 39 (v.l. rattakkha with eyes red from weeping, gloss on assumukha). Probably akkhaṇa is connected with akkha.
:: Akkhaka [akkha1 + ka] the collar-bone Vinaya IV 213 (adhakkhakaṃ); V 216.
:: Akkhaṇa [a + khaṇa, BHS akṣaṇa Avadāna-śataka I 291 = 332] wrong time, bad luck, misadventure, misfortune. There are nine enumerated at Dīgha-Nikāya III 263; the usual set consists of 8; thus Dīgha-Nikāya III 287; Vimāna Vatthu 193; Saddhammopāyana 4f. See also khaṇa.
-vedhin (adjective/noun) a skilled archer, one who shoots on the moment, i.e. without losing time, explained as one who shoots without missing (the target) or as quickly as lightning (akkhaṇa = vijju). In various combinations; mostly as durepātin Aṇguttara-Nikāya A I 284 (+ mahato kāyassa padāletā); II 170f. (the same), 202; IV 423, 425; Jātaka II 91 (explained as either "avirādhita-vedhī" or "akkhaṇaṃ vuccati vijju": one who takes and shoots his arrows as fast as lightning), III 322; IV 494 (commentary explains aviraddha-vedhino vijju-ālokena vijjhana-samattha page 497). In other combination at Jātaka I 58 (akkhaṇavedhin + vālavedhin); V 129 (the four kinds of archers: a., vālavedhin, saddavedhin and saravedhin).
In BHS we find akṣuṇṇavedha (a Sanskritised Pāḷi form, cf. Mathurā kṣuṇa = Sanskrit kṣaṇa) at Divyāvadāna 58, 100, 442 (always with dūrevedha), where mss however read akṣuṇa°; also at Lalitavistara 178. See Divyāvadāna index, where translation is given as "an act of throwing the spear so as to graze the mark" (Schiefner gives "Streifschuss").
Note: The explanations are not satisfactory. We should expect either an etymology bearing on the meaning "hitting the centre of the target" (i.e. its "eye") (cf. English bull's eye), in which case a direct relation to akkha = akkhi eye would not seem improbable (cf. formation ikkhana) or an etymology like "hitting without mishap", in which case the expression would be derived directly from akkhaṇa (see preceding) with the omission of the negative an-; akkhaṇa in the meaning of "lightning" (Jātaka II 91 commentary) is not supported by literary evidence.
:: Akkhata (adjective) [past participle of a + kṣan, cf. parikkhata1] unhurt, without fault Mahāvaṃsa 19, 56 (commentary niddosa). — accusative akkhataṃ (adverb) in safety, unhurt. Only in one phrase Vimāna Vatthu 8452 (paccāgamuṃ Pāṭaliputtaṃ akkhataṃ) and Peta Vatthu IV 111 (nessāmi taṃ Pāṭaliputtaṃ akkhataṃ); see Vimāna Vatthu 351 and Peta Vatthu Commentary 272.
:: Akkhaya (adjective) [a + khaya, kṣi] not decaying, in akkhaya-paṭibhāna, of unfailing skill in exposition Milindapañha 3, 21.
:: Akkhara (adjective) [Vedic akṣara] constant, durable, lasting Dīgha-Nikāya III 86. As technical term for one of four branches of Vedic learning (Dīgha-Nikāya I 88) it is phonetics which probably included grammar, and is explained by sikkhā (Sv I 247 = Paramatthajotikā 477) plural neuter akkharāni sounds, tones, words. citt'akkhara of a discourse (suttanta) having variety and beauty of words or sounds (opposed to beauty of thought) Aṇguttara-Nikāya I 72 = III 107 = Saṃyutta-Nikāya II 267. akkharāni are the sauce, flavour (vyañjana) of poetry Saṃyutta-Nikāya I 38. To know the context of the a° the words of the texts, is characteristic of an Arahant Dhammapada 352 (commentary is ambiguous Dhammapada IV 70). Later: akkharaṃ a syllable or sound Peta Vatthu Commentary 280 (called sadda in next line); akkharāni an inscription Jātaka II 90; IV 7 (likhitāni written), 489; VI 390, 407. In Grammar: a letter Kacc 1.
-cintaka a grammarian or versifier Paramatthajotikā I 17; Paramatthajotikā II 16, 23, 321. cf. 466; Peta Vatthu Commentary 120;
-pabheda in phrase sakkhara-p-pabheda phonology and etymology Dīgha-Nikāya I 88 (akkhara-p-pabhedo ti sikkhā ca nirutti ca Paramatthajotikā II 447 = Sumaṇgalavilāsinī I 247) = Aṇguttara-Nikāya III 223 = Sutta-Nipāta 105;
-piṇḍa "word-ball", i.e. sequence of words or sounds Dhammapada IV 70 (= akkharānaṃ sannipāto Dhammapada 352).
:: Akkharikā (feminine) a game (recognising syllables written in the air or on one's back). Dīgha-Nikāya I 7; Vinaya II 10; III 180. So explained at Sumaṇgalavilāsinī 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 Aṇguttara-Nikāya I 34 (dur°); II 195; IV 285, 322; V 265, 283; Sutta-Nipāta 172, 276, 595, 718.
:: Akkhātar one who relates, a speaker, preacher, story-teller Saṃyutta-Nikāya I 11, 191; III 66; Sutta-Nipāta 167.
:: Akkhāti [ā + khyā, Indo-Germanic °sequ; cf. Sanskrit ākhyāti, Latin inquam, Greek ἐννέπω, Gothic saihvan, German sehen etc. See also akkhi and cakkhu] to declare, announce, tell Sutta-Nipāta 87, 172; imperative akkhāhi Sutta-Nipāta 988, 1085; preterit akkhāsi Sutta-Nipāta 251, 504, 1131 (= ācikkhi etc. Cullaniddesa 465); future akkhissati Peta Vatthu IV 163; conditional akkhissaṃ Sutta-Nipāta 997; Jātaka VI 523. — passive akkhāyati to be proclaimed, in phrase aggaṃ Aṇguttara-Nikāya to be deemed chief or superior, to be first, to excel Milindapañha 118, 182 (also in BHS agram ākhyāyate Mahāvastu III 390); gerund akkheyya to be pronounced Saṃyutta-Nikāya I 11; Itivuttaka 53, — past participle akkhāta (q.v.). — Intensive or Frequentative is ācikkhati.
:: Akkhāna Ākhyāna (neuter) [Sanskrit ākhyāna] telling stories, recitation; tale, legend Dīgha-Nikāya I 6 (= Sumaṇgalavilāsinī I 84: Bhārata-Rāmāyanādi); III 183; Majjhima-Nikaya I 503; III 167; Saddhammopāyana 237. — preaching, teaching Mahāniddesa 91 (dhamm'akkhāna). The 5th Veda Jātaka V 450. (vedam akkhāna-pañcamaṃ; commentary: itihāsa-pañcamaṃ veda-catukkaṃ). — The spelling ākhyāna also occurs (q.v.).
:: Akkhāyika (adjective) relating, narrating Jātaka III 535; lok'akkhāyikā kathā talk about nature-lore Dīgha-Nikāya I 8; Milindapañha 316.
:: Akkhāyin (adjective) telling, relating, announcing Saṃyutta-Nikāya II 35; III 7; Jātaka III 105.
:: Akkhi (neuter) [to °oks, an enlarged form of °oqṷ, cf. Sanskrit īkṣate, kṣaṇa, pratīka, anīka; Greek ὄσσε, ὥψ Κύκλωψ, ὀφϧαλμός, πρόσωπον; Latin oculus, Anglo-Saxon ēowan (= English eye and wind-ow); Gothic augō. See also cakkhu and cf. akkha2 and ikkhaṇika] the eye Majjhima-Nikaya I 383 (ubbhatehi akkhīhi); Sutta-Nipāta 197, 608; Jātaka I 223, 279; V 77; VI 336; Peta Vatthu II 926 (akkhīni paggharanti: shed tears, cf. Peta Vatthu Commentary 123); Vimāna Vatthu 65 (°īni bha manti, my eyes swim) cf. akkhīni me dhūmāyanti Dhammapada I 475; II 26; III 196 (°īni ummīletvā opening the eyes); Saddhammopāyana 103, 380. — In combination with sa- as sacchi and sakkhi (q.v.). As adjective (—°) akkha3 (q.v.).
-añjana eye ointment, collyrium Dhammapada III 354;
-kūpa the socket of the eye Jātaka IV 407;
-gaṇḍa eye-protuberance, i.e. eye-brow (?) Jātaka VI 504 (for pamukha Text);
-gūtha secretion from the eye Peta Vatthu Commentary 198;
-gūthaka the same Sutta-Nipāta 197 (= dvīhi akkhicchiddehi apanītattaca-maṃsasadiso a.-gūthako Paramatthajotikā II 248);
-chidda the eye-hole Paramatthajotikā II 248;
-dala the eye-lid Sumaṇgalavilāsinī I 194; Therīgāthā Commentary 259; as 378;
-pāta "fall of the eye", i.e. a look, in mand° of soft looks (adjective) Peta Vatthu Commentary 57;
-pūra an eyeful, in akkhipūraṃ assuṃ (assu ?) an eye full of tears Jātaka VI 191;
-mala dirt from the eye Peta Vatthu III 53 (= °gūtha commentary);
-roga eye disease Dhammapada I 9.
:: Akkhika1 (—°) (adjective) having eyes, with eyes Theragāthā 960 (añjan° with eyes anointed); Dhammapada IV 98 (aḍḍh° with half an eye, i.e. stealthily); Saddhammopāyana 286 (tamb° red-eyed). °an° having no eyes Dhammapada I 11.
:: Akkhika2 (neuter) [cf. Sanskrit akṣa] the mesh of a net Jātaka I 208.
-hāraka one who takes up a mesh (?) Majjhima-Nikaya I 383 (corresponds with aṇḍahāraka).
:: Akkhitta1 see khitta.
:: Akkhitta2 (adjective) [BHS ākṣipta Divyāvadāna 363, past participle of ā + kṣip] hit, struck, thrown Jātaka III 255 (= ākaḍḍhita commentary).
:: Akkhin (adjective) = akkhika Jātaka III 190 (mand° soft-eyed); Vimāna Vatthu 323 (tamb° red-eyed); Dhammapada I 11.
:: Akkhobbha (adjective) [a + kṣubh, see khobha] not to be shaken, imperturbable Milindapañha 21.
:: Akkhobhana (adjective) = akkhobbha Jātaka V 322 (= khobhetun na sakkhā commentary).
:: Akkhohiṇī (feminine) [= akkhobhiṇī] one of the highest numerals (1 followed by 42 ciphers, Childers) Jātaka V 319; VI 395.
:: Akhaṇḍaphulla see khaṇḍa.
:: Akhāta (adjective) not dug: see khāta.
:: Akhetta barren-soil: see khetta. — In compound °ññu the negative belongs to the whole: not knowing a good field (for alms) Jātaka IV 371.
:: Agati see gati. °ºga mana practising a wrong course of life, evil practice, wrong doing Dīgha-Nikāya III 228 (4: chandaº, dosaº mohaº bhayaº); Aṇguttara-Nikāya II 18f., Jātaka iv.402; V 98, 510; Peta Vatthu Commentary 161.
:: Agada [Vedic agada; a + gada] medicine, drug, counter-poison Jātaka 180 (ºharīṭaka); Milindapañha 121, 302, 319, 334; Sumaṇgalavilāsinī I 67; Dhammapada 1.215; Peta Vatthu Commentary 198 (= osadhaṃ).
:: 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. Avadāna-śataka I 94, 229; II 90) Vinaya. I 25; IV 17, Dīgha-Nikāya I 51; Dhammapada I 39. (b) disrespectful, irreverent (against = genitive) Dīgha-Nikāya I 89; Sutta-Nipāta 51.
:: Agalu [cf. Sanskrit aguru, which is believed to appear in Hebrew ahalim (aloe), also in Greek ἀλόμ and ἀγάλλοχον] fragrant aloe wood, Agallochum Vimāna Vatthu 537 (aggalu = Vimāna Vatthu 237 agalu - gandha); Vv-a. 158 (+ candana). cf. also Avadāna-śataka I 24, and akalu.
:: Agā [DPL]: see Eti.
:: Agāra (neuter) [cf. Sanskrit agāra, probably with the a- of communion; Greek ἀγεἱρω to collect ἀγορά market. cf. in meaning and etymology gaha1].
1. house or hut, usually implying the comforts of living at home as opposed to anagāra homelessness or the state of a homeless wanderer (mendicant). Thus frequently in two phrases contrasting the state of a householder (or layman, cf. gihin), with that of a religious wanderer (pabbajita), viz.
(a) kesa massuṃ ohāretva kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṃ pabbajati "to shave off hair and beard, put on the yellow robes, and wander forth out of the home into the homeless state" Dīgha-Nikāya I 60 etc.; cf. Cullaniddesa 17211. See also Saṃyutta-Nikāya I 185 (agārasmā anagāriyaṃ nikkhanta); Majjhima-Nikaya II 55 (agāraṃ ajjhāvasatā); Sutta-Nipāta 274, 805 (ºṃ āvasati), and with pabbajita Dīgha-Nikāya I 89, 115, 202, 230; Peta Vatthu II 1317.
(b) of a "rajā cakka vattin" compared with a "sambuddha ": sace agāraṃ āvasati vijeyya paṭhaviṃ imaṃ adaṇḍena asatthena + ā + sace ca so pabbajati agārā anagāriyaṃ vivaṭacchado sambuddho arahā bhavissati "he will become the greatest king if he stays at home, but the greatest saint if he takes up the homeless life", the prophesy made for the infant Gotama Dīgha-Nikāya II 16; Sutta-Nipāta 1002, 1003. — Further passages for agāra Vinaya I 15; Dīgha-Nikāya I 102 (v.l. Agyāgāra, but Sumaṇgalavilāsinī I 270 explained as dānāgāra); Aṇguttara-Nikāya I 156, 281; II 52f.; Dhammapada 14, 140; Jātaka I 51, 56; III 392; Dīpavaṃsa I 36.
2. anagāra (adjective) houseless, homeless; a mendicant (opposite gahaṭṭha) Sutta-Nipāta 628 = Dhammapada 404; Sutta-Nipāta 639, 640 (+ paribbaje); Peta Vatthu II 25 (= anāvāsa Peta Vatthu Commentary 80). — (nt.) the homeless state (= anagāriyā) Sutta-Nipāta 376. See also agga2.
3. ºāgāra: Owing to frequent occurrence of agāra at the end of compounds of which the first word ends in a, we have a dozen quite familiar words ending apparently in āgāra. This form has been considered therefore as a proper doublet of agāra. This however is wrong. The long ā is simply a contraction of the short a at the end of the first part of the compound with the short a at the beginning of agāra. Of the compounds the most common are:
-āgantukº reception hall for strangers or guests Saṃyutta-Nikāya IV 219; V 21;
-itthº lady's bower Saṃyutta-Nikāya I 58, 89;
-kūtº a house with a peaked roof, or with gables Saṃyutta-Nikāya II 103. 263; III 156; IV 186; V 43; Aṇguttara-Nikāya I 230; III 10, 364; IV 231; V 21;
-koṭṭhº storehouse, granary Dīgha-Nikāya I 134 (cf. Sumaṇgalavilāsinī I 295); Saṃyutta-Nikāya I 89;
-tiṇº a house covered with grass Saṃyutta-Nikāya IV 185; Aṇguttara-Nikāya I 101;
-bhusº threshing shed, barn Aṇguttara-Nikāya I 241;
-santhº a council hall Dīgha-Nikāya I 91; II 147; Saṃyutta-Nikāya IV 182; V 453; Aṇguttara-Nikāya II 207; IV I79 f;
-suññº an uninhabited shed; solitude Saṃyutta-Nikāya V 89, 157, 310f., 329f.; Aṇguttara-Nikāya I 241 (v.1. for bhusāgāra); III 353; IV 139, 392, 437; V 88, 109, 323 f.
:: Agāraka (neuter) [from agāra] a small house, a cottage Majjhima-Nikaya I 450; Jātaka VI 81.
:: Agārika (adjective)
1. having a house, in eka°, dva° etc. Dīgha-Nikāya I 166 = Aṇguttara-Nikāya I 295 = II 206.
2. A householder, layman Vinaya I 17. feminine agārikā a housewife Vinaya I 272. See also āgārika.
:: Agārin (adjective) [from agāra] one who has or inhabits a house, a householder Sutta-Nipāta 376, Theragāthā 1009; Jātaka III 234. — feminine agārinī a housewife Vimāna Vatthu 527 (= gehassāminī Vimāna Vatthu 225); Peta Vatthu III 43 (the same Peta Vatthu Commentary 194).
:: Agāriya = agārika, a layman Majjhima-Nikaya I 504 (°bhūta). — Usually in negative anagāriyā (feminine) the homeless state (= anagāraṃ) as opposed to agāra (q.v.) in formula agārasmā anagāriyaṃ pabbajita (gone out from the house into the homeless state) Vinaya I 15; Majjhima-Nikaya I 16; II 55, 75; Aṇguttara-Nikāya I 49; Dīgha-Nikāya III 30f., 145f.; Sutta-Nipāta 274, 1003; Peta Vatthu II 1316; Sumaṇgalavilāsinī I 112.
:: Agga1 (adjective/noun) [Vedic agra; cf. Avesta agrō first; Lithuanian agrs early
1. (adjective)
(a.) of time: the first, foremost Dīpavaṃsa IV 13 (saṇgahaṃ first collection). See compounds
(b.) of space: the highest, topmost, Jātaka I 52 (°sākhā).
(commentary) of quality: illustrious, excellent, the best, highest, chief Vinaya IV 232 (agga-m-agga) most excellent, Dīgha-Nikāya II 4: Saṃyutta-Nikāya I 29 (a. sattassa Sambuddha); Aṇguttara-Nikāya II 17 = Peta Vatthu IV 347 (lokassa Buddho aggo [Pv-a: aggaṃ] pavuccati); Itivuttaka 88, 89; Sutta-Nipāta 875 (suddhi); Peta Vatthu Commentary 5. Often combined with seṭṭha (best), e.g. Dīgha-Nikāya II 15; Saṃyutta-Nikāya III 83, 264.
2. (neuter) top, point.
(a.) literal: the top or tip (nearly always °—°); as ār° point of an awl Sutta-Nipāta 625, 631; Dhammapada 401; kus° tip of a blade of grass Dhammapada 70; Saddhammopāyana 349; tiṇ° the same Peta Vatthu Commentary 241; dum° top of a tree Jātaka II 155; dhaj° of a banner Saṃyutta-Nikāya I 219; pabbat° of a mountain Saddhammopāyana 352; sākh° of a branch Peta Vatthu Commentary 157; etc.
(b.) figurative: the best part, the ideal, excellence, prominence, first place, often to be translated as adjective the highest, best of all etc. Saṃyutta-Nikāya II 29 (aggena aggassa patti hoti: only the best attain to the highest); Mahāvaṃsa 7, 26. Usually as °—°; e.g. dum° the best of trees, an excellent tree Vimāna Vatthu 3541 (cf. Vimāna Vatthu 161); dhan° plenty Dīgha-Nikāya III 164; madhur° Saṃyutta-Nikāya I 41, 161, 237; bhav° the best existence Saṃyutta-Nikāya III 83; rūp° extraordinary beauty Jātaka I 291; lābh° highest gain Jātaka III 127; sambodhi-y-agga highest wisdom Sutta-Nipāta 693 (= sabbaññuta-ñāṇa Paramatthajotikā II 489; the best part or quality of anything, in enumeration of the five "excellencies" of first-fruits (panca aggāni, after which the N. Pañcaggadāyaka), viz. khettaggaṃ rās° koṭṭh° kumbhi° bhojan° Paramatthajotikā II 270. sukh° perfect bliss Saddhammopāyana 243. Thus frequent in phrase aggaṃ akkhāyati to be the most excellent Dīgha-Nikāya I 124; Saṃyutta-Nikāya III 156, 264; Aṇguttara-Nikāya II 17 (Tathāgato); Itivuttaka 87 (the same); Cullaniddesa §517 Dīgha-Nikāya (Appamādo); Milindapañha 183.
3. Cases as adverb: aggena (instrumental) in the beginning, beginning from, from (as preposition), by (the same) Vinaya II 167. (aggena gaṇhāti to take from, to subtract, to find the difference; Kern Toevoegselen sub voce unnecessarily changes aggena into agghena), 257 (yadaggena at the moment when or from, followed by tad eva "then"; cf. agge), 294 (bhikkh° from alms); Vibhaṇga 423 (vass° by the number of years). Aggato (ablative) in the beginning Sutta-Nipāta 217 (+ majjhato, sesato). Aggato kata taken by its worth, valued, esteemed Therīgāthā 386, 394. Agge (locative) 1. At the top Aṇguttara-Nikāya II 201 (opposite mūle at the root); Jātaka IV 156 (the same); Sutta-Nipāta 233 (phusit° with flowers at the top: supupphitaggasākhā Paramatthajotikā I 192); Jātaka II 153 (ukkh°); III 126 (kūp°). 2. (as preposition) from, after, since, usually in phrases yad° (followed by tad°) from what time, since what date Dīgha-Nikāya I 152; II 206; and ajja-t-agge from this day, after today Dīgha-Nikāya I 85; Majjhima-Nikaya I 528; Aṇguttara-Nikāya V 300; Sutta-Nipāta 25 (cf. BHS adyāgreṇa Avadāna-śataka II 13); at the end: bhattagge after a meal Vinaya II 212. {4}
-aṇgulī the main finger, i.e. index finger Jātaka VI 404;
-āsana main seat Sumaṇgalavilāsinī I 267;
-upaṭṭhāka chief personal attendant Dīgha-Nikāya II 6;
-kārikā first taste, sample Vinaya III 80;
-kulika of an esteemed clan Peta Vatthu III 55 (= seṭṭh° Peta Vatthu Commentary 199);
-ñña recognized as primitive primeval, Dīgha-Nikāya III 225 (porāṇa +), Aṇguttara-Nikāya II 27f.; IV 246, Kathāvatthu 341;
-danta one who is most excellently self-restrained (of the Buddha) Theragāthā 354;
-dāna a splendid gift Vinaya III 39;
-dvāra main door Jātaka I 114;
-nakha tip of the nail Vinaya IV 221;
-nagara the first or most splendid of cities Vinaya I 229;
-nikkhitta highly praised or famed Milindapañha 343;
-nikkhittaka an original depository of the Faith Dīpavaṃsa IV 5;
-pakatimant of the highest character Jātaka V 351 (= aggasabhāva);
-patta having attained perfection Dīgha-Nikāya III 48 f;
-pasāda the highest grace Aṇguttara-Nikāya II 34; Itivuttaka 87;
-piṇḍa the best oblation or alms Saṃyutta-Nikāya I 141; Majjhima-Nikaya I 28; II 204;
-piṇḍika receiving the best oblations Jātaka VI 140;
-puggala the best of men (of the Buddha) Sutta-Nipāta 684; Dhammapada II 39; Saddhammopāyana 92, 558;
-purohita chief or prime minister Jātaka VI 391;
-phala the highest or supreme fruit (i.e. Arahantship) Jātaka I 148; Peta Vatthu IV 188; Peta Vatthu Commentary 230;
-bīja having eggs from above (opposite mūla°), i.e. propagated by slips or cuttings Dīgha-Nikāya I 5; Sumaṇgalavilāsinī I 81;
-magga (adjective) having reached the top of the path, i.e. Arahantship Therīgāthā Commentary 20;
-mahesi the king's chief wife, queen-consort Jātaka I 262; III 187, 393; V 88; Dhammapada I 199; Peta Vatthu Commentary 76;
-rājā the chief king Jātaka VI 391; Milindapañha 27;
-vara most meritorious, best Dīpavaṃsa VI 68;
-vāda the original doctrine (= Theravāda) Dīpavaṃsa IV 13;
-vādin one who proclaims the highest good (of the Buddha) Theragāthā 1142.
:: Agga2 (neuter) (only °—°) [a contracted form of agāra] a (small) house, housing accomodation; shelter, hut; hall.
-dān° a house of donation, i.e. a public or private house where alms are given Jātaka III 470; IV 379, 403; VI 487; Peta Vatthu Commentary 121; Milindapañha 2;
-salāk° a hut where food is distributed to the bhikkhus by tickets, a food office Jātaka I 123, Vimāna Vatthu 75.
:: Aggatā (feminine) [abstract of agga] pre-eminence, prominence, superiority Kathāvatthu 556 (°ṃ gata); Dīpavaṃsa IV 1 (guṇaggataṃ gatā). — (adjective) mahaggata of great value or superiority Dīgha-Nikāya I 80; III 224.
:: Aggatta (neuter) [abstract of agga = Sanskrit agratva] the state or condition of being the first, pre-eminence Peta Vatthu Commentary 9, 89.
:: Aggalu see agalu.
:: Aggaḷa and Aggaḷā (feminine) (also occasionally with °l-.) [cf. Sanskrit argala and argalā to areg to protect, ward off, secure etc., as in Anglo-Saxon reced house; aleg in Sanskrit rakṣati to protect, Greek ἀλέξω the same, Anglo-Saxon ealh temple. cf. also °areq in Greek ὰρκέο = Latin arceo, Orcus, Old High German rigil bolt.] a contrivance to fasten anything for security or obstruction: 1. A bolt or cross-bar Vinaya I 290; Dīgha-Nikāya I 89 (°ṃ ākoṭeti to knock upon the cross-bar; Aṇguttara-Nikāya = kavāṭa Sumaṇgalavilāsinī I 252); Aṇguttara-Nikāya IV 359 (the same); S. IV 290; Aṇguttara-Nikāya I 101 = 137 = IV 231. (phusit° with fastened bolts, securely shut Theragāthā 385 (the same); Vinaya IV 47; Jātaka V 293 (°ṃ uppīḷeti to lift up the cross-bar. 2. A strip of cloth for strengthening a dress etc., a gusset Vinaya I 290 (+ tunna), 392 (Sp V 1128); Jātaka I 8 (+ tunna) VI 71 (°ṃ datvā); Vinaya IV 121.
-dāna putting in a gusset Jātaka I 8;
-phalaka the post or board, in which the cross-bar is fixed (cf. °vaṭṭi) Majjhima-Nikaya III 95;
-vaṭṭi = °phalaka Vinaya II 120, 148;
-sūci bolting pin Majjhima-Nikaya I 126.
:: Aggavant (adjective) occupying the first place, of great eminence Aṇguttara-Nikāya 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, Vinaya II 120 (fire in bathroom); Majjhima-Nikaya I 487 (anāhāro nibbuto fire gone out for lack of fuel); Saṃyutta-Nikāya IV 185, 399 (sa-upādāno jalati provided with fuel blazes); Sutta-Nipāta 62; Dhammapada 70 (= asani-aggi Dhammapada III 71); Jātaka I 216 (sparks), 294 (pyre); II 102; III 55; IV 139; Vimāna Vatthu 20 (aggimhi tāpanaṃ + udake temanaṃ). — The various phases of lighting and extinguishing the fire are given at Aṇguttara-Nikāya IV 45: aggiṃ ujjāleti (kindle, make burn), ajjhupekkhati (look after, keep up), nikkhipati (put down, lay). Other phrases are e.g. Aggiṃ jāleti (kindle) Jātaka II 44; gaṇhāti (make or take) Jātaka I 494 (cf. below b); deti (set light to) Jātaka I 294; nibbāpeti (put out) Itivuttaka 93; Saddhammopāyana 552. Aggi nibbāyati the fire goes out Saṃyutta-Nikāya II 85; Majjhima-Nikaya I 487; Jātaka I 212 (udake through water); Milindapañha 304. Aggi nibbuto the fire is extinguished (cf. °Nibbāna) Jātaka I 61; Milindapañha 304. Agginā dahati to burn by means of fire, to set fire to Aṇguttara-Nikāya I 136, 199; Peta Vatthu Commentary 20. udar° the fire supposed to regulate digestion Peta Vatthu Commentary 33; cf. Dialogues of the Buddha II 208, note 2; kappuṭṭhān° the universal conflagration Jātaka III 185; dāv° a wood or jungle fire Jātaka I 212; naḷ° the burning of a reed Jātaka VI 100; padīp° fire of a lamp Milindapañha 47.
2. the sacrificial fire: In one or two of the passages in the older texts this use of Aggi is ambiguous. It may possibly be intended to denote the personal Agni, the fire-god. But the commentators do not think so, and the Jātaka commentary, when it means Agni, has the phrase Aggi Bhagavā the Lord Agni, e.g. At Jātaka I 285, 494; II 44. The ancient ceremony of kindling a holy fire on the day the child is born and keeping it up throughout his life, is also referred to by that commentary e.g. Jātaka I 285; II 43. Aggiṃ paricarati (cf. °paricāriyā) to serve the sacred fire Vinaya I 31 (jaṭilā {5} aggī paricaritukāmā); Aṇguttara-Nikāya V 263, 266; Therīgāthā 143 (= aggi-huttaṃ paric° Therīgāthā Commentary 136); Dhammapada 107; Jātaka I 494; Dhammapada II 232. Aggiṃ juhati (cf. °homa, °hutta) to sacrifice [in]to the fire Aṇguttara-Nikāya II 207; often combined with aggi-huttaṃ paricarati, e.g. Saṃyutta-Nikāya I 166; Sutta-Nipāta 79. Aggiṃ namati and santappeti to worship the fire Aṇguttara-Nikāya V 235. Aggissa (genitive) paricāriko Jātaka VI 207 (cf. below °paricārika); aggissa ādhānaṃ Aṇguttara-Nikāya IV 41.
3. (ethical, always °—°) the fire of burning, consuming, feverish sensations. Frequently in standard set of 3 fires, viz. rāg°, dos°, moh°, or the fires of lust, anger and bewilderment. The number three may possibly have been chosen with reference to the three sacrificial fires of Vedic ritual. At Saṃyutta-Nikāya IV 19; Aṇguttara-Nikāya IV 41f. there are seven fires, the four last of which are āhuneyy°, gahapat°, dakkhiṇeyy°, kaṭṭh°. But this trinity of cardinal sins lies at the basis of Buddhist ethics, and the fire simile was more probably suggested by the number. Dīgha-Nikāya III 217; Itivuttaka 92, Vibhaṇga 368. In late books are found others: ind° the fire of the senses Peta Vatthu Commentary 56; dukkh° the glow of suffering ibid. 60; bhava-dukkh° of the misery of becomings Saddhammopāyana 552; vippaṭisār° burning remorse Peta Vatthu Commentary 60; sok° burning grief ibid. 41.
Note: The form aggini occurs only at Sutta-Nipāta 668 and 670 in the meaning of "pyre", and in combination with sama "like", viz. Aggini-samaṃ jalitaṃ 668 (= sa mantato jalitaṃ aggiṃ Paramatthajotikā II 480); aggini-samāsu 670 (= aggisamāsu Paramatthajotikā II 481). The form agginī in phrase niccagginī can either be referred to gini (q.v.) or has to be taken as nominative of aggini (in adjectival function with ī metri causa; otherwise as adjective agginiṃ), meaning looking constantly after the fire, i.e. careful, observant, alert.
-agāra (agyāgāra) a heated room or hut with a fire Vinaya I 24; IV 109; Dīgha-Nikāya I 101, 102 (as v.l. for agāra); Majjhima-Nikaya I 501; Aṇguttara-Nikāya V 234, 250;
-khandha a great mass of fire, a huge fire, firebrand Saṃyutta-Nikāya II 85; Aṇguttara-Nikāya IV 128; Therīgāthā 351 (°samākāmā); Jātaka IV 139; VI 330; Paṭisambhidāmagga I 125; Dīpavaṃsa VI 37; Milindapañha 304;
-gata having become (like) fire Milindapañha 302;
-ja fire-born Jātaka V 404 (commentary; Text aggi-jāta);
-ṭ-ṭha fire-place Jātaka V 155;
-ṭ-ṭhāna fire-place Vinaya II 120 (jantāghare, in bathroom);
-daḍḍha consumed by fire Dhammapada 136; Peta Vatthu I 74;
-dāha (mahā°) a holocaust Aṇguttara-Nikāya I 178;
-nikāsin like fire Jātaka III 320 (suriya);
-Nibbāna the extinction of fire Jātaka I 212;
-pajjota fire-light Aṇguttara-Nikāya II 140 (one of the four lights, viz. canda°, suriya°, a°, paññā°);
-paricaraṇa (-ṭ-ṭhāna) the place where the (sacrificial) fire is attended to Dhammapada I 199;
-paricariyā fire-worship Dhammapada II 232; Paramatthajotikā II 291 (pāri°) 456;
-paricārika one who worship the fire Aṇguttara-Nikāya V 263 (brāhmaṇa);
-sālā a heated hall or refectory Vinaya I 25, 49 = II 210; I 139; II 154;
-sikhā the crest of the fire, the flame, in simile °ūpama, like a flaming fire Sutta-Nipāta 703; Dhammapada 308 = Itivuttaka 43, 90 (ayoguḷa);
-hutta (neuter) the sacrificial fire (see above 2), Vinaya I 33, 36 = Jātaka I 83; Vinaya I 246 = Sutta-Nipāta 568 (°mukha-yañña); Saṃyutta-Nikāya I 166; Dhammapada 392; Sutta-Nipāta 249, p 79; Jātaka IV 211; VI 525; Therīgāthā Commentary 136 (= aggi); Dhammapada IV 151 (°ṃ brāhmaṇo namati);
-huttaka (neuter) fire-offering Jātaka VI 522 (= aggi-jūhana commentary);
-hotta = {5} °hutta Paramatthajotikā II 456 (v.l. °hutta);
-homa fire-oblation (or perhaps sacrificing to Agni) Dīgha-Nikāya I 9 (= aggi-jūhana Sumaṇgalavilāsinī I 93).
:: Aggika (adjective) [aggi + ka] one who worships the fire Vinaya I 71 (jaṭilaka); Dīgha-Nikāya II 339f. (jaṭila); Saṃyutta-Nikāya I 166 (brāhmaṇa).
:: Aggha [see agghati
1. price, value, worth, Milindapañha 244; Mahāvaṃsa 26, 22; 30, 76; Vimāna Vatthu 77. — mahaggha (adjective) of great value Jātaka IV 138; V 414; VI 209; Peta Vatthu II 118. See also mahā-raha. Appaggha (adjective) of little value Jātaka IV 139; V 414. — anaggha (neuter) pricelessness, Jātaka V 484; cattari anagghāni the four priceless things, viz. setacchatta, nisīdana-pallaṇka, ādhāraka, pādapīṭhikā Dhammapada III 120, 186. (adjective) priceless, invaluable Jātaka V 414; Mahāvaṃsa 26, 25; Dhammapada IV 216. — agghena (instrumental) for the price of Vinaya II 52, cf. Buddhaghosa on page 311, 312.
2. An oblation made to a guest Dīgha-Nikāya II 240; Jātaka IV 396 = 476.
-kāraka a valuator Jātaka I 124;
-pada valuableness Jātaka V 473 (°lakkhaṇaṃ nāma mantaṃ).
:: Agghaka (adjective) = aggha; worth, having the value of (—°) Mahāvaṃsa 30, 77. — an° priceless Mahāvaṃsa 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 Jātaka I 112 (sata-sahassaṃ; aḍḍhamāsakaṃ); VI 174, 367 (padarajaṃ); Dhammapada III 35 (maṇin nāgghāma); Mahāvaṃsa 32, 28. Frequently in stock phrase kalaṃ nāgghati (nāgghanti) soḷasiṃ not to be worth the 16th part of (cf. kalā) Vinaya II 156; Saṃyutta-Nikāya I 233; Dhammapada 70; Vimāna Vatthu 207 (= nānubhoti Vimāna Vatthu 104), 437; Jātaka V 284. — causative agghāpeti to value, to appraise, to have a price put on (accusative) Jātaka I 124; IV 137, 278; Milindapañha 192; Mahāvaṃsa 27, 23. cf. agghāpanaka and agghāpaniya.
:: Agghanaka (adjective) (—°) [from °agghana, abstract to agghati] having the value of, equal to, worth Vinaya IV 226; Jātaka I 61 (satasahass°), 112; Sumaṇgalavilāsinī I 80 (kahāpaṇ°); Dhammapada III 120 (cuddasakoṭi°); Mahāvaṃsa 26, 22; 34, 87. — feminine °ikā Jātaka I 178 (sata-sahass°).
:: Agghaniya (adjective) [in function and form gerund of agghati] priceless, invaluable, beyond the reach of money Milindapañha 192.
:: Agghāpanaka [from agghāpana to agghāpeti, causative of agghati] a valuator, appraiser Jātaka I 124, 125; V 276 (°ika).
:: Agghāpaniya (adjective) [gerund of agghāpeti, see agghati] that which is to be valued, in °kamma the business of a valuator Jātaka IV 137.
:: Agghika (neuter) (—°) [= agghiya] an oblation, decoration or salutation in the form of garlands, flowers etc., therefore meaning "string, garland" (cf. Sinhalese ägä "festoon work") Mahāvaṃsa 19, 38 (pupph°) 34, 73 (ratan°) 34, 76 (dhaj°); Dāṭhāvaṃsa I 39 (pupphamay°); V 51 (kusum°).
:: Agghiya (adjective/noun) [gerundive form from agghati
1. (adjective) valuable, precious, worth Jātaka VI 265 (maṇi); Dhammapada II 41 (ratan° of jewel's worth); Mahāvaṃsa 30, 92.
2. (neuter) a respectful oblation Jātaka V 324 = VI 516; Dīpavaṃsa VI 65; VII 4.
:: Agha1 (neuter) [cf. Sanskrit agha, of uncertain etymology] evil, grief, pain, suffering, misfortune Saṃyutta-Nikāya I 22; Majjhima-Nikaya I 500 (roga gaṇḍa salla agha); Aṇguttara-Nikāya II 128 (the same); Jātaka V 100; Therīgāthā 491; Saddhammopāyana 51. — adjective painful, bringing pain Jātaka VI 507 (agha-m-miga = aghakara masculine commentary).
-bhūta a source of pain Saṃyutta-Nikāya III 189 (+ agha and salla).
:: Agha2 (masculine neuter) [the etymology suggested by Morris JPTS 1889, 200 (with reference to Majjhima-Nikaya I 500, which belongs under agha1) is untenable (to Sanskrit kha, as a-kha = agha, cf. ja in Prākrit khaha). Neither does the popular etymology of Buddhaghosa offer any clue (= a + gha from ghan that which does not strike or aghaṭṭaniya is not strikeable as 326, cf. Buddhist Manual of Psychological Ethics 178. note 1 and Jātaka IV 154 aghe ṭhitā = appaṭighe ākāse ṭhitā the air which does not offer any resistance). On the other hand the primary meaning is "darkness", as seen from the phrase lokantarikā aghā asaṃvutā andhakārā Dīgha-Nikāya II 12; Saṃyutta-Nikāya V 454, and BHS aghasaṃvṛta Mahāvastu I 240, adjective dark Mahāvastu I 41; II 162; Lalitavistara Vist 552] the sky, originally the dark sky, dark space, the abyss of space Dīgha-Nikāya II 12; Saṃyutta-Nikāya V 45; Vimāna Vatthu 161 (aghasi gama, locative = vehāsaṃ gama Vimāna Vatthu 78); Jātaka IV 154; Dhammasaṇgani 638 (+ aghagata); Vibhaṇga 84 (the same).
-gata going through or being in the sky or atmosphere Dhammasaṇgani 638, 722; Vibhaṇga 84;
-gāmin moving through the atmosphere or space i.e. a planet Saṃyutta-Nikāya I 67 = Milindapañha 242 (ādicco seṭṭho aghagāminaṃ).
:: Aghata at Theragāthā 321 may be read as agha-gata or (preferably) with v.l. as aggha-gataṃ, or (with Neumann, LMN) as agghaṃ agghatānaṃ. See also Mrs. Rhys Davids, Ps.B., page 191.
:: Aghammiga [to agha1 ?] a sort of wild animal Jātaka VI 247 (= aghāvaha miga) 507 (= aghakara). cf. BHS agharika Divyāvadāna 475.
:: Aghavin (adjective) [to agha1] suffering pain, being in misery Sutta-Nipāta 694 (= dukkhita Paramatthajotikā II 489).
:: Ago a mountain; a tree
:: Agocaro That which ought not to be gone to or frequented, wrong sphere, improper or sinful place or object. Brothels, taverns, etc., are agocarā, or places to be avoided by the Buddhist priest (English Mon. 71). Vesiyādibhede agocare caranto, going after forbidden things, harlots, etc. (Dh. 334). Dhammapada 358, 396
:: Aguṇo Bad quality, badness. Dhammapada 242.
:: Agyāgāraṃ see: Aggi.
:: Aṇka1 = aṇga, sign, mark, brand Milindapañha 79; °karana branding Jātaka IV 366, 375. See also aṇketi.
:: Aṇka2 [Vedic aṇka hook, bent etc., anc, cf. aṇkura and aṇkusa. Greek ἀγκών elbow, ἄγκυρα = anchor; Latin uncus nail; Old High German aṇgul = English angle
1. A hook Jātaka V 322 = VI 218 (v.l. Aṇga).
2. the lap (i.e. the bent position) or the hollow above the hips where infants are carried by Hindu mothers or nurses (aṇkena vahati) Vinaya II 114; Dīgha-Nikāya II 19 (aṇke pariharati to hold on one's lap or carry on one's hips), 20 (nisīdāpeti seat on one's lap); Majjhima-Nikaya II 97 (aṇkena vahitvā); Theragāthā 299; Jātaka I 262 (aṇke nisinna); II 127, 236; VI 513; Dhammapada I 170 (aṇkena vahitvā) Peta Vatthu Commentary 17 (nisīdāpeti).
:: Aṇkita [past participle of aṇketi] marked, branded Jātaka I 231 (cakkaṇkitā satthu padā); II 185 (°kaṇṇaka with perforated ears).
:: Aṇkura [cf. Sanskrit aṇkura, to aṇka a bend = a tendril etc.] a shoot, a sprout (literal or figurative) Jātaka II 105; VI 331 (Buddh° an ascent Buddha), 486; Dhammasaṇgani 617 (°vaṇṇa); Milindapañha 50, 251 269; Saddhammopāyana 273; Mahāvaṃsa 15, 43.
:: Aṇkusa [Vedic aṇkuśa; to añc, see aṇka2]
1. A hook, a pole with a hook, used (1.) for plucking fruit off trees, a crook Jātaka I 9 (°pacchi hook and basket); V 89 = VI 520 (pacchi-kha nitti°), 529 (= phalānaṃ gaṇhanatthaṃ aṇkusaṃ). (2.) to drive an elephant, a goad (cf patoda and tutta) Vinaya II 196 (+ kasā); Jātaka VI 489; Therīgāthā Commentary 173 (ovādaṃ aṇkusaṃ katvā, figurative guide); Saddhammopāyana 147 (daṇḍ°).
2. Name of a certain method of inference in Logic (naya), consisting in inferring certain mental states of a general character from respective traits where they are to be found Nettipakaraṇa 2, 4, 127; Nett-a 208; — acc° beyond the reach of the goad Dīgha-Nikāya II 266 (nāga). See also aṇkusaka.
-gayha (the art) how to grasp and handle an elephant-driver's hook Majjhima-Nikaya II 94 (sippa);
-gaha an elephant-driver Dhammapada 326.
:: Aṇkusaka [see aṇka2, cf. aṇkusa 1. A crook for plucking fruit Jātaka III 22. 2. An elephant-driver's hook Jātaka III 431.
-yattha a crooked stick, alpenstock, staff (of an ascetic) Jātaka II 68 (+ pacchi).
:: Aṇketi [denominative from aṇka1] to mark out, brand Jātaka I 451 lakkhaṇena); II 399, — past participle aṇkita, q.v.
:: Aṇkola [dialect for aṇkura] a species of tree Alaṇgium Hexa petalum Jātaka VI 535. cf. next.
:: Aṇkolaka = ankola Jātaka IV 440; V 420.
:: Aṇga (neuter) [Vedic aṇga, añc cf. Latin aṇgulus = angle, corner etc., ungulus finger-ring = Sanskrit aṇgulīya. See also aṇka, aṇguṭṭha and aṇgula
1. (literal) a constituent part of the body, a limb, member; also of objects: part, member (see compound °sambhāra); uttam° the reproductive organ Jātaka V 197; also as "head" at Therīgāthā Commentary 209. Usually in compounds (see below, especially °paccaṇga), as sabbaṇga-kalyāṇī perfect in all limbs Peta Vatthu III 35 (= sobhaṇa-sabbaṇga-paccaṇgī Peta Vatthu Commentary 189) and in reduplication aṇga-m-aṇgāni limb by limb, with all limbs (see also below aṇga + paccaṇga) Vinaya III 119; Vimāna Vatthu 382 (°ehi naccamāna); Peta Vatthu II 1210, 13, 18 (sunakho te khādati).
2. (figurative) a constituent part of a whole or system or collection, e.g. uposath° the vows of the fast Jātaka I 50; bhavaṇga the constituents or the condition of becoming (see bhava and cf. Compendium 265 feminine); bojjhaṇga (q.v.). Especially with numerals: cattāri aṇgāni four constituents Aṇguttara-Nikāya II 79 (viz. sīla, samādhi, paññā, vimutti; and rūpa, vedanā, saññā, bhava), aṭṭhaṇgika (q.v.) magga the Path with its eight constituents or the eightfold Path (Paramatthajotikā I 85: aṭṭh'aṇgāni assā ti) navaṇga Buddha-sāsana see nava.
3. A constituent part as characteristic, prominent or distinguishing, a mark, attribute, sign, quality Dīgha-Nikāya I 113f., 117 {6} (iminā p'aṇgena by this quality, or: in this respect, cf. below 4; Sumaṇgalavilāsinī I 281 explains tena kāraṇena). In a special sense striking (abnormal) sign or mark on the body Dīgha-Nikāya I 9, from which a prophesy is made (hattha-pādādisu yena kenaci evarūpena aṇgena samannāgato dīghāyu + ā + hotī ti + ā + aṇgasatthan = chiromantics Sumaṇgalavilāsinī I 92). Thus in combination with sa mannāgata and sampanna always meaning endowed with "good", superior, remarkable "qualities", e.g. Jātaka I 3 (sabbaṇga-sampanna nagaraṃ a city possessing all marks of perfection); II 207. In enumeration with various numerals: tīhi aṇgehi s. Aṇguttara-Nikāya I 115; cattāri sotapannassa Aṇguttara-Nikāya Dīgha-Nikāya III 227 = Aṇguttara-Nikāya IV 405f.; pañcaṇga-vippahīno (i.e. giving up the five hindrances, see nīvaraṇa) and pañcaṇga-sa mannāgato (i.e. endowed with the five good qualities, viz. the sīla-kkhandha, see khandha II ad) Saṃyutta-Nikāya I 99 = Aṇguttara-Nikāya I 161; V 15, 29. Similarly the five attributes of a brahmin (viz. sujāta of pure birth, ajjhāyaka a student of the Vedas, abhirūpa handsome, sīlavant of good conduct, paṇḍita clever) Dīgha-Nikāya I 119, 120. Eight qualities of a king Dīgha-Nikāya I 137. Ten qualities of an Arahant (cf. dasa1 B 2) Saṃyutta-Nikāya III 83; Khuddakapāṭha IV 10 = Paramatthajotikā I 88; cf. Majjhima-Nikaya I 446 (dasah'aṇgehi samannāgato rañño assājāniyo).
4. (modally) part, share, interest, concern; ajjhattikaṃ aṇgaṃ my own part or interest (opposite bāhiraṃ the interest in the outside world). Aṇguttara-Nikāya I 16f. = Saṃyutta-Nikāya V 101f.; Itivuttaka 9. rañño aṇgaṃ an asset or profit for the king Majjhima-Nikaya I 446. Thus adverb tadaṇga (see also ta° I a) as a matter of fact, in this respect, for sure, certainly and tadaṇgena by these means, through this, therefore Majjhima-Nikaya I 492; Aṇguttara-Nikāya IV 411; Saddhammopāyana 455, 456; iminā p'aṇgena for that reason Majjhima-Nikaya II 168. — In compounds with verbs aṇgi° (aṇgī°): aṇgigata having limbs or ports, divided Sumaṇgalavilāsinī I 313; cf. samaṇgi (-bhūta).
-jāta "the distinguishing member", i.e. sign of male or female (see above 3); membrum virile and muliebre male or female sexual organ Vinaya I 191 (of cows); III 20, 37, 205; Jātaka II 359; Milindapañha 124;
-paccaṇga one limb or the other, limbs great and small Majjhima-Nikaya I 81; Jātaka VI-20, used (a) collectively: the condition of perfect limbs, or adjectivally with perfect limbs, having all limbs Peta Vatthu II 1212 (= paripuṇṇa-sabbaṇga-paccaṇga vatī Peta Vatthu Commentary 158); Paramatthajotikā II 383; Dhammapada I 390; Therīgāthā Commentary 288; Saddhammopāyana 83 figurative rathassa aṇgapaccaṇga Majjhima-Nikaya I 395; sabbaṇga-paccaṇgāni all limbs Milindapañha 148. — (b) distributively (cf. similar reduplicated formations like chiddāvachidda, seṭṭhānu-seṭṭhi, khaṇḍākhaṇḍa, cuṇṇavicuṇṇa) limb after limb, one limb after the other (like aṇgamaṇgāni above 1), piecemeal Majjhima-Nikaya I 133 (°e ḍaseyya), 366; Jātaka I 20; IV 324 (chinditvā);
-paccaṇgatā the condition or state of perfect limbs, i.e. a perfect body Vimāna Vatthu 134 (suvisuddh°);
-paccaṇgin having all limbs (perfect) Dīgha-Nikāya I 34 (sabbaṇga-peccaṇgī); Peta Vatthu Commentary 189;
-rāga painting or rouging the body Vinaya II 107 (+ mukha°);
-laṭṭhi sprout, offshoot Therīgāthā Commentary 226;
-vāta gout Vinaya I 205;
-vijjā the art of prognosticating from marks on the body, chiromantics, palmistry etc. (cf. above 3) Dīgha-Nikāya I 9 (see explained at Sumaṇgalavilāsinī I 93); Jātaka I 290 (°āya cheka clever in fortune-telling); °ānubhāva the power of knowing the art of signs on the body Jātaka II 200; V 284; °pāṭhaka one who is versed in palmistry etc. Jātaka II 21, 250; V 458;
-vekalla bodily deformity Dhammapada II 26;
-sattha the science of prognosticating from certain bodily marks Sumaṇgalavilāsinī I 92;
-sambhāra the combination of parts Milindapañha 28 = Saṃyutta-Nikāya I 135; Milindapañha 41;
-hetuka a species of wild birds, living in forests Jātaka VI 538.
:: Aṇgaṇa1 (neuter) [cf. Sanskrit aṇgaṇa and °na; to aṇga ?] an open space, a clearing, Vinaya II 218; Jātaka I 109 (= manussānan sañcaraṇa-ṭ-ṭhāne anāvaṭe bhūmibhāge commentary); II 243, 290, 357; Dāṭhāvaṃsa I 27. — cetiy° an open space before a Chaitya Milindapañha 366, Sumaṇgalavilāsinī I 191, 197; Vimāna Vatthu 254. ° rāj° the empty space before the king's palace, the royal square Jātaka I 124, 152; II 2; Dhammapada II 45;
-ṭ-ṭhāna a clearing (in a wood or park) Jātaka I 249, 421;
-pariyanta the end or border of a clearing Jātaka II 200.
:: Aṇgaṇa2 [probably to añj, thus a variant of añjana, q.v.]; a speck or freckle (on the face) Aṇguttara-Nikāya V 92, 94f. (+ raja). Usually in negative anaṇgaṇa (adjective) free from fleck or blemish, clear, (of the mind) (opposite sāṇgaṇa Sutta-Nipāta 279); Dīgha-Nikāya I 76; Majjhima-Nikaya I 24f.; 100 (+ raja); Aṇguttara-Nikāya II 211; Sutta-Nipāta 517 (+ vigata- {7} raja = aṇgaṇānaṃ abhāvā malānañ ca vigamā + ā + Paramatthajotikā II 427), 622 = Dhammapada 125 (= nikkilesa Dhammapada III 34); Dhammapada 236, 351; past participle 60; Nettipakaraṇa 87.
:: Aṇgada [cf. Sanskrit aṇgada; probably aṇga + da that which is given to the limbs] a bracelet Jātaka V 9, 410 (citt°, adjective with manifold bracelets).
:: Aṇgadin (adjective) [to aṇgada] wearing a bracelet Jātaka V 9.
:: Aṇgāra (masculine neuter) [Vedic aṇgāra] charcoal, burning coal, embers Aṇguttara-Nikāya III 97, 380, 407; Jātaka I 73; III 54, 55; V 488; Sutta-Nipāta 668; Saddhammopāyana 32. kul° the charcoal of the family, a squanderer Saṃyutta-Nikāya IV 324 (see under kula).
-kaṭāha a pot for holding burning coal, a charcoal pan Sumaṇgalavilāsinī I 261;
-kapalla an earthenware pan for ashes Dhammapada I 260; as 333; Vimāna Vatthu 142;
-kammakara a charcoal burner Jātaka VI 209;
-kāsu a charcoal pit Majjhima-Nikaya I 74, 365; Therīgāthā 491; Jātaka I 233; Sutta-Nipāta 396; Therīgāthā Commentary 288; Dhammapada I 442; Saddhammopāyana 208;
-pacchi a basket for ashes Dhammapada IV 191;
-pabbata the mountain of live embers, the glowing mount (in Niraya) Aṇguttara-Nikāya I 141; Milindapañha 303; Peta Vatthu Commentary 221 (°āropaṇa); Saddhammopāyana 208;
-maṃsa roast meat Mahāvaṃsa 10, 16;
-masi ashes Dhammapada III 309;
-rāsi a heap of burning coal Jātaka III 55.
:: Aṇgāraka (adjective) [cf. Sanskrit aṇgāraka] like charcoal, of red colour, name of the planet Mars Sumaṇgalavilāsinī I 95; cf. Jātaka I 73.
:: Aṇgārika a charcoal-burner Jātaka VI 206 (= aṇgāra-kammakara Jātaka VI 209).
:: Aṇgārin (adjective) [to aṇgāra] (burning) like coal, of bright red colour, crimson Theragāthā 527 = Jātaka I 87 (dumā trees in full bloom).
:: Aṇgika (—°) (adjective) [from aṇga] consisting of parts, — fold; only in compounds with numeral like aṭṭh°, duv° (see dve), catur°, pañc° etc., q.v.
:: Aṇgin (adjective) limbed, having limbs or parts, — fold, see catur° and pacc° (under aṇga-paccaṇgin). — feminine aṇginī having sprouts or shoots (of a tree) Therīgāthā 297 (= Therīgāthā Commentary 226).
:: Aṇguṭṭha [cf. Sanskrit anguṣṭha, see etymology under aṇga
1. the thumb Vinaya III 34; Milindapañha 123; Peta Vatthu Commentary 198.
2. the great toe Jātaka II 92; Mahāvaṃsa 35, 43.
-pada thumb-mark Aṇguttara-Nikāya IV 127 = Saṃyutta-Nikāya III 154;
-sineha love drawn from the thumb, i.e. extraordinary love Peta Vatthu III 52, cf. Peta Vatthu Commentary 198.
:: Aṇguṭṭhaka = aṇguṭṭha Jātaka IV 378; V 281; pād° the great toe Saṃyutta-Nikāya V 270.
:: Aṇgula [Vedic aṇgula, literally "limblet" see aṇga for etymology
1. A finger or toe Majjhima-Nikaya I 395 (vaṇk'aṇgulaṃ karoti to bend the fingers, v.l. aṇguliṇ); Aṇguttara-Nikāya III 6 (the same); Jātaka V 70 (goṇ° adjective with ox toes, explained by commentary as with toes like an ox's tail; vv.ll. °aṇguṭṭha and °aṇgulī).
2. A finger as measure, i.e. a finger-breadth, an inch Vinaya II 294, 306 (dvaṇgula 2 inches wide); Mahāvaṃsa 19, 11 (aṭṭh°); Dhammapada III 127 (ek°).
-aṭṭhi (? cf. aṇga-laṭṭhi) fingers (or toes) and bones Sumaṇgalavilāsinī I 93;
-aṇguli fingers and toes Dhammapada III 214;
-antarikā the interstices between the fingers Vinaya III 39; Milindapañha 180; Dhammapada III 214.
:: Aṇgulika (neuter) [= aṇgulī] a finger Jātaka III 13 (pañc°); V 204 (vaṭṭ° = pavāḷ° aṇkurasadisā vaṭṭaṇgulī Jātaka V 207). See also pañcaṇgulika.
:: Aṇgulī and Anguli (thus always in compounds) (feminine) [Vedic aṇgulī and °i; see aṇga] a finger Aṇguttara-Nikāya IV 127; Sutta-Nipāta 610; Jātaka III 416; IV 474; V 215 (vaṭṭ° with rounded fingers); Milindapañha 395; Dhammapada II 59; IV 210; Paramatthajotikā II 229.
-patodaka nudging with the fingers Vinaya III 84 = IV 110; Dīgha-Nikāya I 91 = Aṇguttara-Nikāya IV 343;
-pada finger-mark Aṇguttara-Nikāya IV 127 = Saṃyutta-Nikāya III 154;
-poṭha snapping or cracking the fingers Jātaka V 67;
-muddikā a signet ring Vinaya II 106; Jātaka IV 498; V 439, 467;
-saṇghaṭṭana° = poṭha Sumaṇgalavilāsinī I 256.
:: Aṇguleyyaka (neuter) [cf. Sanskrit aṇgulīyaka that which belongs to the finger, Middle High German vingerlîn = ring; English bracelet, French bras; thimble thumb etc.] an ornament for the finger, a finger-ring Jātaka II 444 (= nikkha).
:: Acaṇkama (avj.) [a + caṇkama] not fit for walking, not level or even Theragāthā 1174 (magga).
:: Acittaka (adjective) [a + citta2 + ka
1. without thought or intention, unconscious, unintentional Dhammapada II 42.
2. without heart or feeling, instrumental acittakena (adverb) heartlessly Jātaka IV 58 (commentary for acetasā).
:: Acittikata (adjective) [a + citta2 + kata; cf. cittikāra] not well thought of Milindapañha 229.
:: 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 Dīgha-Nikāya I 161, 165; III 6, 12, 17f.; Saṃyutta-Nikāya I 78; Jātaka V 75.
:: Acelaka = acela Dīgha-Nikāya I 166; III 40; Aṇguttara-Nikāya I 295; II 206; III 384 (°sāvaka); Jātaka III 246; VI 229; past participle 55; Dhammapada 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 Sutta-Nipāta 1040 (explained wrongly as past participle = atikkanta at Cullaniddesa §10 and as atīta at Dhammapada IV 494); Dhammapada 414.
:: Accaṇkusa (adjective) [ati + aṇkusa] beyond the reach of the goad Dīgha-Nikāya 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 Dāṭhāvaṃsa V 66 (accayittha, preterit) — past participle accita, q.v.
:: Accanta (adjective — and adverb °-) [ati + anta, literally "up to the end"
1. uninterrupted, continuous, perpetual Jātaka I 223; Milindapañha 413; Vimāna Vatthu 71; Peta Vatthu Commentary 73, 125, 266; Saddhammopāyana 288.
2. final, absolute, complete; adverb thoroughly Saṃyutta-Nikāya I 130 (°ṃ hataputtā'mhi); III 13 = Aṇguttara-Nikāya I 291f.; V 326f. (°niṭṭha, °yogakkhemin); Kathāvatthu 586 (°niyāmatā final assurance; cf. PtsC.40).
3. (°-) exceedingly, extremely, very much Aṇguttara-Nikāya I 145 (°sukhumāla, extremely delicate), Milindapañha 26 (the same); Sutta-Nipāta 794 (°suddhi = paramattha-accantasuddhi Paramatthajotikā II 528); Theragāthā 692 (°ruci); Dhammapada 162 (°dussīlya = ekanta° Dhammapada III 153).
:: Accaya [from acceti, ati + i, going on or beyond; cf. Sanskrit atyaya
1. (temporal) lapse, passing passing away, end, death. Usually as instrumental accayena after the lapse of, at the end or death of, after Vinaya I 25; Dīgha-Nikāya II 127 (rattiyā a.), 154 (mam° when I shall be dead); Majjhima-Nikaya I 438 (temās° after 3 months); Saṃyutta-Nikāya I 69; Sutta-Nipāta page 102 (catunnaṃ māsānaṃ), page 110 (rattiyā); Jātaka I 253 (ekāha-dvīh°), 291 (katipāh° after a few days); Peta Vatthu Commentary 47 (katipāh°), 82 (dasamās°), 145 (vassasatānaṃ).
2. (modal) passing or getting over, overcoming, conquering, only in phrase dur-accaya difficult to overcome, of kāmapaṇka Sutta-Nipāta 945 (= dur-atikkamanīya Paramatthajotikā II 568), of saṇga Sutta-Nipāta 948: taṇhā Dhammapada 336; sota Itivuttaka 95.
3. (figurative) going beyond (the norm), transgression, offence Vinaya I 133 (thull° a grave offence), 167 (the same); II 110, 170; especially in following phrases: accayo maṃ accagamā a fault has overcome me, i.e. has been committed by me (in confession formula) Dīgha-Nikāya I 85 (= abhibhavitvā pa vatto has overwhelmed me Sumaṇgalavilāsinī I 236); Aṇguttara-Nikāya I 54; Majjhima-Nikaya I 438 (the same); accayaṃ accayato passati to recognise a breach of the regulations as such Vinaya I 315; Aṇguttara-Nikāya I 103; II 146f.; °ṃ deseti to confess the transgression Saṃyutta-Nikāya I 239; °ṃ accayato paṭigaṇhāti to accept (the confession of) the fault, i.e. to pardon the transgression, in confession formula at Dīgha-Nikāya I 85 = (Vin II 192; Majjhima-Nikaya I 438 etc.). In the {8} same sense accaya-paṭiggahaṇa pardon, absolution Jātaka V 380; accayena desanaṃ paṭigaṇhāti Jātaka I 379; accayaṃ khamati to forgive Milindapañha 420.
:: Accasara (adjective) [a formation from preterit accasari (ati + sṛ), influenced in meaning by analogy of ati + sara (smṛ). Not with Morris (JPTS 1889, 200) a corruption of accaya + sara (smṛ), thus meaning "mindful of a fault"
1. going beyond the limits (of proper behaviour), too self-sure, overbearing, arrogant, proud Saṃyutta-Nikāya I 239 (v.l. accayasara caused by prolepsis of following accaya); Jātaka IV 6 (+ atisara); Dhammapada IV 230 (= expecting too much).
2. going beyond the limits (of understanding), beyond grasp, transcendental (of pañha a question) Majjhima-Nikaya I 304; Saṃyutta-Nikāya V 218 (v.l. Ajjhapara). cf. accasārin.
:: Accasarā (feminine) [abstract to accasara] overbearing, pride, self-surity Vibhaṇga 358 (+ māyā). Note: In the same passage at past participle 23 we read acchādanā instead of accasarā.
:: Accasari [from ati + sṛ] preterit 3. singular of atisarati to go beyond the limit, to go astray Jātaka V 70.
:: Accasārin (adjective) = accasara 1., aspiring too high Sutta-Nipāta 8f. (yo nāccasārī, opposed to na paccasārī; explained at Paramatthajotikā II 21 by yo nātidhāvi, opposite na ohiyyi).
:: Accahasi [from ati + hṛ] preterit 3 singular of atiharati to bring over, to bring, to take Jātaka III 484 (= ativiya āhari commentary).
:: Accābhikkhaṇa (°-) [ati + abhikkhaṇa] too often Jātaka V 233 (°saṃsagga; commentary explains ativiya abhiṇha).
:: Accāyata (adjective) [ati + āyata] too long Aṇguttara-Nikāya III 375.
:: Accāyika (adjective) [from accaya] out of time, viz.
1. irregular, extraordinary Jātaka VI 549, 553.
2. urgent, pressing Majjhima-Nikaya I 149 (karaṇiya business) II 112; Jātaka I 338; V 17 °ṃ (neuter) hurry Dhammapada I 18. See also acceka.
:: Accāraddha (adjective adverb) [ati + āraddha] exerting oneself very or too much, with great exertion Vinaya I 182; Theragāthā 638; Paramatthajotikā II 21.
:: Accāvadati [ati + āvadati; or is it = ajjhāvadati = adhi + āvadati ?] to speak more or better, to surpass in talk or speech; to talk somebody down, to persuade, entice Vinaya IV 224, 263; Saṃyutta-Nikāya II 204f.; Jātaka V 433 (v.l. ajjhārati), 434 (v.l. aghācarati for ajjhācarati = ajjhāvadati ?).
:: Accāsanna (adjective) [ati + āsanna] very near, too near Peta Vatthu Commentary 42 (na Aṇguttara-Nikāya n'ātidūra neither too near nor too far, at an easy distance).
:: Accahita (adjective) [ati + ahita] very cruel, very unfriendly, terrible Jātaka 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 Saṃyutta-Nikāya IV 290 (spelled acchi), 399; Aṇguttara-Nikāya IV 103; V 9; Sutta-Nipāta 1074 (vuccati jālasikhā Cullaniddesa §11); Jātaka V 213; Milindapañha 40; Therīgāthā Commentary 154 (dīp°); Saddhammopāyana 250.
:: Accikā (feminine) [from acci] a flame Majjhima-Nikaya I 74; Saṃyutta-Nikāya II 99.
:: Accita [past participle of accati] honoured, praised, esteemed Jātaka VI 180.
:: Acci-bandha (adjective) [= accibaddha ?] at Vinaya I 287 is explained by Buddhaghosa as caturassa-kedāra-baddha ("divided into short pieces" Vinaya Texts II 207), i.e. with squares of irrigated fields. The vv.ll. are acca° and acchi°, and we should prefer the conjecture acchi-baddha" in the shape of cubes or dice", i.e. with square fields.
:: Accimant (adjective) [from acci, cf. Vedic arcimant and arciṣmant] flaming, glowing, fiery; brilliant Theragāthā 527; Jātaka V 266; VI 248; Vimāna Vatthu 388.
:: Accuggacchati [ati + uggacchati] to rise out (of), gerund accuggamma Dīgha-Nikāya II 38; Aṇguttara-Nikāya V 152 (in simile of lotus).
:: Accuggata (adjective) [ati + uggata] 1. very high or lofty Milindapañha 346 (giri); Vimāna Vatthu 197; Dhammapada II 65. 2. too high, i.e. too shrill or loud Jātaka VI 133 (sadda), 516 (figurative = atikuddha very angry commentary).
:: Accuṇha (adjective) [ati + uṇha] very hot, too hot Sutta-Nipāta 966; Mahāniddesa 487; Dhammapada II 85, 87 (v.l. for abbhuṇha). See also ati-uṇha.
:: Accuta (adjective) [a + cuta] immoveable; everlasting, eternal; neuter °ṃ especially of Nibbāna (see also cuta) Aṇguttara-Nikāya IV 295, 327; Sutta-Nipāta 204, 1086 (= nicca etc. Cullaniddesa 12); Dhammapada 225 (= sassata Dhammapada III 321); Saddhammopāyana 47.
:: Accupaṭṭhapeti at Jātaka V 124 is to be read with v.l. as apaccupaṭṭhapeti (does not indulge in or care for).
:: Accuppati Accupati at Jātaka IV 250 read accuppati, preterit 3rd singular of accuppatati to fall in between (literal onto), to interfere (with two people quarelling). commentary explains atigantvā uppati. There is no need for Kern's correction acchupati (Toevoegselen sub voce).
:: Accussanna (adjective) [ati + ussanna] too full, too thick Vinaya II 151.
:: Acceka = accāyika, special; °cīvara a spccial robe Vinaya III 261; cf. Vinaya Texts I 293.
:: Acceti [ati + eti from i
1. to passive (of time), to go by, to elapse Theragāthā 145 (accayanti ahorattā).
2. to overcome, to get over Milindapañha 36 (dukkhaṃ). — causative acceti to make go on (locative), to put on Jātaka VI 17 {8} (sūlasmiṃ; 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 Aṇguttara-Nikāya IV 282, 287, 323f.
:: Accodaka (neuter) [ati + udaka] too much water (opposite anodaka no water) Dhammapada I 52.
:: Accodara (neuter) [ati + udara] too much eating, greediness, literally too much of a belly Jātaka IV 279 (commentary ati-udara).
:: Accha1 (adjective) [cf. Sanskrit accha, dialect, to ṛc (see accati), thus "shining"; cf. Sanskrit ṛkṣa bald, bare and Vedic ṛkvan bright. Monier-Williams however takes it as a + cha from chad, thus "not covered, not shaded"] clear, transparent Vinaya I 206 (°kañjika); Dīgha-Nikāya I 76 (maṇi = tanucchavi Sumaṇgalavilāsinī I 221), 80 (udakapatta), 84 (udaka-rahada); Majjhima-Nikaya I 100; Saṃyutta-Nikāya II 281 (°patta); III 105 (the same); Aṇguttara-Nikāya I 9; Jātaka II 100 (udaka); Vimāna Vatthu 7910 (vāri); Sumaṇgalavilāsinī I 113 (yāgu).
-odaka having clear water, with clear water (of lotus ponds) Vimāna Vatthu 4411; 815; feminine °odikā Vimāna Vatthu 412 = 602.
:: Accha2 [Vedic ṛkṣa = Greek ἄρκτοϛ, Latin ursus, Cymraeg (Welsh) arth] a bear Vinaya I 200; Aṇguttara-Nikāya III 101; Jātaka V 197, 406, 416; Milindapañha 23, 149. At Jātaka VI 507 accha figures as name of an animal, but is in explanation taken in the sense of accha4 (acchā nāma aghammigā commentary). Note: Another peculiar form of accha is Pāḷi ikka (q.v.).
:: Accha3 = akkha2 (a die) see acci-bandha.
:: Accha4 (adjective) [Vedic ṛkṣa] hurtful, painful, bad Dhammapada IV 163 (°ruja).
:: Acchaka = accha2, a bear Jātaka V 71.
:: Acchati [Vedic āsyati and āste, ās; cf. Greek ἧσται
1. to sit, to sit still Vinaya I 289; Aṇguttara-Nikāya II 15; Itivuttaka 120 (in set carati tiṭṭhati Aṇguttara-Nikāya sayati, where otherwise nisinna stands for acchati); Vimāna Vatthu 741 (= nisīdati Vimāna Vatthu 298); Peta Vatthu Commentary 4.
2. to stay, remain, to leave alone Theragāthā 936; Jātaka IV 306.
3. to be, behave, live Vinaya II 195; Dīgha-Nikāya I 102; Saṃyutta-Nikāya I 212; Vimāna Vatthu 112; Peta Vatthu III 31 (= nisīdati vasati Peta Vatthu Commentary 188); Milindapañha 88; Dhammapada I 424. In this sense often pleonastic for finite verb, thus aggiṃ {9} karitvā Aṇguttara-Nikāya (= aggiṃ karoti) Dīgha-Nikāya I 102; aggiṃ paricaranto Aṇguttara-Nikāya (= aggiṃ paricarati) Sumaṇgalavilāsinī I 270; tantaṃ pasārento Aṇguttara-Nikāya (= tantaṃ pasāreti) Dhammapada I 424. — potential acche Itivuttaka 110; preterit acchi Vinaya IV 308; Dhammapada I 424.
:: Acchanna (adjective) [past participle of acchādeti] covered with, clothed in, figurative steeped in (commentary locative) Jātaka III 323 (lohite Aṇguttara-Nikāya = nimugga commentary). At Dīgha-Nikāya I 91 nacchanna is for na channa (see channa2) = not fair, not suitable or proper (paṭirūpa).
:: Acchambhin (adjective) [a + chambhin] not frightened, undismayed, fearless Sutta-Nipāta 42 (reading achambhin; Cullaniddesa §13 explains abhīru anutrāsi etc.); Jātaka VI 322 (= nikkampa commentary). See chambhin.
:: Accharā1 (feminine) [etymology uncertain, but certainly dialectical; Trenckner connects it with ācchurita ("Notes" 76); Childers compares Sanskrit akṣara (see akkhara); there may be a connection with akkhaṇa in akkhaṇa-vedhin (cf. BHS acchaṭā Divyāvadāna 555), or possibly a relation to ā + tsar, thus meaning "stealthily", although the primary meaning is "snapping, a quick sound"] the snapping of the fingers, the bringing together of the finger-tips:
1. (literal) accharaṃ paharati to snap the fingers Jātaka II 447; III 191; IV 124, 126; V 314; VI 366; Dhammapada I 38, 424. — as measure: as much as one may hold with the finger-tips, a pinch Jātaka V 385; Dhammapada II 273 (°gahaṇamattaṃ); cf. ekacchara-matta Dhammapada II 274.
2. (figurative) a finger's snap, i.e. a short moment, in ekacchara-k-khaṇe in one moment Milindapañha 102, and in definition of acchariya (q.v.) at Sumaṇgalavilāsinī I 43; Vimāna Vatthu 329.
-saṇghāta the snapping of the fingers as signifying a short duration of time, a moment, °matta momentary, only for one moment (cf. BHS acchaṭāsaṇghāta Divyāvadāna 142) Aṇguttara-Nikāya I 10, 34, 38; IV 396; Theragāthā 405; Therīgāthā 67 (explained at Therīgāthā Commentary 76 as ghaṭikāmattam pi khaṇaṃ aṇgulipoṭhanamattam pi kālaṃ);
-sadda the sound of the snapping of a finger Jātaka III 127.
:: Accharā2 (feminine) [Vedic apsaras = āpa, water + sarati, origanilly water nymph] a celestial nymph Majjhima-Nikaya I 253 (plural accharāyo) II 64; Therīgāthā 374 (= devaccharā Therīgāthā Commentary 252); Jātaka V 152f. (alambusā a.) Vimāna Vatthu 55 (= devakaññā Vimāna Vatthu 37); Vimāna Vatthu 172; 1811 etc.; Dhammapada III 8, 19; Peta Vatthu Commentary 46 (dev°); Milindapañha 169; Saddhammopāyana 298.
:: Accharika (neuter or feminine ?) [from accharā2] in °ṃ vādeti to make heavenly music (literally the sounds of an accharā or heavenly nymph) Aṇguttara-Nikāya IV 265.
:: Acchariya (adjective-neuter) [cf. Sanskrit āścarya since Upanishads of uncertain etymology — The conventional etymology of Pāḷi grammarians connects it with accharā1 (which is probably correct and thus reduces Sanskrit āścarya to a Sanskritization of acchariya) viz. Dhammapāla: anabhiṇha-p-pa vattitāya accharā-paharaṇa-yoggaṃ that which happens without a moment's notice, at the snap of a finger; i.e. causally unconnected (cf. Gothic silda-leiks in similar meaning) Vimāna Vatthu 329; and Buddhaghosa: accharā-yoggan ti acchariyaṃ accharaṃ paharituṃ yuttan ti attho Sumaṇgalavilāsinī I 43] wonderful, surprising strange, marvellous Dīgha-Nikāya II 155; Majjhima-Nikaya I 79; III 118, 125, 144 (an°); Saṃyutta-Nikāya IV 371; Aṇguttara-Nikāya I 181; Milindapañha 28, 253; Dhammapada III 171; Peta Vatthu Commentary 121; Vimāna Vatthu 71 (an°). As neuter often in exclamations: how wonderful! what a marvel! Jātaka I 223, 279; IV 138; VI 94 (a. vata bho); Dhammapada IV 51 (aho a.); Vimāna Vatthu 103 (aho ti acchariyatthena nipāto). Thus frequently combined with abbhutaṃ = how wonderful and strange, marvellous, beyond comprehension, e.g. Dīgha-Nikāya I 2, 60, 206, 210; II 8; and in phrase acchariyā abbhutā dhammā strange and wonderful things, i.e. wonderful signs, portents marvels, Majjhima-Nikaya III 118, 125; Aṇguttara-Nikāya IV 198; Milindapañha 8; also as adjective in phrase acchariya-abbhuta-(citta-)jātā with their hearts full of wonder and surprise Dhammapada IV 52; Peta Vatthu Commentary 6, 50. — See also acchera and accheraka.
:: Acchādana (neuter) [from acchādeti] covering, clothing Theragāthā 698; Milindapañha 279. — figurative protection, sheltering Jātaka I 307.
:: Acchādanā (feminine) [= preceding] covering, hiding, concealment past participle 19, 23. — Note: In the same passage at Vibhaṇga 358 we read accasarā for acchādanā. Is the latter merely a gloss?
:: Acchādeti [ā + chādeti1, causative of chad, cf. BHS ācchādayati jīvitena to keep alive Avś, I 300; Divyāvadāna 136, 137] to cover, to clothe, to put on Dīgha-Nikāya I 63 = Itivuttaka 75; Jātaka I 254; III 189; IV 318; past participle 57; Peta Vatthu I 105 (gerund acchādayitvāna); Sumaṇgalavilāsinī I 181 (= paridahitvā); Peta Vatthu Commentary 49, 50. — figurative to envelop, to fill Jātaka VI 581 (abbhaṃ rajo acchādesi dust filled the air), — past participle acchanna (q.v.).
:: Acchi at Saṃyutta-Nikāya IV 290 is faulty spelling for acci (q.v.).
:: Acchijja (v.l. Accheja) destroying (?) Saṃyutta-Nikāya 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 Vinaya IV 247 (sayaṃ Aṇguttara-Nikāya to appropriate); Jātaka II 422; III 179; IV 343; Milindapañha 20; Saddhammopāyana 122. — gerund acchinditvā Jātaka II 422; Dhammapada I 349; Peta Vatthu Commentary 241 (sayaṃ); and acchetvā Majjhima-Nikaya I 434. Causative II acchindāpeti to induce a person to theft Vinaya IV 224, 247.
:: Acchinna (adjective) [ā + chinna, past participle of acchindati] removed, taken away, stolen, robbed Vinaya IV 278, 303; Jātaka II 78; IV 45; V 212.
:: Acchiva [Sanskrit akṣiba and akṣība] a certain species of tree (Hypanthera Moringa) Jātaka VI 535.
:: Acchupeti [ā + chupeti, causative of chupati] to procure or provide a hold, to insert, to put on or in Vinaya I 290 (aggaḷaṃ) II 112.
:: Acchecchi [Sanskrit acchaitsīt] 3rd singular preterit of chindati "he has cut out or broken, has destroyed" (see also chindati3), in combination with taṇhaṃ Majjhima-Nikaya I 122; Saṃyutta-Nikāya I 12, 23, 127 (so read for acchejja); IV 105, 207. Itivuttaka 47; Aṇguttara-Nikāya III 246, 445; Dhammapada IV 70 (gloss acchindi, for acchidda preterit of Dhammapada 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 (Toevoegselen sub voce) mistakes the form and tries to explain acchejji as adjective = ati-ejin (ejā), acchecchi = ati-icchin (icchā). The syntactical construction however clearly points to a n preterit.
:: Acchejja [= a + chejja not to be destroyed, indestructible, see chindati.
:: Acchedana (neuter) [abstract to acchindati] robbing, plundering Jātaka VI 544.
:: Acchera (adjective) = acchariya wonderful, marvellous Saṃyutta-Nikāya I 181; Vimāna Vatthu 8413 (compare accheratara); Peta Vatthu III 51 (°rūpa = acchariya-sabhāva Peta Vatthu Commentary 197); Saddhammopāyana 244, 398.
:: Accheraka (adjective) = acchera (acchariya) Jātaka I 279; Buddhavaṃsa I 9 (pāṭihīraṃ).
:: Aja [Vedic aja from aj (Latin ago to drive), cf. ajina] a he-goat, a ram Dīgha-Nikāya I 6, 127; Aṇguttara-Nikāya II 207; Jātaka I 241; III 278f.; V 241; past participle 56; Peta Vatthu Commentary 80.
-eḷaka [Sanskrit ajaiḍaka] goats and sheep Dīgha-Nikāya I 5, 141; Aṇguttara-Nikāya II 42f., 209; Jātaka I 166; VI 110; past participle 58. As plural °ā Saṃyutta-Nikāya I 76; Itivuttaka 36; Jātaka IV 363;
-pada goat-footed Majjhima-Nikaya I 134. Aja-pada refers to a stick cloven like a goat's hoof; so also at Visuddhimagga 161;
-pāla goatherd, in °nigrodha-rukkha (Name of place) "goatherds' Nigrodha-tree" Vinaya I 2f. Dīpavaṃsa I 29 (cf. Mahāvastu III 302);
-pālikā a woman goatherd Vinaya III 38;
-lakkhaṇa "goat-sign", i.e. prophesying from signs on a goat etc. Dīgha-Nikāya I 9 (explained Sumaṇgalavilāsinī I 94 as "evarūpānaṃ ajānaṃ maṃsaṃ khāditabbaṃ evarūpānaṃ na khāditabban ti");
-laṇḍikā (plural) goats' dung, in phrase nāḷimattā Aṇguttara-Nikāya a cup full of goats' dung (which is put down a bad ministers throat as punishment) Jātaka I 419; Dhammapada II 70; Peta Vatthu Commentary 282;
-vata "goats' habit", a practice of certain ascetics (to live after the fashion of goats) Jātaka IV 318.
:: Ajaka a goat, plural goats Vinaya II 154. — feminine ajikā Jātaka III 278 and ajiyā Jātaka V 241.
:: Ajagara [aja + gara = gala from °gel to devour, thus "goat-eater"] a large snake (rock-snake ?), Boa Constrictor Jātaka VI 507; Milindapañha 23, 303, 364, 406; Dhammapada III 60. Also as ajakara at Jātaka III 484 (cf. Trenckner, "Notes" page 64).
:: Ajacca (adjective) [a + jacca] of low birth Jātaka III 19; VI 100.
:: Ajajjara see jajjara.
:: Ajaddhumāra Ajaddhuka and Ajaddhumāra see jaddhu.
:: Ajamoja [Sanskrit ajamoda, cf. Sanskrit ajājī] cummin-seed Vimāna Vatthu 186.
:: Ajā (feminine) a she-goat Jātaka III 125; IV 251.
:: Ajānana (°-) (neuter) [a + jānana] not knowing, ignorance (of) Jātaka V 199 (°bhāva); VI 177 (°kāla).
:: Ajina (neuter) [Vedic ajina, to aja, original goats' skin] the hide of the black antelope, worn as a garment by ascetics Dīgha-Nikāya I 167; Sutta-Nipāta 1027; Jātaka I 12, 53; IV 387; V 407. kharājina a rough skin (as garment) Majjhima-Nikaya I 343; Saṃyutta-Nikāya IV 118; Aṇguttara-Nikāya II 207; Sutta-Nipāta 249 (= kharāni a.-cammāni Paramatthajotikā II 291). dantājina ? ivory (q.v.).
-khipa a cloak made of a network of strips of a black antelope's hide Dīgha-Nikāya I 167; Saṃyutta-Nikāya I 117; Aṇguttara-Nikāya I 240, 295; II 206; Vinaya I 306; III 34; Jātaka VI 569;
-paveṇi a cloth of the size of a couch made from pieces of antelope skin sewn together Vinaya I 192; Dīgha-Nikāya I 7 (= ajina-cammehi mañcappamāṇena sibbitvā katā paveṇi Sumaṇgalavilāsinī I 87); Aṇguttara-Nikāya I 181;
-sāṭī a garment of skins (= ajina-camma-sāṭī Dhammapada IV 156) Dhammapada 394 = Jātaka I 481 = III 85.
:: Ajini preterit 3rd singular jayati, q.v.
:: 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 Mahāvaṃsa 35, 3.
:: Ajīraka (neuter) [a + jīraka] indigestion Jātaka I 404; II 181, 291; III 213, 225.
:: Ajeyya1 and Ajjeyya (adjective) [a + jeyya, gerund of jayati, q.v.
(a) not to be taken by force Khuddakapāṭha VIII 8 (cf. Paramatthajotikā I 223).
(b) not to be overpowered, invincible Sutta-Nipāta 288; Jātaka V 509.
:: Ajeyya2 (adjective) [a + jeyya, gerund of jīyati, q.v.] not decaying, not growing old, permanent Jātaka VI 323.
:: Ajja and Ajjā (adverb) [Vedic adya and adyā, a + dyā, a° being base of demonstrative pronoun (see a3) and dyā an old locative of dyaus (see diva), thus "on this day"] today, now Sutta-Nipāta 75, 153, 158, 970, 998; Dhammapada 326; Jātaka I 279; III 425 (read ba hutaṃ ajjā; not with Kern, Toevoegselen sub voce as "food"); Peta Vatthu I 117 (= idāni Peta Vatthu Commentary 59); Peta Vatthu Commentary 6, 23; Mahāvaṃsa 15, 64. Frequently in phrase ajjatagge (= ajjato + agge(?) or ajja-t-agge, see agga 3) from this day onward, henceforth Vinaya I 18; Dīgha-Nikāya I 85; Sumaṇgalavilāsinī I 235.
-kālaṃ (adverb) this morning Jātaka VI 180;
-divasa the present day Mahāvaṃsa 32, 23.
:: Ajjatana (adjective) [cf. Sanskrit adyatana] referring to the day, today's, present, modern (opposite porāṇa) Theragāthā 552; Dhammapada 227; Jātaka II 409. — dative ajjatanāya for today Vinaya I 17; Peta Vatthu Commentary 171 and passim.
:: Ajjatā (feminine) [abstract from ajja] the present time, in ajjatañ ca this very day Saṃyutta-Nikāya I 83 (v.l. ajjeva).
:: Ajjati [Vedic arjati, ṛj, a variant of arh, see arahati] to get, procure, obtain Jātaka III 263 (?). Past participle ajjita (q.v.).
:: Ajjava (adjective/noun) [cf. Sanskrit ārjava, to ṛju, see uju] straight, upright (usually combined with maddava gentle, soft) Dīgha-Nikāya III 213; Aṇguttara-Nikāya I 94; II 113; III 248; Sutta-Nipāta 250 (+ maddava), 292 (the same); Jātaka III 274; Dhammasaṇgani 1339; Vibhaṇga 359 (an°); Paramatthajotikā II 292 (= ujubhāva), 317 (the same).
:: Ajja vatā (feminine) [from preceding] straightforwardness, rectitude, uprightness Dhammasaṇgani 1339. (+ ajimhatā and avaṇkatā).
:: Ajjita [past participle of ajjati] obtained Saddhammopāyana 98.
:: Ajjuka [Sanskrit arjaka] name of a plant, Ocimum Gratissimum Vinaya IV 35; Sumaṇgalavilāsinī I 81 (all mss have ajjaka).
:: Ajjukaṇṇa [Sanskrit arjakarṇa] name of a tree Pentaptera Tomentosa Jātaka VI 535 (-nn-).
:: Ajjuṇho (adverb) [haplology from ajja-juṇho; see juṇhā] this moonlight night Vinaya I 25; IV 80.
:: Ajjuna [Vedic arjuna, to raj; cf. Greek ὰργόϛ white, ἄργυροϛ silver, Latin argentum] the tree Pentaptera Arjuna Jātaka VI 535; Dhammapada 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 Saṃyutta-Nikāya I 12 (vimānaṃ); Sutta-Nipāta 225 (explained at Paramatthajotikā I 180 by vindi paṭilabhi), 956 (ratiṃ; explained at Mahāniddesa 457 by adhigacchi); Itivuttaka 69 (jāti-maraṇaṃ); Dhammapada 154 (taṇhānaṃ khayaṃ); Vimāna Vatthu 327 (visesaṃ attained distinction; explained at Vimāna Vatthu 135 by adhigata); 5021 (amataṃ santiṃ; explained Vimāna Vatthu 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. — Dīgha-Nikāya I 37 (subjective, inward, of the peace of the 2nd jhāna), 70 = Aṇguttara-Nikāya II 210; V 206 (inward happiness. Aṇguttara-Nikāya sukkhaṃ = niyakajjhattaṃ attano santāne ti attho Sumaṇgalavilāsinī I 183 cf. as 169, 338, 361); Saṃyutta-Nikāya I 70, 169; II 27 (kathaṃ kathī hoti is in inward doubt), 40 (sukhaṃ dukkhaṃ); III 180 (the same); IV 1 singular (āyatanāni), 139, 196; V 74 (ṭhitaṃ cittaṃ ajjhattaṃ susaṇṭhitaṃ suvimuttaṃ a mind firm, inwardly well planted, quite set free), 110, 143, 263, 297, 390; Aṇguttara-Nikāya I 40 (rūpasaññī), 272 (kāma-c-chanda etc.); II 158. (sukhadukkhaṃ), 211; III 86 (ceto-samatha), 92 (vūpasanta-citta); IV 32 (saṇkhittaṃ), 57 (itthindriyaṃ), 299 (cittaṃ), 305 (rūpa-saññī), 360 (ceto-samatha), 437 (vūpasanta-citta); V 79f., 335f. (sati); Itivuttaka 39 (ceto-samatha inward peace), 80, 82, 94; Jātaka I 345 (chātajjhatta with hungry insides); V 338 (the same); Paṭisambhidāmagga I 76 (cakkhu etc.); Dhammasaṇgani 161 (= attano jātaṃ as 169), 204, 1044; past participle 59; Vibhaṇga 1f. (khandhā), 228 (sati), 327 (paññā), 342 (arūpa-saññī). — adverb °ṃ inwardly, personally (in contrast-pair ajjhattaṃ vā bahiddhā vā; see also compound °bahiddhā) Aṇguttara-Nikāya I 284; II 171; IV 305; V 61; Sutta-Nipāta 917 (= upajjhayassa vā ācariyassa vā te guṇā assū ti Mahāniddesa 350).
-ārammaṇa a subjective object of thought Dhammasaṇgani 1047;
-cintin thought occupied with internal things Sutta-Nipāta 174, 388;
-bahiddhā inside and outside, personal-external, mutual, interacting Saṃyutta-Nikāya II 252f.; III 47; IV 382; Cullaniddesa 15; Dhammasaṇgani 1049 etc. (see also bahiddhā);
-rata with inward joy Dīgha-Nikāya II 107 = Saṃyutta-Nikāya V 263 = Dhammapada 362 = Udāna 64 (+ samāhita); Theragāthā 981; Aṇguttara-Nikāya IV 312; Dhammapada IV 90 (= gocar'ajjhatta-saṇkhātāya kammaṭṭhāna-bhāvanāyarata);
-rūpa one's own or inner form Vinaya III 113 (opposite bahiddhā-rūpa and ajjh.-bah° r.);
-saṃyojana an inner fetter, inward bond Aṇguttara-Nikāya I 63f.; past participle 22; Vibhaṇga 361;
-santi inner peace Sutta-Nipāta 837 (= ajjhattānaṃ rāgādīnaṃ santibhāva Paramatthajotikā II 545; cf. Mahāniddesa 185);
-samuṭṭhāna originating from within Jātaka I 207 (of hiri; opposite bahiddhā°).
:: Ajjhattika (adjective) [ajjhatta + ika], personal, inward (cf. BMPE 180 and Mahāniddesa 346: ajjhattikaṃ vuccati cittaṃ); opposite bāhira outward (q.v.). See also āyatana. — Majjhima-Nikaya I 62; Saṃyutta-Nikāya I 73 (°ā rakkhā na bāhirā); IV 7f. (āyatanāni); V 101 (aṇga); Aṇguttara-Nikāya I 16 (aṇga); II 164 (dhātuyo); III 400 (āyatanāni); V 52 (the same); Itivuttaka 114 (the same), 9 (aṇga); Khuddakapāṭha IV (= Paramatthajotikā I 82); Jātaka IV 402 (bāhira-vatthuṃ ayācitvā ajjhattikassa nāmaṃ gaṇhati); Dhammasaṇgani 673, 751; Vibhaṇga 13, 67, 82f., 119, 131, 392f.
:: Ajjhapara Saṃyutta-Nikāya V 218: substitute v.l. accasara (q.v.).
:: Ajjhappatta (and Ajjhapatta) [adhi + ā + °prāpta]
1. having reached, approached, coming near to Jātaka II 450; VI 566 (Text; commentary attano santikaṃ patta).
2. having fallen upon, attacked Jātaka II 59; V 198 (Text; commentary sampatta)
3. Attained, found, got Sutta-Nipāta 1134 (= adhigacchi Nidd II); Jātaka III 296 (Text commentary sampatta); V 158 (ajjhāpatta; commentary sampatta).
:: Ajjhabhavi 3rd singular preterit of adhibha vati to conquer, overpower, overcome Saṃyutta-Nikāya I 240 (prohibitive mā vo kodho ajjhabhavi); Jātaka II 336. cf. ajjhabhu and ajjhobha vati.
:: Ajjhabhāsi 3rd singular preterit of adhibhāseti to address Saṃyutta-Nikāya IV 117 (gāthāhi); Khuddakapāṭha V = Sutta-Nipāta page 46 (gāthāya); Peta Vatthu Commentary 56, 90.
:: Ajjhabhu (3rd singular preterit of adhibha vati (q.v.) to overcome, conquer Itivuttaka 76 (dujjayaṃ Aṇguttara-Nikāya 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 Milindapañha 225. See also ajjhena.
:: Ajjhavodahi 3rd singular preterit of ajjhodahati [Sanskrit adhyavadhāti] to put down Jātaka V 365 (= odahi, ṭhapesi commentary). Kern, Toevoegselen sub voce proposes reading ajjhavādahi (= Sanskrit avādhāt).
:: Ajjhāgāre (adverb) [adhi + agāre, locative of agāra] at home, in one's own house Aṇguttara-Nikāya I 132 = Itivuttaka 109; Aṇguttara-Nikāya II 70.
:: Ajjhācarati [adhi (or ati ?) + ā + car]
1. to conduct oneself according to Vinaya II 301; Majjhima-Nikaya I 523; Milindapañha 266.
2. to flirt with (perhaps to embrace) Jātaka IV 231 (aññam-aññaṃ). 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 Saṃghādisesa's) Vinaya I 63 (see note in Vinaya Texts, I 184.
2. flirtation Vinaya III 128 (in the Old commentary as explanation of avabhāsati).
3. sexual intercourse Jātaka I 396; V 327 (°cara v.l. for ajjhāvara); Milindapañha 127 (an°).
:: Ajjhāciṇṇa [past participle of ajjhācarati] habitually done Vinaya II 80f., 301.
:: Ajjhājīva [adhi (ati ?) + ā + jīv] too rigorous or strenuous a livelihood Majjhima-Nikaya II 245 (+ adhipāṭimokkha).
:: Ajjhāpajjati [adhi + ā + pad] to commit an offence, to incur, to become guilty of (accusative) Vinaya IV 237. Past participle ajjhāpanna (q.v.).
:: Ajjhāpatti (feminine) [abstract to ajjhāpajjati] incurring guilt Dhammasaṇgani 299 (an°).
:: Ajjhāpana1 (neuter) [from causative II of ajjheti] teaching of the sacred writ, instruction Milindapañha 225.
:: Ajjhāpana2 (neuter) [ā + jhāpana from kṣā] burning, conflagration Jātaka VI 311.
:: Ajjhāpanna [past participle of adhi + āpajjati] become guilty of offence Dīgha-Nikāya I 245; III 43; Saṃyutta-Nikāya II 270; Aṇguttara-Nikāya IV 277, 280; V 178, 181. An° guiltless, innocent Vinaya I 103; Dīgha-Nikāya III 46; Saṃyutta-Nikāya II 194, 269; Aṇguttara-Nikāya V 181; Milindapañha 401. For all passages except Aṇguttara-Nikāya IV 277, 280, cf. ajjhopanna.
:: Ajjhāpīḷita [adhi + ā + pīḷita] harassed, overpowered, tormented Peta Vatthu Commentary 180 (khuppipāsāya by hunger and thirst).
:: Ajjhābhava [cf. Sanskrit adhyābhava] excessive power, predominance Jātaka II 357.
:: Ajjhābha vati [adhi + ā + bhū, in meaning of abhi + bhū] to predominate Jātaka II 357.
:: Ajjhāyaka [cf. Sanskrit adhyāyaka, cf. ajjhayana] (a brahman) engaged in learning the Veda (mantajjhāyaka Jātaka VI 209; Paramatthajotikā II 192), a scholar of the brahmanic texts, a studious, learned person Dīgha-Nikāya I 88, 120; III 94; Aṇguttara-Nikāya I 163; III 223; Sutta-Nipāta 140 (°kula: thus for ajjhāyakula Fausbøll); Theragāthā 1171; Jātaka I 3; VI 201, 498; Sumaṇgalavilāsinī I 247.
:: Ajjhāruha (and °rūha) (adjective) [to adhi + ā + ruh] growing up over, overwhelming Aṇguttara-Nikāya III 63f. = Saṃyutta-Nikāya V 96; Jātaka III 399.
:: Ajjhārūḷha (adjective) [past participle of adhi + ā + ruh] grown up or high over Jātaka III 399.
:: Ajjhārūhati [adhi + ārohati cf. atyārohati] to rise into the air, to climb over, spread over Saṃyutta-Nikāya I 221 = Nettipakaraṇa 173 (= ajjhottharati Spk I 343; cf. Kindred Sayings I 285).
:: Ajjhāvadati see accāvadati.
:: Ajjhāvara [from adhi + ā + var] surrounding; waiting on, service, retinue Jātaka V 322, 324, 326, 327 (explained at all passages by parisā). Should we read ajjhācara? cf. ajjhācāra.
:: Ajjhāvasatar [agent noun to ajjhāvasati] one who inhabits Dīgha-Nikāya I 63 (agāraṃ).
:: Ajjhāvasati [adhi + ā + vas] to inhabit (agāraṃ a house; i.e. to be settled or live the settled life of a householder) Dīgha-Nikāya II 16; Majjhima-Nikaya I 353; Vinaya IV 224; Jātaka I 50; past participle 57; Milindapañha 348, — past participle ajjhāvuttha (q.v.).
:: Ajjhāvuttha [cf. Sanskrit adhyuṣita; past participle of ajjhāvasati] inhabited, occupied (of a house) Vinaya II 210; Jātaka I 145; II 333; Peta Vatthu Commentary 24 (°ghara); figurative [not] occupied by Paramatthajotikā II 566 (= anosita).
:: Ajjhāsaya [from adhi + ā + śri, originally hanging on, leaning on, BHS, however, adhyāśaya Divyāvadāna 586] intention, desire, wish, disposition, bent Dīgha-Nikāya II 224 (adjective: intent on, practising); Jātaka I 88, 90; II 352; V 382; as 314, 334; Peta Vatthu Commentary 88, 116, 133 (adjective dān° intent on giving alms), 168; Saddhammopāyana 219, 518. Frequently in phrase ajjhāsay-ā-nurūpa according to his wish, as he wanted Peta Vatthu Commentary 61, 106, 128.
:: Ajjhāsayatā (feminine) [abstract to ajjhāsaya] desire, longing Peta Vatthu Commentary 127 (uḷār° great desire for commentary locative).
:: Ajjhāsita [past participle of adhi + ā + śri] intent on, bent on Milindapañha 361 (jhān°). cf. ajjhosita and nissita.
:: Ajjhiṭṭha [past participle of ajjhesati] requested, asked, invited Vinaya I 113 (an° unbidden); Dīgha-Nikāya II 289 (Buddhaghosa and text read ajjhitta); Sutta-Nipāta page 218 (= ajjhesita Cullaniddesa § 16); Jātaka VI 292 (= āṇatta commentary); Dhammapada IV 100 (v.l. abhijjhiṭṭha). See also an°.
:: Ajjhupagacchati [adhi + upa + gam] to come to, to reach, obtain; to consent to, agree, submit Therīgāthā 474 (= sampaṭicchati Therīgāthā Commentary 285); Jātaka II 403; Milindapañha 300; past participle ajjhupagata (q.v.).
:: Ajjhupagata [past participle of ajjhupagacchati] come to, obtained, reached Aṇguttara-Nikāya V 87, cf. 210; V 187 f.
:: Ajjhupagamana (neuter) [adhi + upa + gam] consent, agreement, justification Vinaya II 97, 104.
:: Ajjhupaharati [adhi + upa + hṛ; cf. upaharati] to take (food) to oneself Jātaka II 293 (preterit ajjhupāhari = ajjhohari commentary).
:: Ajjhupekkhati [adhi + upa + ikṣ; cf. BHS adhyupekṣati
1. to look on Aṇguttara-Nikāya I 257; Milindapañha 275.
2. to look {12} on intently or with care, to oversee, to take care of Aṇguttara-Nikāya IV 45 (kaṭṭh'aggi, has to be looked after); Peta Vatthu Commentary 149 (sisaṃ celaṃ vā).
3. to look on indifferently to be indifferent, to neglect Vinaya II 78 = III 162, cf. Jātaka I 147; Majjhima-Nikaya I 155; II 223; Aṇguttara-Nikāya III 194, 435; Jātaka V 229; Dhammapada IV 125.
:: Ajjhupekkhana (neuter) and °ā (feminine) [abstract from ajjhupekkhati] care, diligence, attention Paṭisambhidāmagga I 16; II 119; Vibhaṇga 230f.; Dhammapada IV 3.
:: Ajjhupekkhitar [agent noun to ajjhupekkhati] one who looks on (carefully), one who takes care or controls, an overseer, caretaker Saṃyutta-Nikāya V 69 (sādhukaṃ), 324 (the same), 331f.; Vibhaṇga 227.
:: Ajjhupeti [cf. Sanskrit abhyupeti; adhi + upa + i] to go to meet, to receive Jātaka IV 440.
:: Ajjheti [Sanskrit adhyeti] to be anxious about, to fret, worry Sutta-Nipāta 948 (socati + a); explained at Mahāniddesa 433 by nijjhāyati, at Paramatthajotikā II 568 by abhijjhati (v.l. gijjhati).
:: Ajjhena (neuter) [Sanskrit adhyayana, see also ajjhayana] study (especially of the Vedas) Majjhima-Nikaya III 1; Jātaka II 327 (as v.l. to be preferred to ajjhesanā); III 114 (= japa); V 10 (plural = vede); VI 201 = 207; Vibhaṇga 353; Paramatthajotikā II 314 (mant').
-kujja (°kūta v.l. ?) a hypocrite, a pharisee Sutta-Nipāta 242; cf. Paramatthajotikā II 286.
:: Ajjhesati (adhi + iṣ; cf. BHS adhyeṣate Divyāvadāna 160] to request, ask, bid Dhammapada IV 18; preterit ajjhesi Vinaya II 200; past participle ajjhiṭṭha and ajjhesita (q.v.), with which compair pariyiṭṭha and °esita.
:: Ajjhesanti [an 8.63] request...
:: Ajjhesanā (feminine) [see ajjhesati] request, entreaty Vinaya I 6 = Dīgha-Nikāya II 38 = Saṃyutta-Nikāya I 138; Jātaka II 327 (better v.l. ajjhena).
:: Ajjhesita [past participle of ajjhesati; cf. ajjhiṭṭha] requested, asked, bidden Cullaniddesa § 16 (= ajjhiṭṭha).
:: Ajjhokāsa [adhi + okāsa] the open air, only in locative ajjhokāse in the open Vinaya I 15; Saṃyutta-Nikāya I 212; Dhammapada IV 100.
:: Ajjhogāḷha [past participle of ajjhogāhati] plunged into, immersed; having entered Majjhima-Nikaya I 457; Saṃyutta-Nikāya I 201; Milindapañha 348.
:: Ajjhogāhati (and °gāheti) [Sanskrit °abhyavagāhate; adhi (= abhi) + ava + gāh] to plunge into, to enter, to go into Dīgha-Nikāya I 101 (vanaṃ), 222 (samuddaṃ); Majjhima-Nikaya I 359, 536; Aṇguttara-Nikāya III 75, 368; IV 356; V 133; Vinaya III 18; Jātaka I 7; Mahāniddesa 152 (ogāhati + a.); Milindapañha 87 (samuddaṃ); 300 (vanaṃ). — past participle ajjhogāḷha (q.v.). cf. pariyogāhati.
:: Ajjhoṭhapeti [adhi + ava + ṭhapeti, causative of sthā] to bring to Peta Vatthu Commentary 148 (gāmaṃ), where we should read °ṭṭhapeti.
:: Ajjhotthata [past participle of ajjhottharati] spread over; covered, filled; overcome, crushed, overpowered Jātaka I 363 (ajjhottaṭa), 410; V 91 (= adhipanna); Dhammapada I 278; Peta Vatthu Commentary 55; Dāṭhāvaṃsa V 5.
:: Ajjhottharati [adhi + ava + stṛ] to cover over, spread out, spread over, cover; to submerge, flood Vinaya I 111; Jātaka I 61, 72, 73; Milindapañha 296, 336; Dhammapada I 264; passive °tthariyati to be overrun with (instrumental), to be smothered, to be flooded Aṇguttara-Nikāya III 92 = past participle 67; preterit ajjhotthari Vimāna Vatthu 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 Majjhima-Nikaya I 162 on page 543 gives ajjhopanna as B mss (= adhi-opanna). The mss of Cullaniddesa clearly show ajjhopanna as inferior reading, which may well be attributable to the very frequent substitution of p for s (see Cullaniddesa Introduction XIX.). Besides this mixture of vv.ll. with s and p there is another confusion between the vv.ll. ajjhāpanna and ajjhopanna which adds to the complication of the case. However since the evidence of a better reading between these two preponderates for ajjhopanna we may consider the o as established, and, with a little more clearness to be desired, may in the end decide for ajjhosāna (q.v.), which in this case would have been liable to change through analogy with ajjhāpanna, from which it took the ā and p. cf. also ajjhosita. The following is a synopsis of readings as preferred or confused by the editors of the various texts.
1. ajjhopanna as Text reading: Majjhima-Nikaya I 162, 173, 369; Aṇguttara-Nikāya I 74; II 28; III 68, 242; Udāna 75, 76; Sumaṇgalavilāsinī I 59; as v.l.: Dīgha-Nikāya I 245.
2. ajjhosāna as v.l.: Aṇguttara-Nikāya I 74 (commentary explains ajjhosāya gilitvā ṭhita); Cullaniddesa under nissita and passim; Udāna 75, 76 (ajjhosanna); Sumaṇgalavilāsinī I 59 (the same).
3. ajjhāpanna as Text reading: Dīgha-Nikāya I 245; III 43, 46; S. II 194, 270: IV 332 (ajjhapaṇṇa); Aṇguttara-Nikāya V 178, 181; Cullaniddesa under nissita; Milindapañha 401; as v.l.: Majjhima-Nikaya I 162; Aṇguttara-Nikāya III 242; Udāna 75, 76.
:: Ajjhobha vati [adhi + ava + bhū, Sanskrit abhi°] to overcome, overpower, destroy Jātaka II 80 (preterit ajjhobhavi = adhibhavi commentary).
:: Ajjhomaddati [adhi + ava + mṛd] to crush down Aṇguttara-Nikāya IV 191, 193.
:: Ajjhomucchita [past participle adhi + ava + mūrch, cf. adhimuccita] stiffened out (in a swoon), lying in a faint (?) Aṇguttara-Nikāya 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 Saṃyutta-Nikāya III 137; Majjhima-Nikaya III 164 = Nettipakaraṇa 179, cf. Saddhammopāyana 284 and 296.
:: Ajjhosa = ajjhosāya, in verse only as ajjhosa tiṭṭhati to cleave or cling to Saṃyutta-Nikāya IV 73; Theragāthā 98, 794.
:: Ajjhosati [adhi + ava + sayati, sā, to bind, past participle sita: see ajjhosita] to be bound to, to be attached, bent on; to desire, cleave to, indulge in. Future ajjhosissati Majjhima-Nikaya I 328 (with accusative paṭhaviṃ, better as ajjhesati). Gerundive ajjhositabha Majjhima-Nikaya 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, Dīgha-Nikāya II 58f.; III 289; Majjhima-Nikaya I 498 (+ abhinandana); Saṃyutta-Nikāya III 187; Aṇguttara-Nikāya I 66; II 11 (diṭṭhi°, kāma° + taṇhā). In combination with (icchā) and mucchā at Cullaniddesa under chanda and nissita and taṇhā (see also ajjhopanna), and at Dhammasaṇgani 1059 of lābha, (the explained at as 363, 370, from as to eat, is popular etymology) Nettipakaraṇa 23f. (of taṇhā).
:: Ajjhosāya [gerund of ajjhosati, cf. BHS adhyavasāya tiṣṭhati Divyāvadāna 37, 534] being tied to, hanging on, attached to, only in phrase Aṇguttara-Nikāya tiṭṭhati (+ abhinandati, same in Divy) Majjhima-Nikaya I 266; S. IV 36f.; 60, 71f.; Milindapañha 69. See also ajjhosa.
:: Ajjhosita [cf. Sanskrit adhyavasita, from adhi + ava + sā; but sita is liable to confusion with sita = Sanskrit śrita, also through likeness of meaning with esita; see ajjhāsita and ajjhesita] hanging on, cleaving to, being bent on, (with locative) Saṃyutta-Nikāya II 94 (+ mamāyita); Aṇguttara-Nikāya II 25 (diṭṭha suta muta + a.); Mahāniddesa 75, 106, 163 = Cullaniddesa under nissita; Therīgāthā 470 (asāre = taṇhāvasena abhiniviṭṭha Therīgāthā Commentary 284); Peta Vatthu IV 84 (mayhaṃ ghare = taṇhābhinivisena abhiniviṭṭha Peta Vatthu Commentary 267; vv.ll. ajjhesita ajjhāsita). °an° Saṃyutta-Nikāya IV 213; V 319; Mahāniddesa 411; Milindapañha 74 (pabbajita).
:: Ajjhohata [past participle of ajjhoharati] having swallowed Saddhammopāyana 610 (balisaṃ maccho viya: like a fish the fishhook).
:: Ajjhoharaṇa (neuter) = ajjhohāra 1. Aṇguttara-Nikāya V 324; Jātaka VI 213.
:: Ajjhoharaṇiya (adjective) [gerund of ajjhoharati] something fit to eat, eatable, for eating Jātaka VI 258; Dhammapada I 284.
:: Ajjhoharati [Sanskrit abhyavaharati; adhi (= abhi) + ava + hṛ] to swallow, eat, take as food Majjhima-Nikaya I 245; Jātaka I 460; II 293; VI 205, 213; Milindapañha 366; Peta Vatthu Commentary 283 (preterit) — past participle ajjhohaṭa (q.v.).
:: Ajjhohāra [Sanskrit abhyavahāra
1. taking food, swallowing, eating and drinking Vinaya IV 233; Milindapañha 176, 366.
2. Name of a fabulous fish ("swallower"; cf. timiṇgala) Jātaka V 462.
:: Añcati Jātaka I 417, read añchati (see next).
:: Añchati [in meaning = ākaḍḍhati, which latter is also the Sanskrit gloss (ākārṣayati) to the Ja in Prākrit aṃchāvei = añchati: see Morris, JPTS 1893, 60] to pull, drag, pull along, to turn on a lathe Dīgha-Nikāya II 291 (bhamakāro dīghaṃ a., where K has note: añjanto ti pi acchanto ti pi pātho) = Majjhima-Nikaya I 56 (vv.ll. page 532 acch° and añj°); Theragāthā 750 (añcāmi Text, v.l. aññāmi). Añchati should also be read at Jātaka I 417 for udakaṃ añcanti (in explanation of udañcanī pulling the water up from a well, q.v.), where it corresponds to udakaṃ ākkaḍḍhati in the same sentence.
:: Añja (adverb) [original imperative of añjati1; cf. Sanskrit anjasā (instrumental)] pull on! go on! gee up! Jātaka I 192.
:: Añjati1 [= Sanskrit ṛñjati, ṛjyati to stretch, pull along, draw out, erect; cf. Sanskrit ṛju straight, causative arjyati; Greek ὀρέγω; Latin rego, rectus = erect. See also Pāḷi uju, añchati, ajjita, ānañja-ānejja]. See añja, añjaya, añjali, añjasa.
:: Añjati2 and Añjeti [= Sanskrit añjayati, causative of anakti to smear etc.; cf. Sanskrit añji ointment, ājya butter; Latin unguo to anoint, unguentum ointment; Old High German ancho = German anke butter] to smear, anoint, paint Saṃyutta-Nikāya II 281; Jātaka IV 219 (akkhīni añjetvā, v.l. añcitvā). Causative II añjāpeti Dhammapada I 21. Past participle añjita (q.v.).
:: Añjana (neuter) [from añjati2] ointment, especially a collyrium for the eyes, made of antimony, adjective anointed, smeary; glossy, black (cf. kaṇha II and kāla1 note).
1. Vinaya I 203 (five kinds viz. kāḷ°, ras°, sot°, geruka, kapalla); Dīgha-Nikāya I 7, 12; Sumaṇgalavilāsinī I 98 (khār°); 284; Dhammapada III 354 (akkhi° eye-salve).
2. glossy, jet-black Jātaka I 194; II 369; V 416. The reading añjana at Aṇguttara-Nikāya IV 468 is wrong, it should be corrected into thanamajjanamattaṃ. See also pacc°. In meaning collyrium box at Therīgāthā 413 (= añjana-nāḷi Therīgāthā Commentary 267); Dhammapada II 25.
-akkhiha with anointed eyes Theragāthā 960;
-upapisana perfume to mix with ointment Vinaya I 203; II 112;
-cuṇṇa aromatic powder as 13;
-nāḷi an ointment tube, collyrium box Therīgāthā Commentary 267;
-rukkha Name {12} of a tree ("black" tree) Jātaka I 331;
-vaṇṇa of the colour of collyrium, i.e. shiny, glossy, dark, black Dīgha-Nikāya II 18 (lomāni); Jātaka I 138 (kesā), 194; II 369; Peta Vatthu Commentary 258 (vana).
:: Añjanisalāka (frminine) a stick to put the ointment on with Vinaya I 203; II 135; Jātaka III 419.
:: Añjanī (feminine) [from añjana] a box for ointment, a collyrium pot Vinaya I 203, 204; II 135; IV 168; Majjhima-Nikaya II 65 = Theragāthā 773.
:: Añjaya (adjective) [from añjati1] straight Jātaka III 12 (vv.ll. ajjava and ājjava better ?) explained by commentary as ujuka, akuṭila. See also ajjava. Should we assume misreading for añjasa?
:: Añjali [cf. Sanskrit añjali, from añjati1] extending, stretching forth, gesture of lifting up the hands as a token of reverence (cf. English to "tender" one's respect), putting the ten fingers together and raising them to the head (Vimāna Vatthu 7: dasanakha-samodhāna-samujjalaṃ añjaliṃ paggayha). Only in stock phrases (a.) añjaliṃ paṇāmeti to bend forth the outstretched hands Vinaya II 188; Dīgha-Nikāya I 118; Sutta-Nipāta 352; Sutta-Nipāta p 79. (b.) °ṃ paggaṇhāti to perform the Aṇguttara-Nikāya salutation Jātaka I 54; Dhammapada IV 212; Vimāna Vatthu 7, 312 (sirasmiṃ on one's head); Peta Vatthu Commentary 93. (commentary) °ṃ karoti the same Peta Vatthu Commentary 178; cf. katañjali (adjective) with raised hands Sutta-Nipāta 1023; Jātaka I 17; Peta Vatthu Commentary 50, and añjalikata the same Peta Vatthu II 1220. cf. pañjali
-kamma respectful salutation, as above Aṇguttara-Nikāya I 123; II 180; IV 130; Vimāna Vatthu 788, 8316; Dhammapada I 32;
-karaṇīya (adjective) that is worthy of being thus honoured Dīgha-Nikāya III 5; Aṇguttara-Nikāya II 34; III 36; IV 13f.; Itivuttaka 88.
:: Añjalikā (feminine) [= añjali] the raising of the hands as a sign of respectful salutation Vimāna Vatthu 15 (explained at Vimāna Vatthu 24 as dasanakha-samodhāna samujjalaṃ añjaliṃ sirasi paggaṇhantī guṇa-visiṭṭhānaṃ apacayānaṃ akāsiṃ).
:: Añjasa [Sanskrit āñjasa (?). cf. ārjava = Pāḷi ajjava, see añjati1 and añjaya] straight, straight-forward (of a road) Dīgha-Nikāya I 235; Jātaka I 5; Therīgāthā 99; Vimāna Vatthu 5020 (cf. Vimāna Vatthu 215); Vimāna Vatthu 84 (= akuṭila); Mahāvaṃsa 25, 5; Milindapañha 217; Saddhammopāyana 328, 595. cf. pañjasa.
:: Añjita [Sanskrit aṇkta and añjayita, past participle of añjeti] smeared , anointed Jātaka I 77 (su-añjitāni akkhīni); IV 421 (añjit'akkha).
:: Añña (pronoun) [Vedic anya, with comparative suffix ya; Gothic anϸar; Old High German andar; formation with n analagous to those with l in Greek ᾰλλος (ᾰλjος), Latin alius (cf. alter), Gothic aljis Anglo-Saxon elles = English else. From demonstrative base *eno, see na1 and cf. a3] another etc.
A. By itself:
1. other, not the same, different, another, somebody else (opposite oneself) Vinaya III 144 (aññena, scilicet maggena, gacchati to take a different route); Sutta-Nipāta 459, 789, 904; Dhammapada 158 (opposite attānaṃ), 165; Jātaka I 151 (opposite attano); II 333 (aññaṃ vyākaroti give a different answer).
2. Another one, a second; neuter else, further Sutta-Nipāta 1052 (= uttariṃ neuter Cullaniddesa 17); else Jātaka I 294. Aññaṃ kiñci (indefinite) anything else Jātaka I 151. yo añño every other, whoever else Jātaka I 256.
3. Aññe (plural) (the) others, the rest Sutta-Nipāta 189, 663, 911; Dhammapada 43, 252, 355; Jātaka I 254.
B. In correlation:
1. copulative. Añña + ā + añña the one + ā + the other (... the third etc.); this, that and the other; some + ā + some Vinaya I 15; Milindapañha 40; etc.
2. reciprocative añño aññaṃ, aññamaññaṃ, aññoññaṃ 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 aññaṃ Dhammapada 165.
(b.) aññamañña (cf. BHS añyamañya Mahāvastu II 436), as pronoun: n'ālaṃ aññamaññassa sukhāya vā dukkhāya vā Dīgha-Nikāya I 56 = Saṃyutta-Nikāya III 211. n'aññamaññassa dukkhaṃ iccheyya do not wish evil to each other Sutta-Nipāta 148. daṇḍehi aññamaññaṃ upakka manti (Approach each other) Majjhima-Nikaya I 86 = Cullaniddesa 199. °ṃ agāravo viharati Aṇguttara-Nikāya III 247. dve janā °ṃ ghātayiṃsu (slew each other) Jātaka I 254. Aññamaññaṃ hasanti Jātaka V 111; °ṃ musale hantvā Jātaka V 267. °ṃ daṇḍābhigāṭena Peta Vatthu Commentary 58; or adjective: aññamaññaṃ veraṃ bandhiṃsu (established mutual enmity) Jātaka II 353; °ṃ piyasaṃvāsaṃ vasiṃsu Jātaka II 153; aññamaññaṃ accayaṃ desetvā (their mutual mistake) Dhammapada I 57; or adverb dve pi aññamaññaṃ paṭibaddha-citta ahesuṃ (in love with each other) Jātaka III 188; or °-: aññamañña-paccaya mutually dependent, interrelated Paṭisambhidāmagga II 49, 58.
(commentary) aññoñña (°-) Jātaka V 251 (°nissita); Dāṭhāvaṃsa V 45 (°bhinna).
3. disjunctive añña + ā + añña one + ā + the other, this one + ā + that one, different, different from aññaṃ jīvaṃ + ā + aññaṃ sarīraṃ one is the soul + ā + the other is the body, i.e. the soul is different from the body Dīgha-Nikāya I 157; Majjhima-Nikaya I 430; Aṇguttara-Nikāya V 193; aññā va saññā bhavissati añño attā Dīgha-Nikāya I 187. Thus also in phrase aññena aññaṃ opposite, the contrary, differently, contradictory (literal other from that which is other) Vinaya II 85 (paṭicarati make counter-charges); Dīgha-Nikāya I 57 (vyākāsi gave the opposite or contradictory reply); Milindapañha 171 (aññaṃ kayiramānaṃ aññena sambharati).
anañña
(1) not another, i.e. the same, self-same, identical Majjhima-Nikaya I 256 (= ayaṃ).
(2) not another, i.e. alone, by oneself, oneself only Sutta-Nipāta 65 (°posin; past participle paraṃ) = Nidd 4, cf. Cullaniddesa §36.
(3) not another, i.e. no more, only, alone Sutta-Nipāta 106 (dve va gatiyo bhavanti anaññā: and no other or no more, only two). See also under compounds
-ādisa different Jātaka VI 212, °tā difference Peta Vatthu Commentary 243;
-khantika acquiescing in different views, following another {14} faith (see khantika) Dīgha-Nikāya I 187; Majjhima-Nikaya I 487;
-titthiya an adherent of another sect, a non-Buddhist.; Dīgha-Nikāya III 115; Majjhima-Nikaya I 494, 512; Saṃyutta-Nikāya II 21, 32f., 119; III 116f.; IV 51, 228; V 6, 27f.; Aṇguttara-Nikāya I 65, 240; II 176; IV 35f.; Vinaya I 60; Jātaka I 93; II 415;
-diṭṭhika having different views (combined with añña-khantika) Dīgha-Nikāya I 187; Majjhima-Nikaya I 487;
-neyya (an°) not to be guided by somebody else, i.e. independent in one's views, having attained the right knowledge by oneself (opposite para°) Sutta-Nipāta 55, 213, 364;
-mano (an°) (adjective) not setting one's heart upon others Vimāna Vatthu 115 (see Vimāna Vatthu 58);
-vāda holding other views, an° (adjective) Dīpavaṃsa IV 24;
-vādaka one who gives a different account of things, one who distorts a matter, a prevaricator Vinaya IV 36;
-vihita being occupied with something else, distracted, absent-minded Vinaya IV 269; Dhammapada III 352, 381; °tā distraction, absentmindedness Dhammapada I 181;
-saraṇa (an°) not betaking oneself to others for refuge, i.e. of independent, sure knowledge Saṃyutta-Nikāya III 42 = V 154;
-sita dependent or relying on others Sutta-Nipāta 825.
:: Aññatama (pronoun adjective) [añña + superlative suffix tama; see also aññatara] one out of many, the one or the other of, a certain, any Mahāvaṃsa 38, 14.
:: Aññatara (pronoun adjective) [Sanskrit anyatara, añña + comparative suffix tara, cf. Latin alter, Gothic anϸar etc.] one of a certain number, a certain, somebody, some; often used (like eka) as indefinite article "a". Very frequent, e.g. Sutta-Nipāta 35, 210; Itivuttaka 103; Dhammapada 137, 157; Jātaka I 221, 253; II 132 etc. dev'aññatara a certain god, i.e. any kind of god Saṃyutta-Nikāya IV 180 = Aṇguttara-Nikāya IV 461.
:: Aññattha (adverb) [from añña = aññatra, adverb of place, cf. kattha, ettha] somewhere or anywhere else, elsewhere (either place where or whereto) Jātaka I 291; II 154; as 163; Dhammapada I 212; III 351; Peta Vatthu Commentary 45; Mahāvaṃsa 4, 37; 22, 14.
:: Aññatra (adverb) [anya + tra, see also aññattha] elsewhere, somewhere else Jātaka V 252; Peta Vatthu IV 162. In compounds also = añña°, e.g. aññatra-yoga (adjective) following another discipline Dīgha-Nikāya I 187; Majjhima-Nikaya I 487. — as preposition with ablative (and instrumental) but, besides, except, e.g. Aṇguttara-Nikāya iminā tapo- pakkamena Dīgha-Nikāya I 168; kiṃ karaṇīyaṃ Aṇguttara-Nikāya dhamma-cariyāya Saṃyutta-Nikāya I 101; ko na aññatra-m-ariyehi who else but the nobles Sutta-Nipāta 886 (= ṭhapetvā saññā-mattena Paramatthajotikā II 555). °kiṃ aññatra what but, i.e. what else is the cause but, or: this is due to; but for Dīgha-Nikāya I 90 (vusitavā-mānī k. Aṇguttara-Nikāya avusitattā); Saṃyutta-Nikāya I 29 (k. Aṇguttara-Nikāya adassanā except from blindness); Sutta-Nipāta 206 (the same).
:: Aññathatta (neuter) [aññathā + tta]
1. change, alteration Saṃyutta-Nikāya III 37; IV 40; Aṇguttara-Nikāya I 153; III 66; Kathāvatthu 227 (= jarā commentary, cf. PtsC.5 note 2); Milindapañha 209.
2. difference Jātaka I 147; Itivuttaka 11.
3. erroneous supposition, mistake Vinaya II 2; Saṃyutta-Nikāya III 91; IV 329.
4. fickleness, change of mind, doubt, wavering, Majjhima-Nikaya I 448, 457 (+ domanassa); Jātaka I 33 (cittaṃ); Peta Vatthu Commentary 195 (cittassa).
:: Aññathā (adverb) [añña + thā] in a different manner, otherwise, differently Saṃyutta-Nikāya I 24; Sutta-Nipāta 588, 757; as 163; Peta Vatthu Commentary 125, 133. anaññathā without mistake Vimāna Vatthu 4418; anaññatha (neuter) certainty, truth Paṭisambhidāmagga II 104 (= tatha).
-bhāva (1) a different existence Aṇguttara-Nikāya II 10; Itivuttaka 9 = 94; Sutta-Nipāta 729, 740, 752; (2) a state of difference; i.e. change, alteration, unstableness {13}
D I 36; Saṃyutta-Nikāya II 274; III 8, 16, 42; Vibhaṇga 379;
-bhāvin based on difference Saṃyutta-Nikāya III 225f.; IV 23f., 66f.; an° free from difference Vinaya 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 (ekaṃsa-vacane nipāto Sumaṇgalavilāsinī I 111) only, at any rate Dīgha-Nikāya I 91; II 284; Sutta-Nipāta 828 (na h'aññadatth'atthi pasaṃsa-lābhā, explained Paramatthajotikā II 541 as na hi ettha pasaṃsa-lābhato añño attho atthi, cf. also Mahāniddesa 168); Milindapañha 133; Vimāna Vatthu 58; Peta Vatthu Commentary 97, 114.
-dasa sure-seeing, seeing everything, all pervading Dīgha-Nikāya I 18; III 135, 185; Aṇguttara-Nikāya II 24; III 202; IV 89, 105; Itivuttaka 15.
:: Aññadā (adverb) [añña + dā, cf. kadā, tadā, yadā] at another time, else, once Saṃyutta-Nikāya IV 285; Jātaka V 12; Dhammapada 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 Psalms of the Brethren introduction xxxiii) Majjhima-Nikaya I 445; Saṃyutta-Nikāya I four (sammad°), 24 (aññāya nibbuta); II 221; V 69, 129 (diṭṭh'eva dhamme), 133, 237; Aṇguttara-Nikāya III 82, 143, 192; V 108; Itivuttaka 39f., 53, 104; Dhammapada 75, 96; Khuddakapāṭha VII 11; Milindapañha 334. — aññaṃ vyākaroti to manifest ones Arahantship (by a discourse or by mere exclamation) Vinaya I 183; Saṃyutta-Nikāya II 51f., 120; IV 139; V 222; Jātaka I 140; II 333. See also Arahatta.
-atthika desirous of higher knowledge Peta Vatthu IV 114;
-ārādhana the attainment of full insight Majjhima-Nikaya I 479;
-indriya the faculty of perfect knowledge or of knowledge made perfect Dīgha-Nikāya III 219; Saṃyutta-Nikāya V 204; Itivuttaka 53; past participle 2; Dhammasaṇgani 362, 505, 552; Nettipakaraṇa 15, 54, 60;
-citta the thought of gnosis, the intention of gaining Arahantship Saṃyutta-Nikāya II 267; Aṇguttara-Nikāya III 437;
-paṭivedha comprehension of insight Vinaya II 238;
-vimokkha deliverance by the highest insight Sutta-Nipāta 1105, 1107 (Nidd II 19: vuccati Arahatta-vimokkho).
:: Aññāṇa (neuter) [a + ñāṇa] ignorance; see ñāṇa 3 e.
:: Aññāṇaka (neuter) [denominative of aññāṇa] ignorance Vinaya IV 144.
:: Aññāṇin (adjective) [a + ñāṇin] ignorant, not knowing Dhammapada III 106.
:: Aññāta1 [past participle of ājānāti, q.v.] known, recognised Sutta-Nipāta 699. an° what is not known, in phrase anaññātaṃ-ñassāmī-t-indriya the faculty of him (who believes): "I shall know what is not known (yet)" Dīgha-Nikāya III 219; Saṃyutta-Nikāya V 204; Itivuttaka 53; past participle 2; Dhammasaṇgani 296 (cf. Buddhist Manual of Psychological Ethics 78); Nettipakaraṇa 15, 54, 60, 191.
-mānin one who prides himself in having perfect knowledge, one who imagines to be in possession of right insight Aṇguttara-Nikāya III 175f.; Theragāthā 953.
:: Aññāta2 [a + ñāta] unknown, see ñāta.
:: Aññātaka1 [a + ñātaka, cf. Sanskrit ajñāti] he who is not a kinsman Dhammapada I 222.
:: Aññātaka2 (adjective) [denominative of aññāta2] unknown, unrecognisable, only in phrase °vesena in unknown form, in disguise Jātaka I 14; III 116; V 102.
:: Aññātar [agent noun to ājānāti] one who knows, a knower of Dīgha-Nikāya II 286; Majjhima-Nikaya I 169; Saṃyutta-Nikāya I 106 (Dhammassa); Kathāvatthu 561.
:: Aññātāvin (adjective/noun) [from ājānāti] one who has complete insight as 291.
-indriya (°tāv'indriya) the faculty of one whose knowledge is made perfect Dhammasaṇgani 555 (cf. Buddhist Manual of Psychological Ethics 139f.) and same passages as under aññ'indriya (see aññā).
:: Aññātukāma (adjective) [ā + jñātuṃ + kāma] desirous of gaining right knowledge Aṇguttara-Nikāya III 192. See ājānāti.
:: Aññāya [gerund of ājānāti, q.v. for detail] recognising knowing, in the conviction of Saṃyutta-Nikāya I 24; Aṇguttara-Nikāya III 41; Dhammapada 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 Sutta-Nipāta 240; all mss at 239 have asamāna. Paramatthajotikā II 284 explains by āhārayamāna.
:: Aṭaṭa [BHS aṭaṭa (e.g. Divyāvadāna 67), probably to aṭ roam about. On this notion cf. description cf. roaming about in Niraya at Mahāniddesa 405 bottom] name of a certain Hell or Niraya Aṇguttara-Nikāya V 173 = Sutta-Nipāta p. 126.
:: Aṭaṇaka (adjective) [cf. Sanskrit aṭana, to aṭ] roaming about, wild Jātaka V 105 (°gāvī).
:: Aṭanī (feminine) a support a stand inserted under the leg of a bedstead Vinaya IV 168; Samantapāsādikā IV 773 on Pācittiya 14 (quoted Minayeff {15} Pr.S. 86 and Vinaya IV 357); Dhammapada I 234; Jātaka II 387, 425, 484 supports of a seat. Morris JPTS 1884, 69 compares Marāthi aḍaṇī a three-legged stand. See also Vinaya Texts II 53.
:: Aṭala (adjective) [cf. Sanskrit aṭṭa and aṭṭālaka stronghold] solid, firm, strong, only in phrase aṭaliyo upāhanā strong sandals Majjhima-Nikaya II 155 (vv.ll. paṭaliye and agaliyo) = Saṃyutta-Nikāya I 226 (vv.ll. āṭaliyo and āṭaliko). Spk I 346 explains gaṇaṇgaṇ-ūpāhanā, Mrs. Rhys Davids (Kindred Sayings I 291) translates "buskined shoes".
:: Aṭavī (spelling aṭavi ) (feminine) [Sanskrit aṭavī: non-Aryan, probably Dravidian
1. forest, woods Jātaka I 306; II 117; III 220; Dhammapada I 13; Peta Vatthu Commentary 277.
2. inhabitant of the forest, man of the woods, wild tribe Jātaka VI 55 (= aṭavicorā commentary).
-rakkhika guardian of the forest Jātaka II 335;
-saṇkhepa at Aṇguttara-Nikāya I 178 = III 66 is probably faulty reading for v.l. °saṇkopa "inroad of savage tribes".
:: Aṭṭa1 [cf. see aṭṭaka] a platform to be used as a watchtower Vinaya I 140; Sumaṇgalavilāsinī I 209.
:: Aṭṭa2 [cf. Sanskrit artha, see also attha 5 b] lawsuit, case, cause Vinaya IV 224; Jātaka II 2, 75; IV 129 (°ṃ vinicchināti to judge a cause), 150 (°ṃ tīreti to see a suit through); VI 336.
:: Aṭṭa3 [Sanskrit ārta, past participle of ardati, ṛd to dissolve, afflict etc.; cf. Sanskrit ārdra (= Pāḷi adda and alla); Greek ἄρδω to moisten, ἄρδα dirt. See also aṭṭīyati and aṭṭita] distressed, tormented, afflicted; molested, plagued, hurt Sutta-Nipāta 694 (+ vyasanagata; Paramatthajotikā II 489 ātura); Therīgāthā 439 (= aṭṭita Therīgāthā Commentary 270), 441 (= pīḷita Therīgāthā Commentary 271); Jātaka IV 293 (= ātura commentary); Vimāna Vatthu 809 (= attita upadduta Vimāna Vatthu 311). Often °—°: iṇaṭṭa oppressed by debt Majjhima-Nikaya I 463; Milindapañha 32; chāt° tormented by hunger Vimāna Vatthu 76; vedan° afflicted by pain Vinaya II 61; III 100; Jātaka I 293; sūcik° (read for sūcikaṭṭha) pained by stitch Peta Vatthu III 23.
-s-sara cry of distress Vinaya III 105; Saṃyutta-Nikāya II 255; Jātaka I 265; II 117; Milindapañha 357; Peta Vatthu Commentary 285.
:: Aṭṭaka [denominative of aṭṭa1] a platform to be used as a watch-house on piles, or in a tree Vinaya I 173; II 416; III 322, 372; Sumaṇgalavilāsinī I 209.
:: Aṭṭāna at Vinaya 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) Theragāthā 863; Jātaka III 160; V 373; Milindapañha 1, 330; Dhammapada III 488.
:: Aṭṭālaka [Sanskrit aṭṭālaka] = aṭṭāla; Jātaka II 94, 220, 224; VI 390, 433; Milindapañha 66, 81.
:: Aṭṭita (and occasionally addita, e.g. Peta Vatthu II 62; Therīgāthā 77, 89; Theragāthā 406) [Sanskrit ardita, past participle of ardayati, causative of ardati, see aṭṭa3] pained, distressed, grieved, terrified Theragāthā 157; Jātaka II 436; IV 85 (v.l. addhita); V 84; Vimāna Vatthu 311; Therīgāthā Commentary 270; Mahāvaṃsa 1, 25; 6, 21; Dīpavaṃsa I 66; II 23; XIII 9; Saddhammopāyana 205. See remarks of Morris JPTS 1886, 104, and 1887. 47.
:: Aṭṭiyati and Aṭṭiyati [denominative from aṭṭa3, q.v.] to be in trouble or anxiety, to be worried, to be incommoded, usually combined with harāyati, e.g. Dīgha-Nikāya I 213 (+ jigucchati); Saṃyutta-Nikāya I 131; Majjhima-Nikaya I 423; Peta Vatthu I 102 (= aṭṭā dukkhitā Peta Vatthu Commentary 48), frequent in present participle aṭṭiyamāna harāyamāna (+ jigucchamāna) Vinaya II 292; Jātaka I 66, 292; Itivuttaka 43; Cullaniddesa 566; Paṭisambhidāmagga I 159. Spelling sometimes addiyāmi, e.g. Therīgāthā 140, — past participle aṭṭita and addita.
:: Aṭṭiyana (neuter) [cf. Sanskrit ardana, to aṭṭiyati] fright, terror, amazement Dhammapada II 179.
:: Aṭṭha1 [Vedic aṣṭau, old dual, Indo-Germanic °octou, pointing to a system of counting by tetrads (see also nava); Avesta aśta, Greek ὸκτώ, Latin octo, Gothic ahtau = Old High German ahto, German acht, English eight] cardinal number, eight, declention like plural of adjective in-a.
A. The number in objective significance, based on natural phenomena: see compounds °aṇgula, °nakha, °pada, °pāda. {14}
B. The number in subjective significance.
(1) as mark of respectability and honour, based on the idea of the double square:
(a.) in meaning "a couple" aṭṭhamatakukkuṭe aṭṭha jīva-k. gahetvā (with eight dead and eight live cocks; eight instead of 2 because gift intended for a king) Dhammapada I 213. saṇghassa asalākabhattaṃ dāpesi Vimāna Vatthu 75 = Dhammapada III 104.
a. piṇḍapātāni adadaṃ Vimāna Vatthu 348. Aṇguttara-Nikāya vattha-yugāni (a double pair as offering) Peta Vatthu Commentary 232, atherā Peta Vatthu Commentary 32. — The highest respectability is expressed by 8 X 8 = 64, and in this sense is frequently applied to gifts, where the giver gives a higher potency of a pair (23). Thus a "royal" gift goes under the name of sabb'aṭṭhakaṃ dānaṃ (8 elephants, eight horses, eight slaves etc.) where each of eight constituents is presented in eight exemplars Dhammapada II 45, 46, 71. In the same sense aṭṭh- aṭṭha kahāpaṇā (as gift) Dhammapada II 41; aṭṭh'aṭṭhakā dibbā kaññā Vimāna Vatthu 673 (= catusaṭṭhi Vimāna Vatthu 290); aṭṭhaṭṭhaka Dīpavaṃsa VI 56. Quite conspicuous is the meaning of a "couple" in the phrase satt'aṭṭha seven or eight = a couple, e.g. satt'aṭṭha divasā, a week or so Jātaka I 86; Jātaka II 101; Vimāna Vatthu 264 (saṃvaccharā years). —
(b.) used as definite measure of quantity and distance, where it also implies the respectability of the gift, eight being the lowest unit of items that may be given decently. Thus frequent as aṭṭha kahāpaṇā Jātaka I 483; IV 138; Vimāna Vatthu 76; Milindapañha 291.
In distances: A karīsā Dhammapada II 80; IV 217; Peta Vatthu Commentary 258; A usabhā Jātaka IV 142. (commentary) in combination with 100 and 1000 it assumes the meaning of "a great many", hundreds, thousands. Thus aṭṭha sataṃ eight-hundred, Sutta-Nipāta 227. As denotation of wealth (cf. below under eighteen and eighty): a-sata-sahassa-vibhava Dhammapada IV 7. But aṭṭhasata at Saṃyutta-Nikāya IV 232 means 108 (3 X 36), probably also at Jātaka V 377. — aṭṭha sahassaṃ 8000 Jātaka V 39 (nāgā). The same meaning applies to eighty as well as to its use as unit in combination with any other decimal (18, 28, 38 etc.):
(α) eighty (asīti) a great many. Here belong the eighty smaller signs of a Mahāpurisa (see anuvyañjana), besides the thirty-two main signs (see dvattiṃsa) Vimāna Vatthu 213 etc. Frequently as measure of riches, e.g. eighty waggon loads Peta Vatthu II 75; asīti-koṭivibhava Dhammapada III 129; Peta Vatthu Commentary 196; asīti hatth'ubbedho rāsi (of gold) Vimāna Vatthu 66, etc. See further references under asīti.
(β) The following are examples of eight with other decimals: 18 aṭṭhādasa (only Majjhima-Nikaya III 239: manopavicārā) and aṭṭhārasa (this the later form) Vimāna Vatthu 213 (avenika-Buddha-dhammā: Bhagavant's qualities); as measure Jātaka VI 432 (18 hands high, of a fence); of a great mass or multitude: aṭṭhārasa koṭiyo or °koṭi, 18 koṭis Jātaka I 92 (of gold), 227; IV 378 (°dhana, riches); Dhammapada II 43 (of people); Milindapañha 20 (the same); aṭṭhārasa-akkhohini-saṇkhāya Jātaka VI 395. Aṇguttara-Nikāya vatthū Vinaya II 204. — 28 aṭṭhavīsati nakkhattāni Mahāniddesa 382; paṭisallāṇaguṇā Milindapañha 140. — 38 aṭṭhatiṃsā Milindapañha 359 (rājaparisā). — 48 aṭṭha cat tārīsaṃ vassāni Sutta-Nipāta 289. — 68 aṭṭhasaṭṭhi Theragāthā 1217 °sitā savitakkā, where the same passage at Saṃyutta-Nikāya I 187 however reads atha saṭṭhi-tasitā vitakkā); Jātaka I 64 (turiya-satasahassāni) — 98 aṭṭhanavuti (cf. 98 the age of Eli, 1 Sam. 4:15) Sutta-Nipāta 311 (rogā, a higher set than the original 3 diseases, cf. navuti).
(2) as number of symmetry or of an intrinsic, harmonious, symmetrical set, aṭṭha denotes, like dasa (q.v.) a comprehensive unity. See especially the compounds for this application. °aṃsa and °aṇgika. Closely related to nos. 2 and four aṭṭha is in the geometrical progression of 2, 4, 8, 16, 32, where each subsequent number shows a higher symmetry or involves a greater importance (cf. 8 X 8 under 1 a) — Jātaka V 409 (a. maṇgalena samannāgata, of Indra's chariot: with the eight lucky signs); Vimāna Vatthu 193 (aṭṭhahi akkhaṇehi vajjitaṃ manussabhāvaṃ: the eight unlucky signs). In progression: Jātaka IV 3 (aṭṭha petiyo, following after 4, then followed by 16, 32); Peta Vatthu Commentary 75 (a. kapparukkhā at each point of the compass thirty-two in all). Further: eight expressions of bad language Dhammapada IV 3.
-aṃsa with eight edges, octagonal, octahedral, implying perfect or divine symmetry (see above B. 2), of a diamond Dīgha-Nikāya I 76 = Majjhima-Nikaya III 121 (maṇi veḷuriyo a.); Milindapañha 282 (maṇiratanaṃ subhaṃ jātimantaṃ a.) of the pillars of a heavenly palace (Vimāna) Jātaka VI 127 = 173 = Vimāna Vatthu 782 (a. sukatā thambhā); Vimāna Vatthu 8415 (āyataṃsa = āyatā hutvā aṭṭha-soḷasa-dvattiṃsādi-aṃsavanto Vimāna Vatthu 339). Of a ball of string Peta Vatthu {16} IV 328 (gulaparimaṇḍala, cf. Peta Vatthu Commentary 254). Of geometrical figures in general Dhammasaṇgani 617;
-aṇga (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. aṇga 2), of uposatha, the fast-day Aṇguttara-Nikāya I 215; Sutta-Nipāta 402 (Paramatthajotikā II 378 explains ekam pi divasaṃ apariccajanto aṭṭhaṇgupetaṃ uposathaṃ upavassa); cf. aṭṭhaṇguposathin (adjective) Mahāvaṃsa 36, 84. In BHS always in phrase aṣṭāṇga-sa manvāgata upavāsa, e.g. Divyāvadāna 398; Avadānaśataka I 338, 399; also vrata Avadānaśataka I 170. In the same sense aṭṭhaṇgupeta pāṭihāriyapakkha (cf sub voce pāṭihāriya) Sutta-Nipāta 402, where Vimāna Vatthu 156 has °susamāgata (explained at Vimāna Vatthu 72 by pānāṭipātā veramaṇī-ādīhi aṭṭhah'aṇgehi samannāgata). °sa mannāgata endowed with the eight qualities (see aṇga 3), of rājā, a king Dīgha-Nikāya I 137f., of brahmassara, the supreme or most excellent voice (of the Buddha) Dīgha-Nikāya II 211; Jātaka I 95; Vimāna Vatthu 217. Also in BHS aṣṭāṇgopeta svara of the voice of the Buddha, e.g. Avadānaśataka I 149;
-aṇgika having eight constituents, being made up of eight (intrinsic) parts, embracing eight items (see above B 2); of the uposatha (as in preceding aṭṭhaṇg'uposatha) Sutta-Nipāta 401; of the "Eightfold Noble Path" (ariyo a. maggo). (Also in BHS as aṣṭāṇgika mārga, e.g. Lalitavistara 540, cf. aṣṭāṇgamārgadeśika of the Buddha, Divyāvadāna 124, 265); Dīgha-Nikāya I 156, 157, 165; Majjhima-Nikaya I 118; Itivuttaka 18; Sutta-Nipāta 1130 (magga uttama); Dhammapada 191, 273; Therīgāthā 158, 171; Khuddakapāṭha IV; Vinaya I 10; Cullaniddesa 485; Sumaṇgalavilāsinī I 313; Dhammapada III 402;
-aṇgula eight finger-breadths thick, eight inches thick, i.e. very thick, of double thickness Jātaka II 91 (in contrast to caturaṇgula); Mahāvaṃsa 29, 11 (with sattaṇgula);
-aḍḍha (v.l. aḍḍhaṭṭha) half of eight, i.e. four (°pāda) Jātaka VI 354, see also aḍḍha1;
-nakha having eight nails or claws Jātaka VI 354 (ekekasmiṃ pāde dvinnaṃ dvinnaṃ khurānaṃ vasena commentary);
-nava eight or nine Dhammapada III 179;
-pada 1. A chequered board for gambling or playing drafts etc., literally having eight squares, i.e. on each side (Sv I 85: ekekāya pantiyā aṭṭha aṭṭha padāni assā ti), cf. dasapada Dīgha-Nikāya I 6. 2. eightfold, folded or plaited in eight, cross-plaited (of hair) Theragāthā 772 (aṭṭhāpada-katā kesā); Jātaka II 5 (°ṭṭhapana = cross-plaiting);
-padaka a small square (⅛), i.e. a patch Vinaya I 297; II 150;
-pāda an octopod, a kind of (fabulous) spider (or deer?) Jātaka V 377; VI 538; cf. Sanskrit aṣṭapāda = śarabha a fabulous eight-legged animal;
-maṇgala having eight auspicious signs Jātaka V 409 (explained here to mean a horse with white hair on the face, tail, mane, and breast, and above each of the four hoofs);
-vaṇka with eight facets, literally eight-crooked, i.e. polished on eight sides, of a jewel Jātaka VI 388;
-vidha eightfold Dhammasaṇgani 219.
:: Aṭṭha2 see attha.
:: Aṭṭhaka (adjective) [Sanskrit aṣṭaka
1. eightfold Vinaya I 196 = Udāna 59 (°vaggikāni); Vimāna Vatthu 75 = Dhammapada III 104 (°bhatta).
2. °ā (feminine) the eight day of the lunar month (cf. aṭṭhamī), in phrase rattīsu antar'aṭṭhakāsu in the nights between the eighths, i.e. the eighth day before and after the full moon Vinaya I 31, 288 (see Vinaya Texts I 130n); Majjhima-Nikaya I 79; Aṇguttara-Nikāya I 136; Milindapañha 396; Jātaka I 390.
3. °ṃ (neuter) an octad Vimāna Vatthu 672 (aṭṭh° eight octads = sixty-four); Vimāna Vatthu 289, 290. On sabbaṭṭhaka see aṭṭha B 1 Aṇguttara-Nikāya See also antara.
:: Aṭṭhama (ordinal number) [Sanskrit aṣṭama, see aṭṭha1] the eighth Sutta-Nipāta 107, 230 (cf. Paramatthajotikā I 187), 437. — feminine °ī the eighth day of the lunar half month (cf. aṭṭhakā) Aṇguttara-Nikāya I 144; Sutta-Nipāta 402; Vimāna Vatthu 166 (in all three passages as pakkhassa cātuddasī pañcadasī ca aṭṭhamī); Aṇguttara-Nikāya I 142; Sutta-Nipāta 570 (ito atthami, scilicet divase, locative).
:: Aṭṭhamaka = aṭṭhama the eighth.
1. literally Milindapañha 291 (att° self-eighth).
2. As technical term the eighth of eight persons who strive after the highest perfection, reckoned from the first or Arahant. Hence the eighth is he who stands on the lowest step of the Path and is called a sotāpanna (q.v.) Kathāvatthu 243-251 (cf. PtsC.46f.); Nettipakaraṇa 19, 49, 50; Paṭisambhidāmagga II 193 (+ sotāpanna).
:: Aṭṭhāna (neuter) [ā + ṭṭhāna] stand, post; name of the rubbing-post which, well cut and with incised rows of squares, was let into the ground of a bathing-place, serving as a rubber to people bathing Vinaya II 105, 106 (read aṭṭhāne with v.l.; cf. Vinaya II 315).
CPD: 2 a-ṭṭhāna, na [sa. asthāna], (a) wrong place, time, or occasion; (b) impossibility (with foll. yaṃ and potential, = it is impossible that ...), (c) locative ~e = on wrong object, or wrong person: (d) instrumental ~ena akāraṇena = without reason.
:: Aṭṭhi°1 [= attha (aṭṭha) in compounds with kar and bhū, as frequent in Sanskrit and Pāḷi with i for a, like citti-kata (for citta°), aṇgi-bhūta (for aṇga°); cf. the frequent combination (with similar meaning) manasi-kata (besides manasā-k.), also upadhikaroti and others. This combination is restricted to the past participal and derivatives (°kata and °katvā). Other explanations by Morris JPTS 1886, 107; Windisch, Majjhima-Nikaya and B. 100], in combination with katvā: to make something one's attha, i.e. object, to find out the essence or profitableness or value of anything, to recognise the nature of, to realize, understand, know. Nearly always in stock phrase aṭṭhikatvā manasikatvā Dīgha-Nikāya II 204; Majjhima-Nikaya I 325, 445; Saṃyutta-Nikāya I 112f. = 189, 220; V 76; Aṇguttara-Nikāya II 116; III 163; Jātaka I 189; V 151 (attano atthikabhāvaṃ katvā atthiko hutvā sakkaccaṃ suṇeyya commentary); Udāna 80 (adhikicca, ayaṃ no attho adhigantabbo evaṃ sallakkhetvā tāya desanāya atthikā hutvā commentary); Saddhammopāyana 220 (°katvāna).
:: Aṭṭhi2 (neuter) [Sanskrit asthi = Avesta asti, Greek ὄστεον, ὄστρακον, ὰστάγαλος; Latin os (°oss); also Greek ὅζος branch Gothic asts
1. a bone Aṇguttara-Nikāya I 50; IV 129; Sutta-Nipāta 194 (°nahāru bones and tendons); Dhammapada 149, 150; Jātaka I 70; III 26, 184; VI 448 (°vedhin); Dhammapada III 109 (300 bones of the human body, as also at Suśruta III 5); Paramatthajotikā I 49; Peta Vatthu Commentary 68 (°camma-nahāru), 215 (gosīs°); Saddhammopāyana 46, 103.
2. the stone of a fruit Jātaka II 104.
-kaṇkala [Sanskrit °kaṇkāla] a skeleton Majjhima-Nikaya I 364; cf. °saṇkhalika;
-kadali a special kind of the plantain tree (Musa Sapientum) Jātaka V 406;
-kalyāṇa beauty of bones Dhammapada I 387;
-camma bones and skin Jātaka II 339; Dhammapada III 43; Peta Vatthu Commentary 68
-taca the same Jātaka II 295;
-maya made of bone Vinaya II 115;
-miñjā marrow Aṇguttara-Nikāya IV 129; Dhammapada I 181; III 361; Paramatthajotikā I 52;
-yaka (Text aṭṭhīyaka) bones and liver Saṃyutta-Nikāya I 206;
-saṇkhalikā [BHS °śakalā Avadānaśataka I 274f., see also aṭṭhika°] a chain of bones, i.e. a skeleton Dhammapada III 479; Peta Vatthu Commentary 152;
-saṇghāṭa conjunction of bones, i.e. skeleton Visuddhimagga 21; Dhammapada II 28; Peta Vatthu Commentary 206;
-sañcaya a heap of bones Itivuttaka 17;
-saññā the idea of bones (cf. aṭṭhika°) Theragāthā 18;
-saṇṭhāna a skeleton Saddhammopāyana 101.
[BD]: Aṭṭhi-saññā: perception of bones
:: Aṭṭhika1 (neuter) [from aṭṭhi
1. = aṭṭhi1 a bone Majjhima-Nikaya III 92; Jātaka I 265, 428; VI 404; Peta Vatthu Commentary 41.
2. = aṭṭhi2 kernel, stone Dhammapada II 53 (tāl°); Mahāvaṃsa 15, 42.
-saṇkhalikā a chain of bones, a skeleton Aṇguttara-Nikāya III 324 see also under kaṭaṭṭhika.
-saññā the idea of a skeleton Saṃyutta-Nikāya V 129f.; Aṇguttara-Nikāya II 17; Dhammasaṇgani 264.
[BD]: aṭṭhika-saññā: perception of the skeleton
:: Aṭṭhika2 at Peta Vatthu Commentary 180 (sūcik°) to be read aṭṭita (q.v.) for aṭṭika.
:: Aṭṭhita1 see ṭhita.
:: Aṭṭhita2 [ā + ṭhita] undertaken, arrived at, looked after, considered Jātaka II 247 (= adhiṭṭhita commentary).
:: Aṭṭhita3 see atthika.
:: Aṭṭhilla at Vinaya II 266 is explained by Buddhaghosa on page 327 by gojaṇghaṭṭika, perhaps more likely = Sanskrit aṣṭhīlā a round pebble or stone.
:: Aḍḍha1 (and addha) [etymology uncertain, Sanskrit ardha] one half, half; usually in compounds (see below), like diyaḍḍha 1½ (°sata 150) Peta Vatthu Commentary 155 (see as to meaning Stede, GPv page 107). Note: aḍḍha is never used by itself, for "half" in absolute position upaḍḍha (q.v.) is always used.
-akkhika with furtive glance ("half an eye") Dhammapada IV 98;
-aṭṭha half of eight, i.e. four (cf. aṭṭhaḍḍha) Saṃyutta-Nikāya II 222 (°ratana); Jātaka VI 354 (°pāda quadruped; v.l. for aṭṭhaḍḍha);
-aḷhaka ½ an aḷhaka (measure) Dhammapada III 367;
-uḍḍha [cf. {17} Mahārāṣṭrī form cauṭṭha = Sanskrit caturtha] three and a half Jātaka I 82; IV 180; V 417, 420; Dhammapada I 87; Mahāvaṃsa 12, 53;
-ocitaka half plucked off Jātaka I 120;
-karīsa (-matta) half a k. in extent Vimāna Vatthu 64 (cf. aṭṭha-karīsa);
-kahāpaṇa ½ kahāpaṇa Aṇguttara-Nikāya V 83;
-kāsika (or °ya) worth half a thousand kāsiyas (i.e. of Benares monetary standard) Vinaya I 281 (kambala, a woollen garment of that value; cf. Vinaya Texts II 195); II 150 (bimbohanāni, pillows; so read for aḍḍhakāyikāni in Text); Jātaka V 447 (-kāsigaṇikā for °kāsiya° a courtezan who charges that price, in phrase °k.-gaṇikā viya na bahunnaṃ piyāmanāpā);
-kumbha a half (-filled) pitcher Sutta-Nipāta 721;
-kusi (technical term of tailoring) a short intermediate cross-seam Vinaya I 287;
-kosa half a room, a small room Jātaka VI 81 (= a° kosantara commentary);
-gāvuta half a league Jātaka VI 55;
-cūḷa (°vāhā vīhi) ½ a measure (of rice) Milindapañha 102, perhaps misread for aḍḍhāḷha (āḷha = āḷhaka, cf. Aṇguttara-Nikāya III 52), a half āḷha of rice;
-tiya the third (unit) less half, i.e. two and a half Vimāna Vatthu 66 (māsā); Jātaka I 49, 206, 255 (°sata 250). cf. next;
-teyya = °tiya 2½ Vinaya IV 117; Jātaka II 129 (°sata); Sumaṇgalavilāsinī I 173 (v.l. for °tiya); Dhammapada I 95 (°sata), 279; Peta Vatthu Commentary 20 (°sahassa);
-telasa [cf. BHS ardhatrayodaśa] twelve and a half Vinaya I 243, 247; Dīgha-Nikāya II 6 (°bhikkhusatāni, cf. tayo B 1 b); Dhammapada III 369;
-daṇḍaka a short stick Majjhima-Nikaya I 87 = Aṇguttara-Nikāya I 47; II 122 = Cullaniddesa §604 = Milindapañha 197;
-duka see °ruka;
-nāḷika (-matta) half anāḷi-measure full Jātaka VI 366;
-pallaṇka half a divan Vinaya II 280;
-bhāga half a share, one half Vimāna Vatthu 136 (= upaḍḍhabhāga Vimāna Vatthu 61); Peta Vatthu I 115;
-maṇḍala semi-circle, semi circular sewing Vinaya I 287;
-māna half amāna measure Jātaka I 468 (masculine = aṭṭhannaṃ nāḷinaṃ nāmaṃ commentary);
-māsa half a month, a half month, a fortnight Vinaya III 254 (ūnak°); Aṇguttara-Nikāya V 85; Jātaka III 218; Vimāna Vatthu 66. Frequently in accusative as adverb for a fortnight, e.g. Vinaya IV 117; Vimāna Vatthu 67; Peta Vatthu Commentary 55;
-māsaka half a bean (as weight or measure of value, see māsaka) Jātaka I 111;
-māsika half-monthly past participle 55;
-muṇḍaka shaven over half the head (sign of loss of freedom) Mahāvaṃsa 6, 42;
-yoga a certain kind of house (usually with pāsāda) Vinaya I 58 = 96, 107, 139, 239, 284; II 146. According to Vinaya Texts 174 "a gold coloured Bengal house" (Buddhaghosa), an interpretation which is not correct: we have to read supaṇṇa vaṇkageha "like a Garuḷa bird's crooked wing", i.e. where the roof is bent on one side;
-yojana half a yojana (in distance) Jātaka V 410; Sumaṇgalavilāsinī I 35 (in explanation of addhāna-magga); Dhammapada I 147; II 74;
-rattā midnight Aṇguttara-Nikāya III 40 (°aṃ adverb at m.); Vimāna Vatthu 8116 (°rattāyaṃ adverb = aḍḍharattiyaṃ Vimāna Vatthu 315); Jātaka I 264 (samaye); IV 159 (the same);
-ratti = °rattā Vimāna Vatthu 255, 315 (= majjhimayāma-samaya); Peta Vatthu Commentary 155;
-ruka (v.l. °duka) a certain fashion of wearing the hair Vinaya II 134; Buddhaghosa explanains (Sp VI 1211): aḍḍharukan ti udare lomarāji-ṭhapanaṃ "leaving a stripe of hair on the stomach";
-vivaṭa (dvāra) half open Jātaka V 293.
:: Aḍḍha2 (adjective) [Sanskrit āḍhya from ṛddha past participle of ṛdh, ṛdhnote and ṛdhyate (see ijjhati) to thrive. cf. Greek ἅλϑομαι thrive, Latin alo to nourish. cf. also Vedic iḍā refreshment and Pāḷi iddhi power. See also āḷhiya] rich, opulent, wealthy, well-to-do; usually in combination with mahaddhana and mahābhoga of great wealth and resources (followed by pahūta-jātarūparajata pahūta vittūpakaraṇa etc.). Thus at Dīgha-Nikāya I 115, 134, 137; III 163; past participle 52; Dhammapada I 3; Vimāna Vatthu 322; Peta Vatthu Commentary 3, 78 etc. In other combinations Vimāna Vatthu 314 (°kula); Cullaniddesa §615 (Sakka = aḍḍho mahaddhano dhanavā); Sumaṇgalavilāsinī I 281 (= issara); Dhammapada II 37 (°kula); Saddhammopāyana 270 (satasākh°), 312 (guṇ°), 540f. (the same), 561.
:: Aḍḍhaka (adjective) wealthy, rich, influential Jātaka IV 495; Peta Vatthu II 82 (= mahāvibhava Peta Vatthu Commentary 107).
:: Aḍḍhatā (feminine) [abstract to aḍḍha] riches, wealth, opulence Saddhammopāyana 316.
:: Aṇa [Sanskrit ṛṇa; see etymology under iṇa, of which aṇa is a doublet. See also āṇaṇya] debt, only in negative anaṇa (adjective) free from debt Vinaya I 6 = Saṃyutta-Nikāya I 137, 234 = Dīgha-Nikāya II 39; Therīgāthā 364 (i.e. without a new birth); Aṇguttara-Nikāya II 69; Jātaka V 481; Therīgāthā Commentary 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.) Dīgha-Nikāya I 223; Saṃyutta-Nikāya I 136; V 96 (°bīja); Sutta-Nipāta 299 (anuto aṇuṃ gradually); Jātaka III 12 (= appamattaka); IV 203; Dhammasaṇgani 230, 617 (= kisa); Therīgāthā Commentary 173; Milindapañha 361. Note aṇu is frequently spelled anu, thus usually in compound °matta.
-thūla (aṇuṃthūla) fine and coarse, small and large Dhammapada 31 (= mahantañ ca khuddakañ ca Dhammapada I 282), 409 = Sutta-Nipāta 633; Jātaka IV 192; Dhammapada IV 184;
-matta of small size, atomic, least Sutta-Nipāta 431; Vibhaṇga 244, 247 (cf. Majjhima-Nikaya III 134; Aṇguttara-Nikāya II 22); Dīpavaṃsa IV 20. The spelling is anumatta at Dīgha-Nikāya I 63 = Itivuttaka 118; Dhammapada 284; Sumaṇgalavilāsinī I 181; Saddhammopāyana 347;
-sahagata accompanied by a minimum of, i.e. residuum Kathāvatthu 81, cf. PtsC.6 note 3.
:: Aṇuka (adjective) = aṇu Sutta-Nipāta 146, Paramatthajotikā I 246.
:: Aṇḍa (neuter) [Etymology unknown. cf. Sanskrit aṇḍa
1. An egg Vinaya III 3; Saṃyutta-Nikāya II 258; Majjhima-Nikaya I 104; Aṇguttara-Nikāya IV 125f.
2. (plural) the testicles Vinaya III 106.
3. (in camm°) a water-bag Jātaka I 249 (see Morris JPTS 1884 69).
-kosa shell of eggs Vinaya III 3 = Majjhima-Nikaya I 104; Aṇguttara-Nikāya IV 126, 176;
-cheda(ka) one who castrates, a gelder Jātaka IV 364, 366;
-ja 1. born from eggs Saṃyutta-Nikāya III 241 (of snakes); Majjhima-Nikaya I 73; Jātaka II 53 = V 85; Milindapañha 267.] 2. a bird Jātaka V 189;
-bhārin bearing his testicles Saṃyutta-Nikāya II 258 = Vinaya III 100;
-sambhava the product of an egg, i.e. a bird Theragāthā 599;
-hāraka one who takes or extirpates the testicles Majjhima-Nikaya I 383.
:: Aṇḍaka1 (neuter) = aṇḍa, egg Dhammapada I 60; III 137 (sakuṇ°).
:: Aṇḍaka2 (adjective) [Sanskrit? probably an inorganic form; the diæresis of caṇḍaka into c'aṇḍaka seems very plausible. As to meaning cf. as 396 and see Buddhist Manual of Psychological Ethics 325, also Morris JPTS 1893, 6, who, not satisfactorily, tries to establish a relation to ard, as in aṭṭa3] only used of vācā, speech: harsh, rough, insolent Majjhima-Nikaya I 286; Aṇguttara-Nikāya V 265, 283, 293 (gloss kaṇṭakā); Jātaka III 260; Dhammasaṇgani 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. Jātakamala 3175) Majjhima-Nikaya I 134; Saṃyutta-Nikāya I 214; IV 157 (mahā udak°); Sutta-Nipāta 173 (figurative for saṃsāra see Paramatthajotikā II 214), 183, 184; Jātaka I 119 (°kucchi), 227 (the same); V 159 (mah°); Mahāvaṃsa 5, 60; 19, 16 (mah°).
2. a stream, river Jātaka III 521; V 255.
:: Aṇha [Sanskrit ahna, day, see ahan] day, only as °—° in apar°, pubb°, majjh°, sāy°, q.v.
:: Atakkaka (adjective) [a + takka2] not mixed with buttermilk Jātaka VI 21.
:: Ataccha (neuter) [a + taccha2] falsehood, untruth Dīgha-Nikāya I 3; Jātaka 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) Jātaka VI 133 (ati uggata commentary = accuggata Text), 307 (ati ahitaṃ commentary = accāhitaṃ Text).
II as prefix, meaning.
1. on to, up to, towards, until); as far Anglo-Saxon accanta up to the end; aticchati to go further, passion; atipāta "falling onto"; attack slaying; atimāpeti to put damage on to, i.e. to destroy.
2. over, beyond, past, by, trans-; with verbs: (a.) transitive atikkamati to pass beyond, surpass atimaññati to put one's "manas" over, to despise; atirocati to surpass in splendour. (b.) intransitive atikkanta passed by; atikkama traversing aticca transgressing; atīta past, gone beyond. — Also with {18} verbal derivations: accaya lapse, also sin, transgression ("going over"); atireka remainder, left over; atisaya overflow, abundance; atisāra stepping over, sin.
3. exceedingly, in a high or excessive degree either very (much) or too (much); in nominal compounds (a), rarely also in verbal compounds see (b). — (a) with nouns and adjective: °āsanna too near; °uttama the very highest; °udaka too much water; °khippa too soon; °dāna excessive alms giving; °dāruṇa very cruel; °dīgha extremely long; °dūra too near; deva a super-god °pago too early; °bāḷha too much; °bhāra a too heavy load; °manāpa very lovely; °manohara very charming; °mahant too great; °vikāla very inconvenient; °vela a very long time; °sambādha too tight, etc. etc. (b.) with verb: atibhuñjati to eat excessively.
III a peculiar use of ati is its function in reduplication-compounds, expressing "and, adding further, and so on, even more, etc." like that of the other comparing or contrasting prefixes a (ā), anu, ava, paṭi, vi (e.g. khaṇḍākhaṇḍa, seṭṭhānuseṭṭhi, chiddāvacchidda, aṇgapaccaṇga, 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. cakkāticakkaṃ mañcātimañcaṃ bandhati to heap carts upon carts, couches upon couches (in order to see a procession) Vinaya IV 360 (Buddhaghosa); Jātaka II 331; IV 81; Dhammapada IV 61. °devātideva god upon god, god and more than a god (see atideva); mānātimāna all kinds of conceit; vaṇkātivaṇka crooked all over Jātaka I 160.
IV Semantically ati is closely related to abhi, so that in consequence of dialectical variation we frequently find ati in Pāḷi, where the corresponding expression in later Sanskrit shows abhi. See e.g. the following cases for comparison: accuṇha atijāta, °pīḷita °brūheti, °vassati, °vāyati, °veṭheti.
Note The contracted (assimilation-) form of ati before vowels is acc- (q.v.). See also for adverbial use atiriva, ativiya, atīva.
:: Ati-ambila (adjective) [ati + ambila] too sour Dhammapada II 85.
:: Ati-Arahant [ati + Arahant] a super-Arahant, one who surpasses even other Arahants Milindapañha 277.
:: Ati-issara (adjective) very powerful(?) Jātaka V 441 (°bhesajja, medicin).
:: Ati-uṇha (adjective) too hot Peta Vatthu Commentary 37 (°ātapa glow). See also accuṇha (which is the usual form).
:: Ati-uttama (adjective) by far the best or highest Vimāna Vatthu 80.
:: Ati-udaka too much water, excess of water Dhammapada I 52.
:: Ati-ussura (adjective) only in locative °e (adverb) too soon after sunrise, too early Vimāna Vatthu 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 Aṇguttara-Nikāya I 62.
:: Atikaḍḍhati [ati + kaḍḍhati] to pull too hard, to labour, trouble, drudge Vinaya III 17.
:: Atikaṇha (adjective) [ati + kaṇha] too black Vinaya IV 7.
:: Atikaruṇa (adjective) [ati + karuṇa] very pitiful, extremely miserable Jātaka I 202; IV 142; VI 53.
:: Atikassa (gerund) [from atikassati ati + kṛṣ; Sanskrit atikṛṣya] pulling (right) through Jātaka V 173 (rajjuṃ, a rope, through the nostrils; v.l. anti°).
:: Atikāla [ati + kāla] in instrumental atikālena adverb in very good time very early Vinaya I 70 (+ atidivā).
:: Atikkanta [past participle of atikamati] passed beyond, passed by, gone by, elapsed; passed over, passing beyond, surpassing Jātaka II 128 (tīṇi saṃvaccharāni); Dhammapada III 133 (tayo vaye passed beyond the 3 ages of life); Peta Vatthu Commentary 55 (māse °e after the lapse of a month), 74 (kati divasā °ā how many days have passed).
-mānusaka superhuman Itivuttaka 100; past participle 60; cf. BHS atikrānta-mānuṣyaka Mahāvastu III 321.
:: Atikkantikā (feminine) [abstract derived from preceding] transgressing overstepping the bounds (of good behaviour), lawlessness Milindapañha 122.
:: Atikkama [Sanskrit atikrama] going over or further, passing beyond, traversing figurative overcoming of, overstepping, failing against, transgression Dhammapada 191; Dhammasaṇgani 299; Peta Vatthu Commentary 154 (katipayayojan°), 159 (°caraṇa sinful mode of life); Milindapañha 158 (dur° hard to overcome); Saddhammopāyana 64.
:: Atikkamaṇaka (adjective) [atikkamaṇa + ka] exceeding Jātaka I 153.
:: Atikkamati [ati + kamati]
(1) to go beyond, to pass over, to cross, to pass by.
(2) to overcome, to conquer, to surpass to be superior to. — Jātaka IV 141; Dhammapada 221 (potential °eyya, overcome); Peta Vatthu Commentary 67 (maggena: passes by). gerundive atikkamanīya to be overcome Dīgha-Nikāya II 13 (an°); Paramatthajotikā II 568 (dur°). gerund atikkamma Dīgha-Nikāya II 12 (surpassing); Itivuttaka 51 (māradheyyaṃ, passing over), cf. vv.ll. under adhigayha; and atikkamitva going beyond, overcoming, transcending (Jātaka IV 139 (samuddaṃ); past participle 17; Jātaka I 162 (raṭṭhaṃ having left). Often to be translated as adverb "beyond", e.g. pare beyond others Peta Vatthu Commentary 15; vasabhagāmaṃ beyond the village of V. Peta Vatthu Commentary 168, — past participle atikkanta (q.v.).
:: Atikkameti [causative of atikkamati] to make passive to cause to pass over Jātaka I 151.
:: Atikkhippaṃ (adverb) [ati + khippa] too soon Vinaya II 284.
:: Atikhaṇa (neuter) [ati + khaṇa(na)] too much digging Jātaka II 296.
:: Atikhāta (neuter) = preceding Jātaka II 296.
:: Atikhiṇa (adjective) [ati + khīṇa] in cāpātikhīṇa broken bow (?) Dhammapada 156 (explained at Dhammapada III 132 as cāpāto atikhīṇā cāpā vinimmuttā).
:: Atiga (—°) (adjective) [ati + ga] going over, overcoming, surmounting, getting over Sutta-Nipāta 250 (saṇga°); Dhammapada 370 (the same); Sutta-Nipāta 795 (sīma°, cf. Mahāniddesa 99), 1096 (ogha°); Mahāniddesa 100 (= atikkanta); Cullaniddesa §180 (the same).
:: Atigacchati [ati + gacchati] to go over, i.e. to overcome, surmount, conquer, get the better of, only in preterit (preterit) 3rd singular accagā (q.v. and see gacchati 3) Sutta-Nipāta 1040; Dhammapada 414 and accagamā (see gacchati 2) Vinaya II 192; Dīgha-Nikāya I 85; Saṃyutta-Nikāya II 205; Sumaṇgalavilāsinī I 236 (= abhibhavitvā pa vatta). Also 3rd plural accaguṃ Itivuttaka 93, 95.
:: Atigāḷeti [ati + gāḷeti, causative of galati, cf. Sanskrit vi-gālayati] to destroy, make perish, waste away Jātaka VI 211 (= atigālayati vināseti commentary page 215). Perhaps reading should be atigāḷheti (see atigāḷhita).
:: Atigāḷha (adjective) [ati + gāḷha1] very tight or close, intensive Jātaka I 62. cf. atigāḷhita.
:: Atigāḷhita [past participle of atigāḷheti, denominative from atigāḷha; cf. Sanskrit atigāhate to overcome] oppressed, harmed, overcome, defeated, destroyed Jātaka V 401 (= atipīḷita commentary).
:: Atighora (adjective) [ati + ghora] very terrible or fierce Saddhammopāyana 285.
:: Aticaraṇa (neuter) [from aticarati] transgression Peta Vatthu Commentary 159.
:: Aticarati [ati + carati]
1. to go about, to roam about Peta Vatthu II 1215; Peta Vatthu Commentary 57.
2. to transgress, to commit adultery Jātaka I 496. cf. next.
:: Aticaritar [agent noun of aticarati] one who transgresses, especially a woman who commits adultery Aṇguttara-Nikāya II 61 (all mss read aticaritvā); IV 66 (Text aticarittā).
:: Aticariyā (feminine) [ati + cariyā] transgression, sin, adultery Dīgha-Nikāya III 190.
:: Aticāra [from aticarati] transgression Vimāna Vatthu 158 (= aticca cāra Vimāna Vatthu 72).
:: Aticārin (adjective/noun) [from aticarati] transgressing sinning, especially as feminine aticārinī an adulteress Saṃyutta-Nikāya II 259; IV 242; Dīgha-Nikāya III 190; Aṇguttara-Nikāya III 261; Peta Vatthu II 1214; Peta Vatthu Commentary 151 (v.l.), 152; Vimāna Vatthu 110.
:: Aticitra (adjective) [ati + citra] very splendid, brilliant, quite exceptional Milindapañha 28.
:: Aticca (gerundive) [gerund of ati + eti, ati + i
1. passing beyond, traversing overcoming, surmounting Sutta-Nipāta 519, 529, 531. Used adverbially = beyond, in excess, more than usual, exceedingly Sutta-Nipāta 373, 804 (= vassasataṃ atikkamitvā Mahāniddesa 120).
2. failing, transgressing sinning, especially committing adultery Jātaka V 424; Vimāna Vatthu 72,
:: Aticchati [Sanskrit ati-ṛcchati, ati + ṛ, cf. aṇṇava] to go on, only occurring in imperative aticchatha (bhante) "please go on, Sir", asking a bhikkhu to seek alms elsewhere, thus refusing to give in a civil way. [The interpretation given by Trenckner, as quoted by Childers, is from ati + iṣ "go and beg further on". (Trenckner "Notes" 65) but this would entail a meaning like "desire in excess", since iṣ does not convey the notion of movement] Jātaka III 462; Dhammapada IV 98 (Text aticcha, vv.ll. °atha); Vimāna Vatthu 101; Milindapañha 8. — causative aticchāpeti to make go on, to Anglo-Saxon to go further Jātaka III 462. cf. icchatā.
:: Aticchatta [ati + chatta] a "super"-sunshade, a sunshade of extraordinary size and colours as 2.
:: Atitāta (adjective) [ati + jāta, perhaps ati in sense of abhi, cf. abhijāta] well-born, well behaved, gentlemanly Itivuttaka 14 (opposite avajāta). {BD]: high-born
:: Atitarati [ati + tarati] to pass over, cross, go beyond preterit accatari Saṃyutta-Nikāya IV 157 = Itivuttaka 57 (°āri).
:: Atituccha (adjective) [ati + tuccha] very, or quite empty Saddhammopāyana 430.
:: Atituṭṭhi (feminine) [ati + tuṭṭhi] extreme joy Jātaka I 207.
:: Atitula (adjective) [ati + tula] beyond compare, incomparable Theragāthā 831 = Sutta-Nipāta 561 (= tulaṃ atīto nirupamo ti attho Paramatthajotikā II 455).
:: Atitta (adjective) [a + titta] dissatisfied, unsatisfied Jātaka I 440; Dhammapada 48.
:: Atittha (neuter) [a + tittha] "that which is not a fording-place". i.e. not the right way, manner or time; as °wrongly in the wrong way Jātaka I 343; IV 379; VI 241; Sumaṇgalavilāsinī I 38.
-pakkhandana choosing a wrong foding place Dhammapada III 347
:: Atithi [Sanskrit atithi of at = aṭ, see aṭati; originally the wanderer, cf. Vedic atithin wandering] — a guest, stranger, newcomer Dīgha-Nikāya I 117 (= āgantuka-navaka pāhuṇaka Sumaṇgalavilāsinī I 288); Aṇguttara-Nikāya II 68; III 45, 260; Jātaka IV 31, 274; V 388; Khuddakapāṭha VIII 7 (= n'atthi assa ṭhiti yamhi vā tamhi vā divase āgacchatī ti atithi Paramatthajotikā I 222); Vimāna Vatthu 24 (= āgantuka).
:: Atidāna (neuter) [ati + dāna] too generous giving, an excessive gift of alms Milindapañha 277; Peta Vatthu Commentary 129, 130.
:: Atidāruṇa (adjective) [Sanskrit atidāruṇa, ati + dāruṇa] very cruel, extremely fierce Peta Vatthu III 73.
:: Atidiṭṭhi (feminine) [ati + diṭṭhi] higher doctrine, super knowledge (?) Vinaya I 63 = II 4 (+ adhisīla; should we read adhi-diṭṭhi?)
:: Atidivā (adverb) [ati + divā] late in the day, in the afternoon Vinaya I 70 (+ atikālena); Saṃyutta-Nikāya I 200; Aṇguttara-Nikāya III 117.
:: Atidisati [ati + disati] to give further explanation, to explain in detail Milindapañha 304.
:: Atidīgha (adjective) [ati + dīgha] too long, extremely long Jātaka IV 165; Peta Vatthu II 102; Vimāna Vatthu 103 (opposite atirassa).
:: Atidukkha [ati + dukkha] great evil, exceedingly painful excessive suffering Peta Vatthu Commentary 65; Saddhammopāyana 95. In atidukkha-vāca Peta Vatthu Commentary 15 ati belongs to the whole compound, i.e. of very hurtful speech.
:: Atidūra (adjective) [ati + dūra] very or too far Vinaya I 46; Jātaka II 154; Peta Vatthu II 965 = Dhammapada III 220 (v.l. suvidūre); Peta Vatthu Commentary 42 (opposite accāsanna).
:: Atideva [ati + deva] a super god, god above gods, usually epithet of the Buddha Saṃyutta-Nikāya I 141; Theragāthā 489; Cullaniddesa §307 (cf. adhi°); Milindapañha 277. atidevadeva the same Milindapañha 203, 209. devātideva god over the gods (of the Buddha) Cullaniddesa §307 a.
:: Atidhamati [ati + dhamati] to beat a drum too hard Jātaka I 283; past participle atidhanta ibid.
:: Atidhātatā [ati + dhāta + ta] oversatiation Jātaka II 193.
:: Atidhāvati [ati + dhāvati 1] to run past, to outstrip or get a head of Saṃyutta-Nikāya III 103; IV 230; Majjhima-Nikaya III 19; Itivuttaka 43; Milindapañha 136; Paramatthajotikā II 21.
:: Atidhonacārin [ati + dhonacārin] indulging too much in the use of the "dhonas", i.e. the four requisites of the bhikkhu, or transgressing the proper use or normal application of the requisites (explained at Dhammapada III 344, cf. dhona) Dhammapada 240 = Nettipakaraṇa 129.
:: Atināmeti [BHS atināmayati, e.g. Divyāvadāna 82, 443; ati + nāmeti] to pass time Aṇguttara-Nikāya I 206; Milindapañha 345.
:: Atiniggaṇhāti [ati + niggaṇhāti] to rebuke too much Jātaka VI 417.
:: Atinīcaka (adjective) [ati + nīcaka] too low, only in phrase cakkavāḷaṃ atisambādhaṃ Brahmaloko atinīcako the World is too narrow and heaven too low (to comprehend the merit of a person, as sign of exceeding merit) Dhammapada I 310; III 310 = Vimāna Vatthu 68.
:: Atineti [ati + neti] to bring up to, to fetch, to provide with Vinaya II 180 (udakaṃ).
:: Atipaṇḍita (adjective) [ati + paṇḍita] too clever Dhammapada IV 38.
:: Atipaṇḍitatā (feminine) [abstract of atipaṇḍita] too much cleverness Dhammapada II 29.
:: Atipadāna (neuter) [ati + pa + dāna] too much alms-giving Peta Vatthu II 943 (= atidāna Peta Vatthu Commentary 130).
:: Atipapañca [ati + papañca] too great a delay, excessive tarrying Jātaka I 64; II 93.
:: Atipariccāga [ati + pariccāga] excess in liberality Dhammapada III 11.
:: Atipassati [ati + passati; cf. Sanskrit anupaśyati] to look for, catch sight of, discover Majjhima-Nikaya III 132 (nāgaṃ).
:: Atipāta [ati + pat] attack, only in phrase pāṇātipāta destruction of life, slaying, killing, murder Dīgha-Nikāya I 4 (pāṇātipātā veramaṇī, refraining from killing, the first of the dasa-sīla or deca logue); Sumaṇgalavilāsinī I 69 (= pāṇavadha, pāṇaghāta); Sutta-Nipāta 242; Khuddakapāṭha II cf. Paramatthajotikā I 26; Peta Vatthu Commentary 28, 33 etc.
:: Atipātin (adjective/noun) one who attacks or destroys Sutta-Nipāta 248; Jātaka VI 449 (in war nāga-k-khandh° = hatthi-k-khande khaggena chinditvā commentary); Peta Vatthu Commentary 27 (pāṇ°).
:: Atipāteti [denominative from atipāta] to destroy Saṃyutta-Nikāya V 453; Dhammapada 246 (v.l. for atimāpeti, q.v.). cf. paripāteti.
:: Atipīṇita (adjective) [ati + pīṇita] too much beloved, too dear, too lovely Dhammapada V 70.
:: Atipīḷita [ati + pīḷita, cf. Sanskrit abhipīḍita] pressed against, oppressed, harassed, vexed Jātaka V 401 (= atigāḷhita).
:: Atippago (adverb) [cf. Sanskrit atiprage] too early, usually elliptical = it is too early (with infinitive carituṃ etc.) Dīgha-Nikāya I 178; Majjhima-Nikaya I 84; Aṇguttara-Nikāya IV 35.
:: Atibaddha [past participle of atibandhati; cf. Sanskrit anubaddha] tied to, coupled Jātaka I 192 = Vinaya IV 5.
:: Atibandhati [ati + bandhati; cf. Sanskrit anubandhati] to tie close to, to harness on, to couple Jātaka I 191f. — past participle atibaddha q.v.
:: Atibahala (adjective) [ati + bahala] very thick Jātaka VI 365.
:: Atibāḷha (adjective) [ati + bāḷha] very great or strong Peta Vatthu Commentary 178; neuter adverb °ṃ too much Dīgha-Nikāya I 93, 95; Majjhima-Nikaya I 253.
:: Atibāheti [ati + bāheti, causative to bṛh1; cf. Sanskrit ābṛhati] to drive away, to pull out Jātaka IV 366 (= abbāheti).
:: Atibrahmā [ati + brahmā] a greater Brahmā, a super-god Milindapañha 277; Dhammapada II 60 (Brahmuṇā Aṇguttara-Nikāya greater than B.).
:: Atibrūheti [ati + brūheti, bṛh2, but by commentary taken incorrectly to brū; cf. Sanskrit abhi-bṛṃhayati] to shout out, roar, cry Jātaka V 361 (= mahāsaddaṃ nicchāreti).
:: Atibhagini-putta [ati + bhagini-putta] a very dear nephew Jātaka I 223.
:: Atibhāra [ati + bhāra] too heavy a load Milindapañha 277 (°ena sakaṭassa akkho bhijjati).
:: Atibhārita (adjective) [ati + bhārita] too heavily weighed, overloaded Vinaya IV 47.
:: Atibhāriya (adjective) too serious Dhammapada I 70.
:: Atibhuñjati [ati + bhuñjati] to eat too much, to overeat Milindapañha 153.
:: Atibhutta (neuter) [ati + bhutta] overeating Milindapañha 135.
:: Atibhoti [ati + bha vati, cf. Sanskrit atibha vati and abhibha vati] to excel, overcome, to get the better of, to deceive Jātaka I 163 (= ajjhottharati vañceti commentary).
:: Atimaññati [Sanskrit atimanyate; ati + man] to despise, slight, neglect Sutta-Nipāta 148 (= Paramatthajotikā I 247 atikkamitvā maññati); Dhammapada 365, 366; Jātaka II 347; Peta Vatthu I 76 (°issaṃ, v.l. °asiṃ = ati-k-kamitvā avamaññiṃ Peta Vatthu Commentary 37); Peta Vatthu Commentary 36; Saddhammopāyana 609.
:: Atimaññanā (feminine) [abstract to preceding, cf. atimāna] arrogance, contempt, neglect Milindapañha 122.
:: Atimanāpa (adjective) [ati + manāpa] very lovely Peta Vatthu Commentary 77 (+ abhirūpa).
:: Atimanorama (adjective) [ati + manorama] very charming Jātaka I 60.
:: Atimanohara (adjective) [ati + manohara] very charming Peta Vatthu Commentary 46.
:: Atimanda(ka) (adjective) [ati + manda] too slow, too weak Saddhammopāyana 204, 273, 488.
:: Atimamāyati [ati + mamāyati, cf. Sanskrit atīmamāyate in different meaning = envy] — to favour too much, to spoil or fondle Jātaka II 316.
:: Atimahant (adjective) [ati + mahant] very or too great Jātaka I 221; Peta Vatthu Commentary 75.
:: Atimāna [Sanskrit atimāna, ati + māna] high opinion (of oneself), pride, arrogance, conceit, Majjhima-Nikaya I 363; Sutta-Nipāta 853 (see explanation at Mahāniddesa 233), 942, 968; Jātaka VI 235; Mahāniddesa 490; Milindapañha 289. cf. atimaññanā.
:: Atimānin (adjective) [from atimāna] Dīgha-Nikāya II 45 (thaddha + a.); Sutta-Nipāta 143 (an°) 244; Paramatthajotikā I 236.
:: Atimāpeti [ati + māpeti, causative of mī, mināte, original meaning "to do damage to"] to injure, destroy, kill; only in the stock phrase pāṇaṃ atimāpeti (with v.l. atipāteti) to destroy life, to kill Dīgha-Nikāya I 52 (v.l. °pāteti) = Sumaṇgalavilāsinī I 159 (pāṇaṃ hanati pi parehi hanāpeti either to kill or incite others to murder); Majjhima-Nikaya I 404, 516; Saṃyutta-Nikāya IV 343; Aṇguttara-Nikāya III 205 (correct Text reading atimāteti; v.l. pāteti); Dhammapada 246 (v.l. °pāteti) = Dhammapada III 356 (parassa jīvitindriyaṃ upa-c-chindati).
:: Atimukhara (adjective) [ati + mukhara] very talkative, a chatterbox Jātaka I 418; Dhammapada II 70. atimukharatā (feminine abstract) ibid.
:: Atimuttaka [Sanskrit atimuktaka] name of a plant, Gaertnera Racemosa Vinaya II 256 = Majjhima-Nikaya I 32; Milindapañha 338.
:: Atimuduka (adjective) [ati + muduka] very soft, mild or feeble Jātaka I 262.
:: Atiyakkha [ati + yakkha] a sorcerer, wizard, fortune-teller Jātaka VI 502 (commentary: bhūta-vijjā ikkhaṇīka).
:: Atiyācaka (adjective) [ati + yācaka] one who asks too much Vinaya III 147.
:: Atiyācanā (feminine) [ati + yācanā] asking or begging too much Vinaya III 147.
:: Atirattiṃ (adverb) [ati + ratti; cf. atidivā] late in the night, at midnight Jātaka I 436 (opposite atipabhāte).
:: Atirassa (adjective) [ati + rassa] too short (opposite atidīgha) Vinaya IV 7; Jātaka VI 457; Vimāna Vatthu 103.
:: Atirājā [ati + rājā] a higher king, the greatest king, more than a king Dhammapada II 60; Milindapañha 277.
:: Atiriccati [ati + riccati, see ritta] to be left over, to remain Saddhammopāyana 23, 126.
:: Atiritta (adjective) [past participle of ati + rīc, see ritta] left over, only as negative an° applied to food, i.e. food which is not the leavings of a meal, fresh food Vinaya I 213 sq, 238; II 301; IV 82f., 85.
:: Atiriva (ati-r-iva) see ativiya.
:: Atireka (adjective) [Sanskrit atireka, ati + ric, rinakti; see ritta] surplus, too much; exceeding, excessive, in a high degree; extra Vinaya I 255; Jātaka I 72 (°padasata), 109; 441 (in higher positions); Milindapañha 216; as 2; Dhammapada II 98.
-cīvara an extra robe Vinaya I 289;
-pāda exceeding the worth of apāda, more than apāda, Vinaya III 47.
:: Atirekatā (feminine) [abstract to preceding] excessiveness, surplus, excess Kathāvatthu 607.
:: Atirocati [ati + ruc] to shine magnificently (transitive) to outshine, to surpass in splendour Dīgha-Nikāya II 208; Dhammapada 59; Peta Vatthu II 958; Milindapañha 336 (+ virocati); Dhammapada I 446 (= atikkamitvā virocati); III 219; Peta Vatthu Commentary 139 (= ativiya virocati).
:: Atilīna (adjective) [ati + līna] too much attached to worldly matters Saṃyutta-Nikāya V 263
:: Atilūkha (adjective) [ati + lūkha] too wretched, very miserable Saddhammopāyana 409
:: Atiloma (adjective) [ati + loma] too hairy, having too much hair Jātaka VI 457 (opp. aloma).
:: Ativaṇkin (adjective) [ati + vaṇkin] very crooked Jātaka I 160 (vaṇkātivaṇkin crooked all over; cf. ati III).
:: Ativaṇṇati [ati + vaṇṇati] to surpass excel Dīgha-Nikāya II 267.
:: Ativatta [past participle of ativattati: Sanskrit ativṛtta] passed beyond, surpassed, overcome (active and passive), conquered Sutta-Nipāta 1133 (bhava°); Cullaniddesa §21 (= atikkanta, vītivatta); Jātaka V 84 (bhaya°); Milindapañha 146, 154.
:: Ativattati [ati + vṛt, Sanskrit ativartate] to passive pass over, go beyond; to overcome, get over; conquer Vinaya II 237 (samuddo velaṃ n'); Saṃyutta-Nikāya II 92 (saṃsāraṃ); IV 158 (the same) Itivuttaka 9 (saṃsāraṃ) = Aṇguttara-Nikāya II 10 = Cullaniddesa 172a; Theragāthā 412; Jātaka I 58, 280; IV 134; VI 113, 114; Peta Vatthu Commentary 276, — past participle ativatta (q.v.).
:: Ativattar1 [Sanskrit °ativaktṛ, agent noun to ati-va cat i; cf. ativākya] one who insults or offends Jātaka V 266 (isīnaṃ ativattāro = pharusavācāhi atikkamitvā vattāro commentary).
:: Ativattar2 [Sanskrit ativartṛ, agent noun to ati-vattati] one who overcomes or is to be overcome Sutta-Nipāta 785 (svātivattā = durativattā duttarā duppatarā Mahāniddesa 76).
:: Ativasa (adjective) [ati + vasa from vas] being under somebody's rule, dependent upon (with genitive) Dhammapada 74 (= vase vattati Dhammapada II 79).
:: Ativassati [ati + vassati, cf. Sanskrit abhivarṣati] to rain down on, upon or into Theragāthā 447 = Vinaya II 240.
:: Ativākya (neuter) [ati + vac, cf. Sanskrit ativāda, from ati + vad] abuse, blame, reproach Dhammapada 320, 321 (= aṭṭha-anariya-vohāra-vasena pa vattaṃ vīti-k-kama-vacanaṃ Dhammapada IV 3); Jātaka VI 508.
:: Ativāta [ati + vāta] too much wind, a wind which is too strong, a gale, storm Milindapañha 277.
:: Ativāyati [ati + vāyati] to fill (excessively) with an odour or perfume, to satiate, permeate, pervade Milindapañha 333 (+ vāyati; cf. abhivāyati ibid 385).
:: Ativāha [from ati + vah, cf. Sanskrit ativahati and abhivāha] carrying, carrying over; a conveyance; one who conveys, i.e. a conductor, guide Theragāthā 616 (said of sīla, good character); Jātaka V 433. — cf. ativāhika.
:: Ativāhika [from ativāha] one who belongs to a conveyance, one who conveys or guides, a conductor (of a caravan) Jātaka V 471, 472 (°purisa).
:: Ativikāla (adjective) [ati + vikāla] at a very inconvenient time, much too late Dīgha-Nikāya I 108 (= suṭṭhu vikāla Sumaṇgalavilāsinī 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 Majjhima-Nikaya I 480; Saṃyutta-Nikāya V 226; Aṇguttara-Nikāya II 178.
epenthesis: The interpolation in a word or word-group of a sound or letter which has no etymological justification for appearing there. (E.g., the b in doubt.)
— p.p.
:: Ativiya (adverb) [Sanskrit atīva] = ati + iva, originally "much-like" like an excess = excessively. There are three forms of this expression, viz.
(1) ati + ivain contraction atīva (q.v.);
(2) ati + iva with epenthetic r: atiriva Dīgha-Nikāya II 264 (v.l. atīva); Sutta-Nipāta 679, 680, 683; Paramatthajotikā II 486;
(3) ati + viya (the doublet of iva) = ativiya Jātaka I 61, 263; Dhammapada II 71 (a. upakāra of great service); Peta Vatthu Commentary 22, 56, 139.
:: Ativisā (feminine) [Sanskrit ativiṣā] name of a plant Vinaya I 201; IV 35.
:: Ativissaṭṭha (adjective) [ati + vissaṭṭha] too abundant, in °vākya one who talks too much, a chatterbox Jātaka V 204.
:: Ativissāsika (adjective) [ati + vissāsika] very, or too confidential Jātaka I 86.
:: Ativissuta (adjective) [ati + vissuta] very famous, renowned Saddhammopāyana 473.
:: Ativeṭheti [ati + veṣṭ, cf. Sanskrit abhiveṣṭate] to wrap over, to cover, to enclose; to press, oppress, stifle Vinaya II 101; Jātaka V 452 (-ativiya veṭheti pīḷeti commentary).
:: Ativela (adjective) [ati + vela] excessive (of time); neuter adverb °ṃ a very long time; excessively Dīgha-Nikāya I 19 (= atikālaṃ aticiran ti attho Sumaṇgalavilāsinī I 113); Majjhima-Nikaya I 122; Sutta-Nipāta 973 (see explanation at Mahāniddesa 504); Jātaka III 103 = Mahāniddesa 504.
:: Atisañcara (°cāra?) [ati + sañcāra] wandering about too much Milindapañha 277.
:: Atisaṇha (adjective) [ati + saṇha] too subtle Dhammapada III 326.
:: Atisanta (adjective) [ati + santa1] extremely peaceful Saddhammopāyana 496.
:: Atisambādha (adjective) [ati + sambādha] too tight, crowded or narrow Dhammapada I 310; III 310 = Vimāna Vatthu 68; cf. atinīcaka. — feminine abstract atisambādhatā the state of being too narrow Jātaka I 7.
:: Atisaya [cf. Sanskrit atiśaya, from ati + śī] superiority, distinction, excellence, abundance Vimāna Vatthu 135 (= visesa); Peta Vatthu Commentary 86; Dāṭhāvaṃsa II 62.
:: Atisayati [ati + śī] to surpass excel; gerund atisayitvā Milindapañha 336 (+ ati-k-kamitvā).
:: Atisara (adjective) [from atisarati; cf. accasara] transgressing sinning Jātaka IV 6; cf. atisāra.
:: Atisarati [ati + sṛ] to go too far, to go beyond the limit, to overstep, transgress, preterit accasari (q.v.) Sutta-Nipāta 8f. (opposite paccasari; commentary atidhāvi); Jātaka V 70 and atisari Jātaka IV 6. gerund atisitvā (for °atisaritvā) Dīgha-Nikāya I 222; Saṃyutta-Nikāya IV 94; Aṇguttara-Nikāya I 145; V 226, 256; Sutta-Nipāta 908 (= Mahāniddesa 324 atikkamitvā etc.).
:: Atisāyaṃ (adverb) [ati + sāyaṃ] very late, late in the evening Jātaka V 94.
:: Atisāra [from ati + sṛ, see atisarati. cf. Sanskrit atisārain different meaning but BHS atisāra (sātisāra) in the same meaning) going too far, overstepping the limit, trespassing false step, slip, danger Vinaya I 55 (sātisāra), 326 (the same); Saṃyutta-Nikāya I 74; Majjhima-Nikaya III 237; Sutta-Nipāta 889 (atisāraṃ diṭṭhiyo = diṭṭhi-gatāni Mahāniddesa 297; going beyond the proper limits of the right faith), Jātaka V 221 (dhamm°), 379; Dhammapada I 182; as 28. See also atisara.
:: Atisithila (adjective) [ati + sithila] very loose, shaky or weak Aṇguttara-Nikāya III 375.
:: Atisīta (adjective) [ati + sīta] too cold Dhammapada II 85.
:: Atisītala (adjective) [ati + sītala] very cold Jātaka III 55.
:: Atihaṭṭha (adjective) [ati + haṭṭha] very pleased Saddhammopāyana 323.
:: Atiharati [ati + hṛ] to carry over, to bring over, bring, draw over Vinaya II 209; IV 264; Saṃyutta-Nikāya I 89; Jātaka I 292; V 347. Causative atiharāpeti to cause to bring over, bring in, reap, collective harvest Vinaya II 181; III 18; Milindapañha 66; Dhammapada IV 77. See also atihita.
:: Atihita [ati + hṛ, past participle of atiharati, hita unusual for hata, perhaps through analogy with Sanskrit abhi + dhā] brought over (from the field into the house), harvested, borne home Theragāthā 381 (vīhi).
:: Atihīna (adjective) [ati + hīna] very poor or destitute Aṇguttara-Nikāya IV 282, 287; 323 (opposite accogāḷha).
:: Atihīḷeti [ati + hīḍ] to despise Jātaka 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 atītaṃ addhānaṃ in the time which is past Saṃyutta-Nikāya III 86; Aṇguttara-Nikāya IV 219; V 32. — Peta Vatthu II 1212 (atītānaṃ, scilicet attabhāvāuaṃ, pariyanto na dissati); khaṇātīta with the right moment past Dhammapada 315 = Sutta-Nipāta 333; atītayobbana he who is past youth or whose youth is past Sutta-Nipāta 110.
(b) neuter the past: atīte (locative) once upon a time Jātaka I 98 etc. atītaṃ āhari he told (a tale of) the past, i.e. a jātaka Jātaka I 213, 218, 221 etc. — Saṃyutta-Nikāya I 5 (atītaṃ nānusocati); Aṇguttara-Nikāya III 400 (a. eko anto); Sutta-Nipāta 851, 1112. In this sense very frequently combined with or opposed to anāgata the future and paccuppanna the present, e.g. atītānāgate in past and future Saṃyutta-Nikāya II 58; Sutta-Nipāta 373; Jātaka VI 364. Or all three in stereotypical combination atīt'anāgata-paccuppanna (this the usual order) Dīgha-Nikāya III 100, 135; Saṃyutta-Nikāya II 26, 110, 252; III 19, 47, 187; IV 4f.; 151f.; Aṇguttara-Nikāya I 264f., 284; II 171, 202; III 151; V 33; Itivuttaka 53; Cullaniddesa 22; but also occasionally atīta paccuppanna anāgata, {22} e.g. Peta Vatthu Commentary 100.
2. (modal) passed out of, having overcome or surmounted, gone over, free from (cf. accaya 2) Saṃyutta-Nikāya I 97 (maraṇaṃ an° not free from death), 121 (sabbavera-bhaya°); Aṇguttara-Nikāya II 21; III 346 (sabba-saṃyojana°); Sutta-Nipāta 373 (kappa°), 598 (khaya°, of the moon = ūnabhāvaṃ atīta Paramatthajotikā II 463); Theragāthā 413 (with ablative)
3. (the same) overstepping, having transgressed or neglected (cf. accaya 3) Dhammapada 176 (dhammaṃ).
-aṃsa the past (= atīta koṭṭhāse, ati-k-kanta-bhavesū ti attho Therīgāthā Commentary 233) Dīgha-Nikāya II 222; III 275; Therīgāthā 314;
-ārammaṇa state of mind arising out of the past Dhammasaṇgani 1041.
:: Atīradassin (adjective/noun) [a + tīra + dassin] not seeing the shore Jātaka I 46; V 75 (nāvā). cf. Dīgha-Nikāya I 222.
:: Atīva (indeclinable) [ati + iva, see also ativiya] very much, exceedingly Jātaka II 413; Mahāvaṃsa 33, 2 etc.
:: Ato (adverb) [Sanskrit ataḥ] hence, now, therefore Saṃyutta-Nikāya I 15; Majjhima-Nikaya I 498; Milindapañha 87; Jātaka V 398 (= tato commentary).
:: Atoṇa [etymology ?) a class of jugglers or acrobats(?) Milindapañha 191.
:: Atta1 [ā + D + ta; Sanskrit ātta] that which has been taken up, assumed Atta-daṇḍa, he who has taken a stick in hand, a violent person, Saṃyutta-Nikāya I 236; IV 117; Sutta-Nipāta 630, 935; Dhammapada 406. Attañjaha, rejecting what had been assumed, Sutta-Nipāta 790. Attaṃ pahāya Sutta-Nipāta 800. The opposite is niratta, that which has not been assumed, has been thrown off, rejected. The Arahant has neither atta nor niratta (Snp 787, 858, 919), neither assumption nor rejection, he keeps an open mind on all speculative theories. See Mahāniddesa 82, 90, 107, 352; II 271; Paramatthajotikā II 523; Dhammapada IV 180 for the traditional exegesis. As legal technical term attādānaṃ ādīyati is to take upon oneself the conduct, before the Chapter, of a legal point already raised. Vinaya II 247 (quoted V 91).
:: Atta2 see attan.
:: Atta3 [Sanskrit akta, past participle of añjati] see upatta.
:: 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 attānaṃ Dīgha-Nikāya I 13, 185; Saṃyutta-Nikāya I 24; Sutta-Nipāta 132, 451. — genitive dative attano Sutta-Nipāta 334, 592 etc., also as ablative Aṇguttara-Nikāya III 337 (attano ca parato ca as regards himself and others). — instrumental ablative attanā Saṃyutta-Nikāya I 24; Sutta-Nipāta 132, 451; Dhammapada II 75; Peta Vatthu Commentary 15, 214 etc. On use of attanā see below III 1 commentary — locative attani Saṃyutta-Nikāya V 177; Aṇguttara-Nikāya I 149 (attanī metri causā); II 52 (anattani); III 181; Majjhima-Nikaya I 138; Sutta-Nipāta 666, 756, 784; Vibhaṇga 376 (an°).
(2) of atta- (a-stem) we find the following cases: accusative attaṃ Dhammapada 379. — instrumental attena Saṃyutta-Nikāya IV 54. — ablative attato Saṃyutta-Nikāya I 188; Paṭisambhidāmagga I 143; II 48; Vibhaṇga 336.
Meanings.
1. The soul as postulated in the animistic theories held in North India in the sixth and seventh centuries B.C. It is described in the Upanishads as a small creature, in shape like a man, dwelling in ordinary times in the heart It escapes from the body in sleep or trance; when it returns to the body life and motion reappear. It escapes from the body at death, then continues to carry on an everlasting life of its own. For numerous other details see Rhys Davids Theory of Soul in the Upanishads JRAS 1899. Buddhist India 251-255. Buddhism repudiated all such theories, thus differing {20} from other religions. Sixteen such theories about the soul Dīgha-Nikāya I 31. Seven other theories Dīgha-Nikāya I 34. Three others Dīgha-Nikāya I 186/7. a "soul" according to general belief was something permanent, unchangeable, not affected by sorrow Saṃyutta-Nikāya IV 54 = Kathāvatthu 67; Vinaya I 14; Majjhima-Nikaya I 138. See also Majjhima-Nikaya I 233; III 265, 271; Saṃyutta-Nikāya II 17, 109; III 135; Aṇguttara-Nikāya I 284; II 164, 171; V 188; Saṃyutta-Nikāya IV 400. cf. ātuman, tuma, puggala, jīva, satta, pāṇa and nāma-rūpa.
2. Oneself, himself, yourself. Nominative attā, very rare. Saṃyutta-Nikāya I 71, 169; III 120; Aṇguttara-Nikāya I 57, 149 (you yourself know whether that is true or false. cf. Manu VIII 84. Here attā comes very near to the European idea of conscience. But conscience as a unity or entity is not accepted by Buddhism) Sutta-Nipāta 284; Dhammapada 166, 380; Milindapañha 54 (the image, outward appearance, of oneself). Accusative attānaṃ Saṃyutta-Nikāya I 44 (would not give himself away, commentary: as a slave) Aṇguttara-Nikāya I 89; Sutta-Nipāta 709. Accusative attaṃ Dhammapada 379. Ablative attato as oneself Saṃyutta-Nikāya I 188; Paṭisambhidāmagga I 143; II 48; Vibhaṇga 336. Locative attani Aṇguttara-Nikāya I 149; III 181; Sutta-Nipāta 666, 784. Instrumental attanā Saṃyutta-Nikāya I 57 = Dhammapada 66; Saṃyutta-Nikāya I 75; II 68; Aṇguttara-Nikāya I 53; III 211; IV 405; Dhammapada 165. On one's own account, spontaneously Saṃyutta-Nikāya IV 307; V 354; Aṇguttara-Nikāya I 297; II 99, 218; III 81; Jātaka I 156; Peta Vatthu Commentary 15, 20. In composition with numerals atta-dutiya himself and one other Dīgha-Nikāya II 147; °catuttha with himself as fourth Majjhima-Nikaya I 393; Aṇguttara-Nikāya III 36; °pañcama Dīpavaṃsa VIII 2; °sattama Jātaka I 233; °aṭṭhama Vimāna Vatthu 149 (as atta-n'aṭṭhama Vimāna Vatthu 3413), and °aṭṭhamaka Milindapañha 291.
anattā (noun and predicative adjective) not a soul, without a soul. Most frequently in combination with dukkha and anicca
(1) as noun: Saṃyutta-Nikāya III 141 (°anupassin); IV 49; V 345 (°saññin); Aṇguttara-Nikāya II 52 = Paṭisambhidāmagga II 80 (anattani anattā; opposed to anattani attā, the opinion of the micchā-diṭṭhi-gatā sattā); Dhammapada 279; Paṭisambhidāmagga II 37, 45f. (°anupassanā), 106 (yaṃ aniccañ ca dukkhañ ca taṃ anattā); Dhammapada III 406 (°lakkhaṇa).
(2) as adjective (predicative): Saṃyutta-Nikāya IV 152f.; 166; 130f., 148f.; Vinaya I 13 = Saṃyutta-Nikāya III 66 = Cullaniddesa §680 Q 1; Saṃyutta-Nikāya III 20f.; 178f., 196f.; sabbe dhammā anattā Vinaya V 86; Saṃyutta-Nikāya III 133; IV 28, 401.
-attha one's own profit or interest Sutta-Nipāta 75; Cullaniddesa §23; Jātaka IV 56, 96; otherwise as atta-d-attha, e.g. Sutta-Nipāta 284;
-atthiya looking after one's own needs Theragāthā 1097.
ādhipaka master of oneself, self-mastered Aṇguttara-Nikāya I 150;
-adhipateyya self-dependence, self-reliance, independence Aṇguttara-Nikāya I 147. ādhīna independent Dīgha-Nikāya I 72.
ānudiṭṭhi speculation about souls Saṃyutta-Nikāya III 185; IV 148; Aṇguttara-Nikāya III 447; Sutta-Nipāta 1119; Paṭisambhidāmagga I 143; Vibhaṇga 368; Milindapañha 146. ānuyogin one who concentrates his attention on himself Dhammapada 209; Dhammapada III 275.
ānuvāda blaming oneself Aṇguttara-Nikāya II 121; Vibhaṇga 376;
-uññā self-humiliation Vibhaṇga 353 (+ att-avaññā);
-uddesa relation to oneself Vinaya III 149 (= attano atthāya), also °ika ibid. 144;
-kata self-made Saṃyutta-Nikāya I 134 (opposite para°);
-kāma love of self Aṇguttara-Nikāya II 21; adjective a lover of "soul", one who cares for his own soul Saṃyutta-Nikāya I 75;
-kāra individual self, fixed individuality, oneself (cf. ahaṃ-kāra) Dīgha-Nikāya I 53 (opposite para°); Aṇguttara-Nikāya III 337 (the same) Sumaṇgalavilāsinī I 160; as neuter at Jātaka V 401 in the sense of service ("self-doing", slavery) (attakārāni karonti bhattusu);
-kilamatha self-mortification Dīgha-Nikāya III 113; Saṃyutta-Nikāya IV 330; V 421; Majjhima-Nikaya III 230;
-garahin self-censuring Sutta-Nipāta 778;
-gutta self-guarded Dhammapada 379;
-gutti watchfullness as regards one's self, self-care Aṇguttara-Nikāya II 72;
-ghañña self-destruction Dhammapada 164;
-ja proceeding from oneself Dhammapada 161 (pāpa);
-ññū knowing oneself Aṇguttara-Nikāya IV 113, cf. Dīgha-Nikāya III 252;
-(n)tapa self-mortifying, self-vexing Dīgha-Nikāya III 232 = Aṇguttara-Nikāya II 205 (opposite paran°); Majjhima-Nikaya I 341, 411; II 159; past participle 55, 56;
-daṇḍa see atta1;
-danta self-restrained, self-controlled Dhammapada 104, 322;
-diṭṭhi speculation concerning the nature of the soul Mahāniddesa 107; Paramatthajotikā II 523, 527;
-dīpa relying on oneself, independent, founded on oneself (+ atta-saraṇa, opposite añña°) Dīgha-Nikāya II 100 = III 42; Saṃyutta-Nikāya V 154; Sutta-Nipāta 501 (= attano guṇe eva attano dīpaṃ katvā Paramatthajotikā II 416);
-paccakkha only in instrumental °ena by or with his own presence, i.e. himself Jātaka V 119;
-paccakkhika eye-witness Jātaka V 119;
-paccatthika hostile to oneself Vinaya II 94, 96;
-paṭilābha acquisition of a personality Dīgha-Nikāya I 195 (tayo: oḷārika, manomaya , arūpa);
-paritāpana self-chastisement, mortification Dīgha-Nikāya III 232 = Aṇguttara-Nikāya II 205; Majjhima-Nikaya I 341; Peta Vatthu Commentary 18, 30;
-parittā charm (protection) for oneself Vinaya II 110;
-pa ribhava disrespect for one's own person Vibhaṇga 353;
-bhāva one's own nature (1) person, personality, individuality, living creature; form, appearance [cf. Buddhist Manual of Psychological Ethics lxxix and BHS ātmabhāva body Divyāvadāna 70, 73 (°pratilambha), 230; Avadānaśataka I 162 (pratilambha), 167, 171] Vinaya II 238 (living beings, forms); Saṃyutta-Nikāya V 442 (bodily appearance); Aṇguttara-Nikāya I 279 (oḷārika Aṇguttara-Nikāya substantial creature); II 17 (creature); Dhammapada II 64, 69 (Appearance); Paramatthajotikā II 132 (personality). — (2) life, rebirth Aṇguttara-Nikāya I 134f.; III 412; {23} Dhammapada II 68; Peta Vatthu Commentary 8, 15, 166 (atītā °ā former lives). °ṃ pa vatteti to lead a life, to live Peta Vatthu Commentary 29, 181. Thus in compound paṭilābha assumption of an existence, becoming reborn as an individual Vinaya II 185; III 105; Dīgha-Nikāya III 231; Majjhima-Nikaya III 46; Saṃyutta-Nikāya II 255, 272, 283; III 144; Aṇguttara-Nikāya II 159, 188; III 122f. — (3) character, quality of heart Sutta-Nipāta 388 (= citta Paramatthajotikā II 374); Jātaka I 61;
-rūpa "of the form of self", self-like only in instrumental °ena as adverb by oneself, on one's own account, for the sake of oneself Saṃyutta-Nikāya IV 97; Aṇguttara-Nikāya II 120;
-vadha self-destruction Saṃyutta-Nikāya II 241; Aṇguttara-Nikāya II 73;
-vāda theory of (a persistent) soul Dīgha-Nikāya III 230; Majjhima-Nikaya I 66; Dīgha-Nikāya II 58; Saṃyutta-Nikāya II 3, 245f.; III 103, 165, 203; IV 1f., 43f., 153f.; Paṭisambhidāmagga I 156f.; Vibhaṇga 136, 375. For various points of an "atta-vādic" doctrine see Index to Saṃyutta Nikāya;
-vyābādha personal harm or distress self-suffering, one's own disaster (opposite para°) Majjhima-Nikaya I 369; Saṃyutta-Nikāya IV 339 = Aṇguttara-Nikāya I 157; II 179;
-vetana supporting oneself, earning one's own living Sutta-Nipāta 24;
-sañcetanā self-perception, self-consciousness (opposite para°) Dīgha-Nikāya III 231; Aṇguttara-Nikāya II 159;
-sambhava originating from one's self Saṃyutta-Nikāya I 70; Aṇguttara-Nikāya IV 312; Dhammapada 161 (pāpa); Theragāthā 260;
-sambhūta arisen from oneself Sutta-Nipāta 272;
-sammāpaṇidhi thorough pursuit or development of one's personality Aṇguttara-Nikāya II 32; Sutta-Nipāta 260, cf. Paramatthajotikā I 132;
-saraṇa see °dipa;
-sukha happiness of oneself, self-success Dīpavaṃsa I 66, Cariyāpiṭaka II 11;
-hita personal welfare one's own good (opposite para°) Dīgha-Nikāya III 233; Aṇguttara-Nikāya II 95f.
-hetu for one's own sake, out of self-consideration Sutta-Nipāta 122; Dhammapada 328.
[BD]: Attha-sañcetanā: through one's own intent
:: Attaniya (adjective) [from attā] belonging to the soul, having a soul, of the nature of soul, soul-like; usually neuter anything of the nature of soul Majjhima-Nikaya I 138 = Kathāvatthu 67; Majjhima-Nikaya I 297; II 263; Saṃyutta-Nikāya III 78 (yaṃ kho anattaniyaṃ whatever has no soul), 127; IV 54 = Cullaniddesa §680f; Saṃyutta-Nikāya IV 82 = III 33 = Cullaniddesa §680 Q 3; Saṃyutta-Nikāya IV 168; V 6; Cullaniddesa §680 Dīgha-Nikāya cf. Buddhist Manual of Psychological Ethics xlif.
:: Attamana [atta1 + mano, having an upraised mind Buddhaghosa's explanation is saka-mano Sumaṇgalavilāsinī I 255 = attā + mano. He applies the same explanation to atta manatā (at Dhammasaṇgani 9, see Buddhist Manual of Psychological Ethics 10) = attano manatā mentality of one's self] delighted, pleased, enraptured Dīgha-Nikāya I 3, 90 (an°); II 14; Aṇguttara-Nikāya III 337, 343; IV 344; Sutta-Nipāta 45 = Dhammapada 328 (= upaṭṭhita-sati Dhammapada IV 29); Sutta-Nipāta 995; Cullaniddesa §24 (= tuṭṭha-mano haṭṭha-mano etc.); Vimāna Vatthu 14; past participle 33 (an°); Milindapañha 18; Sumaṇgalavilāsinī I 52; Dhammapada I 89 (an°-dhātuka displeased); Peta Vatthu Commentary 23, 132; Vimāna Vatthu 21 (where Dhammapāla gives two explanations, either tuṭṭha-mano or saka-mano).
:: Atta manatā (feminine) [abstract to preceding] satisfaction, joy, pleasure, transport of mind Majjhima-Nikaya I 114; Aṇguttara-Nikāya I 276; IV 62; past participle 18 (an°); Dhammasaṇgani 9, 86, 418 (an°); Peta Vatthu Commentary 132; Vimāna Vatthu 67 (an°).
:: Attāṇa (adjective) [a + tāṇa] without shelter or protection Jātaka I 229; Milindapañha 148, 325; Therīgāthā Commentary 285.
:: Attha1 (also aṭṭha, especially in combinations mentioned under 3) (masculine and neuter) [Vedic artha from ṛ, arti and ṛṇoti to reach, attain or to proceed (to or from), thus originally result (or cause), profit, attainment. cf. semantically French chose, Latin causa
1. interest, advantage, gain; (moral) good, blessings welfare; profit, prosperity, well-being Majjhima-Nikaya I 111 (atthassa ninnetar, of the Buddha, bringer of good); Saṃyutta-Nikāya IV 94 (the same); Saṃyutta-Nikāya I 34 (attano Aṇguttara-Nikāya one's own welfare), 55 (the same) 86, 102, 126 = Aṇguttara-Nikāya II 46 (atthassa patti); Saṃyutta-Nikāya I 162 (attano ca parassa ca); II 222 (the same); IV 347 (°ṃ bhañjati destroy the good or welfare, always with musāvādena by lying, cf. attha-bhañjanaka); Aṇguttara-Nikāya I 61 (°ṃ anubhoti to fare well, to have a (good) result); III 364 (samparāyika Aṇguttara-Nikāya profit in the future life); V 223f. (anattho ca attho ca detriment and profit); Itivuttaka 44 (v.l. attā better); Sutta-Nipāta {21} 37, 58 (= Cullaniddesa 26, where the six kinds of advantages are enumerated as att° par° ubhay°, i.e. advantage, resulting for oneself, for others, for both; diṭṭha-dhammik° samparāyik° param° gain for this life, for a future life, and highest gain of all, i.e. Arahantship); Sutta-Nipāta 331 (ko attho supitena what good is it to sleep = na hi sakkā supantena koci attho papuṇituṃ Paramatthajotikā II 338; cf. ko attho supinena te Peta Vatthu II 61); Peta Vatthu Commentary 30 (atthaṃ sādheti does good, results in good, 69 (samparāyikena atthena). — dative atthāya for the good, for the benefit of (genitive); to advantage, often combined with hitāya sukhāya, e.g. Dīgha-Nikāya III 211f.; Itivuttaka 79. — Khuddakapāṭha VIII 1 (to my benefit); Peta Vatthu I 43 (= upakārāya Peta Vatthu Commentary 18), II 129 (to great advantage). See also below 6.
Sometimes in a more concrete meaning = riches, wealth, e.g. Jātaka I 256 (= vaḍḍhiṃ commentary); III 394 (the same); Peta Vatthu IV 14 (= dhanaṃ Peta Vatthu Commentary 219). — Often as °—°: att°, one's own wellfare, usually combined with par° and ubhay° (see above) Saṃyutta-Nikāya II 29; V 121; Aṇguttara-Nikāya I 158, 216; III 63f.; IV 134; Sutta-Nipāta 75 (att-aṭṭha, v.l. attha Nidd II), 284 (atta-d-attha); uttam° the highest gain, the very best thing Dhammapada 386 (= Arahatta Dhammapada IV 142); Sutta-Nipāta 324 (= Arahatta Paramatthajotikā II 332); param° the same Cullaniddesa §26; sad° one's own weal Dīgha-Nikāya II 141; Majjhima-Nikaya I 4; Saṃyutta-Nikāya II 29; V 145; Aṇguttara-Nikāya I 144; sāttha (adjective) connected with advantage, beneficial, profitable (of the Dhamma; or should we take it as "with the meaning, in spirit"? see sāttha) Dīgha-Nikāya I 62; Saṃyutta-Nikāya V 352; Aṇguttara-Nikāya II 147; III 152; Cullaniddesa §316.
2. need, want (with instrumental), use (for = instrumental) Saṃyutta-Nikāya I 37 (°jāta when need has arisen, in need); Jātaka I 254; III 126, 281; IV 1; Dhammapada I 398 (n'atthi eteh'attho I have no use for them); Vimāna Vatthu 250; Peta Vatthu Commentary 24 (yāvadattha, adjective as much as is needed, sufficient = anappaka).
3. sense, meaning, import (of a word), denotation, signification. In this application attha is always spelled aṭṭha in compounds aṭṭh'uppatti and aṭṭha-kathā (see below). On term see also Compendium 4. — Saṃyutta-Nikāya III 93 (atthaṃ vibhajati explain the sense); Aṇguttara-Nikāya I 23 (the same), 60 (nīt° primary meaning, literal meaning; neyy° secondary or inferred meaning); II 189 (°ṃ ācikkhati to interpret); Sutta-Nipāta 126 (°ṃ pucchita asked the (correct) sense, the literal meaning), 251 (°ṃ akkhāti); Theragāthā 374; attho paramo the highest sense, the ultimate sense or intrinsic meaning Itivuttaka 98, cf. Compendium 6, 81, 223; Milindapañha 28 (paramatthato in the absolute sense); Milindapañha 18 (atthato according to its meaning, opposite vyañjanato by letter, orthographically); Dhammapada II 82; III 175; Paramatthajotikā I 81 (pad° meaning of a word); Paramatthajotikā II 91 (the same); Peta Vatthu Commentary 15 (°ṃ 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. Sumaṇgalavilāsinī I 65; Dhammapada IV 140, 141; Peta Vatthu Commentary 33, etc.
4. Contrasted with dhamma in the combination attho ca dhammo ca it (attha) refers to the (primary, natural) meaning of the word, while dhamma relates to the (interpreted) meaning of the text, to its bearing on the norm and conduct; or one might say they represent the theoretical and practical side of the text (pāḷi) to be discussed, the "letter" and the "spirit". Thus at Aṇguttara-Nikāya I 69; V 222, 254; Sutta-Nipāta 326 (= bhāsitatthañ ca pāḷi-dhammañ ca Paramatthajotikā II 333); Itivuttaka 84 (duṭṭho atthaṃ na jānāti dhammaṃ na passati: he realizes neither the meaning nor the importance); Dhammapada 363 (= bhāsitatthañ c'eva desanā-dhammañ ca); Jātaka II 353; VI 368; Cullaniddesa §386 (meaning and proper nature); Peta Vatthu III 96 (but explained by Peta Vatthu Commentary 211 as hita = benefit, good, thus referring it to above 1). For the same use see compounds °dhamma, °paṭisambhidā, especially in adverbal use (see under 6) Sutta-Nipāta 430 (yen'atthena for which purpose), 508 (kena atthena v.l. for Text attanā), Jātaka I 411 (atthaṃ vā kāraṇaṃ vā reason and cause); Dhammapada II 95 (+ kāraṇa (; Peta Vatthu Commentary 11 (ayaṃ 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" Saṃyutta-Nikāya II 36 (ekena-padena sabbo attho vutto the whole matter is said with one word); Jātaka I 151 (taṃ atthaṃ the matter); II 160 (imaṃ Aṇguttara-Nikāya this); VI 289 (taṃ atthaṃ pakāsento); Peta Vatthu Commentary 6 (taṃ atthaṃ pucchi asked it), 11 (visajjeti explains it), 29 (vuttaṃ atthaṃ what had been said), 82 (the same). — (b) affair, cause, case (cf. aṭṭa2 and Latin causa) Dhammapada 256, 331; Milindapañha 47 (kassa atthaṃ dhāresi whose cause do you support, with whom do you agree?). See also alamattha.
6. Adversative use of oblique cases in the sense of a preposition:
(a) dative atthāya for the {24} sake of, in order to, for Jātaka I 254 dhan'atthāya for wealth, kim° what for, why?), 279; II 133; III 54; Dhammapada II 82; Peta Vatthu Commentary 55, 75, 78.
(b) accusative atthaṃ on account of, in order to, often instead of an infinitive or with another infinitive substitute Jātaka I 279 (kim°); III 53 (the same); I 253; II 128; Dīpavaṃsa VI 79; Dhammapada I 397; Peta Vatthu Commentary 32 (dassan° in order to see), 78, 167, etc.
(c) ablative atthā Jātaka III 518 (pitu atthā = atthāya commentary).
(d) locative atthe instead of, for Vimāna Vatthu 10; Peta Vatthu Commentary 33; etc.
anattha (masculine and neuter)
1. unprofitable situation or condition, mischief, harm, misery, misfortune Saṃyutta-Nikāya I 103; II 196 (anatthāya saṃvattati); Aṇguttara-Nikāya IV 96 (°ṃ adhipajjati) Itivuttaka 84 (°janano doso ill-will brings discomfort); Jātaka I 63, 196; past participle 37; Dhammasaṇgani 1060, 1231; Saddhammopāyana 87; Sumaṇgalavilāsinī I 52 (anattha-janano kodho, cf. Itivuttaka 83 and Cullaniddesa §420 Q2); Dhammapada II 73; Peta Vatthu Commentary 13, 61, 114, 199.
2. (= attha 3) incorrect sense, false meaning, as adjective senseless (and therefore unprofitable, no good, irrelevant) Aṇguttara-Nikāya V 222, 254 (adhammo ca); Dhammapada 100 (= aniyyānadīpaka Dhammapada II 209); Sutta-Nipāta 126 (explained at Paramatthajotikā II 180 as ahitaṃ).
-akkhāyin showing what is profitable Dīgha-Nikāya III 187;
-attha riches Jātaka VI 290 (= attha-bhūtaṃ atthaṃ commentary);
-antara difference between the (two) meanings Milindapañha 158. At Theragāthā 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 Saṃyutta-Nikāya I 87 (see abhisamaya);
-uddhāra synopsis or abstract of contents ("matter") of the Vinaya Dīpavaṃsa V 37;
-upaparikkhā investigation of meaning, (+ dhamma-savanna) Majjhima-Nikaya II 175; Aṇguttara-Nikāya III 381f.; IV 221; V 126;
-uppatti (aṭṭh°) sense, meaning, explanation, interpretation Jātaka I 89; Sumaṇgalavilāsinī I 242; Paramatthajotikā I 216; Vimāna Vatthu 197, 203 (cf. pāḷito) Peta Vatthu Commentary 2, 6, 78; etc;
-kāma (adjective) (a) well-wishing, a well-wisher, friend, one who is interested in the welfare of others (cf. Sanskrit artha-kāma, e.g. Bhagavadgītā II 5: gurūn artha-kāman) Saṃyutta-Nikāya I 140, 197, 201f.; Aṇguttara-Nikāya III 143; Dīgha-Nikāya III 164 (bahuno janassa a., + hitakāmo); Jātaka I 241; Peta Vatthu IV 351; Peta Vatthu a25; Paramatthajotikā II 287 (an°). — (b) one who is interested in his own gain or good, either in good or bad sense (= greedy) Saṃyutta-Nikāya I 44; Peta Vatthu Commentary 112;
-kathā (aṭṭha°) exposition of the sense, explanation, commentary Jātaka V 38, 170; Peta Vatthu Commentary 1, 71, etc. frequent in name of commentary
-kara beneficial, useful Vinaya III 149; Milindapañha 321;
-karaṇa the business of trying a case, holding court, giving judgment (v.l. aṭṭa°) Dīgha-Nikāya II 20; Saṃyutta-Nikāya I 74 (judgment hall?);
-kavi a didactic poet (see kavi) Aṇguttara-Nikāya II 230;
-kāmin = °kāma, well-wishing Sutta-Nipāta 986 (devatā attha-kāminī);
-kāraṇā (ablative) for the sake of gain Dīgha-Nikāya III 186;
-kusala clever in finding out what is good or profitable Sutta-Nipāta 143 (= atthacheka Paramatthajotikā I 236);
-cara doing good, busy in the interest of others, obliging Saṃyutta-Nikāya I 23 (narānaṃ = "working out man's salvation");
-caraka (adjective) one who devotes himself to being useful to others, doing good, one who renders service to others, e.g. An attendant, messenger, agent etc. Dīgha-Nikāya I 107 (= hitakāraka Sumaṇgalavilāsinī I 276); Jātaka II 87; III 326; IV 230; VI 369;
-cariyā useful conduct or behaviour Dīgha-Nikāya III 152, 190, 232; Aṇguttara-Nikāya II 32, 248; IV 219, 364;
-ññu one who knows what is useful or who knows the (plain or correct) meaning of something (+ dhammaññū) Dīgha-Nikāya III 252; Aṇguttara-Nikāya III 148; IV 113f.
-dassin intent upon the (moral) good Sutta-Nipāta 385 (= hitānupassīn Paramatthajotikā II 373);
-dassimant one who examines a cause (cf. Sanskrit arthadarśika) Jātaka VI 286 (but explained by commentary as "saṇha-sukhuma-pañña " of deep insight, one who has a fine and minute knowledge);
-desanā interpretation, exegesis Milindapañha 21 (dhamm°);
-dhamma "reason and morality", see above no. 3. °anusāsaka one who advises regarding the meaning and application of the Law, a professor of moral philosophy Jātaka II 105; Dhammapada II 71;
-pada a profitable saying, a word of good sense, text, motto Aṇguttara-Nikāya II 189; III {22} 356; Dhammapada 100;
-paṭisambhidā knowledge of the meaning (of words) combined with dhamma° of the text or spirit (see above no. 3) Paṭisambhidāmagga I 132; II 150; Vibhaṇga 293f.
-paṭisaṃvedin experiencing good Dīgha-Nikāya III 241 (+ dhamma°); Aṇguttara-Nikāya I 151; III 21;
-baddha expecting some good from (with locative) Sutta-Nipāta 382;
-bhañjanaka breaking the welfare of, hurting Dhammapada III 356 (paresaṃ of others, by means of telling lies, musāvādena);
-majjha of beautiful waist Jātaka V 170 (= sumajjhā commentary; reading must be faulty, there is hardly any connection with attha; v.l. atta);
-rasa sweetness (or substance, essence) of meaning (+ dhamma°, vimutti°) Cullaniddesa §466; Paṭisambhidāmagga II 88, 89;
-vasa "dependence on the sense", reasonableness, reason, consequence, cause Dīgha-Nikāya II 285; Majjhima-Nikaya I 464; II 120; III 150; Saṃyutta-Nikāya II 202; III 93; IV 303; V 224; Aṇguttara-Nikāya I 61, 77, 98; II 240; III 72, 169, 237; Dhammapada 289 (= kāraṇa Dhammapada III 435); Itivuttaka 89; Sutta-Nipāta 297; Udāna 14;
-vasika sensible Itivuttaka 89; Milindapañha 406;
-va sin bent on (one's) aim or purpose Theragāthā 539;
-vādin one who speaks good, i.e. whose words are doing good or who speaks only useful speech, always in combination with kāla° bhūta° dhamma° Dīgha-Nikāya I 4; III 175; Aṇguttara-Nikāya I 204; II 22, 209; past participle 58; Sumaṇgalavilāsinī I 76 (explained as "one who speaks for the sake of reaping blessings here and hereafter");
-saṃvaṇṇanā explanation, exegesis Peta Vatthu Commentary 1;
-saṃhita connected with good, bringing good, profitable, useful, salutary Dīgha-Nikāya I 189; Saṃyutta-Nikāya II 223; IV 330; V 417; Aṇguttara-Nikāya III 196f., 244; Sutta-Nipāta 722 (= hitena saṃhitaṃ Paramatthajotikā II 500); past participle 58;
-sandassana determination of meaning, definition Paṭisambhidāmagga I 105;
-siddhi profit, advantage, benefit Jātaka I 402; Peta Vatthu Commentary 63.
:: Attha2 (neuter) [Vedic asta, of uncertain etymology] home, primarily as place of rest and shelter, but in Pāḷi phraseology abstracted from the "going home", i.e. setting of the sun, as disappearance, going out of existence, annihilation, extinction. Only in accusative and as °- in following phrases: atthaṇgacchati to disappear, to go out of existence, to vanish Dhammapada 226 (= vināsaṃ n'atthi-bhāvaṃ gacchati Dhammapada III 324), 384 (= parikkhayaṃ gacchati); past participle atthaṇgata gone home, gone to rest, gone, disappeared; of the sun (= set): Jātaka I 175 (atthaṇgate suriye at sunset); Peta Vatthu Commentary 55 (the same) 216 (anatthaṇgate s. before sunset) figurative Sutta-Nipāta 472 (atthagata). 475 (the same); 1075 (= niruddha ucchinṇa vinaṭṭha anupādi-sesāya Nibbāna-dhātuyā nibbuta); Itivuttaka 58; Dhammasaṇgani 1038; Vibhaṇga 195.
-atthagatatta (neuter abstract) disappearance Paramatthajotikā II 409.
-atthaṇgama (atthagama passim) annihilation, disappearance; opposed to samudaya (coming into existence) and synonymous with nirodha (destruction) Dīgha-Nikāya I 34, 37, 183; Saṃyutta-Nikāya IV 327; Aṇguttara-Nikāya III 326; Paṭisambhidāmagga II 4, 6, 39; past participle 52; Dhammasaṇgani 165, 265, 501, 579; Vibhaṇga 105;
-atthaga mana (neuter) setting (of the sun) Jātaka I 101 (suriyass'atthagamanā at sunset) Sumaṇgalavilāsinī I 95 (= oga mana). — attha-gāmin, in phrase uday'atthagāmin leading to birth and death (of paññā): see udaya;
-atthaṃ paleti = atthaṇgacchati (figurative) Sutta-Nipāta 1074 (= atthaṇgameti nirujjhati Cullaniddesa §28). — Also atthamita (past participal of i) set (of the sun) in phrase anatthamite suriye before sunset (with anatthaṇgamite as v.l. at both passages) Dhammapada I 86; III 127. — cf. also abbhattha.
:: Attha3 present 2nd plural of atthi (q.v.).
:: Atthata [past participle of attharati] spread, covered, spread over with (—°) Vinaya I 265; IV 287; V 172 (also an°); Aṇguttara-Nikāya III 50; Peta Vatthu Commentary 141.
:: Atthatta (neuter) [abstract from attha1] reason, cause; only in ablative atthattā according to the sense, by reason of, on account of Peta Vatthu Commentary 189 (—°).
:: Atthara [from attharati] a rug (for horses, elephants etc.) Dīgha-Nikāya I 7.
:: Attharaka [= atthara] a covering Jātaka I 9; Sumaṇgalavilāsinī I 87. — feminine °ikā a layer Jātaka I 9; V 280.
:: Attharaṇa (neuter) [from attharati] a covering, carpet, cover, rug Vinaya II 291; Aṇguttara-Nikāya II 56; III 53; Mahāvaṃsa 3, 20; 15, 40; 25, 102; Therīgāthā Commentary 22.
:: Attharati [ā + stṛ] to spread, to cover, to spread out; stretch, lay out Vinaya I 254; V 172; Jātaka I 199; V 113; VI 428; Dhammapada I 272, — past participle atthata (q.v.). — causative attharāpeti to cause to be spread Jātaka V 110; Mahāvaṃsa 3, 20; 29, 7; 34, 69.
:: Atthavant (adjective) [cf. Sanskrit arthavant] full of benefit Saṃyutta-Nikāya I 30; Theragāthā 740; Milindapañha 172.
:: Atthāra [cf. Sanskrit āstāra, from attharati] spreading out Vinaya V 172 (see kaṭhina). atthāraka same ibid.; Vinaya II 87 (covering).
:: Atthi [Sanskrit asti, 1st singular asmi; Greek εἰμί-ἐστί; Latin sum-est; Gothic im-ist; Anglo-Saxon eom-is English am-is] to be, to exist. Present Indicative 1st singular asmi Sutta-Nipāta 1120, 1143; Jātaka I 151; III 55, and amhi Majjhima-Nikaya I 429; Sutta-Nipāta 694; Jātaka II 153; Peta Vatthu I 102; II 82. 2nd singular asi Sutta-Nipāta 420; Jātaka II 160 ('si); III 278; Vimāna Vatthu 324; Peta Vatthu Commentary 4. — 3rd singular atthi Sutta-Nipāta 377, 672, 884; Jātaka I 278. Often used for 3rd plural (= santi), e.g. Jātaka I 280; II 2; III 55. — 1st plural asma [Sanskrit smaḥ] Sutta-Nipāta 594, 595; asmase Sutta-Nipāta 595, and amha Sutta-Nipāta 570; Jātaka II 128. 2nd plural attha Jātaka II 128; Peta Vatthu Commentary 39, 74 (āgat'attha you have come). 3rd plural santi Sutta-Nipāta 1077; Cullaniddesa §637 (= saṃvijjanti atthi upalabbhanti); Jātaka II 353; Peta Vatthu Commentary 7, 22 — Imperative atthu Sutta-Nipāta 340; Jātaka I 59; III 26. — potential 1st singular siyā [Sanskrit syām] Peta Vatthu II 88, and assaṃ [conditional used as potential] Sutta-Nipāta 1120; Peta Vatthu I 125 (= bhaveyyaṃ Peta Vatthu Commentary 64). — 2nd singular siyā [Sanskrit syāḥ] Peta Vatthu II 87. — 3rd singular siyā [Sanskrit syāt] Dīgha-Nikāya II 154; Sutta-Nipāta 325, 1092; Cullaniddesa §105 (= jāneyya, nibbatteyya); Jātaka I 262; Peta Vatthu Commentary 13, and assa Dīgha-Nikāya I 135, 196; II 154; Aṇguttara-Nikāya V 194; Sutta-Nipāta 49, 143; Dhammapada 124, 260; Peta Vatthu II 324; 924. — 1st plural assu Peta Vatthu Commentary 27. 3rd plural assu [cf. Sanskrit syuḥ] Sutta-Nipāta 532; Dhammapada 74; Peta Vatthu IV 136 (= bhaveyyuṃ Peta Vatthu Commentary 231). — preterit 1st singular āsiṃ [Sanskrit āsaṃ] Sutta-Nipāta 284; Peta Vatthu I 21 (= ahosiṃ Peta Vatthu Commentary 83); II 34 (= ahosiṃ Peta Vatthu Commentary 83). — 3rd singular āsi [Sanskrit āsīt] Sutta-Nipāta 994. — 3rd āsuṃ [cf. Sanskrit Perfect āsuḥ] Peta Vatthu II 321, 133 (ti pi pāṭho for su). Present participle sat only in locative sati (as locative absolute) Dhammapada 146; Jātaka I 150, 263, santa Sutta-Nipāta 105; Cullaniddesa §635; Jātaka I 150 (locative evaṃ sante in this case); III 26, and samāna (q.v.) Jātaka I 266; IV 138.
-bhāva state of being, existence, being Jātaka I 222, 290; II 415; Dhammapada II 5; IV 217 (atthibhāva vā n'atthibhāva vā whether there is or not).
:: Atthika (adjective) [cf. Sanskrit arthika
1. (to attha1) profitable, good, proper. In this meaning the mss show a variance of spelling either atthika or aṭṭhika or aṭṭhita; in all cases atthika should be preferred Dīgha-Nikāya I 55 (°vāda); Majjhima-Nikaya II 212 (aṭṭhita); Aṇguttara-Nikāya III 219f. (idaṃ atthikaṃ this is suitable, of good avail; Text aṭṭhitaṃ, vv.ll. As above); Sutta-Nipāta 1058 (aṭṭhita; Cullaniddesa §20 also aṭṭhita, which at this passage shows a confusion between aṭṭha and a-ṭhita); Jātaka V 151 (in definition of aṭṭhikatvā q.v.); past participle 69, 70 (Text aṭṭhika, v.l. aṭṭhita; explained by Puggalapaññatti 250, 24 by kalyāṇāya).
2. (to attha1 2) desirous of (—°), wanting, seeking for, in need of (with instrumental) Aṇguttara-Nikāya II 199 (uday° desirous of increase); Sutta-Nipāta 333, 460, 487 (puññ°), 987 (dhan° greedy for wealth); Jātaka I 263 (rajj° coveting a kingdom); V 19; Peta Vatthu II 228 (bhojan° in need of food); IV 11 (kāraṇ°), 121 (khiḍḍ° for play), 163 (puññ°); Peta Vatthu Commentary 95 (sasena Aṇguttara-Nikāya wanting a rabbit), 120; Sumaṇgalavilāsinī I 70 (atthikā those who like to).
-anatthika one who does not care for, or is not satisfied with (with instrumental) Jātaka V 460; Peta Vatthu Commentary 20; of no good Theragāthā 956 ("of little zeal" Mrs. Rhys Davids);
-bhāva (a) usefullness, profitableness Puggalapaññatti 250, 25 (b) state of need, distress Peta Vatthu Commentary 120.
:: Atthikavant (adjective) [atthika + vant] one who wants something, one who is on a certain errand Dīgha-Nikāya I 90 (atthikaṃ assa atthī ti Sumaṇgalavilāsinī I 255).
:: Atthitā (feminine) [feminine abstract from atthi cf. atthi-bhāva] state of being, existence, being, reality Majjhima-Nikaya I 486; Saṃyutta-Nikāya II 17 (°añ c'eva n'atthitañ ca to be and not to be); III 135; Jātaka V 110 (kassaci atthitaṃ vā n'atthitaṃ vā jānāhi see if there is anybody or not); as 394. — Often in ablative atthitāya by reason of, on account of, this being so Dhammapada III 344 (idam-atthitāya under this condition) Peta Vatthu Commentary 94, 97, 143.
:: Atthin (adjective) (—°) [Vedic arthin] desirous, wanting anything; see mant°, vād°.
:: Atthiya (adjective) (—°) [= atthika] having a purpose or end Saṃyutta-Nikāya III 189 (kim° for what purpose?); Aṇguttara-Nikāya V 1f. (the same), 311f.; Theragāthā 1097 (att° having one's purpose in oneself), 1274; Sutta-Nipāta 354 (yad atthiyaṃ on account of which).
:: Atra (adverb) [Sanskrit atra] here; atra atra here and there Jātaka I 414 = IV 5 (in explanation of atriccha).
:: Atraja (adjective) [Sanskrit ātma-ja, corrupted form for attaja (see attā) through analogy with Sanskrit atra "here". This form occurs only in Jātaka and similar sources, i.e. popular lore] born from oneself, one's own, applied to sons, of which there are four kinds enumerated, viz. atraja, khettaja, dinnaka, antevāsika putta Cullaniddesa §448. — Jātaka I 135; III 103 = Mahāniddesa 504; Jātaka III 181; V 465; VI 20; Mahāvaṃsa 4, 12; 13, 4; 36, 57.
:: Atriccha (adjective) [the popular etymology suggested at Jātaka IV 4 is atra atra icchamāna desiring here and there; but see atricchā] very covetous, greedy, wanting too much Jātaka I 414 = IV 4; III 206.
:: Atricchatā (feminine) [see atricchā] excessive lust Jātaka III 222.
:: Atricchā (feminine) [Sanskrit atṛptyā, a + tṛpt + yā, influenced by desiderative titṛpsati, so that atricchā phonetically rather corresponds to a form *a.-tṛpsyā (cch = psy, cf. Pāḷi chāta Sanskrit psāta). For the simple Sanskrit tṛpti see titti (from tappati2). According to Kern, but phonetically hardly justifiable it is Sanskrit atīccha = ati + icchā "too much desire", with r in dissolution of geminated tt, like atraja for attaja. See also atriccha adjective and cf. JPTS 1884 69] great desire, greed, excessive longing, insatiability Jātaka IV 5, 327.
:: Atha (indeclinable) [Sanskrit atha, cf. atho] copulative and adversative particle
1. After positive clauses, in enumerations, in the beginning and continuation of a story: and, and also, or; and then, now Dīgha-Nikāya II 2; III 152, 199 (athāparaṃ etad avoca); Majjhima-Nikaya I 435; Sutta-Nipāta 1006, 1007, 1017; Sutta-Nipāta 126 (athaparaṃ etad avoca: and further, something else); Dhammapada 69, 119, 377; Jātaka II 158; Peta Vatthu II 64; Peta Vatthu Commentary 3, 8 (atha na and not), 70.
2. After negative clauses: but Majjhima-Nikaya I 430; Sutta-Nipāta 990, 1047; Dhammapada 85, 136, 387; Peta Vatthu Commentary 68. Often combined with other particles, e.g. Atha kho (positive and negative) now, and then; but, rather, moreover Vinaya I 1; Dīgha-Nikāya I 141, 167, 174; Aṇguttara-Nikāya V 195; Peta Vatthu Commentary 79, 221, 251. na + ā + atha kho na neither + ā + nor Peta Vatthu Commentary 28. Atha kho pana and yet Dīgha-Nikāya I 139. Atha ca pana on the other hand Jātaka I 279. Atha vā or (after preceding ca), nor (after preceding na) Sutta-Nipāta 134; Dhammapada 140, 271; Peta Vatthu I 41; II 14. Athā vā pi Sutta-Nipāta 917, 921.
:: Athabbaṇa [Vedic atharvan; as regards etymology see Walde, Latin Wtb. under ater]
(1) the Atharva Veda Sv I 247 = Paramatthajotikā II 447 (°veda).
(2) one who is familiar with the (magic formulas of the) Atharvaveda Jātaka VI 490 (sāthabbaṇa = sahatthivejja, with the elephant-healer or doctor). See also āthabbaṇa.
:: Atho (indeclinable) [Sanskrit atho, atha + u] copulative and adversative particle: and, also, and further, likewise, nay Saṃyutta-Nikāya I 106; Sutta-Nipāta 43, 155, 647; Dhammapada 151, 234, 423; Jātaka I 83; II 185; IV 495; Itivuttaka 106; Khuddakapāṭha VIII 7; Peta Vatthu IV 315; Peta Vatthu Commentary 251 (atho ti nipātamattaṃ avadhāraṇ-atthe vā). Also combined with other particles, like atho pi Sutta-Nipāta 222, 537, 985; Peta Vatthu II 320; Paramatthajotikā I 166.
:: Ada (adjective) (—°) [to ad, see adeti, cf. °ga, °ṭha, °da etc.] eating Saṃyutta-Nikāya IV 195 (kiṭṭhāda eating corn); Jātaka II 439 (vantāda = vantakhādaka commentary).
:: Adaka (adjective) = ada Jātaka V 91 (purisādaka man-eater).
:: Adana (neuter) [from adeti] eating, food Jātaka V 374 (v.l. modana).
:: Adasaka (adjective) see dasā.
:: Adāsa [probably = adaṃsa, from ḍasati to bite, cf. dāṭhā tooth; literal meaning "toothless" or "not biting"] a kind of bird Jātaka IV 466.
:: Adiṭṭhā [a + diṭṭhā, gerund of °dassati] not seeing, without seeing Jātaka 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 Divyāvadāna 302) seizing or grasping that which is not given to one, i.e. stealing, is the 2nd of the ten qualifications of bad character or sīla (dasa-sīla see sīla II). Vinaya I 83 (°ā veramaṇī); Dīgha-Nikāya I 4 (= parassa haraṇaṃ theyyaṃ corikā ti vuttaṃ hoti Sumaṇgalavilāsinī I 71); III 68f., 82, 92, 181f.; Majjhima-Nikaya I 361; Itivuttaka 63; Khuddakapāṭha I, 16;, cf. Paramatthajotikā I 26. — adinnādāyin he who takes what is not given, a thief; stealing, thieving (cf. BSK. adattādāyika Divyāvadāna 301, 418) Vinaya I 85; Dīgha-Nikāya I 138; Saddhammopāyana 78.
:: Adu (or ādu) (indeclinable) [perhaps identical with aduṃ, neuter of pronoun asu] particle of affirmation: even, yea, nay; always in emphatic exclamations Vimāna Vatthu 622 (= udāhu Vimāna Vatthu 258; v.l. ādu) = Peta Vatthu IV 317 (ādu) = Dhammapada I 31 (Text ādu, v.l. adu); Vimāna Vatthu 631 (v.l. ādu); Jātaka V 330 (Text ādu, commentary adu; explained on page 331 fantastically as aduñ ca aduñ ca kammaṃ karohī ti). See also ādu.
:: Aduṃ neuter of pronoun asu.
:: Adūsaka (adjective) [a + dūsaka] innocent Jātaka V 143 (= nirapa-rādha commentary); VI 84, 552. feminine adūsikā Sutta-Nipāta 312.
:: Adūsiya = adūsaka Jātaka V 220 (= anaparādha commentary).
:: Adeti [Sanskrit ādayati, causative of atti, ad to eat, 1st singular admi = Greek ἔδω, Latin edo; Gothic itan = Old High German ezzan = English eat] to eat. Present indicative ademi etc. Jātaka V 31, 92, 197, 496; VI 106. potential adeyya Jātaka V 107, 392, 493.
:: Adda1 [cf. Sanskrit ārdraka] ginger Jātaka I 244 (°singivera).
:: Adda2 and Addā 3rd singular preterit of dassati; see dassati 2. A.
:: Adda3 (adjective) [Sanskrit ārdra, from ṛdati or ardati to melt, cf. Greek ἄρδω to moisten, ἂρδα dirt; see also alla] wet, moist, slippery Jātaka IV 353; VI 309; Milindapañha 346.
-āvalepana "smeared with moisture", i.e. shiny, glittering Saṃyutta-Nikāya IV 187 (kūṭāgāra); Majjhima-Nikaya I 86 = Cullaniddesa 1996 (upakāriyo). See also addha2. The reading allāvalepana occus at Cullaniddesa §40 (= Saṃyutta-Nikāya IV 187), and is perhaps to be preferred. The meaning is better to be given as "newly plastered".
:: Addakkhi 3rd singular preterit of dassati; see dassati 1 b.
:: Addasā 3rd singular preterit of dassati; see dassati 2 a.
:: Addā and Addāyanā at Vibhaṇga 371 in definition of anādariya is either faulty writing, or dialectical form or popular etymology for ādā and ādāyana; see ādariya.
:: Addāyate [v. denominative from adda] to be or get wet, figurative to be attached to Jātaka IV 351. See also allīyati.
:: Addi [Sanskrit ardri] a mountain Dāṭhāvaṃsa II 13.
:: Addita (past participle) [see aṭṭita which is the more correct spelling] afflicted, smarted, oppressed Jātaka I 21; II 407; III 261; IV 295; V 53, 268; Theragāthā 406; Mahāvaṃsa 1, 25; Peta Vatthu Commentary 260; Saddhammopāyana 37, 281.
:: Addha1 (numeral) [= aḍḍha, q.v.] one half, half (°-) Dīgha-Nikāya I 166 (°māsika); Aṇguttara-Nikāya II 160 (°māsa); Jātaka I 59 (°yojana); III 189 (°māsa).
:: Addha2 (adjective) [= adda3, Sanskrit ārdra] soiled, wet; figurative attached to, intoxicated with (cf. sineha) Majjhima-Nikaya II 223 (na anaddha-bhūtaṃ attānaṃ dukkhena addha-bhāveti he dirties the impure self with ill); Saṃyutta-Nikāya III 1 (addha-bhūto kāyo impure body); Jātaka VI 548 (°nakha with dirty nails, commentary pūtinakha).
:: Addhan (in compounds addha°) [Vedic adhvan, originally meaning "stretch, length", both of space and time. — Cases: nominative addhā, genitive dative addhuno, instrumental addhunā, accusative addhānaṃ, locative addhani; plural addhā. See also addhāna
1. (of space) a path, road, also journey (see compounds and derivations); only in one stereotypical phrase Jātaka IV 384 = V 137 (pathaddhuno paṇṇarase va cando, genitive for locative °addhani, on his course, in his orbit; explained at IV 384 by ākāsa-patha-saṇkhātassa addhuno majjhe ṭhito and at V 137 by pathaddhagato addha-pathe gaganamajjhe ṭhito); Peta Vatthu III 31 (pathaddhani paṇṇarase va cando; locative same meaning as preceding, explained at Peta Vatthu Commentary 188 by attano pathabhūte addhani gaganatala-magge). This phrase (pathaddhan) however is explained by Kern (Toevoegselen sub voce pathaddu) as "gone half-way", i.e. on full-moon-day. He rejects the explanation of commentary.
2. (of time) a stretch of time, an interval of time, a period, also a lifetime (see compounds); only in two standard applications viz.
(a) as mode of time (past, future and present) in tayo addhā three divisions of time (atita, anāgata, paccuppanna) Dīgha-Nikāya III 216; Itivuttaka 53, 70.
(b) in phrase dīghaṃ addhānaṃ (accusative) a very long time Aṇguttara-Nikāya II 1, 10 (dighaṃ addhānaṃ saṃsāraṃ); Sutta-Nipāta 740 (dīghaṃ addhāna saṃsāra); Dhammapada 207 (dīghaṃ addhāna socati); Jātaka I 137. genitive dīghassa addhuno Peta Vatthu Commentary 148 (gatattā because a long time has elapsed), instrumental dīghena addhunā Saṃyutta-Nikāya I 78; Aṇguttara-Nikāya II 118; Peta Vatthu Commentary 28.
-āyu duration of life Aṇguttara-Nikāya II 66 (dīghaṃ °ṃ a long lifetime;
-gata one who has gone the road or traversed the space or span of life, an old man [cf. BHS adhvagata Mahāvastu II 150], always combined with vayo anuppatto, sometimes in stereotypical formula with jiṇṇa and mahallaka. {24} Vinaya II 188; Dīgha-Nikāya I 48 (cf. Sumaṇgalavilāsinī I 143); Majjhima-Nikaya I 82; Sutta-Nipāta past participle 50, 92; Peta Vatthu Commentary 149;
-gū [Vedic adhvaga] a wayfarer, traveller, journeyman Therīgāthā 255 = Saṃyutta-Nikāya I 212 (but the latter has panthagu, v.l. addhagū); Jātaka III 95 (v.l. patthagu = panthagu); Dhammapada 302.
:: Addhaniya (adjective) [from addhan
1. belonging to the road, fit for travelling (of the travelling season) Theragāthā 529.
2. belonging to a (long) time, lasting a long period, lasting, enduring Dīgha-Nikāya III 211; Jātaka I 393 (an°) VI 71. See also addhaneyya.
:: Addhaneyya (adjective) = adhaniya 2, lasting Jātaka V 507 (an°).
:: Addhariya [Vedic adhvaryu from adhvara sacrifice] a sacrificing priest, name of a class of brahmins Dīgha-Nikāya I 237 (brāhmaṇa).
:: Addhā (adverb) [Vedic addhā, cf. Avesta azdā certainty] particle of affirmation and emphasis: certainly, for sure, really, truly Dīgha-Nikāya I 143; Jātaka I 19 (a. ahaṃ Buddho bhavissāmi) 66 (a. tvaṃ Buddho bhavissasi), 203, 279; III 340; V 307, 410 (commentary explanation differs) Sutta-Nipāta 47, 1057; Cullaniddesa §30 = Paṭisambhidāmagga II 21 (ekaṃsa-vacanaṃ nissaṃsaya-vacanaṃ etc.) addhā hi Jātaka IV 399; Peta Vatthu IV 152.
:: Addhāna (neuter) [originally the accusative of addhan, taken as neuter from phrase dīghaṃ addhānaṃ. Itivuttaka occurs only in accusative which may always be taken as accusative of addhan; thus the assumption of a special form addhāna would be superfluous were it not for later forms like addhāne (locative) Milindapañha 126; Peta Vatthu Commentary 75 v.l., and for compounds] same meaning as addhan, but as simplex only used with reference to time (i.e. a long time, cf. Vimāna Vatthu 117 addhānaṃ = ciraṃ). Usually in phrase atītaṃ (anāgataṃ etc.) addhānaṃ in the past (future etc.), e.g. Dīgha-Nikāya I 200; Saṃyutta-Nikāya I 140; Aṇguttara-Nikāya V 32; Milindapañha 126 (anāgatam-addhāne for °aṃ); Peta Vatthu Commentary 75 (v.l. addhāne). dīghaṃ addhānaṃ Peta Vatthu I 105. Also in phrase addhānaṃ āpādeti to make out the length of time or period, i.e. to live out one's lifetime Saṃyutta-Nikāya IV 110; Jātaka II 293 (= jīvitaddhānaṃ āpādi āyuṃ vindi commentary).
-daratha exhaustion from travelling Sumaṇgalavilāsinī I 287;
-magga a (proper) road for journeying, a long road between two towns, high road Dīgha-Nikāya I 1, 73, 79; Majjhima-Nikaya I 276 (kantār°); Sumaṇgalavilāsinī I 35 (interpreted as "addha yojanaṃ gacchissāmī ti bhuñjitabban ti ādi vacanato addha-yojanam pi addhāna maggo hoti", thus taken to addha "half", from counting by ½ miles); Vimāna Vatthu 40, 292. cf. also antarāmagga;
-parissama "fatigue of the road", i.e. fatigue from travelling Vimāna Vatthu 305;
-vemattatā difference of time or period Milindapañha 285 (+ āyuvemattatā).
:: Addhika [from addhan] a wanderer, wayfarer, traveller Sumaṇgalavilāsinī I 298 (= pathāvin), 270; Peta Vatthu Commentary 78, 127 (°jana people travelling). Often combined with kapaṇa beggar, tramp, as kapaṇaddhikā (plural) tramps and travellers (in which connection also as °iddhika, q.v.), e.g. Jātaka I 6 (v.l. °iddhika 262; Dhammapada II 26.
:: Addhita at Peta Vatthu II 62 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) Dhammapada 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 Sutta-Nipāta 246 (narādhama), 135 (vasalādhama); Dhammapada 78 (purisa°); Jātaka III 151 (miga°); V 394 (uttamādhama), 437 (the same), 397; Saddhammopāyana 387.
:: Adhamma see dhamma.
:: Adhara (adjective) [Vedic adhara, comparative of adho] the lower Jātaka III 26 (adharoṭṭha the l. lip).
:: Adhi [Vedic adhi; base of demonstrative pronoun a° + suffix -dhi, corresponding in form to Greek ἔν-θα "on this" = here, cf. ὅθι where, in meaning equal to adverb of direction Greek δέ (toward) = Old High German zuo, English to].
A. Preposition and prefix of direction and place:
(a) as direction denoting a movement towards a definite end or goal = up to, over, toward, to, on (see commentary 1 a).
(b) as place where (preposition with locative or absolute) = on top of, above, over, in; in addition to. Often simply deictic "here" (e.g.) ajjhatta = adhi + ātman "this self here" (see commentary 1 b).
B. adhi is frequent as modification prefix, i.e. in loose compounds with noun or verb and as first part of a double prefix compound, like ajjhā° (adhi + ā), adhippa° (adhi + pra), but never occurs as a fixed base, i.e. as 2nd part of a prefix compound, like ā in paccā° (prati + ā), paryā°(pari + ā) or ava in paryava° (pari + ava) or ud in abhyud° (abhi + ud), samud° (sam + ud). As such (i.e. modification) it is usually intensifying, meaning "over above, in addition, quite, par excellence, super" ° (adhideva a super-god, cf. ati-deva), but very often has lost this power and become meaningless (like English up in "shut up, fill up, join up etc), especially in double prefix-compounds (ajjhāvasati "to dwell herein" = āvasati "to dwell in, to inhabit") (see commentary 2). — In the explanations of Pāḷi commentators adhi is often (sometimes far-fetchedly) interpreted by abhibhū "overpowering" see e.g. commentary on adhiṭṭhāti and adhiṭṭhita; and by virtue of this intensive meaning we find a close relationship between the prefixes ati, adhi and abhi, all interchanging dialectically so that Pāḷi adhi often represents Sanskrit ati or abhi; thus adhi > ati in adhikusala, °kodhita, °jeguccha, °brahmā; adhi < abhi in adhi-p-patthita, °pāteti, °p-pāya, °p-peta, °bādheti, °bhū, °vāha. cf. also ati IV
C. The ma in applications of adhi are the following:
1. primary meaning (in verbs and verb derivations): either direction in which or place where, depending on the meaning of the verb determinate, either literal or figurative
(a) where to: adhiyita (adhi + ita) "gone onto or into" = studied; ajjhesita (adhi + esita) "wished for"; °kata "put to" i.e. commissioned; °kāra commission; °gacchati "to go on to and reach it" = obtain; °gama attainment; °gaṇhāti to overtake = surpass °peta (adhi + pra + ita) "gone into" = meant, understood; °pāya sense meaning, intention; °bhāsati to speak to = address; °mutta intent upon; °vacana "saying in addition" = attribute, metaphor, cf. French sur-nom; °vāsāna assent, °vāseti to dwell in, give in = consent.
(b) where: °tiṭṭhati (°ṭṭhāti) to stand by = look after, perform; °ṭṭhāna place where; °vasati to inhabit; °sayana "lying in", inhabiting.
2. secondary meaning (as emphatic modification):
(a) with nouns or adjectives: adhi-jeguccha very detestable; °matta "in an extreme measure", °pa supreme lord; °pacca lordship; °paññā higher, additional wisdom; °vara the very best; °sīla thorough character or morality.
(b) with verbs (in double prefix-compounds); adhi + ava: ajjhogāheti plunge into; ajjhoṭhapeti to bring down to (its destination); °otthata covered completely; °oharati to swallow right down; adhi + ā: ajjhappatta having reached (the end); ajjhapīḷita quite overwhelmed; °āvuttha inhabited; °ārūhati grown up over; °āsaya desire, wish (cf. German noun Anliegen and verb daranliegen). adhi + upa: ajjhupagacchati to reach, obtain; °upeti to receive; °upekkhati "to look all along over" = to superintend adhi + pra: adhippattheti to long for, to desire.
Note: The contracted (assimilation-)form of adhi before vowels is ajjh- (q.v.).
:: Adhika (adjective) [from adhi; cf. Sanskrit adhika] exceeding, extraordinary, superior, past participle 35; Vimāna Vatthu 80 (= anadhivara, visiṭṭha); Sumaṇgalavilāsinī I 141, 222; Dīpavaṃsa V 32 (an°); Dhammapada III 238; Paramatthajotikā I 193 (= anuttara); Saddhammopāyana 337, 447. — comparative adhikatara Dhammapada II 7; III 176; neuter °ṃ as adverb extraordinarily Peta Vatthu Commentary 86 (= adhimattaṃ). In combination with numerals adhika has the meaning of "in addition, with an additional, plus" (cf. ādi + ādika, with which it is evidently confused, adhika being constructed in the same way as ādika, i.e. preceding the noun-determination), e.g. catuna hutādhikāni dve yojana-sahassāni 2000 yojanas and four na hutas Jātaka I 25; sattamāsa-dhikāni sattavassāni seven years and seven months Jātaka V 319; paññāsādhikāni pañca vassa-satani 500 + 50 (= 550) Peta Vatthu Commentary 152. See also sādhika.
:: Adhikata (adjective) [adhi + kata; cf. Sanskrit adhikṛta
1. commissioned with, an overseer, Peta Vatthu II 927 (dāne adhikata = ṭha pita Peta Vatthu Commentary 124). {25}
2. caused by Milindapañha 67 (kamma°).
3. Affected by something, i.e. confused, puzzled, in doubt Milindapañha 144 (+ vimātijāta).
:: Adhikaraṇa (neuter) [adhi + karaṇa]
1. Attendance, supervision, management of affairs, administration Peta Vatthu Commentary 209.
2. relation, reference, reason, cause, consequence Dīgha-Nikāya II 59 (-°: in consequence of); Saṃyutta-Nikāya II 41; V 19. Especially accusative °ṃ as adverb (—°) in consequence of, for the sake of, because of, from Majjhima-Nikaya I 410 (rūpādhikaraṇaṃ); Saṃyutta-Nikāya IV 339 (rāga°); Milindapañha 281 (mudda° for the sake of the royal seal, originally in attendance on the royal seal). Kimādhikaraṇaṃ why, on account of what Jātaka IV 4 (= kiṃkāraṇaṃ) yatvādhikaraṇaṃ (yato + adhi°) by reason of what, since, because (used as conjunction) Dīgha-Nikāya I 70 = III 225 = Aṇguttara-Nikāya I 113 = II 16.
3. case, question, cause, subject of discussion, dispute. There are four sorts of Aṇguttara-Nikāya enumerated at various passages, viz. vivāda° anuvāda° āpatti° kicca° "questions of dispute, of censure, of misconduct, of duties" Vinaya II 88; III 164; IV 126, 238; Majjhima-Nikaya II 247. Often referred to: Vinaya II 74; Saṃyutta-Nikāya IV 63 = V 346 (dhamma° a question of the Dhamma); Aṇguttara-Nikāya I 53 (case), 79; II 239 (vūpasanta); V 71, 72; past participle 20, 55; Dhammapada IV 2 (°ṃ uppannaṃ tatth'eva tasmiṃ vūpasante), adhikaraṇaṃ karoti to raise a dispute Majjhima-Nikaya I 122 °ṃ vūpasameti to settle a question or difficulty Vinaya II 261.
-kāraka one who causes dispute discussions or dissent Vinaya IV 230 (feminine °ikā); Aṇguttara-Nikāya III 252;
-samatha the settlings of questions that have arisen. There are seven rules for settling cases enumerated at Dīgha-Nikāya III 254; Majjhima-Nikaya II 247; Aṇguttara-Nikāya I 99; IV 144.
:: Adhikaraṇika [from adhikaraṇa] one who has to do with the settling of disputes or questions, a judge Aṇguttara-Nikāya V 164, 167.
:: Adhikaraṇī (feminine) [to adhikaraṇa 1, originally meaning "serving, that which serves, i.e. instrument"] a smith's anvil Jātaka III 285; Dāṭhāvaṃsa III 16f.; as 263.
:: Adhikāra [cf. Sanskrit adhikāra] attendance, service, administration, supervision, management, help Vinaya I 55; Jātaka I 56; {28} VI 251; Milindapañha 60, 115, 165; Peta Vatthu Commentary 124 (dāna°; cf. Peta Vatthu II 927); Dhammapada II 41.
:: Adhikārika (adjective) (—°) [to adhikāra] serving Anglo-Saxon referring to Vinaya III 274 (Buddhaghosa).
:: Adhikuṭṭanā (feminine) [adhi + koṭṭanā or koṭṭana] an executioner's block Therīgāthā 58; cf. Therīgāthā Commentary 65 (v.l. kuḍḍanā, should probably be read koṭṭana), 287.
:: Adhikusala (adjective) [adhi + kusala] in °ā dhammā "items of higher righteousness" Dīgha-Nikāya III 145.
:: Adhikodhita (adjective) [adhi + kodhita] very angry Jātaka V 117.
:: Adhigacchati [adhi + gacchati] to get to, to come into possession of, to acquire, attain, find; figurative to understand Dīgha-Nikāya I 229 (vivesaṃ) Majjhima-Nikaya I 140 (anvesaṃ nādhigacchanti do not find); Saṃyutta-Nikāya I 22 (Nibbānaṃ); II 278 (the same); Aṇguttara-Nikāya I 162 (the same); Dhammapada 187, 365; Itivuttaka 82 (santiṃ); Therīgāthā 51; past participle 30, 31; Peta Vatthu I 74 (nibbutiṃ = labhati Peta Vatthu Commentary 37); III 710 (amataṃ padaṃ). optative adhigaccheyya Dīgha-Nikāya I 224 (kusalaṃ dhammaṃ); Majjhima-Nikaya I 114 (madhu-piṇḍikaṃ); Dhammapada 61 and adhigacche Dhammapada 368. gerund °gantvā Dīgha-Nikāya I 224; Jātaka I 45 (ānisaṃse); and °gamma Peta Vatthu I 119 (= vinditvā paṭilabhitvā Peta Vatthu Commentary 60). gerundive °gantabba Itivuttaka 104 (Nibbāna). Conditional °gacchissaṃ Sutta-Nipāta 446. 1st preterit 3 singular ajjhagā Sutta-Nipāta 225 (= vindi paṭilabhi Paramatthajotikā I 180); Dhammapada 154; Vimāna Vatthu 327; 3 plural ajjhagū Jātaka I 256 (vyasanaṃ) and ajjhāgamuṃ Saṃyutta-Nikāya I 12. 2nd preterit 3 singular adhigacchi Mahāniddesa 457. Past participle adhigata (q.v.).
:: Adhigaṇhāti [adhi + gaṇhāti] to surpass excel Saṃyutta-Nikāya I 87 = Sumaṇgalavilāsinī I 32; Dīgha-Nikāya III 146; Saṃyutta-Nikāya IV 275; Aṇguttara-Nikāya III 33; Itivuttaka 19. Gerund adhigayha Peta Vatthu II 962 = Dhammapada III 219 (v.l. at both passages atikkamma); and adhiggahetvā Itivuttaka 20, — past participle adhiggahīta (q.v.).
:: Adhigata [past participle of adhigacchati] got into possession of, conquered, attained, found Jātaka I 374; Vimāna Vatthu 135.
:: Adhigatavant (adjective/noun) [from adhigata] one who has found or obtained Vimāna Vatthu 296 (Nibbānaṃ).
:: Adhigama [from adhigacchati] attainment, acquisition; also figurative knowledge, information, study (the latter mainly in Miln) Dīgha-Nikāya III 255; Saṃyutta-Nikāya II 139; Aṇguttara-Nikāya II 148; IV 22, 332; V 194; Jātaka I 406; Nettipakaraṇa 91; Milindapañha 133, 215, 358, 362, 388; Peta Vatthu Commentary 207.
:: Adhigameti [adhi + gameti, causative of gacchati] to make obtain, to procure Peta Vatthu Commentary 30.
:: Adhiggahīta [past participle of adhigaṇhāti] excelled, surpassed; overpowered, taken by (instrumental), possessed Jātaka III 427 (= anuggahīta commentary); V 102; VI 525 = 574; Itivuttaka 103; Milindapañha 188, 189; Saddhammopāyana 98.
:: Adhiciṇṇa only at Saṃyutta-Nikāya 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 Vinaya I 70; Dīgha-Nikāya III 219; Majjhima-Nikaya I 451; Aṇguttara-Nikāya I 254, 256; Mahāniddesa 39 = Cullaniddesa §689 (°sikkhā); Dhammapada 185 (= aṭṭha-samāpatti-saṇkhāta adhika-citta Dhammapada III 238).
:: Adhiceto (adjective) [adhi + ceto] lofty-minded, entranced Theragāthā 68 = Udāna 43 = Vinaya IV 54 = Dhammapada III 384.
:: Adhicca1 [gerund of adhi + eti, see adhīyati] learning, studying, learning by heart Jātaka III 218, 327 = IV 301; IV 184 (vede = adhīyitvā commentary), 477 (sajjhāyitvā commentary); VI 213; Milindapañha 164.
:: Adhicca2 (°-) [Sanskrit °adhṛtya, a + °dhicca, gerund of dhṛ, cf. dhāra, dhāraṇa 3, dhāreti 4] unsupported, uncaused, fortuitous, without cause or reason; in following phrases: °āpattika guilty without intention Majjhima-Nikaya I 443; °uppatti spontaneous origin as 238; °laddha obtained without being asked for, unexpectedly Vimāna Vatthu 8422 = Jātaka V 171 = VI 315 (explained at Jātaka V 171 by ahetunā, at VI 316 by akāraṇena) °samuppanna arisen without a cause, spontaneous, unconditioned Dīgha-Nikāya I 28 = Udāna 69; Dīgha-Nikāya III 33, 138; Saṃyutta-Nikāya II 22-23 (sukha-dukkhaṃ); Aṇguttara-Nikāya III 440 (the same); Paṭisambhidāmagga I 155; Sumaṇgalavilāsinī I 118 (= akāraṇa°).
:: Adhicca3 (adjective) [= adhicca 2 in adjective function, influenced by, homonym abhabba] without a cause (for assumption), unreasonable, unlikely Saṃyutta-Nikāya V 457.
:: Adhijeguccha (neuter) [adhi + jeguccha] intense scrupulous regard (for others) Dīgha-Nikāya I 174, 176.
:: Adhiṭṭhaka (adjective) (—°) [from adhiṭṭhāti] bent on, given to, addicted to Jātaka V 427 (surā°).
:: Adhiṭṭhāti Adhiṭṭhati (adhiṭṭhahati) [Sanskrit adhitiṣṭhati, adhi + sthā
1. to stand on Jātaka III 278 (gerund °āya); Dhammapada IV 183 (gerund °hitvā); figurative to insist on Theragāthā 1131 (preterit °āhi).
2. to concentrate or fix one's attention on (with accusative), to direct one's thoughts to, to make up one's mind, to wish Vinaya I 115 (infinitive °ṭhātuṃ), 297 (the same), 125 (gerundive °ṭhātabba) Jātaka I 80 (preterit °ahi); III 278; IV 134 (v.l. ati° commentary explains abhibhavitvā tiṭṭhati); Dhammapada I 34; IV 201 (gerund °hitvā); Peta Vatthu Commentary 23 (preterit °ṭhāsi) 171 (the same), 75 (gerund °hitvā). On adhiṭṭheyya see Compendium 209, note 2; 219, note 1.
3. to undertake, practice, perform, look after, to celebrate Saṃyutta-Nikāya II 17; Aṇguttara-Nikāya I 115f.; Jātaka I 50; Peta Vatthu Commentary 209 (gerund °ṭhāya), — past participle adhiṭṭhita (q.v.).
[DPL]: Adhiṭṭhahati. To stand on; to stay, to remain firm in; to inhabit; to appoint, to fix; to determine, to resolve, to will, to command; to devote oneself to; to practise, to perform; to undertake; to be set upon, to fix the mind upon, dwell upon.
:: Adhiṭṭhāna (neuter) [from adhi + sthā
1. decision, resolution, self-determination, will (cf. on this meaning Compendium 62) Dīgha-Nikāya III 229 (where four are enumerated, viz. paññā°, sacca° cāga° upasama°); Jātaka I 23; V 174; Paṭisambhidāmagga I 108; II 171f., 207; as 166 (cf. Buddhist Manual of Psychological Ethics 41 note 2).
2. mentioned in bad sense with abhinivesa and anusaya, obstinacy, prejudice and bias Majjhima-Nikaya I 136; III 31, 240; Saṃyutta-Nikāya II 17; III 10, 135, 194. — as adjective (—°) applying oneself to, bent on Aṇguttara-Nikāya III 363.
3. looking after, management, direction, power Milindapañha 309 (devānaṃ); Peta Vatthu Commentary 141 (so read for adhitaṭṭhāna). [adiṭṭhāna at Peta Vatthu Commentary 89, used as explanatory for āvāsa, should perhaps be read adhiṭṭhāna in the sense of fixed, permanent, abode].
:: Adhiṭṭhāyaka (adjective) (—°) superintending, watching, looking after, in kamma° Mahāvaṃsa 5, 175; 30, 98; kammanta° Dhammapada I 393.
:: Adhiṭṭhita (adjective) [past participle of adhiṭṭhāti
1. standing on (with locative), especially with the idea of standing above, towering over Vimāna Vatthu 6330 (hemarathe Aṇguttara-Nikāya = sakalaṃ ṭhānaṃ abhibhavitvā ṭhita Vimāna Vatthu 269).
(a) looked after, managed, undertaken, governed Vinaya I 57; Saṃyutta-Nikāya V 278 (svādhi- {26} ṭṭhita); Peta Vatthu Commentary 141 (kammanta).
(b) undertaking, bent on (with accusative) Sutta-Nipāta 820 (ekacariyaṃ).
:: Adhideva [adhi + deva] a superior or supreme god, above the gods Majjhima-Nikaya II 132; Aṇguttara-Nikāya IV 304; Sutta-Nipāta 1148; Cullaniddesa §§307b, 422 Aṇguttara-Nikāya cf. atideva.
:: Adhipa [Sanskrit adhipa, abbreviation of adhipati] ruler, lord, master Jātaka II 369; III 324; V 393; Peta Vatthu II 86 (jan° king); Dāṭhāvaṃsa III 52; Vimāna Vatthu 314.
:: Adhipaka (adjective) (—°) [from preceding] mastering, ruling or governed, influenced by (cf. adhipati) Aṇguttara-Nikāya I 150 (atta° loka° dhamma°).
:: Adhipajjati [adhi + pajjati] to come to, reach, attain Aṇguttara-Nikāya IV 96 (anatthaṃ); past participle adhipanna.
:: Adhipaññā (feminine) [adhi + paññā] higher wisdom or knowledge, insight (cf. jhāna and paññā); usually in combination with adhicitta and adhisīla Vinaya I 70; Dīgha-Nikāya I 174; III 219 (°sikkhā); Aṇguttara-Nikāya I 240; II 92f., 239; III 106f., 327; IV 360; Mahāniddesa 39 (the same); Paṭisambhidāmagga I 20, 25f., 45f., 169; II 11, 244; past participle 61.
:: Adhipatati [adhi + patati] to fly past, vanish Jātaka IV 111 (= ativiya patati sīghaṃ atikkamati commentary). — causative adhipāteti (q.v.) in different meaning. cf. also adhipāta.
:: Adhipatana (neuter) [from adhipatati] attack, pressing Therīgāthā Commentary 271.
:: Adhipati (adjective/noun) [adhi + pati, cf. adhipa]
1. ruler, master Jātaka IV 223; Vimāna Vatthu 811; Milindapañha 388; Dhammapada I 36 (= seṭṭha).
2. ruling over, governing, predominant; ruled or governed by Vibhaṇga 216f. (chandaṃ adhipatiṃ katvā making energy predominant); as 125, 126 (atta° autonomous, loka° heteronomous, influenced by society). See also Buddhist Manual of Psychological Ethics 18 note 1, and Compendium 60.
:: Adhipateyya (neuter) Aṇguttara-Nikāya I 147; III 33 = Saṃyutta-Nikāya IV 275 is probably misreading for ādhipateyya.
[DPL]: Influence, rule, supremacy. There are three adhipatteyyas or influences that induce men to follow virtue: attādhipateyyaṃ, "the influence of self," that is, self-respect or pride; lokādhipateyyaṃ, "the influence of the world,' that is, dread of censure, and Dhammādhipateyyaḍṃ, "the influence of religion," or the love of virtue for its own sake (Man. B. 493). Dhammapada 362.]
:: Adhipatthita [past participle adhi + pattheti, cf. Sanskrit abhi + arthayati] desired, wished, begged for Dīgha-Nikāya I 120.
:: Adhipanna [cf. Sanskrit abhipanna, adhi + pad] gone into, affected with, seized by (—°), a victim of (with locative) Saṃyutta-Nikāya I 72, Therīgāthā 345 (kāmesu); Sutta-Nipāta 1123 (taṇhā° = taṇhānugata Cullaniddesa §32); Dhammapada 288; Jātaka III 38, 369; IV 396; V 91, 379 (= dosena ajjhotthaṭa); VI 27.
:: Adhipāṭimokkha (neuter) [adhi + pāṭimokkha] the higher, moral, code Vinaya V 1 (pāṭim° + a.); Majjhima-Nikaya II 245 (+ ajjhājīva).
:: Adhipāta1 [adhipāteti] splitting, breaking, only in phrase muddhā° head-splitting Sutta-Nipāta 988f., 1004, 1025 (v.l. Cullaniddesa °vipāta).
:: Adhipāta2 [from adhipatati = Sanskrit atipatati, to fly past, flit] a moth Sutta-Nipāta 964; Udāna 72 (explained by commentary as salabhā).
:: Adhipatikā (feminine) [from adhipāta2] a moth, a mosquito Sutta-Nipāta 964.
:: Adhipāteti [causative from adhipatati, cf. Sanskrit abhipātayati and Pāḷi atipāteti] to break, split Jātaka IV 337 (= chindati). At Udāna 8 probably to be read adhibādheti (v.l. avibādeti. Text adhipāteti).
:: Adhippagharati [adhi + ppa + gharati] to flow, to trickle Therīgāthā Commentary 284.
:: Adhippāgā 3 singular preterit of adhippagacchati to go to Jātaka V 59.
:: Adhippāya [adhi + ppa + i; Sanskrit abhiprāya
1. intention, wish desire Saṃyutta-Nikāya I 124; V 108; Aṇguttara-Nikāya II 81; III 363 (bhoga°); V 65; Jātaka I 79, 83; Saddhammopāyana 62. As adjective (—°) desiring Peta Vatthu Commentary 226 (hass° in play = khiḍḍatthika).
2. sense, meaning, conclusion, inference (cf. adhigama) Milindapañha 148; Peta Vatthu Commentary 8, 16, 48, 131 (the moral of a story). — adhippāyena (instrumental) in the way of, like Peta Vatthu Commentary 215 (kīḷ for fun).
:: Adhippāyosa [adhi + pāyosa] distinction, difference, peculiarity, special meaning Majjhima-Nikaya I 46; Saṃyutta-Nikāya III 66; IV 208; Aṇguttara-Nikāya I 267; IV 158; V 48f.
:: Adhippeta [Sanskrit abhipreta, adhi + ppa + i, literally gone into, gone for; cf. adhippāya
1. desired, approved of, agreeable Dīgha-Nikāya I 120; II 236; Vimāna Vatthu 312, 315.
2. meant, understood, intended as Jātaka III 263; Peta Vatthu Commentary 9, 80, 120, 164.
:: Adhippetatta (neuter) [abstract from adhippeta] the fact of being meant or understood Anglo-Saxon in ablative °ā with reference to, as is to be understood of Vimāna Vatthu 13; Peta Vatthu Commentary 52.
:: Adhibādheti [adhi + bādheti, cf. Sanskrit abhibādhayati] to vex, oppress, gore (to death) Udāna 8 (Text adhipāteti, v.l. avibādeti).
:: Adhibrahmā [adhi + Brahmā, cf. atibrahmā] a superior Brahmā, higher than Brahmā Majjhima-Nikaya II 132.
:: Adhibha vati [adhi + bha vati, cf. Sanskrit and Pāḷi abhibha vati] to overcome, overpower, surpasses IV 185f. (cf. adhibhū); Aṇguttara-Nikāya V 248, 282 (°bhoti); Jātaka II 336; V 30. — preterit adhibhavi Jātaka II 80. 3. plural adhibhaṃsu Saṃyutta-Nikāya IV 185. See also ajjhabhavi and ajjhabhū past participle adhibhūta (q.v.).
:: Adhibhāsati [adhi + bhāsati] to address, to speak to; preterit ajjhabhāsi Vinaya II 195; Saṃyutta-Nikāya I 103; IV 117; Sutta-Nipāta 87; Peta Vatthu Commentary 56, 90.
:: Adhibhū (adjective) (—°) [from adhi + bhū, cf. adhibha vati and Sanskrit adhibhū] — overpowering, having power over; master conqueror, lord Saṃyutta-Nikāya IV 186 (anadhibhū not mastering. For adhibhūta the v.l. abhi° is to be preferred as more usual in this connection, see abhibhū); Sutta-Nipāta 684 (miga°; v.l. abhi°).
:: Adhibhūta [cf. adhibhū] overpowered Saṃyutta-Nikāya IV 186.
:: Adhimatta (adjective) [adhi + matta of mā] extreme, exceeding, extraordinary; neuter adverb °ṃ extremely Majjhima-Nikaya I 152, 243; Saṃyutta-Nikāya IV 160; Aṇguttara-Nikāya II 150; IV 241; Jātaka I 92; past participle 15; Milindapañha 146, 189, 274, 290; Peta Vatthu II 36 (= adhikataraṃ Peta Vatthu Commentary 86); Dhammapada II 85; cf. Peta Vatthu Commentary 281.
:: Adhimattata (neuter) [abstract from preceding] preponderance Aṇguttara-Nikāya II 150; as 334 (cf. Buddhist Manual of Psychological Ethics a84 note 1).
:: Adhimana (adjective/noun) [adhi + mano] (noun) attention, direction of mind, concentration Sutta-Nipāta 692 (adhimanasā bhavātha). (adjective) directing one's mind upon, intent (on) Jātaka IV 433 (= pasanna-citta); V 29 (an°; v.l. °māna).
:: Adhimāna [adhi + māna] undue estimate of oneself Majjhima-Nikaya II 252; Aṇguttara-Nikāya V 162f.
:: Adhimānika (adjective) [from adhimāna] having undue confidence in oneself, conceited Aṇguttara-Nikāya V 162, 169, 317; Dhammapada III 111.
:: Adhimuccati [passive of adhi + muc]
1. to be drawn to, feel attached to or inclined towards, to indulge in (with locative) Saṃyutta-Nikāya III 225; IV 185; Aṇguttara-Nikāya IV 24, 145f., 460; V 17; past participle 63.
2. to become settled, to make up one's mind as to (with locative), to become clear about Vinaya I 209 (preterit °mucci); Dīgha-Nikāya I 106; Saṃyutta-Nikāya I 116 (potential °mucceyya); Itivuttaka 43; Sumaṇgalavilāsinī I 275.
3. to take courage, to have faith Sutta-Nipāta 559; Milindapañha 234; Sumaṇgalavilāsinī I 214, 316; Jātaka IV 272; V 103; Dhammapada I 196; III 258; IV 170.
4. of a spirit, to possess, to enter into a body, with locative of the body. A late idiom for the older anvāvisati. Jātaka IV 172; V 103, 429; Dhammapada I 196; III 258; IV 170. Past participle adhimuccita and adhimutta. — causative adhimoceti to incline to (transitive); to direct upon (with locative) Saṃyutta-Nikāya V 409 (cittaṃ 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) Majjhima-Nikaya II 223 (an°); Saṃyutta-Nikāya I 113; Theragāthā 732 (v.l. °muccita), 923 (-cch-), 1175; Jātaka 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 Aṇguttara-Nikāya III 165 (v.l. °mucchitā).
:: Adhimutta (adjective) [past participle of adhimuccati, cf. BHS adhimukta. Avadānaśataka I 8, 112; Divyāvadāna 49, 302 etc.] intent upon (-° or with locative or accusative), applying oneself to, keen on, inclined to, given to Vinaya I 183; Aṇguttara-Nikāya V 34, 38; Dhammapada 226; Sutta-Nipāta 1071, 1149 (°citta); Cullaniddesa §33; Jātaka I 370 (dān°) past participle 26; Peta Vatthu Commentary 134 (dān°).
:: Adhimutti (feminine) [adhi + mutti] resolve, intention, disposition Dīgha-Nikāya I 174; Aṇguttara-Nikāya V 36; Paṭisambhidāmagga I 124; Milindapañha 161, 169; Vibhaṇga 340, 341; Sumaṇgalavilāsinī I 44, 103; Saddhammopāyana 378.
:: Adhimuttika (adjective) [= adhimutta] inclined to, attached to, bent on Saṃyutta-Nikāya II 154, 158; Itivuttaka 70; Vibhaṇga 339f. + tā (feminine) inclination Dīgha-Nikāya I 2.
:: Adhimokkha [from adhi + muc] firm resolve, determination, decision Majjhima-Nikaya III 25f.; Vibhaṇga 165f., 425; as 145, 264. See Buddhist Manual of Psychological Ethics 4 note 2; Compendium 17, 40, 95.
:: Adhiyita see adhīyati.
:: Adhiroha [from adhi + ruh] a scent, ascending; in dur° hard to ascend Milindapañha 322.
:: Adhivacana (neuter) [adhi + vacana] designation, term, attribute, metaphor, metaphorical expression Dīgha-Nikāya II 62; Majjhima-Nikaya I 113, 144, 460; Aṇguttara-Nikāya II 70, 124; III 310; IV 89, 285, 340; Itivuttaka 15, 114; Sutta-Nipāta page 218; Jātaka I 117; Cullaniddesa §34 = Dhammasaṇgani 1306 (= nāma saṇkhā paññatti etc.); Vibhaṇga 6; Peta Vatthu Commentary 63. See on term Buddhist Manual of Psychological Ethics 316 note 1.
-patha "process of synonymous nomenclature" (Mrs. Rhys Davids) Dīgha-Nikāya II 68; Saṃyutta-Nikāya III 71; Dhammasaṇgani 1306; as 51.
:: Adhivattati [adhi + vattati] to come on, proceed, issue, result Saṃyutta-Nikāya I 101; Aṇguttara-Nikāya II 32.
:: Adhivattha (adjective) [past participle of adhivasati] inhabiting, living in (with locative) Vinaya I 28; Saṃyutta-Nikāya I 197; Jātaka I 223; II 385; III 327; Peta Vatthu Commentary 17. The form adhivuttha occurs at Jātaka VI 370.
:: Adhivara (adjective) [adhi + vara] superb, excellent, surpassing Vimāna Vatthu 163 (an° unsurpassed, unrivalled; Vimāna Vatthu 80 = adhika, visiṭṭha).
:: Adhivasati [DPL]: To dwell in, to inhabit.
:: Adhivāsa [from adhi + vas] endurance, forbearance, holding out; only as adjective in dur° difficult to hold out Theragāthā 111.
:: Adhivāsaka (and °ika) (adjective) [from adhivāsa] willing, agreeable, enduring, patient Vinaya IV 130; Majjhima-Nikaya I 10, 526; Aṇguttara-Nikāya II 118; III 163; V 132; Jātaka III 369 (an°); IV 11, 77.
:: Adhivāsana (nṭ.) [from adhi + vas] 1 assent Aṇguttara-Nikāya III 31; Dhammapada I 33.
2. forbearance, endurance Majjhima-Nikaya I 10; Jātaka II 237; III 263; IV 307; V 174.
:: Adhivāsanatā (feminine) [abstract from adhivāsana] patience, endurance, Dhammasaṇgani 1342; Vibhaṇga 360 (an°).
:: Adhivāseti [causative of adhivasati, cf. BHS adhivāsayati in meaning of 3
1. to wait for (with accusative) Jātaka I 254; II 352; III 277.
2. to have patience, bear, endure (with accusative) Dīgha-Nikāya II 128, 157; Jātaka I 46; III 281 (pahāre); IV 279, 407; V 51, 200; Vimāna Vatthu 336, 337.
3. to consent, agree, give in Vinaya I 17; Dīgha-Nikāya I 109 (cf. Sumaṇgalavilāsinī I 277); Saṃyutta-Nikāya IV 76; Dhammapada I 33; Peta Vatthu Commentary 17, 20, 75 and passim. — causative adhivāsāpeti to cause to wait Jātaka I 254.
:: Adhivāha [from adhi + vah; cf. Sanskrit abhivahati] a carrier, bearer, adjective bringing Saṃyutta-Nikāya IV 70 (dukkha°); Aṇguttara-Nikāya I 6; Theragāthā 494.
:: Adhivāhana (neuter-adjective) [from adhi + vah] carrying, bringing, bearing Sutta-Nipāta 79; feminine °ī Theragāthā 519.
:: Adhivimuttatta (neuter) = adhivimokkhatta and adhimutti, i.e. propensity, the fact of being inclined or given to Jātaka 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) Dīgha-Nikāya I 13 (explained by adhivacana-pada Sumaṇgalavilāsinī I 103); Majjhima-Nikaya II 228; Aṇguttara-Nikāya V 36.
:: Adhivuttha see adhivattha.
:: Adhisayana (neuter-adjective) [from adhiseti] lying on or in, inhabiting Peta Vatthu Commentary 80 (mañcaṃ).
:: Adhisayita [past participle of adhiseti] sat on, addled (of eggs) Vinaya III 3; Saṃyutta-Nikāya III 153.
:: Adhisīla (neuter) [adhi + sīla] higher morality, usually in threefold set of adhicitta-sikkha, adhipaññā° adhisïla° Vinaya I 70; Dīgha-Nikāya I 174; III 219; Aṇguttara-Nikāya III 133; IV 25; Dhammapada I 334; Peta Vatthu Commentary 207. See also adhicitta, sikkhā and sīla.
:: Adhiseti [adhi + seti] to lie on, sit on, live in, to follow, pursue Dhammapada 41; Sutta-Nipāta 671 (= gacchati commentary) — past participle adhisayita.
[DPL]: To lie down upon; to lie, to rest, to sleep; to inhabit. Present also adhisete. With acc. paṭhavim adhisessati, will lie upon the ground (Dh. 8)
:: Adhīna (adjective) (—°) [cf. Sanskrit adhīna] subject, dependent Dīgha-Nikāya I 72 (atta° and para°); Jātaka IV 112; Sumaṇgalavilāsinī I 217; also written ādhīna Jātaka V 350. See also under para.
:: Adhīyati and adhiyati [Med. of adhi + i, 1st singular adhīye taken as base in Pāḷi] to study, literally to approach (cf. adhigacchati); to learn by heart (the Vedas and other Sacred Books) Vinaya I 270; Saṃyutta-Nikāya I 202 (dhammapadāni); Jātaka IV 184 (adhīyitvā), 496 (adhīyamāna); VI 458; Dhammapada III 446 (adhīyassu). — gerund adhīyitvā Jātaka IV 75; adhiyānaṃ Jātaka V 450 (= sajjhāyitvā commentary) and adhicca: see adhicca 2; past participle adhiyita Dīgha-Nikāya I 96.
:: Adhunā (adverb) [Vedic adhunā] just now, quite recently Dīgha-Nikāya II 208; Vinaya II 185 (kāḷakata); Milindapañha 155; Dāṭhāvaṃsa II 94.
-āgata a newcomer Majjhima-Nikaya I 457; Jātaka II 105;
-ābhisitta newly or just anointed Dīgha-Nikāya II 227;
-uppanna just arisen Dīgha-Nikāya II 208, 221.
:: Adhura (neuter) [a + dhura, see dhura 2] irresponsibility, indifference to oblihations Jātaka IV 241.
:: Adho (adverb) [Vedic adhaḥ; comparative adharaḥ = Latin inferus, Gothic undar, English under; = Latin infimus] below, usually combined or contrasted with uddhaṃ "above" and tiriyaṃ "across", describing the 3 dimensions. — uddhaṃ and adho above and below, marking zenith and nadir. Thus with uddhaṃ and the four bearings (disā) and intermediate points (anudisā) at Saṃyutta-Nikāya I 122; III 124; Aṇguttara-Nikāya IV 167; with uddhaṃ and tiriyaṃ at Sutta-Nipāta 150, 537, 1055, 1068. Explained at Paramatthajotikā I 248 by heṭṭhā and in detail (dogmatically and speculatively) at Cullaniddesa §155. For further reference see uddhaṃ. The compound form of adho before vowels is adh°.
-akkhaka beneath the collar-bone Vinaya IV 213;
-agga with the points downward (of the upper row of teeth) Jātaka V 156 (+ uddh° explained by uparima-danta commentary);
-kata turned down, or upside down Jātaka I 20; VI 298;
-gata gone by, past. Adverb °ṃ since (cf. uddhaṃ adverb later or after) Jātaka VI 187 (ito māsaṃ adhogataṃ since one month ago);
-gala (so read for Text udho°) down the throat Peta Vatthu Commentary 104;
-mukha head forward, face downward, bent over, upturned Vinaya II 78; Majjhima-Nikaya I 132, 234: Vimāna Vatthu 161 (= heṭṭhā mukha Vimāna Vatthu 78);
-bhāga the lower part (of the body) Majjhima-Nikaya I 473; Dhammapada I 148;
-virecana action of a purgative (opposite uddha° of an emetic) Dīgha-Nikāya I 12; Sumaṇgalavilāsinī I 98 (= adho dosānaṃ nīharaṇaṃ); as 404;
-sākhaṃ (+ uddhamūlaṃ) branches down (and roots up, i.e. uprooted) Dhammapada I 75;
-sira (adjective) head downward Jātaka IV 194;
-siraṃ (adverb) with bowed head (cf. avaṃsiraṃ) Jātaka VI 298 (= siraṃ adhokatvā heṭṭhāmukho commentary);
-sīsa (adjective) head first, headlong Jātaka 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 Vinaya I 113; Peta Vatthu I 123 (Text anabbhita, v.l. anijjhiṭṭha; Jātaka III 165 has anavhāta; Therīgāthā 129 ayācita; Peta Vatthu Commentary 64 explains by anavhāta).
:: Anaṭi [an, Vedic a niti and anati] to breathe Paramatthajotikā I 124 (in definition of bāla); Sumaṇgalavilāsinī I 244 (read "ananti" for "aṇanti"). cf. pāṇa.
:: Anattamano (adj) Displeased, discontented. [DPL]
:: Anabbhita (adjective) [an + abbhita] not restored, not to be restored Vinaya IV 242; Peta Vatthu I 123 (where reading probably faulty and due to a gloss; the same passage at Therīgāthā 129 has ayācita and at Jātaka III 165 anavhāta; Peta Vatthu Commentary 64 explains by anavhāta, v.l. anabbhita).
:: Anabhuṇṇatatā (feminine) [an + abbhuṇṇata + tā] the state of not being erect, i.e. hanging down Jātaka V 156.
:: Anabhāva [ana + bhāva] the utter cessation of becoming. In the oldest Pāḷi only in adjective form anabhāvaṃ kata or gata. This again found only in a string of four adjectives together expressing the most utter destruction. They are used at Vinaya III 3 of bad qualities, at Saṃyutta-Nikāya II 63 of certain wrong opinions, at Majjhima-Nikaya I 487; Saṃyutta-Nikāya IV 62 = V 527 of the khandas, at Majjhima-Nikaya I 331 of the mental intoxications (āsavas), at Aṇguttara-Nikāya IV 73 of certain tastes, of a bad kamma Aṇguttara-Nikāya I 135, of evil passions Aṇguttara-Nikāya I 137, 184, 218; II 214 of pride Aṇguttara-Nikāya II 41, {31} of craving Aṇguttara-Nikāya II 249, of the bonds Aṇguttara-Nikāya IV 8. In the supplement to the Dīgha (Dīgha-Nikāya III 326) and in Itivuttaka 115, a later idiom, anabhāvaṃ gameti, cause to perish, is used of evil thoughts. Buddhaghosa (Sp I 133) reports as v.l. anubhāva. cf. Mahāniddesa 90; and Cullaniddesa sub voce pahīna.
:: Anabhijjhā (feminine) [an + abhijjhā] absence of covetousness or desire Dīgha-Nikāya III 229, 269; Dhammasaṇgani 32, 35, 277.
:: Anabhijjhālū (adjective) [an + abhijjhālū] not greedy or covetous Dīgha-Nikāya III 82; past participle 40.
:: Anabhijjhita (adjective) [an + abhijjhita] not desired Sutta-Nipāta 40 (cf. Cullaniddesa §38); Vimāna Vatthu 474 (= na abhikaṇkhita Vimāna Vatthu 201).
:: Anabhinandati etc. see abhi° etc.
:: Anabhirata (adjective) [an + abhirata] not taking delight in Jātaka I 61 (naccādisu).
:: Anabhirati (feminine) [an + abhirati] not delighting in, dissatisfaction, discontent Dīgha-Nikāya I 17 (+ paritassanā); III 289; Jātaka III 395; Sumaṇgalavilāsinī I 111.
:: Anabhiraddha (adjective) [an + abhiraddha] in anger Vinaya IV 236.
:: Anabhiraddhi (feminine) [an + abhiraddhi] anger, wrath Dīgha-Nikāya I 3 (= kopassiveetaṃ adhivacanaṃ Sumaṇgalavilāsinī I 52).
:: Anabhisambhuṇamāna (adjective) [present participle medium of an + abhisambhuṇāti] not obtaining, unable to get or keep up Dīgha-Nikāya I 101 (= asampāpuṇanto avisahamāno vā Sumaṇgalavilāsinī I 268).
:: Anamatagga (adjective) [ana (= a negative) + mata (from man) + aggā (plural). So Dhammapāla (aviditagga Therīgāthā Commentary 289); Nāṇakitti in tīkā on as 11; Trenckner, "Notes" 64; Oldenberg, Vinaya Texts II 114. Childers takes it as an + amata + agga, and Jacobi (Erzähl. 33 and 89) and Pischel (Gram. §251) as a + namat (from nam) + agga. It is Sanskritized at Divyāvadāna 197 by anavarāgra, doubtless by some mistake. Weber, Ind. Str. III 150 suggests an + āmṛta, which does not suit the context at all]. Especially of saṃsāra "whose beginning and end are alike unthinkable", i.e., without beginning or end. Found in two passages of the canon: Saṃyutta-Nikāya II 178, 187f. = III 149, 151 = V 226, 441 (quoted Kathāvatthu 29, called anamatagga-pariyāya at Dhammapada II 268) and Therīgāthā 495-96. Later references are Cullaniddesa §664; Peta Vatthu Commentary 166; Dhammapada I 11; II 13, 32; Saddhammopāyana 505. [Cp. anāmata and amatagga, and cf. the English idiom "world without end". The meaning can best be seen, not from the derivation (which is uncertain), but from the examples quoted above from the Saṃyutta. 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 saṃsāra].
[BD]: To say a thing is 'without end' can also be heard as 'a thing without either beginning or ending.
:: Anamha (adjective) [according to Morris JPTS 1884 70 = ana-mha "unlaughing" with ana = an (cf. anabhāva and anamatagga) and mha from smi, cf. vimhayati = Sanskrit vismayati] being in consternation or distress, crying Jātaka III 223 (°kāle = ārodana-kāle commentary).
:: Anaya [a + naya] misfortune, distress Milindapañha 277, usually combined with vyasana (as also in BHS e.g. Jātakamala 215) Vinaya II 199; Saṃyutta-Nikāya IV 159; Aṇguttara-Nikāya V 156; Milindapañha 292; Vimāna Vatthu 327; Saddhammopāyana 362.
:: Anariya (adjective) [an + ariya, see also anāriya] not Aryan, ignoble, low Vinaya I 10; Dīgha-Nikāya III 232 (°vohāra, 3 sets of 4; the same at Vinaya V 125); Sutta-Nipāta 664, 782 (°dhamma); past participle 13. — See ariya.
:: Anala (adjective) [an + ala]
1. not sufficient, not enough; unable, impossible, unmanageable Majjhima-Nikaya I 455; Jātaka II 326 = IV 471.
2. dissatisfied, insatiated Jātaka V 63 (= atitta commentary).
3. °ṃ kata dissatisfied, satiated, Saṃyutta-Nikāya I 15 (kāmesu).
:: Anavaya (adjective) [derivation doubtful. See Trenckner Pāḷi Misc. 65] not lacking, complete in (locative), fulfilling Dīgha-Nikāya I 88 (= anūna paripūra-kārin Sumaṇgalavilāsinī I 248); Aṇguttara-Nikāya III 152 (= samatta paripuṇṇa Manorathapūraṇi quoted by Trenckner on Milindapañha 10).
:: Anavosita (adjective) [an + avosita; or ana + avosita = avusita°] unfulfilled, undone Theragāthā 101.
:: Anasana (neuter) [an + asana, cf. Sanskrit an-aśana] not eating, fasting, hunger Dīgha-Nikāya III 75 and in same context at Sutta-Nipāta 311 (= khudā Paramatthajotikā II 324).
:: Anasitvāna [gerund of an + aśati] without eating, fasting Jātaka IV 371.
:: Anasuyyaṃ [Sanskrit anasūyan, present participle of an + asūyati] not grumbling Jātaka III 27 (v.l. for anusuyyaṃ Text).
:: Anasuropa [an + asuropa] absence of abruptness Dhammasaṇgani 1341.
:: Anasūyaka (adjective) [Sanskrit anasūyaka, cf. usūya] not grumbling, not envious Jātaka II 192.
:: Anassaka (adjective) either an-assaka or a-nassaka (q.v.).
:: Anassana (neuter) [a + nassana, naś; cf. Sanskrit naśana] imperishableness, freedom from waste Jātaka IV 168.
:: Anassāvin (adjective) [an + assāvin; cf. assāva + āsava] not intoxicated, not enjoying or finding pleasure in Sutta-Nipāta 853 (sātiyesu Aṇguttara-Nikāya = sāta vatthusa kāmaguṇesu taṇha-santhava-virahita Paramatthajotikā II 549).
:: Anassāsika (adjective) [an + assāsa + ika; cf. Sanskrit āśvāsana and BHS anāśvāsika Divyāvadāna 207] not consoling, discouraging, not comforting Majjhima-Nikaya I 514; Saṃyutta-Nikāya II 191.
:: Anassuṃ 1st sq, preterit of anusūyati (= Sanskrit anvaśruvaṃ) I have heard Majjhima-Nikaya I 393.
:: Anāgata (adjective) [an + āgata] not come yet, i.e. future. On usual combination with atīta: see sub voce Dīgha-Nikāya III 100f., 134f., 220, 275; Majjhima-Nikaya III 188f.; Saṃyutta-Nikāya I 5; II 283; Aṇguttara-Nikāya III 100f., 400; Sutta-Nipāta 318, 373, 851; Itivuttaka 53; Jātaka IV 159; VI 364; Dhammasaṇgani 1039, 1416.
:: Anāgamana (neuter) [an + āgamana] not coming, not returning Jātaka I 203, 264.
:: Anāgāmitā (feminine) [anāgāmin + tā] the state or condition of an Anāgāmin Saṃyutta-Nikāya V 129, 181, 285; Aṇguttara-Nikāya III 82; V 108, 300f.; Sutta-Nipāta 140 = Aṇguttara-Nikāya III 143; Itivuttaka 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 (saṃyojanas) which keep a man back from Arahantship. So near is the Anāgāmin to the goal, that after death he will be reborn in one of the highest heavens and there obtain Arahantship, never returning to rebirth as a man. But in the oldest passages referring to these four stages, the description of the third does not use the word Anāgāmin (Dīgha-Nikāya I 156; II 92; III 107; Majjhima-Nikaya II 146) and anāgāmin does not mean the breaking of bonds, but the cultivation of certain specified good mental habits (Saṃyutta-Nikāya III 168, the anatta doctrine; Saṃyutta-Nikāya V 200-202, the five indriyas; Aṇguttara-Nikāya I 64, 120, cultivation of good qualities, II 160; V 86, 171 = Saṃyutta-Nikāya 149). We have only two cases in the canon of any living persons being called Anāgāmin. Those are at Saṃyutta-Nikāya V 177 and 178. The word there means one who has broken the lower five of the ten bonds, and the individuals named are laymen. At Dīgha-Nikāya II 92 nine others, of {32} whom eight are laymen, are declared after their death to have reached the third stage (as above) during life, but they are not called Anāgāmins. At Itivuttaka 96 there are only 3 stages, the worldling, the Anāgāmin, and the Arahant; and the saṃyojanas 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 saṃyojana explanation; the commentaries, so far as we know them, ignore any other. See Paṭisambhidāmagga II 194; Points of Controversy 74; Buddhist Manual of Psychological Ethics 278 note 1; Cpd 69.
-phala fruition of the state of an Anāgāmin; always in combination Sotāpatti° Sakadāgāmi° Anāgāmi° Arahatta° Vinaya I 293; II 240; IV 29; Dīgha-Nikāya I 229; II 227, 255; Saṃyutta-Nikāya III 168; V 411; Aṇguttara-Nikāya I 23, 44; III 272f.; IV 204, 276, 372 sq;
-magga the path of one who does not return (in rebirths) Cullaniddesa §569 b.
:: Anāgāra and Anāgāriyā seeagāra and agāriā
:: Anāghāta [an + āghāta] freedom from anger or ill-will Vinaya II 249.
:: Anācāra [an + ācāra] misconduct, immorality Jātaka II 133; III 276; adjective anācārin past participle 57.
:: Anājāniya (adjective) [an + ājāniya] of inferior race, not of good blood Majjhima-Nikaya I 367.
:: Anādara [an + ādara] (a) (masculine) disrespect Peta Vatthu Commentary 257. — (b.) (adjective) disrespectful Sutta-Nipāta 247 (= ādaravirahita Paramatthajotikā II 290).
:: Anādaratā (feminine) [abstract from anādara] want of consideration, in explanation of dovacassatā at Dhammasaṇgani 1325 = Vibhaṇga 359 = past participle 30 (where reading is anādariyatā).
:: Anādariya (neuter) [from anādara] disregard, disrespect Vinaya I 176; IV 113 (where explained in extenso); Dhammasaṇgani 1325 = past participle 20 = Vibhaṇga 359.
:: Anādā [gerund of an + ādiyati] without taking up or on to oneself Vinaya IV 120 (= anādiyitvā commentary).
:: Anādāna (adjective) [an + ādāna] free from attachment (opposite sādāna) Aṇguttara-Nikāya II 10 = Itivuttaka 9 = 109 = Cullaniddesa §172 a; Sutta-Nipāta 620, 741, 1094; Cullaniddesa §41 (where as neuter = taṇha); Dhammapada 352 (= khandhādisu niggahaṇa Dhammapada IV 70), 396, 406, 421.
:: Anāditvā [gerund of an + ādiyati] not taking up, not heeding Jātaka IV 352 (v.l. for Text anādiyitvā).
:: Anādiyitvā [gerund of an + ādiyati, Sanskrit anādāya] without assuming or taking up, not heeding Vinaya IV 120; Jātaka IV 352; Dhammapada I 41. See also ādiyati.
:: Anānu- represents the metrically lengthened form of ananu- (an + anu), as found e.g. in the following compounds:
-tappaṃ (present participle) not regretting Jātaka V 492;
-puṭṭha questioned Sutta-Nipāta 782 (= apucchita Paramatthajotikā II 521);
-yāyin not following or not defiled by evil Sutta-Nipāta 1071 (explained at Cullaniddesa §42 by both avedhamāna (?) avigacchamāna and by arajjamāna adussamāna);
-loma not fit or suitable Dīgha-Nikāya II 273 (v.l. anu°).
:: Anāpāthagata (adjective) [an + āpātha + gata] not fallen into the way of (the hunter), escaped him Majjhima-Nikaya I 174.
:: Anāpāda (adjective) [an + āpāda] unmarried (of a woman) Jātaka IV 178 (āpāda = apādāna commentary; aññehi akata-pariggahā).
:: Anāpucchā see āpucchati.
:: Anābādha (adjective) [an + ābādha] safe and sound Vimāna Vatthu 351.
:: Anāmata (adjective) [an + amata the ā being due to metrical lengthening] not affected by death, immortal Jātaka II 56 (= asusāna-ṭṭhāna commentary); Dhammapada II 99.
:: Anāmanta (°-) [an + āmanta] without asking or being asked; in °kata unasked, unpermitted, uninvited Jātaka VI 226; °cāra living uninvited Vinaya V 132; Aṇguttara-Nikāya III 259.
:: Anāmaya (adjective) [an + āmaya] free from illness, not decaying, healthy Vimāna Vatthu 1510 (= aroga Vimāna Vatthu 74), 177.
:: Anāmasita (adjective) [an + āmasita, past participle of āmasati] not touched, virgin- Vimāna Vatthu 113 (°khetta).
:: Anāmassa (adjective) [gerund of an + āmassati, Sanskrit āmaśya] not to be touched Jātaka II 360 (commentary anāmāsitabba).
:: Anāyatana (neuter) [an + āyatana] non-exertion, not exerting oneself, sluggishness, indolence Jātaka V 121 (°sīla = dussīla commentary).
:: Anāyasa (adjective) [an + āya + sa, or should we read anāyāsa°] void of means, unlucky, unfortunate Vimāna Vatthu 845 (= n'atthi ettha āyo sukhan ti anāyasaṃ Vimāna Vatthu 335). [BD]: without influence
:: Anāyāsa (adjective) [an + āyāsa] free from trouble or sorrow, peaceful Theragāthā 1008.
Moil: hard work; drudgery
— p.p.
:: Anārambha [an + ārambha] that which is without moil and toil Sutta-Nipāta 745 (= Nibbāna Paramatthajotikā II 507).
:: Anārādhaka (adjective) [an + ārādhaka] one who fails, unsuccessful Vinaya I 70.
:: Anāriya (adjective) [doublet of anariya] not Aryan, ignoble, Sutta-Nipāta 815 (v.l. anariya).
:: Anālamba (adjective) [an + ālamba] without support (from above), unsuspended, not held Sutta-Nipāta 173 (+ appatiṭṭha; explained at Paramatthajotikā II 214 by heṭṭhā patiṭṭha-bhāvena upari ālambhāvena ca gambhīra).
:: Anālaya [an + ālaya] aversion, doing away with Vinaya I 10 (taṇhāya).
:: Anāḷhiya and Anāḷhika (adjective) [an + āḷhiya, Sanskrit āḍhya, see also addha] — not rich, poor, miserable, destitute, usually combined with daḷidda Majjhima-Nikaya I 450; II 178 (v.l. anāḷiya); Aṇguttara-Nikāya III 352f. (vv.ll. anāḷhika), 384; Jātaka V 96.
:: Anāvaṭa (°-) [an + āvaṭa] not shut; in °dvāratā (feminine) not closing the door against another, accessibility, open-handedness Dīgha-Nikāya 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, Dīgha-Nikāya I 156 (cf. Sumaṇgalavilāsinī I 313); III 132; past participle 16f., 62.
:: Anāvasūraṃ (adverb) [an + ava + sūra = suriya, with ava lengthened to āvain verse] as long as the sun does not set, before sun-down Jātaka V 56 (= anatthaṇgata-suriyaṃ commentary) cf. Sanskrit utsūra.
:: Anāvāsa (adjective/noun) [an + āvāsa] uninhabited, an uninhabited place Vinaya II 22, 33; Jātaka II 77.
:: Anāvikata etc. see āvikata.
:: Anāvila (adjective) [an + āvila] undisturbed, unstained, clean, pure Dīgha-Nikāya I 84 (= nikkaddama Sumaṇgalavilāsinī I 226); III 269, 270; Sutta-Nipāta 637 (= nikkilesa Paramatthajotikā II 469 = Dhammapada IV 192); Therīgāthā 369 (āvilacitta + a.); Dhammapada 82, 413; Therīgāthā Commentary 251; Saddhammopāyana 479.
:: Anāvuttha (adjective) [an + āvuttha, past participle of āvasati] not dwelt in Dīgha-Nikāya II 50.
:: Anāsaka (adjective) [an + āsaka] fasting, not taking food Saṃyutta-Nikāya IV 118. feminine °ā [cf. Sanskrit anāśaka neuter] fasting, abstaining from food Dhammapada 141 (= bhatta-paṭikkhepa Dhammapada III 77).
:: Anāsakatta (neuter) [abstract of anāsaka] fasting Sutta-Nipāta 249 (= abhojana Paramatthajotikā II 292).
:: Anāsava (adjective) [an + āsava] free from the four intoxications (see āsava) Vinaya II 148 = 164; Dīgha-Nikāya III 112; Sutta-Nipāta 1105, 1133; Dhammapada 94, 126, 386; Cullaniddesa §44; Itivuttaka 75; past participle 27, Dhammasaṇgani 1101, 1451; Vibhaṇga 426; Theragāthā 100; Peta Vatthu II 615; Vimāna Vatthu 9. See āsava and cf. nirāsava.
:: Anāsasāna (adjective) [an + āsasāna] not longing after anything Sutta-Nipāta 369 (Paramatthajotikā II 365 however reads anāsayāna and has anāsasāna as v.l. cf. also vv.ll. to āsasāna. Explained by kañci rūpadi-dhammaṃ nāsiṃsati Pj II 365.
:: Anāhāra (adjective) [an + āhāra] being without food Majjhima-Nikaya I 487; Sutta-Nipāta 985.
:: Anikkaḍḍhanā (feminine) [a + nikkaḍḍhanā] not throwing out or expelling Jātaka III 22.
:: Anikkasāva (adjective) [a + nikkasāva, cf. nikasāva] not free from impurity, impure, stained Dhammapada 9 = Theragāthā 969 = Jātaka II 198 = V 50; Dhammapada I 82 (= rāgadīhi kasāvehi sakasāva).
:: Anikhāta (adjective) [a + nikhāta, past participle of nikhanati] not dug into, not dug down, not deep Jātaka VI 109 (°kūla; commentary agambhīrā).
:: Anigha see nigha1 and īgha.
:: Anicchā (feminine) [an + icchā] dispassion Saṃyutta-Nikāya V 6; adjective °a without desires, not desiring Sutta-Nipāta 707.
:: Aniñjana (neuter) [an + iñjana] immobility, steadfastness Paṭisambhidāmagga I 15.
:: Aniñjita (adjective) [an + iñjita] immoveable, undisturbed, unshaken Theragāthā 386.
:: Aniṭṭhaṇgata see niṭṭhā2.
:: Aniṭṭhita see niṭṭhita.
:: Anitthi (feminine) [an + itthi] a woman lacking the characteristics of womanhood, a woman ceasingto be a woman, "non-woman" Jātaka II 126 (compared with anadī a river without water; interpreted by ucchiṭṭhitthi).
:: Anindi- [the compound form of nindā] in °locana (with) faultless eyes Jātaka VI 265.
:: Anindita (adjective) [a + nindita] blameless, faultless Jātaka IV 106 (°aṇgin of blameless body or limbs).
:: Anibbisaṃ [present participle of nibbisati, q.v.] not finding Theragāthā 78 = Dhammapada 153 (= taṃ ñāṇaṃ avindanto Dhammapada III 128).
:: Animisa (adjective) [Vedic animeṣa, cf. nimisati] not winking, waking, watchful Dāṭhāvaṃsa V 26 (nayana).
:: Aniyata (adjective) [a + niyata] not settled, uncertain, doubtful Vinaya I 112; II 287; Dīgha-Nikāya III 217.
:: Aniyamita (adjective) [past participle of a + niyameti] indefinite (as technical term gramatical) Vimāna Vatthu 231.
:: Anirākata (adjective) [a + nirākata] see niraṇkaroti.
:: Anila [from an, cf. Sanskrit aniti to breathe, cf. Greek ἄνεμος wind; Latin animus breath, soul, mind] wind Jātaka IV 119 (°patha air, sky); Milindapañha 181; Vimāna Vatthu 237; Saddhammopāyana 594.
:: Anissara (adjective) [an + issara] without a personal creator Theragāthā 713.
:: Anissukin (adjective) [an + issukin, see also an-ussukin] not hard, not greedy, generous Dīgha-Nikāya III 47 (+ amaccharin; v.l. anussukin); Paramatthajotikā 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 Pāḷi akkhi] army, array, troops (original "front", i.e. of the battle-array) Vinaya IV 107 (where explained in detail); Sutta-Nipāta 623 (bala° strong in arms, with strong array i.e. of khanti, which precedes; cf. Paramatthajotikā II 467).
-agga a splendid army Sutta-Nipāta 421 (= balakāya senāmukha Paramatthajotikā II 384);
-ṭṭha a sentinel, royal guard Dīgha-Nikāya III 64, 148; Jātaka V 100; VI 15 ("men on horseback", horse-guard); Milindapañha 234, 264;
-dassana troop-inspection Dīgha-Nikāya I 6 (aṇīka° at Sumaṇgalavilāsinī I 85, q.v. interpretation); Vinaya IV 107 (senābyūha + a.).
:: Anīgha see nigha1 and cf. īgha.
:: Anīti (feminine) [an + īti] safety, soundness, sound condition, health Aṇguttara-Nikāya IV 238; Milindapañha 323 (ablative °ito).
:: Anītika (adjective) [from anīti] free from injury or harm, healthy, secure Vinaya II 79 = 124 (+ anupaddava); III 162; Saṃyutta-Nikāya IV 371; Sutta-Nipāta 1137 (ītī vuccanti kilesā etc. Cullaniddesa 48); Milindapañha 304.
:: Anītiha (adjective) [an + ītīha, the latter a compound derived from iti + ha = saying so and so, cf. itihāsa and itihītihaṃ] not such and such, not based on hearsay (itiha), not guesswork or (mere) talk Aṇguttara-Nikāya II 26; Theragāthā 331 (cf. Majjhima-Nikaya I 520); Sutta-Nipāta 1053 (= Cullaniddesa §§49, 151); Jātaka I 456; Nettipakaraṇa 166 (cf. Itivuttaka 28).
:: Anu1 (indeclinable) [Vedic anu, Avesta anu; Greek ἄνω to ἄνα along, up; Avesta ana, Gothic ana, Old High German ana, Anglo-Saxon on, German an, Latin an (in anhelare etc.)] preposition and prefix
A. As preposition anu is only found occasionally, and here its old (vedic) function with accusative is superseded by the locative
(a) Traces of use with accusative may be seen in expressions of time like anu pañcāhaṃ by five days, i.e. after (every) five days (cf. Vedic anu dyūn day by day); Aṇguttara-Nikāya vassaṃ for one year or yearly;
a. saṃvaccharaṃ the same
(b) More frequent with locative (= alongside, with, by) Aṇguttara-Nikāya tīre by the bank Saṃyutta-Nikāya IV 177; pathe by the way Jātaka V 302; pariveṇiyaṃ in every cell Vinaya I 80; magge along the road Jātaka V 201; vāte with the wind Jātaka II 382.
B. As prefix:
(a) General character. Anu is frequent as modifying (directional) element with well-defined meaning ("along"), as such also as 1st component of prefix-compounds, e.g. anu + ā (anvā°), anu + pra (anuppa°), + pari, + vi, + saṃ. — as base, i.e. 2nd part of a prefix-compound it is rare and only found in combination sam-anu°. The prefix saṃ is its nea rest 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), °saṃcarati proceed a round etc.
(b) the motion viewed from the back forward = for, towards an aim, onto, over to, forward. Especially in double prefix-compounds (especially with °ppa°), e.g. anu-ādisati design for, dedicate °kaṇkhin longing for, °cintana care for, °tiṭṭhati look after, °padinna given over to, °pavecchati hand over, °paviṭṭha entered into, °pasaṃkamati go up to, °rodati cry for, °socati mourn for.
II. With verbs denoting a state or condition:
(a) literal: along, at, to, combined with. Often resembling English be- or German be-, also Latin ad- and con-. Thus often transitiving or simply emphatic. E.g. °kampā com-passion, °kiṇṇa be-set, °gaṇhāti take pity on, °gāyati be-singen, °jagghati laugh at, belaugh, °ddaya pity with, °masati touch at, °yuñjati order along, °yoga devotion to, °rakkhati be-guard, °litta be-smeared or an-ointed, °vitakketi reflect over, °sara con-sequential; etc.
(b) applied: according to, in conformity with. E.g. °kūla being to will, °chavika befitting, °ñāta permitted, al-lowed, °mati con-sent, a-greement, °madati ap-preciate, °rūpa = con-form, °vattin acting according to, °ssavana by hearsay, °sāsati ad-vise, com-mand etc.
III.
(a) (figurative) following after = second to, secondary, supplementary, inferior, minor, after, smaller; e.g. °dhamma lesser morality, °pabbajā discipleship, °pa vattaka ruling after, °bhāga after-share, °majjha mediocre, °yāgin assisting in sacrifice, °vyañjana smaller marks, etc.; cf. paṭi in same sense.
(b) distributive (cf. Aṇguttara-Nikāya a.) each, every, one by one, (one after one): °disā in each direction, °pañcāhaṃ every five days, °pubba one after the other.
IV. As one of the contrasting (-comparative) prefixes (see remarks on ati and cf. ā3) anu often occurs in reduplicative compounds after the style of khuddānukhuddaka "small and still smaller", i.e. all sorts of {34} small items or whatever is small or insignificant. More frequent combinations are the following: (q.v. under each heading) padānupadaṃ, pubbānupubbaka, poṇhānupoṇkhaṃ, Buddhānubuddha, vādānuvāda, seṭṭhānuseṭṭhi.
V. As regards dialectical differences in meanings of prefixes, anu is frequently found in Pāḷi where the Sanskrit variant presents apa (for ava), abhi or ava. For Pāḷi anu = Sanskrit (Vedic) apa see anuddhasta; = Sanskrit abhi see anu-gijjhati, °brūheti, °sandahati; = Sanskrit ava see anu-kantati, °kassati2, °kiṇṇa, °gāhati, °bujjhati °bodha, °lokin, °vajja.
Note (a) anu in compounds is always contracted to °ānu°, never elided like adhi = °dhi or abhi = °bhi. The rigid character of this rule accounts for forms isolated out of this sort of cpds. (like maha-nubhāva), like ānupubbikathā (from °pubbānupubba°), ānubhāva etc. We find ānu also in combination with an- under the influence of metre. — (b) the assimilation (contracted) form of anu before vowels is anv°.
:: Anu2 (adjective) subtile; frequent spelling for aṇu, e.g. Dīgha-Nikāya I 223 Saddhammopāyana 271, 346 (anuṃ thūlaṃ). See aṇu.
:: Anukaṇkhin (adjective) [from anu + kāṇkṣ] striving after, longing for Jātaka V 499 (piya°).
:: Anukantati [anu + kantati2] to cut Dhammapada 311 (hatthaṃ = phāleti Dhammapada III 484).
:: Anukampaka and °ika (adjective) [from anukampati] kind of heart, merciful, compassionate, full of pity (-° or with locative) Dīgha-Nikāya III 187; Saṃyutta-Nikāya I 105 (loka°), 197; V 157; Aṇguttara-Nikāya IV 265f.; Itivuttaka 66 (sabba-bhūta°); Peta Vatthu I 33 (= kāruṇika Peta Vatthu Commentary 16), 53 (= attha kāma, hitesin Peta Vatthu Commentary 25), 88; II 14 (= anuggaṇhataka Peta Vatthu Commentary 69), 27; Therīgāthā Commentary 174; Peta Vatthu Commentary 196 (satthā sattesu a.).
:: Anukampati [anu + kampati] to have pity on, to commiserate, to pity, to sympathise with (with accusative) Saṃyutta-Nikāya I 82, 206; V 189. Imperative anukampa Peta Vatthu II 16 (= anuddayaṃ karohi Peta Vatthu Commentary 70) and anukampa Peta Vatthu III 28 (= anuggaṇha Peta Vatthu Commentary 181). Medium present participle anukampamāna Sutta-Nipāta 37 (= anupekkhamāna anugayhamāna Cullaniddesa §50); Peta Vatthu Commentary 35 (taṃ), 62 (pitaraṃ), 104, — past participle anukampita (q.v.).
:: Anukampana (neuter) [from last] compassion, pity Peta Vatthu Commentary 16, 88.
:: Anukampā (feminine) [abstract from anukampati] compassion, pity, mercy Dīgha-Nikāya I 204; Majjhima-Nikaya I 161; II 113; Saṃyutta-Nikāya I 206; II 274 (loka°); IV 323; V 259f.; Aṇguttara-Nikāya I 64, 92; II 159; III 49; IV 139; past participle 35. — Often in ablative anukampāya out of pity, for the sake of Dīgha-Nikāya III 211 (loka° out of compassion for all mankind, + atthaya hitāya); Jātaka III 280; Peta Vatthu Commentary 47, 147.
:: Anukampita (adjective) [past participle of anukampati] compassioned, gratified, remembered, having done a good deed (of mercy) Peta Vatthu III 230.
:: Anukampin (adjective) [cf. anukampaka] compassionate, anxious for, commiserating. Only in following phrases: hita° full of solicitude for the welfare of S.V. 86; Sutta-Nipāta 693; Peta Vatthu III 76. sabbapāṇa-bhūta-hita° the same Saṃyutta-Nikāya IV 314; Aṇguttara-Nikāya II 210; III 92; IV 249; past participle 57, 68. sabba-bhūta° Saṃyutta-Nikāya I 25, 110; Aṇguttara-Nikāya II 9; Itivuttaka 102.
:: Anukaroti [anu + kṛ] to imitate, "to do after" Aṇguttara-Nikāya I 212; Jātaka I 491; II 162; Dhammapada IV 197. — present participle anukubbaṃ Vinaya II 201 (mama-°). — Medium anukubbati Saṃyutta-Nikāya I 19 = Jātaka IV 65. See also anukubba. On anvakāsi see anukassati 2.
:: Anukassati [anu + kassati, kṛṣ]
1. [Sanskrit anukaṛṣati] to draw after, to repeat, recite, quote Dīgha-Nikāya II 255 (silokaṃ).
2. [Sanskrit ava-kaṛṣati] to draw or take of, to remove, throw down, Theragāthā 869 (preterit anvakāsi = khipi, chaḍḍesi commentary).
:: Anukāma (adjective) [anu + kāma] responding to love, loving in return Jātaka II 157.
:: Anukāra [cf. anukaroti] imitation Dīpavaṃsa V 39.
:: Anukārin (adjective) imitating Dāṭhāvaṃsa V 32.
:: Anukiṇṇa [past participle of anu + kirati] strewn with, beset with, dotted all over Peta Vatthu IV 121 (bhamara-gaṇa°).
:: Anukubba (adjective) (—°) [= Sanskrit anukurvat, present participle of anukaroti] "doing correspondingly" giving back, retaliating Jātaka II 205 (kicca°).
:: Anukubbati see anukaroti.
:: Anukula frequent spelling for anukūla.
:: Anukulaka (adjective) = anukula Saddhammopāyana 242 (iccha° according to wish).
:: Anukūla (adjective) [anu + kūla, opposite paṭikūla] favourable, agreeable, suitable, pleasant Vimāna Vatthu 280; spelled anukula at Saddhammopāyana 297, 312.
-bhava complaisance, willingness Vimāna Vatthu 71;
-yañña a propitiative sacrifice Dīgha-Nikāya I 144 (explained at Sumaṇgalavilāsinī 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 Jātaka V 10; and past participle °ita without regret or in plenty Peta Vatthu Commentary 13.
:: Anukkaṇṭhana (neuter) [an + ukkaṇṭhana] having no lack of anything, being contented or happy Jātaka VI 4.
:: Anukkama [to anukkamati]
1. order, turn, succession, going along; only in instrumental anukkamena gradually, in due course or succession Jātaka I 157, 262, 290; Vimāna Vatthu 157; Peta Vatthu Commentary 5, 14, 35 etc.
2. that which keeps an animal in (regular) step, i.e. a bridle Majjhima-Nikaya I 446; Sutta-Nipāta 622 (sandānaṃ saha°).
:: Anukkamati [anu + kram]
1. to follow, go along (a path = accusative) Aṇguttara-Nikāya V 195; Itivuttaka 80 (maggaṃ).
2. to advance (not with Morris JPTS 1886, 111 as "abandon") Saṃyutta-Nikāya I 24, Theragāthā 194.
:: Anukkhipati [anu + khipati] to throw out Co III 6 (vaṭṭaṃ).
:: Anukkhepa [anu + khepa, see anukkhipati] compensation Vinaya I 285.
:: Anukhaṇati [anu + khaṇati] to dig after or further Jātaka V 233.
:: Anukhuddaka (adjective) [anu + khuddaka] in compound khudda° whatever there is of minor things, all less important items Vinaya II 287 = Dīgha-Nikāya II 154 = Milindapañha 142; Milindapañha 144.
:: Anuga (—°) (adjective-suffix) [from anu + gam] following or followed by, going after, undergoing, being in or under, standing under the influence of Sutta-Nipāta 332 (vasa° in the power of), 791 (ejā° = abhibhūta Sutta-Nipāta 527), 1095 (Māra-vasa° = abhibhuyya viharanti Cullaniddesa §507); Itivuttaka 91 (ejā°); Jātaka III 224 (vasa° = vasa vattin commentary); Mahāvaṃsa 7, 3.
:: Anugacchati [anu + gacchati] to go after, to follow, to go or fall into (with accusative) Paramatthajotikā I 223; Peta Vatthu Commentary 141 (°gacchanto); preterit °gamāsi Vinaya I 16, and anvagā Mahāvaṃsa 7, 10; 3rd plural anvagū Sutta-Nipāta 586 (vasaṃ = vasaṃ gata Paramatthajotikā II 461). Passive anugammati, present participle anugammamāna accompanied or followed by, surrounded, adorned with Jātaka I 53; V 370. Past participle anugata (q.v.).
:: Anugata (adjective) [past participle of anugacchati] gone after, accompanied by, come to; following; figurative fallen or gone into, affected with (—°), being a victim of, suffering Majjhima-Nikaya I 16; Dīgha-Nikāya III 85, 173 (parisā); Aṇguttara-Nikāya II 185 (sota°, v.l. anudhata); Jātaka II 292 (samudda°); V 369; Cullaniddesa §32 (taṇhā°); Peta Vatthu Commentary 102 (nāmaṃ mayhaṃ Aṇguttara-Nikāya has been given to me), 133 (kammaphala°).
:: Anugati (feminine) (—°) [from anu + gam] following, being in the train of, falling under, adherence to, dependence on Saṃyutta-Nikāya I 104 (vas° being in the power). Usually in compound diṭṭhānugati a sign (literal belonging to) of speculation Vinaya II 108; Saṃyutta-Nikāya II 203; past participle 33; Dhammapada IV 39.
:: Anugama [from anu + gam] following after, only as adjective in dur° difficult to be followed Jātaka IV 65.
:: Anugāmika (adjective) going along with, following, accompanying; resulting from, consequential on Khuddakapāṭha VIII 8 (nidhi, a treasure accusative a man to the next world); Jātaka IV 280 (°nidhi); Milindapañha 159 (parisā); Peta Vatthu Commentary 132, 253 (dānaṃ nāma °aṃ nidānan ti).
:: Anugāmin (adjective) [from anugacchati] following, attending on; an attendant, follower Paramatthajotikā II 453 (= anuyutta).
:: Anugāyati [anu + gāyati] to sing after or to, recite (a magic formula or hymn) praise, celebrate Dīgha-Nikāya I 104, 238; Sutta-Nipāta 1131 (anugāyissaṃ); Milindapañha 120.
:: Anugāhati [anu + gāhati] to plunge into, to enter (accusative) Saddhammopāyana 611.
:: Anugijjhati [anu + gijjhati] to be greedy after, to covet Sutta-Nipāta 769 (cf. Mahāniddesa 12); Jātaka III 207; IV 4 (= giddhā gathitā hutvā allīyanti commentary). Past participle °giddhā (q.v.). cf. abhigijjhati.
:: Anugiddha [past participle of anugijjhati] greedy after, hankering after, desiring, coveting Sutta-Nipāta 86 (anānu°), 144, 952; Theragāthā 580.
:: Anuggaṇha (adjective) [cf. anuggaha] compassionate, ready to help Peta Vatthu Commentary 42 °sīla.
:: Anuggaṇhataka (adjective) [= anuggaṇha] compassionate, commiserating, helping Peta Vatthu Commentary 69 (= anukampaka).
:: Anuggaṇhana (neuter) anuggaha1 as 403.
:: Anu(g)gaṇhāti [anu + gaṇhāti] to have pity on, to feel sorry for, to help, give protection Dīgha-Nikāya I 53 (vācaṃ; cf. Sumaṇgalavilāsinī I 160: sārato agaṇhaṇto); Jātaka II 74; Cullaniddesa §50 (present participle medium °gayhamāna = anukampamāna); past participle 36; Peta Vatthu Commentary 181 (imperative anuggaṇha = anukampa). Past participle anuggahīta (q.v.).
:: Anuggaha1 [anu + grah] "taking up", compassion, love for, kindness, assistance, help, favour, benefit Saṃyutta-Nikāya II 11; III 109; IV 104; V 162; Aṇguttara-Nikāya I 92, 114; II 145; IV 167; V 70; Itivuttaka 12, 98; Jātaka I 151; V 150; past participle 25; Peta Vatthu Commentary 145; Therīgāthā Commentary 104.
:: Anuggaha2 (adjective) [an + uggaha] not taking up Sutta-Nipāta 912 (= na gaṇhāti Mahāniddesa 330).
:: Anuggahīta (and °ita) [past participle of anuggaṇhāti] commiserated, made happy, satisfied Majjhima-Nikaya I 457; Saṃyutta-Nikāya II 274; III 91; IV 263; Aṇguttara-Nikāya III 172; Jātaka III 428.
:: Anuggāhaka (adjective) [from anuggaha] helping, assisting Saṃyutta-Nikāya III 5; V 162; Milindapañha 354 (neuter = help).
:: Anugghāṭeti [an + ugghāṭeti] not to unfasten or open (a door) Milindapañha 371 (kavāṭaṃ).
:: Anugghāta [an + ugghāta] not shaking, a steady walk Jātaka VI 253.
:: Anugghātin (adjective) [from last] not shaking, not jerking, Jātaka VI 252; Vimāna Vatthu 53 (read °ī for i); Vimāna Vatthu 36.
:: Anughāyati [anu + ghāyati1] to smell, snuff, sniff up Milindapañha 343 (gandhaṃ).
:: Anucaṇkamati [anu + caṇkamati] to follow (along) after, to go after Dīgha-Nikāya I 235; Majjhima-Nikaya I 227; Theragāthā 481, 1044; causative °āpeti Majjhima-Nikaya I 253, cf. Lalitavistara 147, 3; Mahāvastu I 350.
:: Anucaṇkamana (neuter) [from anucaṇkamati] sidewalk Jātaka 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 Dīgha-Nikāya I 16, 21 (vīmaṃsa° = anuvicarita Sumaṇgalavilāsinī I 106); Majjhima-Nikaya I 68 (the same); Milindapañha 226.
:: Anuciṇṇa (past participle) [past participle of anucarati
1. pursuing, following out, practising doing; having attained or practised Vinaya II 203 = Itivuttaka 86 (pamādaṃ); Jātaka I 20 (V 126); Theragāthā 236; Therīgāthā 206; Dīpavaṃsa IV 9.
2. Adorned with, accompanied by, connected with Jātaka IV 286.
:: Anucintana (neuter) [from anucinteti] thinking upon, intention, care for Peta Vatthu Commentary 164.
:: Anucinteti [anu + cinteti] to think upon, to meditate, consider Saṃyutta-Nikāya I 203 (v.l. for anuvicinteti).
:: Anuccaṇgin see anujjaṇgin.
:: Anucchavika (and °ya) (adjective) [anu + chavi + ka] "according to one's skin", befitting, suitable, proper, pleasing fit for, Jātaka I 58, 62, 126, 218; II 5; IV 137, 138; Milindapañha 358; Dhammapada I 203, 390; II 55, 56; Vimāna Vatthu 68, 78; Peta Vatthu Commentary 13, 26 (= kappiya), 66, 81, 286. anucchaviya at Vinaya II 7 (an°); III 120 (the same + ananulomika); Milindapañha 13.
:: Anucchiṭṭha (adjective) [see ucchiṭṭha] (food) that is not thrown away or left over; untouched, clean (food) Jātaka III 257; Dhammapada II 3 (vv.ll. anucciṭṭha).
:: Anujagghati [anu + jagghati] to laugh at, deride, mock Dīgha-Nikāya I 91; Sumaṇgalavilāsinī I 258 (cf. sañjagghati ibid 256).
:: Anuja vati [anu + ja vati] to run after, to hasten after, to follow Jātaka 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 Itivuttaka 64 (atijāta + a., opposite avajāta); Theragāthā 827 (figurative following the example of), 1279; Jātaka VI 380; Dhammapada I 129; Dāṭhāvaṃsa II 66.
:: Anujānāti [anu + jānāti]
1. to give permission, grant, allow Vinaya IV 225; Aṇguttara-Nikāya II 197; Peta Vatthu IV 167; Peta Vatthu Commentary 55, 79, 142.
2. to advise, prescribe Vinaya I 83; II 301: Sutta-Nipāta 982. gerundive anuññeyya that which is allowed Aṇguttara-Nikāya II 197; past participle anuññāta (q.v.) causative anujānāpeti Jātaka I 156.
:: Anujīvati [anu + jīvati] to live after, i.e. like (accusative), to live for or on, subsist by Jātaka IV 271 (= upajīvati, tassānubhāvena jīvitaṃ laddhaṃ (commentary), — past participle anujīvata (q.v.).
:: Anujīvita (neuter) [past participle of anujīvati] living (after), living, livelihood, subsistence, life Sutta-Nipāta 836 (= jīvitaṃ Paramatthajotikā II 545).
:: Anujīvin (adjective/noun) [from anujīvati] living upon, another, dependent; a follower, a dependant Aṇguttara-Nikāya I 152; III 44; Jātaka III 485; Dāṭhāvaṃsa V 43.
:: Anujju (adjective) [an + ujju] not straight, crooked, bent, in compounds °aṇgin (anujjaṇgin) with (evenly) bent limbs, i.e. with perfect limbs, graceful feminine °ī, especially of a beautiful woman Jātaka V 40 (= kañcana-sannibha-sarīrā commentary); VI 500 (Text anuccaṇgī, commentary aninditā agarahitaṇgī); °gāmin going crooked i.e. snake Jātaka IV 330; °bhūta not upright (figurative of citta) Jātaka V 293.
:: Anujjuka = anujju Jātaka III 318.
:: Anujjhāna (neuter) [anu + jhāna] meditation, reflection, introspection Milindapañha 352 (°bahula).
:: Anuññāta (adjective) [past participle of anujānāti] permitted, allowed; sanctioned, given leave, ordained Dīgha-Nikāya I 88; Jātaka I 92; II 353, 416; Peta Vatthu I 123 (na Aṇguttara-Nikāya = ananuññāta at the same passage Therīgāthā 129; explained at Peta Vatthu Commentary 64 by ananumata); past participle 28; Sumaṇgalavilāsinī I 247, 248, 267; Peta Vatthu Commentary 12, 81.
:: Anuññātatta (neuter) [abstract to anuññāta] being permitted, permission Jātaka II 353.
:: Anuṭṭhaka (adjective) [from an + uṭṭhahati] not rising not rousing oneself, inactive, lazy Theragāthā 1033.
:: Anuṭṭhahati [anu + ṭhahati = °ṭhāti, see °tiṭṭhati] to carry out, look after, practise do Jātaka V 121, — past participle anuṭṭhita (q.v.).
:: Anuṭṭhahāna (adjective) [present participle of an + uṭṭhahati] one who does not rouse himself, not getting up, inactive Dhammapada 280 (= anuṭṭhahanto avāyāmanto Dhammapada III 409).
:: Anuṭṭhātar [agent noun to an + uṭṭhahati] one without energy or zeal Sutta-Nipāta 96 (niddāsīlin sabhāsīlin + a.) Paramatthajotikā II 169 (= viriya-tejavirahita).
:: Anuṭṭhāna (neuter) [an + uṭṭhāna] "the not getting up", inactivity, want of energy Dhammapada 241 (sarīra-paṭijagganaṃ akaronto Dhammapada III 347).
:: Anuṭṭhita [past participle of anuṭṭhati = anutiṭṭhati] practising effecting or effected, come to, experienced, done Dīgha-Nikāya II 103; Saṃyutta-Nikāya IV 200; Aṇguttara-Nikāya III 290f.; IV 300; Jātaka II 61; Milindapañha 198; Peta Vatthu Commentary 132 (cf. anugata).
:: Anuṭṭhubhati [formally Sanskrit anuṣṭobhati, but in meaning = °anuṣṭīvati; anu + ṭṭhubhati, the etymology of which see under niṭṭhubhati] — to lick up with one's saliva Sumaṇgalavilāsinī I 138.
:: Anuṭṭhurin v.l. at Paramatthajotikā II 569, see niṭṭhurin.
:: Anuḍasati [anu + ḍasati] to bite Jātaka VI 192.
:: Anuḍahati [anu + ḍahati] to burn over again, burn thoroughly, figurative to destroy, consume Jātaka II 330; VI 423. passive °ḍayhati Jātaka V 426. — Also spelled °dahati, e.g. At Saṃyutta-Nikāya IV 190 = V 53; Therīgāthā 488.
:: Anuḍahana (neuter) [from anuḍahati] conflagration, burning up, consumption Jātaka V 271; Therīgāthā Commentary 287 (-d-).
:: Anuṇṇata (adjective) [uṇṇata] not raised, not elated, not haughty, humble Sutta-Nipāta 702 (care = uddhaccaṃ nāpajjeyya Paramatthajotikā II 492).
:: Anutappati [anu + tappati1; Sanskrit anutapyate, passive of anutapati] to be sorry for, to regret, repent, feel remorse Jātaka I 113; IV 358; V 492 (present participle an-anutappaṃ); Dhammapada 67, 314; Peta Vatthu II 942; Dhammapada II 40. gerundive anutappa to be regretted Aṇguttara-Nikāya I 22, 77; III 294, and anutāpiya Aṇguttara-Nikāya III 46 (an°).
:: Anutāpa [from anu + tāpa] anguish, remorse, conscience Vimāna Vatthu 405 (= vippaṭisāra Vimāna Vatthu 180); as 384.
:: Anutāpin (adjective) [from anutāpa] repenting, regretting Therīgāthā 57, 190; Vimāna Vatthu 21; Vimāna Vatthu 115.
:: Anutāpiya gerund of anutappati, q.v.
:: Anutāḷeti [anu + taḷeti] to beat Jātaka II 280.
:: Anutiṭṭhati [anu + tiṭṭhati see also anuṭṭhahati] to look after, to manage, carry on Jātaka V 113 (= anugacchati); Peta Vatthu Commentary 78.
:: Anutīre (adverb) [anu + tīre, locative of tīra] along side or near the bank (of a river) Sutta-Nipāta 18 (= tīra-samīpe Paramatthajotikā II 28). cf. anu ab.
:: Anuttara (adjective) [an + uttara] "nothing higher", without a superior, incomparable, second to none, unsurpassed, excellent, preeminent Sutta-Nipāta 234 (= adhikassa kassaci abhāvato Paramatthajotikā I 193), 1003; Dhammapada 23, 55 (= asadisa appaṭibhāga Dhammapada I 423); Peta Vatthu IV 352 (dhamma); Dhammasaṇgani 1294; Sumaṇgalavilāsinī I 129; Peta Vatthu Commentary 1, 5, 6, 18, etc.
:: Anuttariya (neuter) [abstract from anuttara] preeminence, superiority, excellency; highest ideal, greatest good. They are mentioned as sets of 3 (viz. dassana°, paṭipadā°, vimutti°) at Dīgha-Nikāya III 219, or of six (viz. dassana°, savana°, lābha°, sikkhā°, pāricariyā°, anussata°) at Dīgha-Nikāya III 250, 281; Aṇguttara-Nikāya I 22; III 284, 325f., 452; Paṭisambhidāmagga I 5. cf. Majjhima-Nikaya I 235; Aṇguttara-Nikāya V 37. See also ānuttariya.
:: Anuttāna (adjective) [an + uttāna] not (lying) open, not exposed; figurative unexplained, unclear Jātaka VI 247.
:: Anutthunā (feminine) [from anutthunāti] wailing, crying, lamenting Mahāniddesa 167 (= vācāpalāpa vippalāpa etc.).
:: Anutthunāti [anu + thunati (thunāti); anu + stan] to wail, moan, deplore, lament, bewail Dīgha-Nikāya III 86; Sutta-Nipāta 827 (cf. Mahāniddesa 167); Dhammapada 156; Jātaka III 115; V 346, 479; Dhammapada III 133; Peta Vatthu Commentary 60 (wrongly applied for ghāyati, of the fire of conscience).
:: Anutrāsin (adjective) [an + utrāsin] not terrified, at ease Theragāthā 864.
:: Anuthera [anu + thera] an inferior Thera, one who comes next to the elder Vinaya II 212 (therānutherā Th. and next in age).
:: Anudadāti [anu + dadāti] to concede, grant, admit, future anudassati Milindapañha 276, 375.
:: Anudayati (to sympathise with) see under anuddā.
:: Anudassita [past participle of anudasseti] manifested Milindapañha 119.
:: Anudahati see anuḍahati.
:: Anudiṭṭha [past participle of anudisati] pointed out, appointed, dedicated, neuter consecration, dedication Jātaka V 393 (anudiṭṭha = asukassa nāma dassatī ti commentary); Peta Vatthu I 107 (= uddiṭṭha Peta Vatthu Commentary 50).
:: Anudiṭṭhi (feminine) [anu + diṭṭhi] an "after-view", sceptical view, speculation, heresy Dīgha-Nikāya I 12; Majjhima-Nikaya II 228; Saṃyutta-Nikāya III 45f.; Theragāthā 754; Milindapañha 325; Sumaṇgalavilāsinī I 103. attānudiṭṭhi (q.v.) a soul-speculation. [BD]: second thought; corrolary
:: Anudisati [anu + disati] to point out, direct, bid, address Peta Vatthu Commentary 99 (preterit anudesi + anvesi), — past participle anudiṭṭha (q.v.).
:: Anudisā (feminine) [anu + disā] an intermediate point of ihe compass often collectively for the usual four intermediate points Dīgha-Nikāya I 222; Saṃyutta-Nikāya I 122; III 124.
:: Anudīpeti [anu + dīpeti] to explain Milindapañha 227 (dhamma-dhammaṃ).
:: Anudūta [anu + dūta] a person sent with another, a travelling companion Vinaya II 19, 295; Dhammapada 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 Saṃyutta-Nikāya II 218; V 169 (Text anudayatā); Aṇguttara-Nikāya III 184; Itivuttaka 72; Vibhaṇga 356.
[Iti.80-Woodward n.]: 'centered on worry about other folk'.
:: Anuddayā (and anudayā) (feminine) [anu + dayā] compassion, pity, mercy, care Vinaya II 196; Saṃyutta-Nikāya I 204; II 199; IV 323; Aṇguttara-Nikāya II 176; III 189; past participle 35 (anukampā); Jātaka I 147, 186, 214; Peta Vatthu Commentary 70, 88, 181 (= anukampā). In compounds anudaya° e.g. °sampanna full of mercy Jātaka I 151, 262; Peta Vatthu Commentary 66.
:: Anuddā (feminine) [contracted form of anuddayā] = anuddayā Dhammasaṇgani 1056, where also the other abstract formations anuddāyanā and anuddāyitattaṃ "care, forbearance and consideration"; as 362 (anudayatī ti anuḍdā).
:: Anuddhaṃseti [anu + dhaṃseti] to spoil, corrupt, degrade Vinaya IV 148 (explained here in slightly different meaning = codeti vā codāpeti vā to reprove, scold, bring down); Itivuttaka 42. Usually in stereotype phrase rāgo cittaṃ Aṇguttara-Nikāya lust degrades the heart Vinaya III 111; Majjhima-Nikaya I 26; Saṃyutta-Nikāya I 186; Aṇguttara-Nikāya I 266; II 126; III 393f. — past participle anuddhasta (q.v.).
:: Anuddhata (adjective) [an + uddhata] not puffed up, not proud, unconceited calm, subdued Sutta-Nipāta 850 (= uddhacca-virahita Paramatthajotikā II 549, cf. anuṇṇata); Itivuttaka 30; Dhammapada 363 (= nibbutacitta Dhammapada IV 93); Vimāna Vatthu 648; past participle 59.
:: Anuddharin (adjective) [an + uddharin] not proud Sutta-Nipāta 952 (= anussukin Paramatthajotikā II 569) see niṭṭhurin.
:: Anuddhasta (adjective) [anu + dhasta, past participle of anuddhaṃseti, cf. Sanskrit apadhvasta] spoilt, corrupt, degraded Majjhima-Nikaya I 462 (citta); Aṇguttara-Nikāya 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 Dh.", e.g. Saṃyutta-Nikāya II 18; III 163; Itivuttaka 81; Paṭisambhidāmagga II 189.
2. conformity or accordance with the Law, lawfullness, relation, essence, consistency, truth; in phrase dhammassa anudhammaṃ vyākaroti to explain the truth of the Dhammapada Vinaya I 234; Dīgha-Nikāya I 161; Majjhima-Nikaya I 368, 482; Saṃyutta-Nikāya II 33; III 6; IV 51; V 7. See further Majjhima-Nikaya III 30; Sutta-Nipāta 963 (cf. Mahāniddesa 481 for exegesis). Also in compound °cārin living according to the Dhamma, living in truth Saṃyutta-Nikāya II 81, 108; Aṇguttara-Nikāya II 8; Dhammapada 20 (cf. Dhammapada I 158); Vimāna Vatthu 317; Sutta-Nipāta 69 (see Cullaniddesa 51).
[BD]: Following the Dhamma within the Dhamma, practicing the instructions within the teachings.
:: Anudhammatā (feminine) [abstract to anudhamma) lawfullness, conformity to the Dhamma Aṇguttara-Nikāya II 46; Paṭisambhidāmagga I 35, 36.
:: Anudhāreti [anu + dhāreti] to hold up Sumaṇgalavilāsinī I 61 (chattaṃ), cf. Jātaka I 53, dhariyamāna.
:: Anudhāvati [anu + dhāvati] to run after, to chase, follow, persecute, pursue Majjhima-Nikaya I 474; Saṃyutta-Nikāya I 9; Dhammapada 85; Theragāthā 1174; Milindapañha 253, 372.
:: Anudhāvin (adjective/noun) [from anudhāvati] one who runs after Saṃyutta-Nikāya I 9, 117.
:: Anunadī (-tire) along the bank of the river Saṃyutta-Nikāya IV 177 should be read anunadītīre (= anu preposition with locative; see under anu A).
:: Anunamati [anu + namati] to incline, bend (intransitive), give way Milindapañha 372 (of a bow).
:: Anunaya [from a nuneti] "leading along", friendliness, courtesy, falling in with, fawning Dīgha-Nikāya III 254 (°saṃyojana); Aṇguttara-Nikāya IV 7f. (the same) Majjhima-Nikaya I 191; Dhammasaṇgani 1059; Vibhaṇga 145; Nettipakaraṇa 79; combined with opposite paṭigha (repugnance) at Milindapañha 44, 122, 322.
:: Anunayana (neuter) [from a nuneti] fawning as 362.
Apocope: (/əˈpɒkəpi/) is the loss (elision) of one or more sounds from the end of a word, especially the loss of an unstressed vowel.
— p.p.
:: Anunāsika (adjective) [anu + nāsā + ika] nasal; as technical term gramatical the sound ṃ; in °lopa apocope of the nasal ṃ Vimāna Vatthu 114, 253, 275, 333.
:: Anunāyako [DPL]: Sub-chief, vice-president.
:: Anunīta (adjective) [past participle of a nuneti] led, induced Saṃyutta-Nikāya IV 71; Sutta-Nipāta 781.
:: Anunetar [agent noun from a nuneti] one who reconciles or conciliates Paṭisambhidāmagga II 194 (netā vinetā a nunetā).
:: Anuneti [anu + neti] to conciliate, appease, win over, flatter Saṃyutta-Nikāya I 232 (present participle anunayamāna); past participle a nunīta (q.v.).
:: Anupa see anūpa.
:: Anupagamma avoiding. See gacchati.
:: Anupakampati [anu + pakampati] to shake, move, to be unsteady Theragāthā 191 = Udāna 41.
:: Anupakkama [an + upakkama] not attacking, instrumental °ena not by attack (from external enemies) Vinaya II 195.
:: Anupakkuṭṭha (adjective) [an + upak°] blameless, irreproachahle Dīgha-Nikāya I 113; Vinaya IV 160; Sutta-Nipāta page 115; Sumaṇgalavilāsinī I 281.
:: Anupakkhandati [anu + pa + khandati] to push oneself forward, to encroach on Dīgha-Nikāya I 122 (= anupavisati Sumaṇgalavilāsinī I 290); gerund anupakhajja pushing oneself in, intruding Vinaya II 88 (= anto pavisati), 213; IV 43 (= anupavisati); Majjhima-Nikaya I 151, 469; Saṃyutta-Nikāya III 113; Visuddhimagga 18.
:: Anupakhajjati [denominative from anupakhajja, gerund of anupakkhandati] to encroach, intrude Vinaya V 163.
:: Anupagacchati [anu + pa + gacchati] to go or return into (with accusative) Dīgha-Nikāya I 55 (anupeti + a.).
:: Anupaghāta [an + upaghāta] not hurting Dhammapada 185 (anūpa° metri causa; explained by anupahananañ c'eva anupaghātanañ ca Dhammapada III 238).
:: Anupacita (adjective) [anu + pa + cita, past participle of anupacināti] heaped up, accumulated Therīgāthā Commentary 56.
:: Anupacināti [an + upacināti] not to observe or notice Jātaka V 339 (= anoloketi commentary; v.l. aAnapaviṇāti).
:: Anupajagghati [anu + pa + jagghati] to laugh at, to deride, mock over Aṇguttara-Nikāya I 198 (v.l. anusaṃ°).
:: Anupajjati [anu + pad] to follow, accompany Jātaka IV 304, — past participle anupanna (q.v.).
:: Anupañcāhaṃ (adverb) [anu + pañcā + ahaṃ] every five days Peta Vatthu Commentary 139 (+ anudasāhaṃ).
:: Anupaññatti (feminine) [anu + paññatti] a supplementary regulation or order Vinaya II 286; V 2 f. [BD]: amendment
:: Anupaṭipāti (feminine) [anu + paṭipāti] succession; as adverb in order, successively Sumaṇgalavilāsinī I 277 (kathā = anupubbikathā); Dhammapada III 340 (anupaṭipāṭiyā = anupubbena); Visuddhimagga 244.
:: Anupaṭṭhita (adjective) [anu + pa + ṭhita] setting out after, following, attacking Jātaka V 452.
:: Anupatati [anu + patati]
1. to follow, go after, Jātaka VI 555 anupatiyāsi subjunctive).
2. to fall upon, to befall, attack Vinaya III 106 = Majjhima-Nikaya I 364; Saṃyutta-Nikāya I 23 (read °patanti for °patatanti) = Dhammapada 221 (dukkhā); Theragāthā 41 = 1167 (of lightning). Past participle anupatita (q.v.). cf. also anupāta and anupātin.
:: Anupatita [past participle of anupatati] "befallen", affected with, oppressed by (—°) Saṃyutta-Nikāya II 173 (dukkha°); III 69 (the same); Sutta-Nipāta 334 (pamāda°).
:: Anupatitatta (neuter) [abstract of anupatita] the fact of being attacked by, being a victim of (—°) Paramatthajotikā II 339.
:: Anuppatta Anupatta [past participle of anupāpuṇāti; cf. Sanskrit anuprāpta] (having) attained, received, got to (with accusative), reached Dīgha-Nikāya I 87-111; II 2; Itivuttaka 38; Sutta-Nipāta 627, 635; Dhammapada 386, 403; Peta Vatthu IV 166; Peta Vatthu Commentary 59 (dukkhaṃ), 242. In phrase addhagata vayo-anuppatta having reached old age, e.g. Vinaya II 188; Dīgha-Nikāya I 48; Sutta-Nipāta past participle 50, 92; Peta Vatthu Commentary 149.
:: Anupatti (anuppatti) (feminine) [anu + patti] attainment, accomplishment, wish, desire (fulfilled), ideal Saṃyutta-Nikāya I 46, 52.
:: Anupathe at Jātaka V 302 should be read as anu pathe by the way at the wayside; anu to be taken as preposition with locative (see anu A). commentary explains as jaṇghamagga-mahāmaggānaṃ antare.
:: Anupada [cf. Sanskrit anupadaṃ adverb, anu + pada
1. the "afterfoot", i.e. second foot a verse, also a mode of reciting, where the second foot is recited without the first one Vinaya IV 15 (cf. 355); Milindapañha 340 (anupadena anupadaṃ katheti).
2. (adjective) (following) on foot, at every, step, continuous, repeated, in °dhamma-vipassanā uninterrupted contemplation Majjhima-Nikaya III 25; °vaṇṇanā word-by-word explanation as 168. As neuter adverb °ṃ close behind, immediately after (with genitive) Jātaka II 230 (tassānupadaṃ agamāsi); VI 422. Especially frequent in combination padānupadaṃ (adverb) foot after foot, i.e. in the footsteps, immediately behind Jātaka III 504; VI 555; Dhammapada I 69; II 38.
:: Anupadātar (anuppadātar) [agent noun of anupadeti] one who gives, or one who sets forth, effects, designs Dīgha-Nikāya I 4 (cf. Sumaṇgalavilāsinī I 74); Aṇguttara-Nikāya II 209.
:: Anupadāna (anuppadāna) (neuter) [anu + pa + dāna, cf. anupadeti] giving, administering, furnishing, the giving of (—°) Dīgha-Nikāya I 12 (cf. Sumaṇgalavilāsinī I 98; both read anuppādāna); Jātaka III 205; Milindapañha 315.
:: Anupadinna (anuppadinna) [past participle of anupadeti] given, handed over, furnished, dedicated Peta Vatthu I 512.
:: Anupadeti (anuppadeti) [anu + pa + dadāti] to give out, give as a present, hand over; to design, set forth, undertake Saṃyutta-Nikāya III 131 (potential anuppadajjuṃ); Majjhima-Nikaya I 416 (potential anupadajjeyya. See dadāti I.3); {34} Milindapañha 210 (°deti). future °dassati (see dadāti I 1); Dīgha-Nikāya III 92; Saṃyutta-Nikāya IV 303 (v.l. for Text anusarissati); Aṇguttara-Nikāya III 43; Sutta-Nipāta 983. gerund °datvā Paramatthajotikā II 35. infinitive °dātuṃ Aṇguttara-Nikāya I 117. Past participle °dinna (q.v.).
:: Anupaddava (adjective) [an + upaddava] free from danger, uninjured, safe Vinaya II 79 = 124 (+ anītika); III 162; Dhammapada 338; Dhammapada IV 48; Peta Vatthu Commentary 250 (explanation. for siva).
:: Anupadhāreti [an + upadhār°] to disregard, to heed not, to neglect Dhammapada IV 197; Vimāna Vatthu 260.
:: Anupadhika (adjective) [an + upadhi + ka] free from attachment (see upadhi) Vinaya I 36 (anupadhīka); Dīgha-Nikāya III 112 (anupadhika as opposed to sa-upadhika); Sutta-Nipāta 1057 (anūpadhīka Text, but Cullaniddesa § anūpadhika, with ū for u metri causā).
:: Anupanna , [past participle of anupajjati] gone into, reached, attained Sutta-Nipāta 764 (māradheyya°).
:: Anupabandhati (anuppa°) [anu + pa + bandhati] to follow immediately, to be incessant, to keep on (without stopping), to continue Milindapañha 132. — causative °āpeti ibid.
:: Anupabandhanatā (anuppa°) (feminine) [abstract to preceding] non-stopping, not ceasing Milindapañha 132.
:: Anupabandhanā (anuppa°) (feminine) [abstract from anupabandhati] continuance, incessancy, past participle 18 = Vibhaṇga 357 (in exegesis of upanāha).
:: Anupabbajjā (feminine) [anu + pabbajjā, cf. BHS anupravrajati Divyāvadāna 61] giving up worldly life in imitation of another Saṃyutta-Nikāya V 67 = Itivuttaka 107.
:: Anupaya (adjective) [an + upaya] unattached, "aloof" Saṃyutta-Nikāya I 181 (akaṇkha apiha + a.).
:: Anuparigacchati [anu + pari + gacchati] to walk round and round, to go round about (with accusative) Vinaya III 119; Saṃyutta-Nikāya I 75 (gerund °gamma); Sutta-Nipāta 447 (preterit °pariyagā = parito parito agamāsi Paramatthajotikā II 393); Jātaka 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) Vinaya II 111; Saṃyutta-Nikāya I 102, 124; Theragāthā 1235 (°pariyeti), 1250 (the same to search); Peta Vatthu III 34 (= anuvicarati); Milindapañha 38; Peta Vatthu Commentary 92 (°yāyitvā, gerund) 217.
:: Anupariyāya (adjective) [adjectivised gerund of anupariyāti] going round, encircling, in °patha the path leading to or going round the city Dīgha-Nikāya II 83 = Saṃyutta-Nikāya IV 194 = Aṇguttara-Nikāya V 195; Aṇguttara-Nikāya IV 107.
:: Anuparivattati [anu + pari + vṛt] to go or move round, viz.
1. to deal with, be engaged in, perform, worship Vinaya III 307 (ādiccaṃ); Dīgha-Nikāya I 240; Peta Vatthu Commentary 97.
2. to meet Milindapañha 204 (Devadatto ca Bodhisatto ca ekato anuparivattanti).
3. to move round and round, move on and on, keep on rolling (with accusative), evolve S. III 150 (anuparidhāvati + a.) Milindapañha 253 (anudhāvati + kāya).
:: Anuparivatti (feminine) (—°) [anu + parivatti] dealing with, occupation, connection with Saṃyutta-Nikāya III 16.
:: Anuparivāreti [anu + pari + vāreti] to surround, stand by, attend on (with accusative) Vinaya I 338; Majjhima-Nikaya I 153; Dhammapada 1.55.
:: Anupariveṇiyaṃ [anu + pariveṇiyaṃ = locative of pariveṇi] should be written anu pariveṇiyaṃ ("in every cell, cell by cell"), anu here functioning as preposition with locative (see anu A) Vinaya I 80, 106.
:: Anuparisakkati [anu + pari + sakkati] to move round, to be occupied with, take an interest in (with accusative) Saṃyutta-Nikāya IV 312 (v.l. °vattati).
:: Anuparisakkana (neuter) [from anuparisakkati] dealing with, interest in Saṃyutta-Nikāya IV 312 (v.l. °vattana).
:: Anupariharati [anu + pari + harati] to surround, enfold, embrace Majjhima-Nikaya I 306.
:: Anupalitta (adjective) [an + upalitta] unsmeared , unstained, free from taint Majjhima-Nikaya I 319, 386 (in verse); as °ūpalitta in verse of Sutta-Nipāta and Dhp: Snp 211 (= lepānaṃ abhāvā Paramatthajotikā II 261), 392, 468, 790, 845; Dhammapada 353.
:: Anupavajja (adjective) [gerund of an + upavadati] blameless, without fault, Milindapañha 391.
:: Anupa vattaka (anuppa°) (adjective) to anupa vatteti] one who succeeds (another) King or Ruler in the ruling of an empire (cakkaṃ) Milindapañha 342, 362; Paramatthajotikā II 454. See also anuvattaka.
:: Anupa vatteti (anuppa°) [anu + pa + vatteti, from vṛt] to keep moving on after, to continue rolling, with cakkaṃ to wield supreme power after, i.e. in succession or imitation of a predecessor Saṃyutta-Nikāya I 191; Milindapañha 362. See also anuvatteti.
:: Anupavāda [an + upavāda] not blaming or finding fault, abstaining from grumbling or abuse Dhammapada 185 (anūpa° in metre; explained at Dhammapada III 238 as anupavādanañ c'eva anupavādāpanañ ca "not scolding as well as not inciting others to grumbling"); adjective °vādaka past participle 60, and °vādin Majjhima-Nikaya I 360.
:: Anupaviṭṭha (anuppa°) [past participle of anupavisati] entered, gone or got into, fallen into (with accusative) Milindapañha 270, 318f., 409 (coming for shelter); Peta Vatthu Commentary 97, 152 (Gaṇgānadiṃ Aṇguttara-Nikāya nadī: flowing into the G.).
:: Anupaviṭṭhatā (feminine) [abstract to anupaviṭṭha] the fact of having entered Milindapañha 257.
:: Anupavisati [anu + pa + visati] to go into, to enter Dhammapada I 290; Vimāna Vatthu 42 (= ogāhati). — past participle °paviṭṭha (q.v.) causative °paveseti (q.v.).
:: Anupavecchati (anuppa°) [see under pavecchati] to give, give over to, offer up, present, supply Vinaya I 221 (°pavacchati); Dīgha-Nikāya I 74 (= pavesati Sumaṇgalavilāsinī I 218); II 78; Majjhima-Nikaya I 446; III 133; Aṇguttara-Nikāya II 64; III 26 (v.l. °vacch°); Jātaka V 394; Sutta-Nipāta 208 (v.l. °vacch°); Paramatthajotikā II 256 (= anupavesati); Peta Vatthu Commentary 28.
:: Anupaveseti [anu + pa + viś, cf. BHS anupraveśayati Divyāvadāna 238] — to make enter, to give over, to supply Paramatthajotikā II 256 (= °pavecchati).
:: Anupasaṇkamati1 [anu + pa + saṇkamati] to go along up to (with accusative) Peta Vatthu Commentary 179.
:: Anupasaṇkamati2 [an + upasaṃk°] not to go to, not to approach Dhammapada II 30 (+ apayirupāsati).
:: Anupasaṇṭhapanā (feminine) [an + upasaṇṭhapanā] not stopping, incessance, continuance past participle 18 (but the same passage at Vibhaṇga 357 has anusaṃ-sandanā instead); cf. anupa bandhanā.
:: Anupassiveka (adjective) [from anupassati] observing, viewing, contemplating Theragāthā 420.
:: Anupassati [anu + passati] to look at, contemplate, observe Sutta-Nipāta 477; Paṭisambhidāmagga I 57, 187; Paramatthajotikā II 505.
:: Anupassanā (feminine) [abstract of anupassati, cf. Sanskrit anudarśana] looking at, viewing, contemplating, consideration, realization Saṃyutta-Nikāya V 178f., Sutta-Nipāta page 140; Paṭisambhidāmagga I 10, 20, 96; II 37, 41f., 67f.; Vibhaṇga 194. See anicca°, anatta°, dukkha°.
:: Anupassin (—°) (adjective) [from anupassati] viewing, observing, realizing Saṃyutta-Nikāya II 84f. V 294f. 311f. 345; Dhammapada 7, 253; Sutta-Nipāta 255, 728; Paṭisambhidāmagga I 191f. 236; Saddhammopāyana 411.
:: Anupahata1 [anu + pa + hat, past participle of anu + pa + han] thrown up, blown up Mil 274.
:: Anupahata2 (adjective) [an + upahata] not destroyed, not spoilt Dhammapada II 33 (°jivhāpasāda)
:: Anupāta [of anupatati] attack in speech, contest, reproach Aṇguttara-Nikāya I 161 (vāda°)
:: Anupātin (adjective) [from anupāta]
1. following, indulgin in Jātaka III 523 (khaṇa°)
2. Attacking, hurting Jātaka V 399.
:: Anupādaṃ (adjective) [anu + pāda] at the foot Visuddhimagga 182 (opposite anusīsaṃ 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 Saṃyutta-Nikāya I 105; gerund anuppatvāna Peta Vatthu II 924 (= °pāpuṇitvā Peta Vatthu Commentary 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 Jātaka VI 88; Cariyāpiṭaka III 11.4 (preterit anupāpayi); Milindapañha 276, — past participle anupāpita (q.v.).
:: Anupāya [an + upāya] wrong means Jātaka I 256; Saddhammopāyana 405.
:: Anupāyāsa see upāyāsa.
:: Anupālaka (adjective) [anu + pālaka] guarding, preserving Saddhammopāyana 474.
:: Anupālana (neuter) [from anupāleti] maintenance, guarding, keeping Dīpavaṃsa III 2.
:: Anupāleti [anu + pāleti] to safeguard, warrant, maintain Milindapañha 160 (santatiṃ).
:: Anupāhana (adjective) [an + upāhana] without shoes Jātaka VI 552.
:: Anupiya (anuppiya) (adjective) [anu + piya] flattering, plessant, neuter pleasantness, flattery, in °bhāṇin one who flatters I) III 185; Jātaka II 390; V 360; and °bhāṇitar the same Vibhaṇga 352.
:: Anupīḷaṃ at Peta Vatthu Commentary 161 is to be read anuppīḷaṃ (q.v.).
:: Anupucchati [anu + pucchati] to Anglo-Saxon or inquire after (with accusative) Sutta-Nipāta 432, 1113, — past participle anupuṭṭha (q.v.).
:: Anupuṭṭha [past participle of anupucchati] asked Sutta-Nipāta 782 (= pucchita Paramatthajotikā II 521).
:: Anupubba (adjective) [anu + pubba] following in one's turn, successive, gradual, by and by, regular Vinaya II 237 (mahāsamuddo °ninno etc.); Dīgha-Nikāya I 184; Sutta-Nipāta 511; Jātaka V 155 (regularly formed, of ūrū). Cases adverbially: anupubbena (instrumental) by and by, in course of time, later, gradually Vinaya I 83; Dhammapada 239 (= anupaṭipāṭiyā Dhammapada III 340); past participle 41, 64; Jātaka II 2, 105; III 127; Milindapañha 22; Peta Vatthu Commentary 19. anupubbaso (ablative cf. Sanskrit anupūrvaśaḥ) in regular order Sutta-Nipāta 1000. In compounds both anupubba° and anupubbi° (q.v.).
-kāraṇa gradual performance, graded practice Majjhima-Nikaya I 446;
-nirodha successive passing away, fading away in regular succession, i.e. in due course. The nine stages of this process are the same as those mentioned under °vihāra, and are enumerated as such at Dīgha-Nikāya III 266, 290; Aṇguttara-Nikāya IV 409, 456; Paṭisambhidāmagga I 35;
-vihāra a state of gradually ascending stages, by means of which the highest aim of meditation and trance is attained, viz. complete cessation of all consciousness. These are nine stages, consisting of the four jhānas, the four āyatanāni and as the crowning phrase "saññā-vedayita-nirodha" (see jhāna1). Enumerated as such in various places, especially at the following: Dīgha-Nikāya II 156; III 265, 290; Aṇguttara-Nikāya IV 410; Cullaniddesa under jhāna; Paṭisambhidāmagga I 5; Milindapañha 176;
-sikkhā regular instruction or study (dhamma-vinaye) Majjhima-Nikaya I 479; III 1 (+ °kiriyā °paṭipadā).
:: Anupubbaka (adjective) = anupubba, in compound pubbānupubbaka all in succession or in turn, one by one (on nature of this kind of compound see anu B IV) Vinaya I 20 (°ānaṃ kulānaṃ puttā the sons of each clan, one by one).
:: Anupubbata (neuter) [from anupubba] acting in turn, gradation, succession Vimāna Vatthu 6414 (= anukūla kiriyā i.e. as it pleases Vimāna Vatthu 280) cf. ānupubbatā.
:: Anupubbi-kathā (feminine) [anupubba + kathā, formation like dhammi-kathā] a gradual instruction, graduated sermon, regulated exposition of the ever higher values of four subjects (dāna-kathā, sīla°, sagga°, magga°) i.e. charity, righteousness, the heavens, and the Path. Buddhaghosa explains the term as anupubbikathā nāma dānānantaraṃ sīlaṃ sīlanantaro saggo saggānantaro maggo ti etesaṃ dīpana-kathā" (Sv I 277). Vinaya I 15, 18; II 156, 192; Dīgha-Nikāya I 110; II 41; Majjhima-Nikaya I 379; Jātaka I 8; Vimāna Vatthu 66, 197, 208; Sumaṇgalavilāsinī I 308; Dhammapada I 6; Milindapañha 228. — The spelling is frequently ānupubbikathā (as to lengthening of anu see anu Note (a)), e.g. At Dīgha-Nikāya I 110; II 41; Majjhima-Nikaya I 379; Jātaka I 8; Milindapañha 228.
:: Anupekkhati [anu + pekkhati]
1. to concentrate oneself on, to look carefully Aṇguttara-Nikāya III 23.
2. to consider, to show consideration for, Cullaniddesa §50 (present participle °amāna = anukampamāna). — causative anupekkheti to cause some one to consider carefully Vinaya II 73.
:: Anupekkhanatā (feminine) [abstract from anupekkhana, see anupekkhatī] — concentration (of thought) Dhammasaṇgani 8, 85, 284, 372.
:: Anupeti [anu + pa + i] to go into Dīgha-Nikāya I 55 (+ anupagacchati) Saṃyutta-Nikāya III 207; Sumaṇgalavilāsinī I 165.
:: Anupeseti [anu + pa + iṣ] to send forth after Milindapañha 36.
:: Anuposathikaṃ see anvaḍḍhamāsaṃ.
:: Anuposiya (adjective) [gerund of anu + puṣ] to be nourished or fostered Saddhammopāyana 318.
:: Anuppa° in all combinations of anu + ppa see under headings anupa°.
:: Anuppadajjuṃ (Saṃyutta-Nikāya 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 Jātaka III 443; V 378; Vimāna Vatthu 351; Peta Vatthu Commentary 161.
:: Anupharaṇa (neuter) [anu + pharaṇa] flashing through, pervading Milindapañha 148.
:: Anuphusīyati [anu + phusīyati, cf. Sanskrit pruṣāyati, causative of pruṣ] to sprinkle, moisten, make wet Jātaka V 242 (himaṃ; commentary pateyya).
:: Anubajjhati at Peta Vatthu Commentary 56 is faulty reading for anubandhati (q.v.).
:: Anubaddha [past participle of anubandhati] following, standing behind (piṭṭhito) Dīgha-Nikāya I 1, 226.
:: Anubandha [anu + bandh] bondage Majjhima-Nikaya III 170; Itivuttaka 91.
:: Anubandhati [anu + bandhati] to follow, run after, pursue Jātaka I 195; II 230; VI 452 (= anuja vati); Peta Vatthu Commentary 56 (substitute {40} for anubajjhanti!), 103, 155. Preterit °bandhi Jātaka II 154, 353; III 504; Peta Vatthu Commentary 260 (= anvāgacchi). gerund °bandhitvā Jātaka I 254. gerundive °bandhitabba Majjhima-Nikaya I 106, — past participle anubaddha (q.v.).
:: Anubandhana (neuter) [from anubandhati] that which connects or follows, connection, consequence Jātaka VI 526 (°dukkha).
:: Anubala (neuter) [anu + bala] rear-guard, retinue, suite, in °ṃ bha vati to accompany or follow somebody Milindapañha 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 Paṭisambhidāmagga I 18 (bujjhana + a.).
:: Anubuddha [past participle of anu + bodhati]
1. Awakened (active and passive), recognised, conceived, seen, known Dīgha-Nikāya II 123 (°ā ime dhammā); Saṃyutta-Nikāya I 137 (dhammo vimalenānubuddho) II 203; IV 188; Aṇguttara-Nikāya II 1; III 14; IV 105; Paramatthajotikā II 431. In phrase buddhānubuddha (as to nature of compound see anu B IV) either "fully awakened (enlightened)" or "wakened by the wake" (Mrs. Rhys Davids) Theragāthā 679 = 1246.
2. A lesser Buddha, inferior than the Buddha Sumaṇgalavilāsinī I 40. cf. buddhānubuddha.
:: Anubodha [anu + budh] awakening; perception, recognition, understanding Saṃyutta-Nikāya I 126 (?) = Aṇguttara-Nikāya V 46 (anubodhiṃ as preterit of anubodhati?); past participle 21; Milindapañha 233. Frequently in compounds ananubodha (adjective) not understanding, not knowing the truth Saṃyutta-Nikāya II 92; III 261; V 431; Aṇguttara-Nikāya II 1; IV 105; Dhammasaṇgani 390, 1061; Vimāna Vatthu 321 (= anavabodha) and duranubodha (adjective) hard to understand, difficult to know Dīgha-Nikāya I 12, 22; Saṃyutta-Nikāya I 136.
:: Anubodhati [anu + budh] to wake up, to realize, perceive, understand; preterit anubodhiṃ Aṇguttara-Nikāya V 46 (?) = Saṃyutta-Nikāya I 126 (anubodhaṃ). — causative °bodheti to awaken, figurative to make see to instruct Jātaka VI 139 (°ayamāna) — past participle anubuddha (q.v.).
:: Anubodhana (neuter) [from anubodhati] awakening, understanding, recognition Paṭisambhidāmagga I 18 (bodhana + a.).
:: Anubbajati [anu + vṛaj] to go along, wander, follow, tread (a path) Jātaka IV 399 (maggaṃ = pabbajati commentary).
:: Anubbata (adjective) [Vedic anuvrata, anu + vata] subject to the will of another, obedient, faithful, devoted Jātaka III 521; VI 557.
:: Anubbillāvitatta see ubbill°.
:: Anubyañjana see anuvyañjana.
:: Anubrūhita [past participle of anubrūheti] strengthened with (—°), full of Paṭisambhidāmagga I 167.
:: Anubrūheti [brūheti] to do very much or often, to practice, frequent, to be fond of (with accusative), foster Saṃyutta-Nikāya I 178 (anubrūhaye); Majjhima-Nikaya III 187 (the same, so read for manu°), Therīgāthā 163 (°ehi); Cariyāpiṭaka III 1, 2 (saṃvegaṃ {36} anubrūhayiṃ preterit); Jātaka III 191 (suññāgāraṃ). Often in phrase vivekaṃ anubrūheti to devote oneself to detachment or solitude, e.g. Jātaka I 9 (infinitive °brūhetuṃ); III 31 (°brūhessāmi), Dhammapada 75 (°brūhaye = °brūheyya vaḍḍheyya Dhammapada II 103), — past participle anubrūhita (q.v.) cf. also brūhana.
:: Anubhaṇanā (feminine) [anu + bhaṇana] talking to, admonition, scolding Vinaya II 88 (anuvadanā + a.).
:: Anubhavati and Anubhoti [anu + bhavati] to come to or by, to undergo, suffer (feel), get, undertake, partake in, experience Dīgha-Nikāya I 129; II 12 (°bhonti); Majjhima-Nikaya II 204; Aṇguttara-Nikāya I 61 (atthaṃ °bhoti to have a good result); Jātaka VI 97 (°bhoma); Peta Vatthu I 1011 (°bhomi vipākaṃ); Peta Vatthu Commentary 52 (°issati = vedissati); Saddhammopāyana 290. Especially frequent with dukkhaṃ to suffer pain, e.g. Peta Vatthu Commentary I 1110 (°bhonti); Peta Vatthu Commentary 43, 68, 79 etc. (cf. anubhavana). — present participle medium °bhavamāna Jātaka I 50; preterit °bhavi Peta Vatthu Commentary 75 (sampattiṃ); gerund °bhavitvā Jātaka IV 1; Peta Vatthu Commentary 4 (sampattiṃ), 67 (dukkhaṃ), 73 (sampattiṃ); gerundive °bhaviyāna (in order to receive) Peta Vatthu II 85 (= anubhavitvā Peta Vatthu Commentary 109). passive anubhūyati and °bhavīyati to be undergone or being experienced; present participle °bhūyamāna Peta Vatthu Commentary 8, 159 (mayā Aṇguttara-Nikāya = anubhūta), 214 (attanā by him) and °bhavīyamāna Peta Vatthu Commentary 33 (dukkhaṃ). — past participle anubhūta (q.v.).
:: Anubhavana (neuter) [from anubhavati] experiencing, suffering; sensation or physical sensibility (cf. Compendium 229, 232 note 1) Nettipakaraṇa 28 (iṭṭhāniṭṭhānubhavana-lakkhanā vedanā "feeling is characterised by the experiencing of what is pleasant and unpleasant"); Milindapañha 60 (vedayita-lakkhaṇā vedanā anubhavana-lakkhaṇā ca); Peta Vatthu Commentary 152 (kamma-vipāka°). Especially in combination with dukkha° suffering painful sensations, e.g. At Jātaka IV 3; Milindapañha 181; Dhammapada IV 75; Peta Vatthu Commentary 52.
:: Anubhāga [anu + bhāga] a secondary or inferior part, (after-)share, what is left over Vinaya II 167.
:: Anubhāyati [anu + bhāyati] to be afraid of Jātaka VI 302 (kissa nvānubhāyissaṃ, 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 Saṃyutta-Nikāya I 146f.; II 274; IV 323; Sutta-Nipāta page 93; Peta Vatthu II 112; Peta Vatthu Commentary 76. deva° of divine power or majesty Dīgha-Nikāya II 12; devatā° the same Jātaka I 168; dibba° the same Peta Vatthu Commentary 71, 110. rājā° kingly splendour, pomp Dīgha-Nikāya I 49; Jātaka IV 247; Peta Vatthu Commentary 279 etc. — anubhāvena (instrumental °—°) in accordance with, by means of Jātaka II 200 (aṇgavijjā°); Peta Vatthu Commentary 53 (iddh°), 77 (kamma°), 148 (the same), 162 (rāja°), 184 (dāna°), 186 (puñña°). yathānubhāvaṃ (adverb) in accordance with (me), as much as (I can); after ability, according to power Saṃyutta-Nikāya I 31; Vimāna Vatthu 15 (= yathābalaṃ Vimāna Vatthu 25).
2. ānubhāva majesty power, magnificence, glory, splendour Jātaka V 10, 456; Peta Vatthu II 811; Vimāna Vatthu 14; Peta Vatthu Commentary 43, 122, 272. See also ānu°.
:: Anubhāvatā (feminine) [= anubhāva + tā] majesty, power Saṃyutta-Nikāya I 156 (maha-°).
:: Anubhāsati [anu + bhāsati] to speak after, to repeat Dīgha-Nikāya I 104; Milindapañha 345; Sumaṇgalavilāsinī I 273.
:: Anubhūta [past participle of anubhavati] (having or being) experienced, suffered, enjoyed Peta Vatthu Commentary II 1218. neuter suffering, experience Jātaka I 254; Milindapañha 78, 80.
:: Anubhūyamānatta (neuter) [abstract from present participle passive of anubhavati] the fact of having to undergo, experiencing Peta Vatthu Commentary 103.
:: Anuma (-dassika) see anoma°.
:: Anumagge at Jātaka V 201 should be read anu magge along the road, by the way; anu here used as preposition with locative (see anu A b).
:: Anumajjati [anu + majjati]
1. to strike along, to stroke, to touch Sumaṇgalavilāsinī I 276 (= anumasati).
2. to beat, thresh, figurative to thresh out Jātaka VI 548; Milindapañha 90. — passive anumajjīyati Milindapañha 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.) Milindapañha 62; as 114; Sumaṇgalavilāsinī I 63, 122.
:: Anumajjha (adjective) [anu + majjha] mediocre, without going to extremes Jātaka IV 192; V 387.
:: Anumaññati [anu + maññati] to assent, approve, give leave Theragāthā 72, — past participle anumata (q.v.).
:: Anumata [past participle of anumaññati] approved of, given consent to, finding approval, given leave Dīgha-Nikāya I 99 (= anuññāta Sumaṇgalavilāsinī I 267); Jātaka V 399 (= muta); Milindapañha 185, 212, 231, 275; Peta Vatthu Commentary 64 (= annuññāta).
:: Anumati (feminine) [from anumaññati] consent, permission, agreement, assent, approval Vinaya II 294, 301, 306; Dīgha-Nikāya I 137, 143; Dīpavaṃsa IV 47, cf. V 18; Sumaṇgalavilāsinī I 297; Vimāna Vatthu 17, Peta Vatthu Commentary 114.
:: Anumatta see aṇu°.
:: Anumasati [anu + masati] to touch Dīgha-Nikāya I 106 (= anumajjati Sumaṇgalavilāsinī I 276).
:: Anumāna [from anu + man] inference Milindapañha 330 (naya + a.), 372, 413; Saddhammopāyana 74.
:: Anumitta [anu + mitta] a secondary friend, a follower, acquaintance Jātaka V 77.
:: Anumināti [cf. Sanskrit anumāti, anu + mināti from mi, Sanskrit minoti, with confusion of roots mā and mi] — to observe, draw an inference Majjhima-Nikaya I 97; Peta Vatthu Commentary 227 (°anto + nayaṃ nento). See also anumīyati.
:: Anumīyati [Sanskrit anumīyate, passive of anu + mā, measure, in sense of medium] to observe, conclude or infer from Saṃyutta-Nikāya III 36. cf. anumināti.
:: Anumodaka (adjective) [from anumodati] one who enjoys, one who is glad of or thankful for (with accusative) Vinaya V 172; Peta Vatthu Commentary 122; Saddhammopāyana 512.
:: Anumodati [anu + modati] to find satisfaction in (accusative), to rejoice in, be thankful for (with accusative), appreciate, benefit from, to be pleased, to enjoy Vinaya II 212 (bhattagge Aṇguttara-Nikāya to say grace after a meal); Saṃyutta-Nikāya II 54; Aṇguttara-Nikāya III 50 (°modanīya); IV 411; Dhammapada 177 (present participle °modamāna); Itivuttaka 78; Peta Vatthu II 919 (dānaṃ °modamāna = enjoying, gladly receiving); 1,54 (anumodare = are pleased; piti-somanassa-jātā honti Peta Vatthu Commentary 27); Jātaka II 112; Peta Vatthu Commentary 19, 46, 81, 201) imperative modāhi); Saddhammopāyana 501f. — past participle anumodita (q.v.).
:: Anumodana (neuter) [from anumodati] "according to taste", i.e. satisfaction, thanks, especially after a meal or after receiving gifts = to say grace or benediction, blessings thanksgiving. In latter sense with dadāti (give thanks for = locative), karoti (= Latin gratias agere) or va cat i (say or tell thanks): °ṃ datvā Peta Vatthu Commentary 89; °ṃ katvā Jātaka I 91; Dhammapada III 170, 172; Vimāna Vatthu 118; Peta Vatthu Commentary 17, 47; °ṃvatvā Vimāna Vatthu 40 (pānīyadāne for the gift of water), 295, 306 etc. °ṃ karoti also "to do a favour" Peta Vatthu Commentary 275. cf. further Dhammapada I 198 (°gāthā verses expressing thanks, benediction); II 97 (satthāraṃ °ṃ yāciṃsu asked his blessings; Peta Vatthu Commentary 23 (°atthaṃ in order to thank), 26 (the same), 121, 141 (katabhatta°), 142; Saddhammopāyana 213, 218, 516.
:: Anumodita [past participle of anumodati] enjoyed, rejoiced in Peta Vatthu Commentary 77.
:: Anummatta (adjective) [an + ummatta] not out of mind, sane, of sound mind Milindapañha 122; Saddhammopāyana 205.
:: Anuyanta at Aṇguttara-Nikāya 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 anuyātaṃ attendance [anu + yā, cf. anuyāyin] or Sanskrit yantṛ ruler [yam], in which latter case anu-yantṛ would be "an inferior ruler" and Pāḷi yanta would represent the agent noun yantā as a-stem. The 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 Dīgha-Nikāya I 142.
:: Anuyāta [past participle of anuyāti] gone through or after, followed, pursued Saṃyutta-Nikāya II 105 (magga); Aṇguttara-Nikāya V 236; Itivuttaka 29; Milindapañha 217.
:: Anuyāti (and anuyāyati) [anu + yā]
1. to go after, to follow Jātaka VI 49 (future anuyissati), 499 (yāyantaṃ anuyāyati = anugacchati commentary).
2. to go along by, to go over, to visit Milindapañha 391 (°yāyati). — past participle anuyāta (q.v.). See also anusaṃyāyati.
:: Anuyāyin (adjective) [cf. Sanskrit anuyāyin, anu + yā] going after, following, subject to (genitive) Sutta-Nipāta 1017 (ananuyāyin); Jātaka VI 309; Milindapañha 284.
:: Anuyuñjati [anu + yuñjati]
1. to practice, give oneself up to (accusative), attend, pursue Saṃyutta-Nikāya I 25, 122 (°yuñjaṃ "in loving self-devotion" Mrs. Rhys Davids); III 154; IV 104, 175; Dhammapada 26 (pamādaṃ = pavatteti Dhammapada I 257), 247 (surāmeraya-pānaṃ = sevati bahulīkaroti Dhammapada III 356); Peta Vatthu Commentary 61 (kammaṭṭhānaṃ).
2. to Anglo-Saxon a question, to call to account, take to task Vinaya II 79; Vimāna Vatthu 335; present participle passive °yuñjiyamāna Peta Vatthu Commentary 192, — past participle anuyutta (q.v.). — causative anuyojeti "to put to", to address, admonish, exhort Dhammapada IV 20.
:: Anuyuñjanā (feminine) (and °yuñjana neuter) [abstract from anuyuñjati] application or devotion to (—°) Milindapañha 178; Vimāna Vatthu 346 (anuyujjanaṃ wrong spelling?)
:: Anuyutta [past participle of anuyuñjati]
1. Applying oneself to, dealing with, practising given to, intent upon Dīgha-Nikāya I 166, 167; III 232 = Aṇguttara-Nikāya II 205 (attaparitāpanānuyogaṃ a.); Saṃyutta-Nikāya III 153; IV 104; Sutta-Nipāta 663 (lobhaguṇe), 814 (methunaṃ = samāyutta Paramatthajotikā II 536), 972 (jhān°); past participle 55; Peta Vatthu Commentary 163 (jāgariya°), 206.
2. following, attending on; an attendant, inferior, vassal, in expression khattiya or rājā anuyutta a prince royal or a smaller king (see khattiya 3 b) Aṇguttara-Nikāya V 22 (v.l. for Text anuyanta, q.v.); Sutta-Nipāta 553 (= anugāmin, sevaka Paramatthajotikā II 453).
:: Anuyoga [Sanskrit anuyoga, from anu + yuj]
1. Application, devotion to (—°), execution, practice of (—°); often combined with anuyutta in phrase °anuyogaṃ anuyutta = practising e.g. Vinaya I 190 (maṇḍanānuyogaṃ anuyutta); Dīgha-Nikāya III 113 (attakila mathānuyogaṃ a.); Aṇguttara-Nikāya II 205 (attaparitāpanānuyogaṃ a.). — as adjective (—°) doing, given to, practising (cf. anuyutta). Dīgha-Nikāya I 5; III 107; Majjhima-Nikaya I 385; Saṃyutta-Nikāya I 182; III 239; IV 330; V 320; Aṇguttara-Nikāya I 14; III 249; IV 460f.; V 17f., 205; Jātaka I 90 (padhānānuyogakiccaṃ); Vimāna Vatthu 8438 (dhamma°); Milindapañha 348; Sumaṇgalavilāsinī I 78, 104.
2. invitation, appeal, question (cf. anuyuñjati 2) Milindapañha 10 (ācariyassa °ṃ datvā).
:: Anuyogavant (adjective) [anuyoga + vant] applying oneself to, full of application or zeal, devoted Peta Vatthu Commentary 207.
:: Anuyogin (adjective) [from anuyoga] applying oneself to, devoted to (—°) Dhammapada 209 (atta° given to oneself, self-concentrated).
:: Anurakkhaka (adjective) [from anurakkhati, cf. °rakkhin] preserving, keeping up Jātaka IV 192 (vaṃsa°); VI 1 (the same).
:: Anurakkhaṇa (neuter) and °ā (feminine) [abstract from anurakkhati] guarding, protection, preservation Dīgha-Nikāya III 225f.; Aṇguttara-Nikāya II 16f.; Jātaka I 133; past participle 12; Dīpavaṃsa IV 24 (adjective); Vimāna Vatthu 32 (citta°); Saddhammopāyana 449.
:: Anurakkhati [anu + rakkhati] to guard, watch over (accusative), preserve, protect, shield Sutta-Nipāta 149; Dhammapada 327; Jātaka I 46; past participle 12. — present participle medium °rakkhamāna(ka) as adjective Saddhammopāyana 621.
:: Anurakkhā (feminine) [= anurakkhaṇā] guarding, protection, preservation Saṃyutta-Nikāya IV 323 (anuddayā Aṇguttara-Nikāya anukampā).
:: Anurakkhin (adjective) [from anurakkhati] guarding, preserving, keeping Jātaka V 24.
:: Anurakkhiya (adjective) [feminine anurakkhati] in dur° difficult to guard Vinaya III 149.
:: Anurañjita [past participle of anu + rañjeti, causative of rañj] illumined, brightened, beautified Buddhavaṃsa I 45 (byāmapabhā° by the shine of the halo); Vimāna Vatthu 4 (sañjhātapa° for sañjhāpabhā°).
:: Anuratta (adjective) past participle of anu + rañj] attached or devoted to, fond of, faithful Therīgāthā 446 (bhattāraṃ); Jātaka I 297; Milindapañha 146.
:: Anuravati [anu + ravati] to resound, to sound after, linger (of sound) Milindapañha 63.
:: Anuravanā (feminine) [abstract from anuravati] lingering of the sound, resounding Milindapañha 63.
:: Anurājā [DPL]: (m.) Following king, successor.
:: Anuraho (adverb) [anu + raho] in secret, face-to-face, private Majjhima-Nikaya I 27.
:: Anurujjhati [Sanskrit anurudhyate, passive of anu + rudh] to conform oneself to, have a regard for, approve, to be pleased Aṇguttara-Nikāya IV 158; as 362, — past participle anuruddha (q.v.).
:: Anuruddha [past participle of anurujjhati] enggaged in, devoted to; compliant or complied with, pleased Saṃyutta-Nikāya IV 71, (anānuruddha).
:: Anurūpa (adjective) [anu + rūpa] suitable, adequate, seeming, fit, worthy; adapted to, corresponding, conform with (—°) Jātaka I 91; VI 366 (tad°); Peta Vatthu Commentary 61 (ajjhāsaya° according to his wish), 128 (the same) 78, 122, 130, 155; etc. cf. also paṭirūpain same meaning.
:: Anurodati [anu + rodati] to cry after, cry for Jātaka III 166 = Peta Vatthu I 127 (dārako candaṃ a.).
:: Anurodha [from anu + rudh] compliance, consideration satisfaction (opposite virodha) Saṃyutta-Nikāya I 111; IV 210; Sutta-Nipāta 362; Dhammasaṇgani 1059; Vibhaṇga 145; as 362.
:: Anulapanā (feminine) [anu + lapanā, lap] scolding, blame, accusation Vinaya II 88 (spelled anullapanā; combined with anuvadana and anubhaṇanā).
:: Anulitta (adjective) [cf. Sanskrit anulipta, past participle of anulimpati] anointed, besmeared Jātaka I 266; Peta Vatthu Commentary 211.
:: Anulimpati [anu + limpati] to anoint, besmear, Milindapañha 394 (°limpitabba). Causative °limpeti in same meaning Milindapañha 169, and °lepeti Milm 169 (gerundive °lepanīya to be treated with ointment), — past participle anulitta (q.v.).
:: Anulimpana (neuter) [from anulimpati] anointing Milindapañha 353, 394.
:: Anulepa [from anu + lip] anointing Milindapañha 152.
:: Anulokin (adjective) [from anu + loketi, cf. Sanskrit and Pāḷi 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 Dīgha-Nikāya II 273 (anānuloma, q.v.) Saṃyutta-Nikāya IV 401; Paṭisambhidāmagga II 67, 70; Dhammapada II 208. — neuter direct order, state of fitting in, adaptation Milindapañha 148.
-ñāṇa insight of adaptation (cf. Compendium 66, 68) Dhammapada II 208;
-paṭilomain regular order and reversed, forward and backward (especially of paṭicca-samuppāda, also in BHS) Vinaya I 1; Aṇguttara-Nikāya IV 448.
:: Anulomato [DPL]: (adv.) In accordance with.
:: Anulomika (and °ya) (adjective) [from anuloma] suitable, fit, agreeable; in proper order, adapted to (—°) Vinaya II 7 (an°); III 120 (an° = ananucchaviya); IV 239; Aṇguttara-Nikāya I 106; III 116f.; Itivuttaka 103 (sāmaññassa°); Sutta-Nipāta 385 (pabbajita°); Paramatthajotikā I 243 (ananulomiya); as 25; Saddhammopāyana 65.
:: Anulometi [verbal diminutive from anuloma] to conform to, to be in accordance with Milindapañha 372.
:: Anuḷāratta (neuter) [abstract from an + uḷāra] smallness, littleness, insignificance Vimāna Vatthu 24.
:: Anuvajja (adjective) [gerund of anu + vadati, cf. anuvāda and Sanskrit avavadya] — to be blamed, censurable, worthy of reproach Sutta-Nipāta 78 (an° = anuvādavimutta Paramatthajotikā II 396).
:: Anuvattaka (adjective) [from anuvatteti]
1. = anupavattaka (q.v.) Theragāthā 1014 (cakka°).
2. following, siding with (—°) Vinaya IV 218 (ukkhittānuvattikā feminine).
:: Anuvattati [Sanskrit anuvartati, anu +vattati]
1. to follow, imitate, follow one's example (with accusative), to be obedient Dīgha-Nikāya II 244; Vinaya II 309 (Buddhaghosa); IV 218; Jātaka I 125, 300; Sumaṇgalavilāsinī I 288; Peta Vatthu Commentary 19.
2. to practice, execute Peta Vatthu IV 712. — causative °vatteti (q.v.).
:: Anuvattana (neuter) [abstract from anuvattati] complying with, conformity with (—°), compliance, observance, obedience Jātaka I 367 (dhamma°); V 78.
:: Anuvattin (adjective) [from anuvattati] following, acting according to or in conformity with (—°), obedient Jātaka II 348 (feminine °inī); III 319 (the same); Dhammapada 86 (dhamma°); Vimāna Vatthu 155 (vasa° = anukūlabhāvenavattana-sīla Vimāna Vatthu 71); Dhammapada II 161.
:: Anuvatteti [anu + vatteti] = anupavatteti (q.v.) Theragāthā 826 (dhammacakkaṃ: "after his example turn the wheel" Mrs. Rhys Davids).
:: Anuvadati [Sanskrit ava°; anu + vadati] to blame, censure, reproach Vinaya II 80, 88. — gerundive anuvajja (q.v.).
:: Anuvadanā (feminine) [from anuvadati] blaming, blame, censure Vinaya II 88 (anuvāda + a.).
:: Anuvasati [anu + vasati] to live with somebody, to dwell, inhabit Jātaka II 421. Causative °vāseti to passive spend (time) Jātaka VI 296, — past participle °vuttha (q.v.).
:: Anuvassaṃ (adverb) [anu + vassa] for one rainy season; every rainy season or year, i.e. annually (Thag-a 85).
:: Anuvassika (adjective) [from anuvassaṃ] one who has (just) passed one rainy season Theragāthā 24 ("scarce have the rains gone by" Mrs. Rhys Davids; see Psalms of the Brethren page 29 note 2).
:: Anuvāceti [anu + causative of vac] to say after, to repeat (words), to recite or make recite after or again Dīgha-Nikāya I 104 (= tehi aññesaṃ vācitaṃ anuvācenti Sumaṇgalavilāsinī I 273); Milindapañha 345. cf. anubhāseti.
:: Anuvāta1 [anu + vā to blow] a forward wind, the wind that blows from behind, a favourable wind; °ṃ adverb with the wind, in the direction of the wind (opposite paṭivātaṃ). Aṇguttara-Nikāya I 226 (°paṭivātaṃ); Saddhammopāyana 425 (paṭivāta°). In anuvāte (anu + vāte) at Jātaka II 382 "with the wind, facing the w., in front of the wind" anu is to be taken as preposition with locative and to be separated from vāte (see anu A b.).
:: Anuvāta2 [anu + vā to weave (?) in analogy to vāta from vā to blow] only in connection with the making of the bhikkhus' garments (cīvara) "weaving on, supplementary weaving, or along the seam", i.e. hem, seam, binding Vinaya I 254, 297; II 177; IV 121 (aggala + a.); Peta Vatthu Commentary 73 (anuvāte appabhonte since the binding was insufficient).
:: Anuvāda [from anuvadatī, cf. Sanskrit anuvāda in meaning of "repetition"
1. blaming, censure, admonition Vinaya II 5, 32; Aṇguttara-Nikāya II 121 (atta°, para°); Vibhaṇga 376.
2. in combination vādānuvāda: talk and lesser or additional talk, i.e. "small talk" (see anu B IV) Dīgha-Nikāya I 161; Majjhima-Nikaya I 368.
-adhikaraṇa a question or case of censure Vinaya II 88f.; III 164 (one of the four adhikaraṇāni, q.v.).
:: Anuvāsana (neuter) [from anuvāseti] an oily enema, an injection Milindapañha 353.
:: Anuvāseti [anu + vāseti, causative of vāsa3 odour, perfume] to treat with fragrant oil, i.e. to make an injection or give an enema of salubrious oil Milindapañha 169; gerundive °vāsanīya ibid.; past participle °vāsita Milindapañha 214.
:: Anuvikkhitta (adjective) [anu + vi + khitta, past participle of anu + vikkhipati ] dispersed over Saṃyutta-Nikāya V 277f. (+ anuvisaṭa).
:: Anuvigaṇeti [anu + vi + gaṇeti] to take care of, regard, heed, consider Theragāthā 109.
:: Anuvicarati [anu + vi + carati] to wander about, stroll roam through, explore Dīgha-Nikāya I 235; Jātaka II 128; III 188; Peta Vatthu Commentary 189 (= anupariyāti). — causative °vicāreti to think over (literal to make one's mind wander over), to meditate, ponder (cf. anuvicinteti); always combined with anuvitakketi (q.v.) Aṇguttara-Nikāya I 264 (cetasā), III 178 (dhammaṃ cetasā a.). — past participle anuvicarita (q.v.).
:: Anuvicarita [past participle of anuvicāreti] reflected, pondered over, thought out Saṃyutta-Nikāya III 203 (manasā); Sumaṇgalavilāsinī I 106 (= anucarita).
:: Anuvicāra [anu + vicāra, cf. anuvicāreti] meditation, reflexion, thought Dhammasaṇgani 85 (= vicāra).
:: Anuvicinaka [from anu + vicināti] one who examines, an examiner Milindapañha 365.
:: Anuvicinteti [anu + vi + cinteti] to think or ponder over, to meditate Dīgha-Nikāya II 203; Saṃyutta-Nikāya I 203 (yoniso °cintaya, imperative "marshall thy thoughts in ordered governance" Mrs. Rhys Davids; v.l. anucintaya); Theragāthā 747; Dhammapada 364; Itivuttaka 82 (dhammaṃ °ayaṃ); Jātaka III 396; IV 227; V 223 (dhammaṃ °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 Majjhima-Nikaya I 301, 361 (v.l. °vijja); Aṇguttara-Nikāya II 3, 84; V 88; Dhammapada 229 (= jānitvā Dhammapada III 329); Sutta-Nipāta 530 (= anuviditvā Paramatthajotikā II 431); Jātaka I 459 (= jānitvā commentary); III 426; past participle 49.
-kāra a thorough investigation, examination, test Vinaya I 236 (here spelled anuvijja) = Majjhima-Nikaya I 379 (= °viditvā commentary) = Aṇguttara-Nikāya IV 185.
:: Anuvijjaka [from anuvijja, gerund of anuvijjati] one who finds out, an examiner Vinaya V 161.
:: Anuvijjati [anu + vid, with fusion of Vedic vetti to know, and passive of vindati to find (= vidyate)] — to know thoroughly, to find out, to trace, to come to know; infinitive °vijjituṃ Jātaka III 506; gerund °viditvā Paramatthajotikā II 431, also °vijja and vicca (see both under anuvicca); gerundive ananuvejja not to be known, unfathomable, unknowable Majjhima-Nikaya I 140 (Tathāgato ananuvejjo). — causative anuvijjāpeti to make some one find out Jātaka V 162, — past participle anuvidita (q.v.).
:: Anuvijjhati [anu + vyadh]
1. to pierce or be pierced, to be struck or hurt with (instrumental) Jātaka VI 439
2. to be affected with, to fall into, to incur Dhammapada III 380 (aparādhaṃ). — past participle anuviddha (q.v.).
:: Anuvitakketi [anu + vi + takketi] to reflect, think, ponder over, usually combined with anuvicāreti Dīgha-Nikāya I 119; III 242; Saṃyutta-Nikāya V 67 = Itivuttaka 107 (anussarati + a.); Aṇguttara-Nikāya III 383.
:: Anuvidita [past participle of anuvijjati] found out, recognised; one who has found out or knows well Sutta-Nipāta 528, 530 (= anubuddha Paramatthajotikā II 431). Same in BHS, e.g. Mahāvastu III 398.
:: Anuviddha (adjective) [past participle of anuvijjhati] pierced, intertwined or set with (—°) Vimāna Vatthu 278.
:: Anuvidhīyati [cf. Sanskrit anuvidhīyate and adjective anuvidhāyin; passive of anu + vi + dhā, cf. vidahati] to act in conformity with, to follow (instruction) Majjhima-Nikaya II 105 = Theragāthā 875; Saṃyutta-Nikāya IV 199; Jātaka II 98; III 357.
:: Anuvidhīyanā (feminine) [abstract from anuvidhīyati] acting according to, conformity with Majjhima-Nikaya I 43.
:: Anuviloketi [anu + vi + loketi; BHS anuvilokayati] to look round at, look over, survey, master Majjhima-Nikaya I 339; Sutta-Nipāta page 140; Jātaka I 53; Milindapañha 7 (lokaṃ a°), 21 (parisaṃ), 230.
:: Anuvivaṭṭa [anu + vivaṭṭa] an "after-evolution", devolution; as part of a bhikkhu's dress: a type of vivaṭṭa (q.v.) Vinaya I 287 (vivaṭṭa + a.).
:: Anuvisaṭa (anu + visaṭa, past participle of anu + vi + sṛ) spread over Saṃyutta-Nikāya V 277f.; Jātaka IV 102.
:: Anuvuttha [past participle of anuvasati, cf. Sanskrit anūṣita] living with, staying, dwelling Jātaka II 42 (cira°); V 445 (the same).
:: Anuvejja (adjective) in an° see anuvijjati.
:: Anuvyañjana and anubyañjana (e.g. Vinaya IV 15; Jātaka I 12) (neuter) [anu + vyañjana] — accompanying (i.e. secondary) attribute, minor or inferior characteristic, supplementary or additional sign or mark (cf. Mahāpurisa-lakkhaṇa) Vinaya I 65 (ablative anuvyañjanaso "in detail"); Majjhima-Nikaya III 126; Saṃyutta-Nikāya IV 168; Aṇguttara-Nikāya IV 279 (ablative); V 73f.; past participle 24, 58; Milindapañha 339; Vimāna Vatthu 315; as 400.
-gāhin taking up or occupying oneself with details, taken up with lesser or inferior marks Dīgha-Nikāya I 70 (cf. Mahāvastu III 52); III 225; Saṃyutta-Nikāya IV 104; Aṇguttara-Nikāya I 113; II 16, 152f.; Dhammasaṇgani 1345 (cf. Buddhist Manual of Psychological Ethics 326 note 4).
:: Anusaṃyāyati [anu + saṃ + yāyati] to traverse; to go up to, surround, visit (accusative) Majjhima-Nikaya I 209 (Bhagavantaṃ °itvā), Jātaka IV 214 (v.l. anuyāyitvā). See also anuyāti and anusaññāti.
:: Anusaṃvacchara (adjective) [anu + saṃv°] yearly Dhammapada I 388 (nakkhattaṃ). Usually neuter °ṃ as adverb yearly, every year Jātaka I 68; V 99. On use of anu in this combination see anu A a.
:: Anusañcarati [anu + saṃ + carati] to walk along, to go round about, to visit Majjhima-Nikaya I 279; Saṃyutta-Nikāya V 53, 301; Jātaka I 202; III 502; Peta Vatthu Commentary 279 (nagaraṃ). — past participle anusañcarita (q.v.).
:: Anusañcarita [past participle of anusañcarati] frequented, visited, resorted to Milindapañha 387.
:: Anusañceteti [anu + saṃ + ceteti] to set ones mind on, concentrate, think over, meditate past participle 12.
:: Anusaññāti [either anu + saṃ + jñā (jānāti) or (preferably) = anusaṃyāti as short form of anusaṃyāyati, like anuyāti < anuyāyati of anu + saṃ + yā, cf. Sanskrit anusaṃyāti in same meaning] to go to, to visit, inspect, control; present participle medium °saññāyamāna Vinaya III 43 (kammante); infinitive °saññātuṃ Aṇguttara-Nikāya I 68. (janapade).
:: Anusaṭa [Sanskrit anusṛta, past participle of anu + sṛ] sprinkled with (—°), bestrewn, scattered Vimāna Vatthu 53 (paduma° magga = vippakiṇṇa Vimāna Vatthu 36).
:: Anusatthar [agent noun to anu + sās, cf. Sanskrit anuśāsitṛ and Pāḷi satthar] instructor, adviser Jātaka IV 178 (ācariya + a.). cf. anusāsaka.
:: Anusatthi (feminine) [Sanskrit anuśāsti, anu + śās, cf. anusāsana] admonition, rule, instruction Jātaka I 241; Milindapañha 98, 172, 186 (dhamma°), 225, 227, 347.
:: Anusandati [Vedic anusyandati, anu + syad] to stream along after, to follow, to be connected with. Thus to be read at Milindapañha 63 for anusandahati (anuravati + , of sound), while at Aṇguttara-Nikāya IV 47 the reading is to be corrected to anusandahati.
:: Anusandahati [anu + saṃ + dhā, cf. Vedic abhi + saṃ + dhā] to direct upon, to apply to Aṇguttara-Nikāya IV 47f. (cittaṃ samāpattiyā; so to be read with v.l. for anusandati); Milindapañha 63 (but here probably to be read as anusandati, q.v.).
:: Anusandhanatā (feminine) [= anusandhi] application, adjusting Dhammasaṇgani 8 (cittassa).
:: Anusandhi (feminine) [from anu + saṃ + dhā] connection, (logical) conclusion, application Sumaṇgalavilāsinī I 122 (where 3 kinds are enumerated, viz. pucchā°, ajjhāsayā°, yathā°); Nettipakaraṇa 14 (pucchato; Hardy, in Index "complete cessation"?!). Especially frequent in (Jātaka) phrase anusandhiṃ ghaṭeti "to form the connection", to draw the conclusion, to show the application of the story or point out its maxim Jātaka I 106; 308; Dhammapada II 40, 47; etc.
:: Anusampavaṇkatā (feminine) [anu + saṃ + pavaṇkatā; is reading correct?] disputing, quarrelling(?) Vinaya II 88 (under anuvādādhikaraṇa).
:: Anusaya [anu + śī, seti Sanskrit anuśaya has a different meaning] (see Points of Controversy 234 note 2 and Compendium 172 note 2). Bent, bias, proclivity, the persistance of adormant or latent disposition, predisposition, tendency. Always in bad sense. In the oldest texts the word usually occurs absolutely, without mention of the cause or direction of the bias. SoSutta-Nipāta14 = 369, 545; Majjhima-Nikaya III 31; Saṃyutta-Nikāya III 130, IV 33, V 28 236; Aṇguttara-Nikāya I 44; II 157; III 74, 246, 443. Or in the triplet obstinacy, prejudice and bias (adhiṭṭhānābhinivesānusayā) Saṃyutta-Nikāya II 17; III 10, 135, 161; Aṇguttara-Nikāya V III Occasionally a source of the bias is mentioned. Thus pride at S. I 188; II 252ff., 275; III 80, 103, 169, 253; IV 41, 197; Aṇguttara-Nikāya I 132, IV 70 doubt at Majjhima-Nikaya I 486 — ignorance lust and hatred at Saṃyutta-Nikāya IV 205, Majjhima-Nikaya III 285. At Dīgha-Nikāya III 254, 282; Saṃyutta-Nikāya V 60; and Aṇguttara-Nikāya IV 9. we have a list of seven anusayas, the above five and delusion and craving for rebirth. Hence-forward these lists govern the connotation of the word; but it would be wrong to put that connotation back into the earlier passages. Later references are Paṭisambhidāmagga I 26, 70ff., 123, 130, 195; II 36, 84, 94, 158; past participle 21; Vibhaṇga 340, 383, 356; Kathāvatthu 405ff. Dīpavaṃsa I 42.
:: Anusayita [past participle of anuseti, anu + śī] dormant, only in combination dīgha-ratta° latent so long Theragāthā 768; Sutta-Nipāta 355, 649. cf. anusaya and anusayin.
:: Anusayin (adjective) [from anusaya] Dīgha-Nikāya II 283 (me dīgha-ratta°), "for me, so long obsessed (with doubts)". The reading is uncertain.
:: Anusarati [anu + śṛ] to follow, conform oneself to Saṃyutta-Nikāya IV 303 (phalaṃ anusarissati, but balaṃ anupadassati Sinhalese mss perhaps to be preferred). — causative anusāreti to bring together with, to send up to or against Milindapañha 36 (aññamaññaṃ Aṇguttara-Nikāya anupeseti).
:: Anusavati at Saṃyutta-Nikāya 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 + Saṃyutta-Nikāya III 130; Kathāvatthu 81, see aṇu°.
:: Anusāyika (adjective) [from anusaya] attached to one, i.e. inherent, chronic (of disease) Majjhima-Nikaya II 70 (ābādha, v.l. anussāyika); Dhammapada I 431 (roga).
:: Anusāra [from anu + sṛ] "going along with", following, conformity. Only in oblique cases (—°) anusārena (instrumental) in consequence of, in accordance with, according to Jātaka I 8; Peta Vatthu Commentary 187 (tad), 227; and anusārato (ablative) the same Saddhammopāyana 91.
:: Anusārin (—°) (adjective) [from anu + sarati] following, striving after, acting in accordance with, living up to or after. Frequently in formula dhammānusārin saddhānusārin living in conformity with the Norm and the Faith Dīgha-Nikāya III 254; Majjhima-Nikaya I 142, 479; Saṃyutta-Nikāya III 225; V 200f.; Aṇguttara-Nikāya I 74; IV 10; past participle 15. — cf. also Saṃyutta-Nikāya I 15 (bhavasota°); IV 128 (the same); Jātaka VI 444 (paṇḍitassa° = veyyāvaccakara commentary); Saddhammopāyana 528 (attha°).
:: Anusāreti see anusarati.
:: Anusāsaka [from anusāsati] adviser, instructor, counsellor Jātaka II 105; Milindapañha 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 Vinaya I 83; Dīgha-Nikāya I 135; II 154; Dhammapada 77, 159 (aññaṃ); Jātaka VI 368; Cariyāpiṭaka I 103; Peta Vatthu II 68; Peta Vatthu Commentary 148. — gerundive anusāsiya Vinaya I 59; and °sāsitabba Dhammapada III 99. — passive °sāsiyati Vinaya II 200; Milindapañha 186. 2. to rule, govern (accusative) administer to (dative) Saṃyutta-Nikāya I 236 = Sutta-Nipāta 1002 (paṭhaviṃ dhammena-m-anusāsati, of a Cakkavattin); Jātaka II 2; VI 517 (rajjassa = rajjaṃ commentary, i.e. take care of) Sumaṇgalavilāsinī I 246 (read °sāsantena); Peta Vatthu Commentary 161 (rajjaṃ). — past participle anusiṭṭha (q.v.); cf. anusatthar, anusatthi and ovadati.
:: Anusāsana (neuter) [Vedic anuśāsana, from anu + śās] advice, instruction, admonition Dīgha-Nikāya III 107; Aṇguttara-Nikāya I 292 (°pāṭihāriya, cf. anusāsanī); Milindapañha 359.
:: Anusāsanī (feminine) [from anusāsati, cf. anusāsana] instruction, teaching, commandment, order Saṃyutta-Nikāya V 108; Aṇguttara-Nikāya II 147; III 87; V 24f., 49, 338; Jātaka V 113; Therīgāthā 172, 180; Peta Vatthu III 76; Therīgāthā Commentary 162; Vimāna Vatthu 19, 80, 81.
-pāṭihāriya (anusāsani°) the miracle of teaching, the wonder worked by the commandments (of the Buddha) Vinaya II 200; Dīgha-Nikāya I 212, 214; III 220; Aṇguttara-Nikāya I 170; V 327; Jātaka III 323; Paṭisambhidāmagga II 227f.
:: Anusikkhati [Vedic anuśikṣati; anu + desiderative of śak] to learn of somebody (genitive); to follow one's example, to imitate Vinaya II 201 (present participle medium °amāna); Saṃyutta-Nikāya I 235; Aṇguttara-Nikāya IV 282, 286, 323; Sutta-Nipāta 294 (vattaṃ, cf. ṛV III 59, 2: vratena śikṣati), 934; Jātaka I 89; II 98; III 315; V 334; VI 62; Theragāthā 963; Milindapañha 61. — Causative anusikkhāpeti to teach [= Sanskrit anuśikṣayati] Milindapañha 352.
:: Anusikkhin (adjective) [from anusikhati] studying, learning Majjhima-Nikaya I 100; Dhammapada 226 (ahoratta° = divā carattiñ ca tisso sikkhā sikkhamāna Dhammapada III 324).
:: Anusiṭṭha (Vedic anuśiṣṭa, past participle of anusāsati] instructed, admonished, advised; ordered, commanded Majjhima-Nikaya II 96; Jātaka I 226; Peta Vatthu II 811; Milindapañha 284, 349.
:: Anusibbati [anu + sibbati, siv to sew] to interweave Vinaya III 336 (Sp I 94).
:: Anusuṇāti [anu + śru] to hear; preterit anassuṃ [Sanskrit anvaśruvaṃ] — I heard Majjhima-Nikaya I 333.
:: Anusumbhati [anu + sumbhati (sobhati); śubh or (Vedic) śumbh] — to adorn, embellish, prepare Jātaka VI 76.
:: Anusuyyaṃ [cf. Sanskrit anasūyaṃ] reading at Jātaka III 27, see anasuyyaṃ.
:: Anusuyyaka (adjective) [an + usuyyaka] not envious, not jealous Sutta-Nipāta 325 (= usuyyāvigamena Aṇguttara-Nikāya Paramatthajotikā II 332); Jātaka II 192 (v.l. anussuyyaka); V 112.
:: Anuseṭṭhi [anu + seṭṭhi]
1. An under-seṭṭhi (banker, merchant) Jātaka V 384 (see anu B III a.).
2. in reduplicated compound seṭṭhānuseṭṭhi (see anu B IV) "bankers and lesser bankers", i.e. all kinds of well-to-do families Jātaka VI 331.
:: 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) Saṃyutta-Nikāya II 65; III 36; IV 208.
2. (of the idea) to obsess, to fill the mind persistently, to lie dormant and be continually cropping up. Majjhima-Nikaya I 40, 108, 433; Saṃyutta-Nikāya II 54 (so read with v.l. for anusavanti) IV 188; Aṇguttara-Nikāya I 283; III 246; past participle 32, 48, — past participle anusayita (q.v.).
:: Anusocati [anu + socati] to mourn for, to bewail Sutta-Nipāta 851 (atītaṃ na a.; cf. Mahāniddesa 222); Peta Vatthu I 127; II 68; Peta Vatthu Commentary 95.
:: Anusocana (neuter) [abstract from anusocati] bewailing, mourning Peta Vatthu Commentary 65.
:: Anusota° [anu + sota, in °ṃ as adverb or according to explanation under anu A a.] — in anusotaṃ (adverb) along the stream or current, down-stream Aṇguttara-Nikāya II 12; Jātaka I 70 (opposite paṭisotaṃ against the stream); Peta Vatthu Commentary 169 (Gaṇgāya Aṇguttara-Nikāya āgacchanto). {40}
-gāmin "one who follows the stream", i.e. giving way to ones inclinations, following ones will Aṇguttara-Nikāya II 5, 6 (opposite paṭi°);Sutta-Nipāta319 (= sotaṃ anugacchanto Paramatthajotikā II 330); past participle 62.
:: Anussati (feminine) [Sanskrit anusmṛti, from anu + smṛ̥, cf. sati] remembrance, recollection, thinking of, mindfullness. a late list of subjects to be kept in mind comprises six anussati-ṭ-ṭhānāni, viz. Buddha°, Dhamma°, Saṇgha°, sīla°, cāga°, devatā°, i.e. proper attention to the Buddha, the Doctrines, the Church, to morality, charity, the gods. Thus at Dīgha-Nikāya III 250, 280 (cf. Aṇguttara-Nikāya I 211); Aṇguttara-Nikāya III 284, 312f., 452; V 329f.; Paṭisambhidāmagga I 28. Expanded to ten subjects (the above plus ānāpāna-sati, maraṇa-sati, kāyagatā-sati, upasamānussati) at Aṇguttara-Nikāya I 30, 42 (cf. Lalitavistara 34). For other references see Dīgha-Nikāya I 81; Saṃyutta-Nikāya V 67 = Itivuttaka 107 (anussaraṇa at latter passage); Aṇguttara-Nikāya III 284, 325, 452. Paṭisambhidāmagga I 48, 95, 186; past participle 25, 60; Dhammasaṇgani 14, 23, 1350 (anussati here to be corrected to asati, see Buddhist Manual of Psychological Ethics 326); Saddhammopāyana 225, 231, 482. See also anuttariya (anussatānuttariya).
:: Anussada (adjective) [an + ussada without haughtiness Sutta-Nipāta 624 (vv.ll. anusaddha and anussuda; Paramatthajotikā II 467 explained by taṇhā ussadābhāva) = Dhammapada 400 (which passage has anussuta; v.l. anussada; Dhammapada IV 165 explains with taṇhā-ussāvābhāva, vv.ll. °ussada°); Itivuttaka 97 (vv.ll. anussata and anussara).
:: Anussaraṇa (neuter) [abstract to anussarati] remembrance, memory, recollection Itivuttaka 107 (= anussati at the same passage Saṃyutta-Nikāya V 67); Peta Vatthu Commentary 25, 29.
:: Anussarati [Vedic anusmarati, anu + smṛ] to remember, recollect have memory of (accusative), bear in mind; be aware of Dīgha-Nikāya II 8, 53, 54 (jātito etc.); Saṃyutta-Nikāya III 86f. (pubbe nivāsaṃ); V 67 (dhammaṃ Aṇguttara-Nikāya anuvitakketi), 303 (kappasahassaṃ); Aṇguttara-Nikāya I 25, 164 (pubbe nivāsaṃ), 207 (Tathāgataṃ, Dhammaṃ etc.); III 285 (the same), 323 (nivāsaṃ), 418; V 34, 38, 132, 199, 336 (kalyāṇamitte); Itivuttaka 82 (dhammaṃ), 98 (pubbe nivāsaṃ); Jātaka I 167; II 111; Dhammapada 364; Peta Vatthu I 59; past participle 60; Saddhammopāyana 580, 587; Sumaṇgalavilāsinī I 257; Paramatthajotikā I 213; Dhammapada II 84; IV 95; Peta Vatthu Commentary 29, 53, 69, 79, 107, — past participle anussarita (see anussaritar). — Causative anussarāpeti to remind someone, to call to mind Jātaka II 147.
:: Anussaritar [agent noun to anussarita, past participle of anussarati] one who recollect or remembers Saṃyutta-Nikāya V 197, 225 (saritar + a.); Aṇguttara-Nikāya V 25, 28.
:: Anussava [anu + sava from śru, cf. Vedic śravas neuter] hearsay, report, tradition Majjhima-Nikaya I 520; II 211; Saṃyutta-Nikāya II 115; IV 138; Aṇguttara-Nikāya I 26; Jātaka I 158 (with reference to particle kira = annussavatthe nipāto; so also at Vimāna Vatthu 322, cf. anussavana); II 396, 430 (the same); IV 441; instrumental °ena from hearsay, by report Aṇguttara-Nikāya II 191 (cf. itihītihaṃ).
:: Anussavana (neuter) [anu + savana from śru] = anussava Peta Vatthu Commentary 103 (kira-saddo anussavane, from hearsay).
:: Anussavika (adjective) [from anussava] "belonging to hearsay", traditional; one who is familiar with tradition or who learns from hearsay Majjhima-Nikaya I 520; II 211. cf. anussutika.
:: Anussāvaka [from anussāveti] one who proclaims or announces, a speaker (of a kammavācā) Vinaya I 74.
:: Anussāvana (neuter) and °ā (feminine) [from anussāveti] a proclamation Vinaya I 317, 340; V 170, 186, 202f.
:: Anussāvita [past participle of anussāveti] proclaimed, announced Vinaya I 103.
:: Anussāveti [anu + sāveti, causative of śru, cf. BHS anuśrāvayati "to proclaim a loud the guilt of a criminal" Avadāna-śataka I 102; II 182] to cause to be heard or to cause to sound; to proclaim, utter, speak out Vinaya I 103 (°ssāviyamāna present participle passive); II 48 (saddaṃ a.). — past participle anussāvita.
:: Anussuka (adjective) [an + ussuka] free from greed Dhammapada 199; cf. anussukin v.l. Dīgha-Nikāya III 47, also anissukin and apalāsin.
:: Anussukita [an + ussuk°] Vimāna Vatthu 74 and anussukin past participle 23 = anussuka.
:: Anussuta1 (adjective) [an + ussuta, ud + sṛ] free from lust Dhammapada 400 (= ussāvāvena anussuta commentary). See also anussada.
:: Anussuta2 [anu + suta, past participle of śru] heard of; only in compound ananussuta unheard of Saṃyutta-Nikāya II 9; past participle 14.
:: Anussutika (adjective) [from anu + śru, cf. anussavika] according to tradition or report, one who goes by or learns from hearsay Sumaṇgalavilāsinī I 106, 107.
:: Anussuyyaka see anusuyyaka.
:: Anuhasati [anu + hasati] to laugh at, to ridicule Sumaṇgalavilāsinī I 256.
:: Anuhīrati [for °hariyati, anu + hṛ] to be held up over, present participle anuhīramāna Dīgha-Nikāya 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 Jātaka VI 273; Dīpavaṃsa V 52; Milindapañha 226; Sumaṇgalavilāsinī I 248 (+ paripūra, explained by anavaya).
:: Anūnaka = anūna Dīpavaṃsa IV 34.
:: Anūnatā (feminine) [abstract from anūna] completeness Cariyāpiṭaka III 611.
:: Anūpa (adjective) [Vedic anūpa, anu + ap: see āpa, original alongside of water] — watery, moist; watery land, lowland Jātaka IV 358 (anopa Text; anupa commentary page 359), 381 (°khetta); Milindapañha 129 (°khetta).
:: Anūpaghāta [metrically for anupa°] not killing, not murdering. Dhammapada 185 (= anupahananañ c'eva anupaghātanañ ca Dhammapada III 238).
:: Anūpadhika for anu° in metre Sutta-Nipāta 1057, see upadhi.
:: Anūpanāhin (adjective) [an + upanāhin, with ū metri causā] not bearing ill-will, not angry with Jātaka IV 463.
:: Anūpama at Itivuttaka 122 is metri causā reading for anupama (see upama).
:: Anūpalitta (adjective) [an + upalitta, with ū in metre] free from taint, unstained, unsmeared Sutta-Nipāta 211, 392, 468, 790, 845; Dhammapada 353; cf. Mahāniddesa 90 and Dhammapada IV 72.
:: Anūpavāda [an + upavāda, with metrically lengthened u] not grumbling, not finding fault Dhammapada 185 (= anupavādanañ c'eva anupavadāpanañ ca Dhammapada III 238).
:: Anūhata (adjective) [past participle of an + ūhaññati, ud + han] not rooted out, not removed or destroyed Theragāthā 223 = Cullaniddesa §974; Dhammapada 338 (= asamucchinna Dhammapada IV 48).
:: Aneka (adjective) (usually °-) [an + eka] not one, i.e. many, various; countless, numberless Itivuttaka 99 (saṃvaṭṭakappā countless æons); Sutta-Nipāta 688 (°sākhā); Dhammapada 153 (°jātisāra); Jātaka IV 2; VI 366.
-pariyāyena (instrumental) in many ways Vinaya I 16; Sutta-Nipāta 15;
-rūpa various, manifold Sutta-Nipāta 1049, 1079, 1082; Cullaniddesa §54 (= anekavidha);
-vidha manifold Cullaniddesa §54; Sumaṇgalavilāsinī I 103;
-vihita various, manifold Dīgha-Nikāya I 12, 13, 178; Itivuttaka 98; past participle 55; Sumaṇgalavilāsinī I 103 (= anekavidha).
:: Anekaṃsā (feminine) [an + ekaṃsā] doubt Cullaniddesa §1.
:: Anekaṃsikatā (feminine) [abstract from anekaṃsa + kata] uncertainty, doubtfullness Milindapañha 93.
:: Aneja (adjective) [an + ejā] free from desires or lust Dīgha-Nikāya II 157; Sutta-Nipāta 920, 1043, 1101, 1112; Itivuttaka 91 (opposite ejānuga Mahāniddesa 353 = Cullaniddesa §55; Dhammapada 414 (= taṇhāya abhāvena Dhammapada IV 194), 422; Peta Vatthu IV 135 (nittaṇha Peta Vatthu Commentary 230).
:: Anedha (adjective) [an + edha] without fuel Jātaka 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 {46} explained at Sumaṇgalavilāsinī I 282, viz. eḷagalaṃa-virahita), but more likely in literal meaning "having a pure or clear throat" or, of vācā speech: "clearly enunciated" (thus Mrs. Rhys Davids at Kindred Sayings I 241) Vinaya I 197 = Dīgha-Nikāya I 114 = Saṃyutta-Nikāya I 189; Aṇguttara-Nikāya II 51, 97; III 114, 195. cf. also Mahāvastu III 322. — °mūga same as preceding "having a clear throat", i.e. not dumb, figurative clever, skilled Dīgha-Nikāya III 265; Sutta-Nipāta 70 (= alālāmukha Paramatthajotikā II 124), cf. Cullaniddesa §259.
:: Aneḷaka (adjective) [cf. BHS aneḍaka, e.g. Avadāna-śataka I 187, 243; Mahāvastu I 339; III 322] = aneḷa, pure, clear Majjhima-Nikaya II 5; Jātaka VI 529.
:: Anesanā (feminine) [an + esanā] impropriety Saṃyutta-Nikāya II 194; Jātaka II 86; IV 381; Milindapañha 343, 401; Sumaṇgalavilāsinī I 169; Dhammapada IV 34; Saddhammopāyana 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 Saṃyutta-Nikāya V 24 = Aṇguttara-Nikāya V 232 = Dhammapada 87 (okā anokaṃ āgamma). — adjective homeless, free from {41} attachment Saṃyutta-Nikāya I 176; Dhammapada 87 (= anālaya Dhammapada II 162); Sutta-Nipāta 966 (adjective; explained at Mahāniddesa 487 by abhisaṇkhāra-sahagatassa viññāṇassa oksaṃ na karoti, and at Paramatthajotikā II 573 by abhisaṇkhāra-viññānādīnaṃ anokāsabhūta).
-sārin living in a houseless state, figurative being free from worldly attachment Saṃyutta-Nikāya III 10 = Mahāniddesa 197; Sutta-Nipāta 628 (= anālaya-cārin Paramatthajotikā II 468); Udāna 32; Dhammapada 404 (v.l. anokka°); Dhammapada IV 174 (= anālaya-cārin); Milindapañha 386.
:: Anogha in anogha-tiṇṇa see ogha.
:: Anojaka = anojā Vimāna Vatthu 354 (= Vimāna Vatthu 161, where classed with yodhikā bandhujīvakā).
:: Anojagghati at Dīgha-Nikāya I 91 is v.l. for anujagghati.
:: Anojā (feminine) [Sanskrit anujā] a kind of shrub or tree with red flowers Jātaka VI 536 (koranḍaka + a.); usually in compound anojapuppha the Aṇguttara-Nikāya flower, used for wreaths etc. Jātaka I 9 (°dāma, a garland of a flowers); VI 227 (the same); Dhammapada II 116 (°cangoṭaka).
:: Anottappa (neuter) [an + ottappa] recklessness, hardness Dīgha-Nikāya III 212; Itivuttaka 34 (ahirika + a.); past participle 20; Dhammasaṇgani 365. cf. anottāpin.
:: Anottāpin and Anottappin (adjective) [from anottappa] not afraid of sin, bold, reckless, shameless Dīgha-Nikāya III 252, 282 (pp; ahirika); Sutta-Nipāta 133 (-p-) ahirika + a.); Itivuttaka 27, 115 (anatāpin anottappin, vv.ll. anottāpin); past participle 20, 24.
:: Anodaka (adjective) [an + udaka] without water, dry Jātaka I 307; Dhammapada I 52; Saddhammopāyana 443.
:: Anodissaka (adjective) [an + odissa + ka] unrestricted, without exception, general, universal; only in compound °vasena universally, thoroughly (with reference to mettā) Jātaka I 81; II 146; Vimāna Vatthu 97 (in general; opposite odissaka-vasena). See also Mrs. Rhys Davids Psalms of the Brethren page five note 1.
:: Anonamati [an + onamati] not to bend, to be inflexible, in following expressions: anonamaka (neuter) not stooping Dhammapada II 136; auona manto (present participle) not bending Dīgha-Nikāya II 17 = III 143; anonami-daṇḍa (for anonamiya°) an inflexible stick Milindapañha 238 (anoṇami° Text but anonami° v.l., see Milindapañha 427).
:: Anopa see anūpa.
:: Anoma (adjective) (only °-) [an + oma] not inferior, superior, perfect, supreme, in following compounds
-guṇa supreme virtue Sumaṇgalavilāsinī I 288;
-dassika of superior beauty Vimāna Vatthu 207, Vimāna Vatthu 103 (both as v.l.; Text anuma°); Vimāna Vatthu 437;
-dassin one who has supreme knowledge; of unexcelled wisdom (name of a Buddha) Jātaka I 228;
-nāma of perfect name Saṃyutta-Nikāya I 33 ("by name the Peerless" Mrs. Rhys Davids), 235; Sutta-Nipāta 153, 177 (cf. Paramatthajotikā II 200);
-nikkama of perfect energy Vimāna Vatthu 6427 (= paripuṇṇa-viriyatāya Aṇguttara-Nikāya Vimāna Vatthu 284);
-pañña of lofty or supreme wisdom (epithet of the Buddha) Sutta-Nipāta 343, 352 (= mahāpañña Paramatthajotikā II 347); Therīgāthā 522 (= paripuṇṇa-pañña Therīgāthā Commentary 296), Dhammapada I 31;
-vaṇṇa of excellent colour Sutta-Nipāta 686 Jātaka VI 202;
-viriya of supreme exertion or energy Sutta-Nipāta 353.
:: Anomajjati [anu + ava + majjati, mṛj] to rub along over, to stroke, only in phrase gattāni pāṇinā Aṇguttara-Nikāya to rub over one's limbs with the hand Majjhima-Nikaya I 80, 509; Saṃyutta-Nikāya V 216.
:: Anorapāra (adjective) [an + ora + pāra] having (a shore) neither on this side nor beyond Milindapañha 319.
:: Anoramati [an + ava + ram] not to stop, to continue Jātaka III 487; Dhammapada III 9 (gerund °itvā continually).
:: Anovassa (neuter) [an + ovassa; cf. Sanskrit anavavarṣaṇa] absence of rain, drought Jātaka V 317 (v.l. for anvāvassa Text; q.v.).
:: Anovassaka (adjective) [an + ovassaka] sheltered from the rain, dry Vinaya II 211; IV 272; Jātaka I 172; II 50; III 73; Dhammapada II 263; Therīgāthā Commentary 188.
:: Anosita (adjective) [an + ava + sita, past participle of sā] not inhabited (by), not accessible (to) Sutta-Nipāta 937 (= anajjhositaṃ Mahāniddesa 441; jarādīhi anajjhāvutthaṃ ṭhānaṃ Paramatthajotikā II 566).
:: Anta1 [Vedic anta; Gothic andeis = Old High German anti = English end; cf. also Latin antiae forehead (English antler), and the preposition anti opposite, antika near = Latin ante; Greek ἀντί and ἄντα opposite; Gothic, Anglo-Saxon and; German ant-; originally the opposite (i.e. what stands against or faces the starting-point)].
1. end, finish, goal Saṃyutta-Nikāya IV 368 (of Nibbāna); Sutta-Nipāta 467; Jātaka II 159. antaṃ karoti to make an end (of) Sutta-Nipāta 283, 512; Dhammapada 275, cf. antakara, °kiriyā. — locative ante at the end of, immediately after Jātaka I 203 (vijay°).
2. limit, border, edge Vinaya I 47; Dhammapada 305 (van°); Jātaka III 188.
3. side: see eka mantaṃ (on one side, aside).
4. opposite side, opposite, counterpart; plural parts, contrasts, extremes; thus also used as "constituent, principle" (in tayo and cattāro antā; or does it belong to anta2 2. in this meaning? cf. ekantaṃ extremely, under anta2): dve antā (two extremes) Vinaya I 10; Saṃyutta-Nikāya II 17; III 135. ubho antā (both sides) Vinaya I 10; Saṃyutta-Nikāya II 17; Jātaka I 8; Mahāniddesa 109. eko, dutiyo anto (contrasts) Mahāniddesa 52. As tayo antā or principles (?), viz. sakkāya, s.-samudaya, s.-nirodha Dīgha-Nikāya III 216, cf. Aṇguttara-Nikāya III 401; as cattāro, viz. the 3 mentioned plus s.-nirodhagāmini-paṭipadā at Saṃyutta-Nikāya III 157. Interpreted by Morris as "goal" JPTS 1894, 70).
Pleonasm: the use of more words or parts of words than are necessary or sufficient for clear expression
— p.p.
5. Often pleonastically, to be explained as a"pars pro toto" figure, like kammanta (q.v.) the end of the work, i.e. the whole work (cf. English sea-side, country-side); vananta the border of the wood = the woods Dhammapada 305; Peta Vatthu II 310 (explained by vana Peta Vatthu Commentary 86; same use in BHS, vanānta e.g. At Jātakamala VI 21; cf. also grāmānta Avadāna-śataka I 210); suttanta (q.v.), etc. cf. ākāsanta Jātaka VI 89 and the pleonastic use of patha. — ananta (noun) no end, infinitude; (adjective) endless, corresponds either to Sanskrit anta or antya, see anta2.
-ānanta end and no end, or finite and endless, Dīgha-Nikāya I 22; Sumaṇgalavilāsinī I 115;
-ānantika (holding views of, or talking about) finiteness and infinitude Dīgha-Nikāya I 22 (see explained at Sumaṇgalavilāsinī I 115); Saṃyutta-Nikāya III 214, 258f.; Paṭisambhidāmagga I 155;
-kara putting an end to, (noun) a deliverer, saviour; usually in phrase dukkhass'a. (of the Buddha) Majjhima-Nikaya I 48, 531; Aṇguttara-Nikāya II 2; III 400f.; Theragāthā 195; Itivuttaka 18; Sutta-Nipāta 32, 337, 539; past participle 71. In other combinations Aṇguttara-Nikāya II 163 (vijjāy-); Sutta-Nipāta 1148 (pañhān-);
-kiriyā putting an end to, ending, relief, extirpation; always used with reference to dukkha Saṃyutta-Nikāya IV 93; lt 89; Sutta-Nipāta 454, 725; Dhammapada IV 45;
-gata = antagū Cullaniddesa §436 (+ koṭigata);
-gāhikā (feminine), viz. diṭṭhi, is an attribute of micchā-diṭṭhi, i.e. heretical doctrine. The meaning of anta in this combination is not quite clear: either "holding (wrong) principles (goals, Morris)", viz. the 3 as specified above four under tayo antā (thus Morris JPTS 1884 70), or "taking extreme sides, i.e. extremist", or "wrong, opposite (= antya, see anta2)" (thus Kern, Toevoegselen sub voce) Vinaya I 172; Dīgha-Nikāya III 45, 48 (an°); Saṃyutta-Nikāya I 154; Aṇguttara-Nikāya I 154; II 240; III 130; Paṭisambhidāmagga I 151 sq;
-gū one {47} who has gone to the end, one who has gone through or overcome (dukkha) Aṇguttara-Nikāya IV 254, 258, 262; Sutta-Nipāta 401 (= vaṭṭadukkhassa antagata); 539;
-ruddhi at Jātaka VI 8 is doubtful reading (antaruci ?);
-vaṭṭi rimmed circumference Jātaka III 159;
-saññin being conscious of an end (of the world) Dīgha-Nikāya I 22, cf. Sumaṇgalavilāsinī I 115.
:: Anta2 (adjective) [Vedic antya
1. having an end, belonging to the end; only in negative ananta endless, infinite, boundless (opposite antavant); which may be taken as equal to anta1 (corresponds with Sanskrit anta (adjective) or antya; also in doublet anañca, see ākāsānañca and viññāṇānañca); Dīgha-Nikāya I 23, 34 = Dīgha-Nikāya III 224, 262f.; Sutta-Nipāta 468 (°pañña); Dhammapada 179, 180 (°gocara having an unlimited range of mental vision, cf. Dhammapada III 197); Jātaka I 178.
2. extreme, last, worst Jātaka II 440 (commentary hīna, lāmaka); see also anta1 4. — accusative as adverb in ekantaṃ extremely, very much, "utterly" Dhammapada 228 etc. See eka.
:: Anta3 (neuter) [Vedic āntra, contraction from antara inner = Latin interus, Greek ἔντερα (entrails) intestines] — the lower intestine, bowels, mesentery Itivuttaka 89; Jātaka I 66, 260 (°vaddhi-maṃsa etc.); Visuddhimagga 258; Dhammapada I 80.
-gaṇṭhi twisting of the bowels, literally "a knot in the intestines" Vinaya I 275 (°ābādha);
-guṇa [see guṇa2 = guḷa1] the intestinal tract, the bowels Saṃyutta-Nikāya II 270; Aṇguttara-Nikāya IV 132; Khuddakapāṭha III = Milindapañha 26; Visuddhimagga 42; Paramatthajotikā I 57;
-mukha the anus Jātaka IV 402;
-vaṭṭi = °guṇa Visuddhimagga 258.
:: Antaka [Vedic antaka] being at the end, or making an end, especially of death or Māra Vinaya I 21; Saṃyutta-Nikāya I 72; Therīgāthā 59 (explained by Therīgāthā Commentary 65 as lāmakācāra Māra, thus taken = anta2); Dhammapada 48 (= maraṇa-saṇkhāto antako Dhammapada II 366), 288 (= maraṇa Dhammapada III 434).
:: Antamaso (adverb) [original ablative of antama, Sanskrit antamaśaḥ; cf. BHS antaśaḥ as same formation from anta, in same meaning ("even") Avadāna-śataka I 314; Divyāvadāna 161] — even Vinaya III 260; IV 123; Dīgha-Nikāya I 168; Majjhima-Nikaya III 127; Aṇguttara-Nikāya V 195; Jātaka II 129; Sumaṇgalavilāsinī I 170; Paramatthajotikā II 35; Vimāna Vatthu 155.
:: Antara (adjective) [Vedic antara, cf. Greek ἔντερα (entrail) = Sanskrit antra (see anta3), Latin interus from preposition inter. See also ante and anto]. — Primary meanings are "inside" and "in between"; as adjective "inner"; in preposition use and in compounds "inside, in between". Further development of meaning is with a view of contrasting the (two) sides of the inside relation, i.e. having a space between, different from; thus neuter antaraṃ difference.
I. (adjective/noun)
1. (a) inner, having or being inside Itivuttaka 83 (tayo antarā malā three inward stains); especially as °—° in compounds āmis° with greed inside, greedy, selfish Vinaya I 303; dos° with anger inside, i.e. angry Vinaya II 249; Dīgha-Nikāya III 237; Majjhima-Nikaya I 123; Peta Vatthu Commentary 78 (so read for des°). Ablative antarato from within Itivuttaka 83.
(b) in between, distant; dvādasa yojanantaraṃ ṭhānaṃ Peta Vatthu Commentary 139.
2. In noun-function (neuter):
(a) spatial: the inside (of) Vimāna Vatthu 361 (pītantara a yellow cloak or inside garment = pītavaṇṇa uttariya Vimāna Vatthu 116); Dāṭhāvaṃsa I 10 (dīpantara-vāsin living on the island); Dhammapada I 358 (kaṇṇa-chidd° the inside of the ear; Vimāna Vatthu 50 (kacch° inner room or apartment). Therefore also "space in between", break Jātaka V 352 (= chidda commentary), an obstacle, hindrance, in general what stands in between: see compounds and antara-dhāyati (for antaraṃ dhāyati).
(b) temporal: an interval of time, hence time in general, and also a specified time, i.e. occasion. As interval in Buddh'antaraṃ the time between the death of one Buddha and the appearance of another, Peta Vatthu Commentary 10, 14, 21, 47, 191 etc. As time: Itivuttaka 121 (etasmiṃ antare in that time or at this occasion); Peta Vatthu I 1011 (dīghaṃ antaraṃ = dīghaṃ kālaṃ Peta Vatthu Commentary 52); Peta Vatthu Commentary 5 (etasmiṃ antare at this time, just then). As occasion: Jātaka V 287; past participle 55 (eḷaka-m-antaraṃ occasion of getting rain). Saṃyutta-Nikāya I 20, quoted Sumaṇgalavilāsinī I 34, (mañ ca tañ ca kiṃ antaraṃ what is there between me and you?) commentary explains kiṃ kāraṇā. Mrs. Rhys Davids in Kindred Sayings I 256 "of me it is and thee (this talk) — now why is this"; Jātaka VI 8 (assa antaraṃ na passaṃsu they did not see a difference in him).
3. phrases: antaraṃ karoti
(a) to keep away from or at a distance (transitive and intransitive), to hold aloof, literally "to make a space in between" Majjhima-Nikaya III 14; Jātaka IV 2 (°katvā leaving behind); Puggalapaññatti 231 (ummāraṃ Aṇguttara-Nikāya katvā staying away from a threshold); also adverbially: dasa yojanāni Aṇguttara-Nikāya katvā at a distance of ten yojana Peta Vatthu Commentary 139.
(b.) to remove, destroy Jātaka VI 56 (v.l. antarāyaṃ 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: antaragharaṃ paviṭṭha gone into the house Milindapañha 11.
(b) with locative: antaraghare nisīdanti (inside the house) Vinaya II 213; °dīpake in the centre of the island Jātaka I 240; °dvāre in the door Jātaka V 231; °magge on the road (cf. antarāmagge) Peta Vatthu Commentary 109; °bhatte in phrase ekasmiṃ yeva Aṇguttara-Nikāya during one meal Jātaka I 19 = Dhammapada I 249; °bhattasmiṃ the same Dhammapada IV 12; °vīthiya in the middle of the road Peta Vatthu Commentary 96. °satthīsu between the thighs Vinaya II 161 (has antarā satthīnaṃ) = Jātaka I 218.
III. Adverbial use of cases, instrumental antarena in between Dīgha-Nikāya I 56; Saṃyutta-Nikāya IV 59, 73; Jātaka I 393; Peta Vatthu Commentary 13 (kāl° in a little while, na kālantarena ibid. 19). Often in combination antarantarena (with genitive) right in between (literally in between the space of) Dhammapada I 63, 358. — locative antare in, inside of, in between (-° or with genitive Paramatthajotikā I 81 (sutt° in the Sutta); Dhammapada III 416 (mama a.); Peta Vatthu Commentary 56, 63 (rukkh°). Also as antarantare right inside, right in the middle of (with genitive) Paramatthajotikā I 57; Dhammapada I 59 (vanasaṇḍassa a.). — ablative antarā (see also seperate article on antarā) in combination antarantarā from time to time, occasionally; successively time after time Sutta-Nipāta page 107; Dhammapada II 86; IV 191; Peta Vatthu Commentary 272.
IV. Anantara (adjective) having or leaving nothing in between i.e. immediately following, incessant, next, adjoining Jātaka IV 139; Milindapañha 382 (solid) Dhammapada I 397; Peta Vatthu Commentary 63 (tad antaraṃ immediately hereafter), 92 (immediately preceding), 97 (next in caste). See also abbhantara.
-atīta gone past in the meantime Jātaka II 243;
-kappa an intermediary kappa (q.v.) Dīgha-Nikāya I 54;
-kāraṇa a cause of impediment, hindrance, obstacle Puggalapaññatti 231
-cakka "the intermediate round", i.e. in astrology all that belongs to the intermediate points of the compass Miln 178;
-cara one who goes in between or inside, i.e. a robber Saṃyutta-Nikāya IV 173;
-bāhira (adjective) inside and outside Jātaka I 125;
-bhogika one who has power (wealth, influence) inside the kings dominion or under the king, a subordinate chieftain (cf. antara-raṭṭha) Vinaya III 47;
-raṭṭha an intermediate kingdom, rulership of a subordinate prince Jātaka V 135;
-vāsa an interregnum Dīpavaṃsa V 80;
-vāsaka "inner or intermediate garment", one of the 3 robes of a Buddhist bhikkhu (viz. the saṇghāṭī, uttarāsaṇga and a.) Vinaya I 94, 289; II 272. cf. next;
-sāṭaka an inner or lower garment [cf. Sanskrit antarīya the same], undergarment, i.e. the one between the outer one and the body Vimāna Vatthu 166 (q.v.).
:: Antaraṃsa [BHS antarāṃsa; antara + aṃsa] "in between the shoulders", i.e. the chest Jātaka V 173 = VI 171 (phrase lohitakkho vihatantaraṃso).
:: Antaraṭṭhaka (adjective) [antara + aṭṭhaka] only in phrases rattisu antaraṭṭhakāsu and antaraṭṭhake hima-pātasamaye (in which antara functions as preposition with locative, according to antara II b.) i.e. in the nights (and in the time of the falling of snow) between the eighths (i.e. the eighth day before and after the full moon: see aṭṭhaka2). First phrase at Vinaya I 31, 288; III 31; second at Majjhima-Nikaya I 79 (cf. page 536 where Trenckner divides anta-raṭṭhaka); Aṇguttara-Nikāya I 136 (in nominative); Jātaka I 390; Milindapañha 396.
:: Antaradhāna (neuter) [from antaradhāyati] disappearance Aṇguttara-Nikāya I 58 (saddhammassa); II 147; III 176f.; Milindapañha 133; Dhammasaṇgani 645, 738, 871. cf. °dhāyana.
:: Antaradhāyati [antara + dhāyati] to disappear Sutta-Nipāta 449 (°dhāyatha 3rd singular medium); Vimāna Vatthu 8128 (the same); Jātaka I 119 = Dhammapada I 248; Dhammapada IV 191 (present participle °dhāyamāna and preterit dhāyi) Peta Vatthu Commentary 152, 217, (°dhāyi), 245; Vimāna Vatthu 48. — present participle antarahita (q.v.). — causative antaradhāpeti to cause to disappear, to destroy Jātaka I 147; II 415; Peta Vatthu Commentary 123.
:: Antaradhāyana (neuter) [from antaradhāyati] disappearance Dhammapada IV 191. (v.l. °adhāna).
:: Antarayati [cf. denominative from antara] to go or step in between, gerund antaritvā (= anta rayitvā) Jātaka I 218.
:: Antarahita (adjective) [past participle of antaradhāyati
1. disappeared, gone, left Dīgha-Nikāya I 222. Majjhima-Nikaya I 487. Milindapañha 18. Peta Vatthu Commentary 245.
2. in phrase anantarahitāya bhūmiyā (locative) on the bare soil (literal on the ground with nothing put in between it and the person lying down, i.e. on an uncovered or unobstructed ground) Vinaya I 47; II 209; Majjhima-Nikaya 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 Sumaṇgalavilāsinī I 34f.
1. (preposition) with accusative (of the two points compared as termini; cf. BHS antarā ca Divyāvadāna 94 etc.) Dīgha-Nikāya I 1 (antarā ca Rājagahaṃ antarā ca Nāḷandaṃ between R. and N.). — with genitive and locative Vinaya II 161 (satthīnaṃ between the thighs, where the same passage at Jātaka I 218 has antara-satthīsu); Aṇguttara-Nikāya II 245 (satthīnaṃ, but v.l. satthimhi).
2. (adverb) meanwhile Sutta-Nipāta 291, 694; Itivuttaka 85; Dhammapada 237. — occasionally Milindapañha 251.
3. (prefix) see compounds
-kathā "in between talk, talk for pastime, chance conversation, Dīgha-Nikāya II 1, 8, 9; Saṃyutta-Nikāya I 79; IV 281; Aṇguttara-Nikāya III 167; Sutta-Nipāta 115; Sumaṇgalavilāsinī I 49 and frequent passim;
-gacchati to come in between, to prevent Jātaka VI 295;
-parinibbāyin an Anāgāmin who passes away in the middle of his term of life in some particular heaven Dīgha-Nikāya III 237; Aṇguttara-Nikāya I 233; past participle 16;
-magge (locative) on the road, on the way Jātaka I 253; Milindapañha 16; Dhammapada II 21; III 337; Peta Vatthu Commentary 151, 258, 269, 273 (cf. antara°);
-maraṇa premature death Dhammapada I 409; Peta Vatthu Commentary 136;
-muttaka one who is released in the meantime Vinaya II 167.
:: Antarāpaṇa (neuter) [antarā + paṇa "in between the shopping or trading"] place where the trading goes on, bazaar Jātaka I 55; VI 52; Milindapañha 1, 330; Dhammapada I 181.
:: Antarāya1 [antara + aya from i, literally "coming in between"] obstacle, hindrance, impediment to (—°); prevention, bar; danger, accident to {43} (-). There are ten dangers (to or from) enumerated at Vinaya I 112, 169 etc., viz. rāja°, cora°, aggi°, udaka°, manussa°, amanussa°, vāḷa°, siriṃsapa°, jīvita°, brahmacariya°. In BHS 7 at Divyāvadāna 544, viz. rājā-caura-manuṣy-amanuṣya-vyāḍ-agny-udakaṃ. — Dīgha-Nikāya I 3, 25, 26; Aṇguttara-Nikāya III 243, 306; IV 320; Sutta-Nipāta 691, 692; Dhammapada 286 (= jīvit° Dhammapada III 431); Jātaka I 62, 128; Paramatthajotikā I 181; Dhammapada II 52; Vimāna Vatthu 1 = Peta Vatthu Commentary 1 (hat° removing the obstacles) °antarāyaṃ karoti to keep away from, hinder, hold back, prevent, destroy Vinaya I 15; Jātaka VI 171; Visuddhimagga 120; Peta Vatthu Commentary 20.
-kara one who causes impediments or bars the way, an obstructor Dīgha-Nikāya I 227; Saṃyutta-Nikāya I 34; Aṇguttara-Nikāya I 161; Peta Vatthu IV 322.
:: Antarāya2 (adverb) [dative of antara or formation from antara + gerund of i?) in the meantime Sutta-Nipāta 1120 (cf Cullaniddesa §58) = antarā Paramatthajotikā II 603.
:: Antarāyika (adjective) [from antarāya1] causing an obstacle, forming an impediment Vinaya I 94 = II 272; Majjhima-Nikaya I 130; Saṃyutta-Nikāya II 226; Therīgāthā Commentary 288.
:: Antarāyikin (adjective/noun) [cf. antarāyika] one who meets with an obstacle, finding difficulties Vinaya IV 280 (an° = asati antarāye).
:: Antarāḷa (neuter) [Sanskrit antarāla] interior, interval Dāṭhāvaṃsa 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 Peta Vatthu Commentary 173 (aneka-yojan° ṭhāna). See also feminine antarikā.
3. inside: see antarikā. — anantarika with no interval, succeeding, immediately following, next Vinaya II 165, 212 (ān°); IV 234.
:: Antarikā (feminine) [abstract from antarika] "what lies in between or near", i.e.
1. the inside of Vinaya IV 272 (bhājan°).
2. the neighbourhood, region of (—°), sphere, compassVin III 39 (ur°, aṇgul°); Jātaka I 265 (yakkhassa sīm° inside the y.'s sphere of influence).
3. interval, interstice Vinaya II 116 (sutt° in lace); Aṇguttara-Nikāya 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 Dīgha-Nikāya II 15; Aṇguttara-Nikāya III 239; IV 199; Sutta-Nipāta 222, 688; Dhammapada 127 = Milindapañha 150 = Peta Vatthu Commentary 104; Peta Vatthu I 31 (= vehāyasa-saññita Aṇguttara-Nikāya Peta Vatthu Commentary 14); Paramatthajotikā I 166.
-ga going through the air Aṇguttara-Nikāya I 215;
-cara walking through the air Vinaya I 21; Dīgha-Nikāya I 17; Saṃyutta-Nikāya I 111; Jātaka V 267; Sumaṇgalavilāsinī I 110.
:: Antavant (ādj.) [anta1 + °vant] having an end, finite Dīgha-Nikāya I 22, 31, 187; Paṭisambhidāmagga I 151f.; 157; Dhammasaṇgani 1099, 1117, 1175; Milindapañha 145. — anantavant endless, infinite Aṇguttara-Nikāya V 193 (loka). See also loka.
:: Anti (indeclinable) [Vedic anti = Latin ante, Greek ἀντί, Gothic and; Anglo-Saxon and-, German ant-, ent-] adverb and preposition with genitive: opposite, near Jātaka V 399 (tav'antiṃ āgatā, read as tav'anti-m-āgatā; commentary santikaṃ), 400, 404; VI 565 (sāmikass'anti = antike commentary). — cf. antika.
:: Antika (adjective/noun)
1. [derived from anti] near Paramatthajotikā I 217; neuter neighbourhood Khuddakapāṭha VIII 1. (odak°); Jātaka VI 565 (antike locative = anti near).
2. [derived from anta = Sanskrit antya] being at the end, final, finished, over Saṃyutta-Nikāya 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) Dīgha-Nikāya II 15; Dhammapada 351; Itivuttaka 50 (antimaṃ dehaṃ dhāreti), 53 (the same); Vimāna Vatthu 512; Sutta-Nipāta 478 (sarīraṃ antimaṃ dhāreti) 502; Milindapañha 122, 148; Vimāna Vatthu 106 (sarīr'antima-dhārin); Saddhammopāyana 278.
-dehadhara one who wears his last body Itivuttaka 101 (dhāra Text °dhara v.l.); Vimāna Vatthu 163;
-dhārin = preceding Saṃyutta-Nikāya I 14, 53 (+ khīṇāsava); II 278; Itivuttaka 32, 40; Sutta-Nipāta 471;
-vatthu "the last thing", i.e. the extreme, final or worst (sin) Vinaya I 121, 135, 167, 320;
-sarīra the last body; (adjective) having ones last rebirth Saṃyutta-Nikāya I 210 (Buddho °sarīro); Aṇguttara-Nikāya II 37; Sutta-Nipāta 624; Dhammapada 352, 400; Dhammapada IV 166 (= koṭiyaṃ 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 Pāḷi antopura] Vinaya I 75, 269; Aṇguttara-Nikāya V 81; Jātaka II 125; IV 472; Milindapañha 1; Peta Vatthu Commentary 23, 81, 280; °purikā harem woman as 403; °vāsika one who lives in, i.e. lodges or lives with his master or teacher, a pupil Vinaya I 60; III 25; Saṃyutta-Nikāya I 180; IV 136; Jātaka I 166; II 278; III 83, 463; Peta Vatthu Commentary 12; Vimāna Vatthu 138; °vāsin = °vāsika Vinaya III 66; Dīgha-Nikāya I 1, 45, 74, 78, 88, 108, 157; Majjhima-Nikaya III 116; Sumaṇgalavilāsinī 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 nivesanaṃ gata gone into the house Jātaka I 158; anto jālaṃ pavisati go into the net Dhammapada III 175; anto gāmaṃ pavisati to go into the village Dhammapada II 273; anto nagaraṃ pavisati Dhammapada II 89; Peta Vatthu Commentary 47. 2. with locative anto gabbhe Jātaka II 182; gāme Dhammapada II 52; gehe Dhammapada II 84; nadiyaṃ Jātaka VI 278; nivesane Jātaka II 323; vasse in the rainy season Jātaka IV 242; vimānasmiṃ Peta Vatthu I 101; sattāhe inside of a week Peta Vatthu Commentary 55. {49}
-koṭisanthāra "house of the Golden Pavement" Jātaka IV 113;
-gadha (°gata° Kern Toev.) in phrase °hetu, by inner reason or by reason of its intensity Peta Vatthu Commentary 10; Vimāna Vatthu 12;
-jana "the inside people", i.e. people belonging to the house, the family (= Latin familia) Dīgha-Nikāya III 61 (opposed to servants); Aṇguttara-Nikāya I 152; Jātaka VI 301; Sumaṇgalavilāsinī I 300;
-jāla the inside of the net, the net Dhammapada IV 41;
-jālikata "in-netted", gone into the net Dīgha-Nikāya I 45; Sumaṇgalavilāsinī I 127;
-nijjhāna inner conflagration Peta Vatthu Commentary 18;
-nimugga altogether immersed Dīgha-Nikāya I 75; Aṇguttara-Nikāya III 26;
-parisoka inner grief Paṭisambhidāmagga I 38;
-pura = antepura Jātaka I 262;
-mano "turning ones mind inside", thoughtful, melancholy Vinaya III 19;
-bhavika being inside Milindapañha 95;
-rukkhatā being among trees Jātaka I 7;
-vasati to inhabit, live within Saṃyutta-Nikāya IV 136;
-vaḷañjanaka (parijana) indoor people Jātaka V 118;
-vassa the rainy season (literal the interval of the rainy season) Vimāna Vatthu 66;
-vihāra the inside of the vihāra Dhammapada I 50 (°abhimukhī turning towards etc.),
-samorodha barricading within Dhammasaṇgani 1157 (so read for anta°, cf. Buddhist Manual of Psychological Ethics 288 note 6);
-soka inner grief Paṭisambhidāmagga I 38.
:: Andu [cf. Sanskrit andu, andū and anduka] a chain, fetter Vinaya I 108 = III 249 (tiṇ°); Dīgha-Nikāya I 245; Jātaka I 21 (°ghara prison house); Dhammapada IV 54 (°bandhana).
:: Andha (adjective) [Vedic andha, Latin andabata (see Walde, Latin Wtb. sub voce), other etymology doubtful
1. (literal) blind, blinded, blindfolded Jātaka I 216 (dhūm°); Peta Vatthu IV 148; Peta Vatthu Commentary 3. — dark, dull, blinding Majjhima-Nikaya III 151 (°andhaṃ adverb dulled); Sutta-Nipāta 669 (especially of timisa, like Vedic andhaṃ tamaḥ); Dhammapada II 49 (°vana dark forest).
2. (figurative) mentally blinded, dull of mind, foolish, not seeing Dīgha-Nikāya I 191 (+ acakkhuka), 239 (°veṇi, reading and meaning uncertain); Aṇguttara-Nikāya I 128; Therīgāthā 394 (= bāla Therīgāthā Commentary 258). See compounds °karaṇa, °kāra, °bāla, °bhūta.
-ākula blinded, foolish Vimāna Vatthu 849 (= paññācakkhuno abhāvena Vimāna Vatthu 337);
-karaṇa blinding, making blind, causing bewilderment (figurative), confusing Itivuttaka 82 (+ acakkhukaraṇa); Milindapañha 113 (pañha, + gambhīra);
-kāra blindness (literal and fig), darkness, dullness, bewilderment Vinaya I 16; Dīgha-Nikāya II 12; Aṇguttara-Nikāya I 56; II 54; III 233; Jātaka III 188; Theragāthā 1034; Dhammapada 146; Sutta-Nipāta 763; Vimāna Vatthu 214 (= avijj° Vimāna Vatthu 106); past participle 30; Dhammasaṇgani 617; Sumaṇgalavilāsinī I 228; Vimāna Vatthu 51, 53, 116, 161; Peta Vatthu Commentary 6; Saddhammopāyana 14, 280;
-tamo deep darkness (literal and figurative) Saṃyutta-Nikāya V 443; Itivuttaka 84 (v.l.; Text andhaṃ tamaṃ); Jātaka VI 247;
-bāla blinded by folly, foolish, dull of mind, silly Jātaka I 246, 262; VI 337; Dhammapada II 43, 89; III 179; Vimāna Vatthu 67; Peta Vatthu Commentary 4, 264;
-bhūta blinded (figurative), mentally blind, not knowing, ignorant Saṃyutta-Nikāya IV 21; Aṇguttara-Nikāya II 72; Jātaka VI 139 (spelled °būta); Dhammapada 59, 174 (= paññā-cakkhuno abhāvena Dhammapada III 175);
-vesa "blind form", disguise Jātaka III 418;
-vane dark-woods
:: Andhaka [from andha] "blind fly", i.e. dark or yellow fly or gad-fly Sutta-Nipāta 20 (= kāṇa-makkhikānaṃ adhivacanaṃ Paramatthajotikā 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, maṃsa (rice, gruel, flour, fish, meat) Mahāniddesa 372 = 495. Anna is spelled aṇṇa in combinations aparaṇṇa and pubbaṇṇa. Under dhañña (Nidd II §314) are distinguished 2 kinds, viz. raw, natural cereals (pubbaṇṇaṃ: sāli, vīhi, yava, godhūma, {44} kaṇgu, varaka, kudrūsaka) and boiled, prepared food (aparaṇṇaṃ: sūpeyya curry). Paramatthajotikā II 378 (on Sutta-Nipāta 403) explains anna by yāgubhattadi. — Dīgha-Nikāya I 7; Aṇguttara-Nikāya I 107, 132; II 70, 85, 203; Sutta-Nipāta 82, 240, 403, 924; Jātaka III 190; past participle 51; Saddhammopāyana 106, 214.
-āpa food and water Saddhammopāyana 100;
-da giving food Sutta-Nipāta 297;
-pāna food and water, eating and drinking, to eat and to drink Sutta-Nipāta 485, 487; Peta Vatthu I 52, 82; Paramatthajotikā I 207, 209; Peta Vatthu Commentary 7, 8, 30, 31, 43.
:: Annaya in dur° see anvaya.
:: Anvakāsi 3rd singular preterit of anukassati 2: drew out, removed, threw down Theragāthā 869 (= khipi, chaḍḍesi commentary).
:: Anvakkhara (adjective) [anu + akkhara] "according to the syllable", syllable after syllable, also a mode of reciting by syllables Vinaya IV 15, cf. 355. cf. anupadaṃ.
:: Anvagā 3rd singular preterit of anugacchati Mahāvaṃsa 7, 10. Also in assima lated form annagā Jātaka V 258.
:: Anvagū 3rd plural preterit of anugacchati Saṃyutta-Nikāya I 39; Sutta-Nipāta 586.
:: Anvaḍḍhamāsaṃ (adverb) [anu + aḍḍha + māsa] every fortnight, twice a month Majjhima-Nikaya II 8; Vinaya IV 315 (= anuposathikaṃ); Dhammapada I 162; II 25.
:: Anvattha (adjective) [anu + attha] according to the sense, answering to the matter, having scnse Therīgāthā Commentary 6 (°saññābhāva).
:: Anvadeva (adverb) [anva-d-eva with euphonic d.; like samma-d-eva corresponding to Sanskrit anvag-eva] behind, after, later Dīgha-Nikāya I 172; Majjhima-Nikaya III 172; Saṃyutta-Nikāya V 1 (spelled anudeva); Aṇguttara-Nikāya I 11; V 214; Itivuttaka 34.
:: Anvaya (adjective/noun) [Vedic anvaya in different meaning; from anu + i, see anveti and anvāya
1. (noun) conformity, accordance Dīgha-Nikāya II 83 = III 100; Majjhima-Nikaya I 69 (dhamm° logical conclusion of); Saṃyutta-Nikāya II 58; Dīgha-Nikāya III 226 (anvaye ñāṇaṃ); Peta Vatthu II 113 (tassa kammassa anvāya, v.l. anvaya and anvāya; accordingly, according to = paccayā Peta Vatthu Commentary 147); Peta Vatthu Commentary 228 (anvayato, adverb in accordance).
2. (adjective) following, having the same course, behaving according to, consequential, in conformity with (—°) Dīgha-Nikāya I 46 (tad°); Majjhima-Nikaya I 238 (kāyo citt° acting in conformity to the mind, obeying the mind); Sutta-Nipāta 254 (an° inconsistent); Itivuttaka 79 (tass°). — dur° spelled durannaya conforming with difficulty, hard to manage or to find out Dhammapada 92 (gati = na sakkā paññāpetuṃ Dhammapada II 173); Sutta-Nipāta 243, 251 (= duviññāpaya Paramatthajotikā II 287 dunneyya 293).
:: Anvayatā (feminine) [abstract to anvaya] conformity, accordance Majjhima-Nikaya I 500 (kāy° giving in to the body).
:: Anvahaṃ (adverb) [anu + aha] every day, daily Dāṭhāvaṃsa IV 8.
:: Anvāgacchati [anu + ā + gacchati]
1. to go along after, to follow, run after, pursue; preterit anvāgacchi Peta Vatthu IV 56 (= anubandhi Peta Vatthu Commentary 260).
2. to come back again Jātaka I 454 (gerund °gantvāna), — past participle anvāgata (q.v.).
:: Anvāgata [past participle of anvāgacchati] having pursued, attained; endowed with Theragāthā 63; Jātaka IV 385; V 4.
:: Anvādisati [anu + ā + disati] to advise, dedicate, assign; imperative °disāhi Peta Vatthu II 26 (= uddissa dehi Peta Vatthu Commentary 80); III 28 (= ādisa Peta Vatthu Commentary 181).
:: Anvādhika (adjective) [derivation uncertain] a tailoring term. Only at Vinaya I 297. Rendered (Vinaya Texts II 232) by "half and half"; that is a patchwork, half of new material, half of old. Buddhaghosa's note (see the text, page 392) adds that the new material must be cut up.
:: Anvāmaddati [anu + ā + maddati] to squeeze, wring Jātaka III 481 (galakaṃ anvāmaddi wrung his neck; vv.ll. anvānumaṭṭi and anvāvamaddi; commentary gīvaṃ maddi).
:: Anvāya [gerund of anveti; cf. anvaya] undergoing, experiencing, attaining; as preposition (with accusative) in consequence of, through, after Dīgha-Nikāya I 13 (ātappaṃ by means of self-sacrifice), 97 (saṃvāsaṃ as a result of their cohabitation); Jātaka I 56 (buddhiṃ), 127 (piyasaṃvāsaṃ), 148 (gabbhaparipākaṃ). Often in phrase vuddhiṃ anvāya growing up, e.g. Jātaka I 278; III 126; Dhammapada II 87.
:: Anvāyika (adjective/noun) [from anvāya] following; one who follows, a companion Dīgha-Nikāya III 169; Cullaniddesa §59; Jātaka III 348.
:: Anvārohati [anu + ā + rohati] to go up to, visit, ascend Jātaka IV 465 (preterit anvāruhi).
:: Anvāvassa at Jātaka V 317 should be read with v.l. as anovassa absence of rain.
:: Anvāviṭṭha [past participle of anvāvisati] possessed (by evil spirits) Saṃyutta-Nikāya I 114.
:: Anvāvisati [anu + ā + visati] to go into, to take possession of, to visit Majjhima-Nikaya I 326; Saṃyutta-Nikāya I 67; Milindapañha 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 Aṇguttara-Nikāya IV 356 (v.l. Anvāhata), cf. Udāna 35 (anvāsanna q.v.). See also next.
:: Anvāsattatā (feminine) [abstract from anvāsatta] being attacked by, falling a prey to (instrumental), attachment to Dhammapada I 287 (in same context as anvāsatta Aṇguttara-Nikāya IV 356 and anvāsanna Udāna 35).
:: Anvāsanna [past participle of anu + ā + sad] endowed with, possessed of, attacked by, Udāna 35 (doubtfull; v.l. ajjhāpanna), = Aṇguttara-Nikāya IV 356 which has anvāsatta.
:: Anvāssavati [anu + ā + savati, sru] to stream into, to attack, befall Dīgha-Nikāya I 70; Aṇguttara-Nikāya III 99; past participle 20, 58.
:: Anvāhata [past participle of anu + ā + han] struck, beaten; perplexed Dhammapada 39 (°cetasa).
:: Anvāhiṇḍati [anu + ā + hiṇḍati] to wander to (accusative) Aṇguttara-Nikāya IV 374, 376 [BHS same, e.g. Divyāvadāna 68 etc.].
:: Anveti [cf. anu + eti, from i] to follow, approach, go with Sutta-Nipāta 1103 (= anugacchati anvāyiko hoti Cullaniddesa §59); Dhammapada I (= kāyikaṃ — dukkhaṃ anugacchati Dhammapada I 24), 2, 71, 124; perhaps at Peta Vatthu II 620 (with v.l. at Peta Vatthu Commentary 99) for anvesi (see anvesati; explained by anudesi = was anxious for, helped, instructed).
:: Anvesa [from next] seeking, searching, investigation, Majjhima-Nikaya I 140 (°ṃ nādhigacchanti do not find).
:: Anvesati [anu + esati] to look for, search, seek Saṃyutta-Nikāya I 112 (present participle anvesaṃ = pariyesamāna commentary); Cariyāpiṭaka III 11, 7 (present participle anvesanto). — preterit anvesi [Sanskrit anveṣi from icchati] Peta Vatthu II 620 (? perhaps better with v.l. Peta Vatthu Commentary 99 as anventi of anveti).
:: Anvesin [anu-esin] (adjective) striving after, seeking, wishing for Sutta-Nipāta 965 (kusala°).
:: Anha [Vedic ahan] see pubbanha, sāyanha. cf. aha.
:: Apa° [Vedic apa; Indo-Germanic °apo = Greek ἀπό, Avesta apa, Latin ab from °ap (cf. aperio); Gothic af, German ab, Anglo-Saxon English of. A comparative form from apa is apara "futher away"] Well defined directional prefix, meaning "away from, off". Usually as base-prefix (except with ā), and very seldom in compounds with other modifying prefixes (like sam, abhi etc.).
1. apa = Vedic apa (Indo-Germanic °apo): apeti to go away = Greek ἄκειμι, Latin abeo, Gothic afiddja; apeta gone away, rid; °kaḍḍhati to draw away, remove; °kamati walk away; °gacchati go away; °nidhāti put away; °nudati push away; °neti lead away; °vattati turn away (= āverto); °sakkati step aside; °harati take away.
2. apa = Vedic ava (Indo-Germanic °aue; see ava for details). There exists a widespread confusion between the two prepositions apa and ava, favoured both by semantic (apa = away, ava = down, cf. English off) and phonetic affinity (p softened to b, especially in B mss., and then to v, as b > v is frequent, e.g. bya° > vya° etc.). Thus we find in Pāḷi apa where Vedic and later literary Sanskrit have ava in the following instances: apakanti, °kassati, °kirati, °gata, °cāra, °jhāyati, °thaṭa, °dāna, °dhāreti, °nata, °nāmeti, °nīta, °lekhana, °loketi, °vadati.
:: Apakaḍḍhati [apa + kaḍḍhati, cf. Sanskrit apa-karṣati] to draw away, take off, remove Dīgha-Nikāya I 180; III 127; Dhammapada II 86. Causative apakaḍḍhāpeti Jātaka I 342; IV 415; Milindapañha 34. — cf. apakassati; and see pakattheti.
:: Apakata [past participle of apakaroti] put off, done away, in ājīvikāpakata being without a living Majjhima-Nikaya I 463 (the usual phrase being °apagata); Milindapañha 279 (the same). At Itivuttaka 89 the reading of same phrase is ājīvikā pakatā (v.l. ā° vakatā).
:: Apakataññu (adjective) [a + pa + kataññu] ungrateful Vinaya II 199.
:: Apakantati [apa + kantati, Sanskrit ava + kṛntati] to cut off Therīgāthā 217 (gale = gīvaṃ chindati Therīgāthā Commentary 178; Kern, Toevoegselen corrects to kabale a.).
:: Apakaroti [apa + karoti, cf. Sanskrit apakaroti and apakṛta in same meaning] to throw away, put off; hurt, offend, slight; possibly {45} in reading Text apakiritūna at Therīgāthā 447 (q.v.). — past participle apakata (q.v.). cf. apakāra.
:: Apakassati [Sanskrit apa- and ava-kaṛṣati, cf. apakaḍḍhati] to throw away, remove Sutta-Nipāta 281 (v.l. and Paramatthajotikā II ava°; explained by niddhamati and nikkaḍḍhati Paramatthajotikā II 311). — gerund apakassa Sutta-Nipāta II 198 = Milindapañha 389. See also apakāsati.
:: Apakāra and °ka [cf. Sanskrit apakāra and apakaroti] injury, mischief; one who injures or offends Dhammapada III 63; Saddhammopāyana 283.
:: Apakāsati at Vinaya II 204 is to be read as apakassati and interpreted as "draw away, distract, bring about a split or dissension (of the Saṇgha)". The v.l. on page 325 justifies the correction (apakassati) as well as Buddhaghosa's explanation "parisaṃ ākaḍḍhanti". — cf. Aṇguttara-Nikāya III 145 and see avapakāsati. The reading at the same passage at Aṇguttara-Nikāya V 74 is avakassati (combined with vavakassati, where Vinaya II 204 has avapakāsati), which is much to be preferred (see vavakassati).
:: Apakiritūna at Therīgāthā 447 Text (reading of commentary is abhi°) is explained Therīgāthā Commentary 271 to mean apakiritvā chaḍḍetvā throwing away, slighting, offending. The correct etymology = Sanskrit avakirati (ava + kṛ to strew, cast out) in sense "to cast off, reject", to which also belongs kirāta in meaning "cast off" i.e. man of a so-called low tribe. See also avakirati 2.
:: Apakkamati [cf. Sanskrit apakramati, apa + kram] to go away, depart, go to one side Jātaka III 27; Saddhammopāyana 294. — preterit apakkami Peta Vatthu IV 75; gerund apakkamitvā Peta Vatthu Commentary 43, 124, and apakkamma Peta Vatthu II 928.
:: Apagacchati [apa + gam] to go away, turn aside Dhammapada I 401 (°gantvā). — past participle apagata (q.v.).
:: Apagata [past participle of apagacchati
1. gone, gone away from (with ablative), removed; deceased, departed Itivuttaka 112; Peta Vatthu Commentary 39, 63 (= peta), 64 (= gata).
2. (°-) frequent as prefix, meaning without, literally having lost, removed from; free from Vinaya II 129 (°gabbhā having lost her fœtus, having a miscarriage); Jātaka I 61 (°vattha without clothes); Peta Vatthu Commentary 38 (°soka free from grief), 47 (°lajja not shy), 219 (°viññāṇa without feeling [BD: ? without consciousness]). — cf. apakata.
:: Apagabbha (adjective) [a + pa + gabbha] not entering another womb, i.e. not destined to another rebirth Vinaya III 3.
:: Apagama [Sanskrit apagama] going away, disappearance Saddhammopāyana 508.
:: Apaṇga (apāṇga) [Sanskrit apāṇga] the outer corner of the eye Jātaka III 419 (asitapaṇgin black-eyed); IV 219 (bahi°). spelled avaṇga at Vinaya II 267, where the phrase avaṇgaṃ karoti, is explained by Buddhaghosa ibid page 327 as "avaṇgadese adhomukhaṃ lekhaṃ karonti". According to Kern, Toevoegselen 20, Buddhaghosa's explanation is not quite correct, since avaṇga stands here in the meaning of "a coloured mark upon the body" (cf. PW apāṇga).
:: Apacaya [from apa + ci] falling off, diminution (opposite ācaya gathering, heaping up), unmaking, especially loss (of wordliness), decrease (of possibility of rebirth Vinaya II 2 = III 21 = IV 213; cf. Jātaka III 342; Saṃyutta-Nikāya II 95 (kāyassa ācayo pi apacayo pi); Aṇguttara-Nikāya IV 280 = Vinaya II 259 (opposite ācaya); Jātaka III 342 (sekho °ena na tappati); Vibhaṇga 106, 319, 326, 330. {51}
-gāmin going towards decrease, "making for the undoing of rebirth" (BMPE 74) Aṇguttara-Nikāya V 243, 277; Dhammasaṇgani 277, 339, 505, 1014; Vibhaṇga 12, 16f.; Nettipakaraṇa 87 (cf. Kathāvatthu 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 Dīgha-Nikāya I 91 (pūjeti + a.); Jātaka III 82. potential apace (for apaceyya, may be taken to apacināti 2) Aṇguttara-Nikāya IV 245; Therīgāthā Commentary 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 Jātaka I 220; V 326; Sumaṇgalavilāsinī I 256 (°kamma); Vimāna Vatthu 24 (°ṃ karoti = añjalikaṃ karoti); Peta Vatthu Commentary 104 (°kara, adjective), 128 (+ paricariya).
:: Apacāyika (adjective) [from *apacāya, cf. BHS apacāyaka Mahāvastu I 198; Divyāvadāna 293] — honouring, respecting Jātaka IV 94 (vaddha°, cf. vaddhapacāyin); Peta Vatthu II 78 (jeṭṭha°); IV 324 (the same). In BHS the corresponding phrase is jyeṣṭhapacayaka.
:: Apacāyin (adjective) [from *apacāya; cf. apacāyika] honouring, paying homage, revering Sutta-Nipāta 325 (vaddha° = vaddhānaṃ apaciti karaṇena Paramatthajotikā II 332) = Dhammapada 109; Jātaka I 47, 132, 201; II 299; V 325; Milindapañha 206; Saddhammopāyana 549.
:: Apacāra [from apa + car, cf. Sanskrit apa- and abhi-carati] falling off, fault, wrong doing Jātaka VI 375.
:: Apacita [past participle of apacayati or apacināti] honoured, worshipped, esteemed Theragāthā 186; Jātaka II 169; IV 75; Vimāna Vatthu 510 (= pūjita Vimāna Vatthu 39); 3511 (cf. Vimāna Vatthu 164); Milindapañha 21.
:: Apaciti (feminine) [Vedic apaciti in different meaning, viz. expiation] honour, respect, esteem, reverence Theragāthā 589; Jātaka I 220; II 435; III 82; IV 308; VI 88; Milindapañha 180, 234 (°ṃ karoti), 377 (pūjana + a.); Paramatthajotikā II 332 (°karaṇa). cf. apacāyana.
:: Apacināti [apa + cināti]
1. [in meaning of Sanskrit apacīyate cf. Pāḷi upaciyyati passive of upacināti] to get rid of, do away with, (cf. apacaya), diminish, make less Saṃyutta-Nikāya III 89 (opposite ācināti); Theragāthā 807; Jātaka IV 172 (apacineth'eva kāmāni = viddhaṃseyyatha commentary). Here belong probably preterit 3rd plural apaciyiṃsu (to be read for upacciṃsu) at Jātaka VI 187 (akkhīni Aṇguttara-Nikāya "the eyes gave out") and potential present apace Therīgāthā Commentary 72 (on verse 40).
2. [= apacayati] to honour, esteem; observe, guard Vinaya I 264 (apacinayamāna cīvaraṃ (?) v.l. apacitiyamāna; translated guarding his claim is, Vinaya Texts); Majjhima-Nikaya I 324 (see detail under apaviṇāti) Theragāthā 186 (gerundive apacineyya to be honoured); Jātaka V 339 (anapacinanto for Text anupacinanto, v.l. anapavinati). — past participle apacita (q.v.).
:: Apacca [Vedic apatya neuter; derived from apa] offspring, child Dīgha-Nikāya I 90 (bandhupāda° cf. muṇḍaka), 103 (the same); Saṃyutta-Nikāya I 69 (an°) Sutta-Nipāta 991; Sumaṇgalavilāsinī I 254.
:: Apaccakkha (adjective) [a + paṭi + akkha] unseen; in instrumental feminine apaccakkhāya as adverb without being seen, not by direct evidence Milindapañha 46 f.
:: Apacchapurima (adjective) [a + paccha + purima] "neither after nor before", i.e. at the same time, simultaneous Jātaka III 295.
:: Apajaha (adjective) [a + pajaha] not giving up, greedy, miserly Aṇguttara-Nikāya III 76 (v.l. apānuta; commentary explains (a)vaḍḍhinissita mānatthaddha).
:: Apajita (neuter) [past participle of apa + ji] defeat Dhammapada 105.
:: Apajjhāyati [apa + jhāyati1; cf. Sanskrit abhi-dhyāyati] to muse, meditate, ponder, consider Majjhima-Nikaya I 334 (nijjhāyati + a.); III 14 (the same).
:: Apaññaka (adjective) = apañña, ignorant Dīpavaṃsa VI 29.
:: Apaṭṭhapeti [causative from apa-tiṭṭhati, cf. Sanskrit apa + sthā to stand aloof] — to put aside, leave out, neglect Jātaka 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 Majjhima-Nikaya I 401, 411; Aṇguttara-Nikāya V 85, 294, 296; Jātaka I 104 (where explained as ekaṃsika aviruddha niyyānika).
:: Apanṇṇakatā (feminine) [abstract of apaṇṇaka] certainty, absoluteness Saṃyutta-Nikāya IV 351f.
:: Apatacchika only in khārāpatācch° (q.v.) a kind of torture.
:: Apattha1 (adjective) [Sanskrit apāsta, past participle of apa + as2] thrown away Dhammapada 149 (= chaḍḍita Dhammapada III 112).
:: Apattha2 2nd plural preterit of pāpuṇāti (q.v.).
:: Apatthaṭa = avatthaṭa covered Theragāthā 759.
:: Apatthita and Apatthiya see pattheti.
:: Apadāna (neuter)
1. [= Sanskrit apadāna] removing, breaking off, Dīgha-Nikāya III 88.
2. [= Sanskrit avadāna cf. ovāda] advice, admonition, instruction, morals Vinaya II 4 (an° not taking advice), 7 (the same) Majjhima-Nikaya I 96; Aṇguttara-Nikāya V 337f. (saddhā°) Theragāthā 47.
3. legend, life history. In the title Mahāpadāna Suttanta it refers to the seven Buddhas. In the title apadānaṃ, that is "the stories", it refers almost exclusively to Arahants. The other, (older), connotation seems to have afterwards died out. See Dialogues of the Buddha II 3. — cf. also pariyāpadāna.
:: Apadisa [from apa + diś] reference, testimony, witness Dhammapada II 39.
:: Apadisati [apa + disati] to call to witness, to refer to, to quote Vinaya III 159; Jātaka I 215; III 234; IV 203; Milindapañha 270; Dhammapada II 39; Nettipakaraṇa 93.
:: Apadesa [cf. Sanskrit apadeśa
1. reason, cause, argument Majjhima-Nikaya I 287 (an°).
2. statement, designation Peta Vatthu Commentary 8.
3. pretext Jātaka III 60; IV 13; Peta Vatthu Commentary 154. Thus also apadesaka Jātaka VI 179.
:: Apadhāreti [causative of apa + dhṛ, cf. Sanskrit ava-dhārayati, but also BHS apadhārayati Divyāvadāna 231] to observe, request, Anglo-Saxon Therīgāthā Commentary 16.
:: Apanata [past participle of apanamati] "bent away", drawn aside, in stereotype combination abhinata + apanata ("strained forth and strained aside" Mrs Rhys Davids Kindred Sayings I 39) Majjhima-Nikaya I 386; Saṃyutta-Nikāya I 28.
:: Apanamati [semantically doubtful] to go away Sutta-Nipāta 1102 (apanamissati, v.l. apalām° and apagam°; explained at Cullaniddesa §60 by vajissati pakkhamissati etc, — past participle apanata (q.v.) — causative apanāmeti.
:: Apanāmeti [causative from apanamati
1. to take away, remove Majjhima-Nikaya I 96 = Aṇguttara-Nikāya I 198 (kathaṃ bahiddhā Aṇguttara-Nikāya carry outside); Khuddakapāṭha VIII 4 (= aññaṃ ṭhānaṃ gameti Paramatthajotikā I 220).
2. [= Sanskrit ava-namati] to bend down, lower, put down Vinaya II 208 (chattaṃ); Saṃyutta-Nikāya I 226 (the same); Jātaka II 287 (the same, v.l. apa netvā); Dīgha-Nikāya I 126 (hatthaṃ, for salute).
:: Apanidahati (and apanidheti) [apa + ni + dhā, cf. Vedic apadhā hiding-place; Sanskrit apadadhāti = Greek ἀποτἱϧημι = Latin abdo "do away"] to hide, conceal Vinaya IV 123 (°dheti, °dheyya, °dhessati); Peta Vatthu Commentary 215 (°dhāya gerund), — past participle apanihita. — causative apanidhāpeti to induce somebody to conceal Vinaya IV 123.
:: Apanihita [past participle of apanidahati] concealed, in abstract °ttaṃ (neuter) hiding, concealing, theft Peta Vatthu Commentary 216.
:: Apanīta [Sanskrit apanīta, past participle of apa + nī, see apa neti and cf. also onīta = apanīta] taken away or off, removed, dispelled Peta Vatthu Commentary 39.
:: Apanudati and Apanudeti [apa + nud, cf. Vedic apanudati and causative Sanskrit apanodayati] to push or drive away, remove, dispel; present apanudeti Milindapañha 38. Preterit apānudi Peta Vatthu I 86 (= apanesi Peta Vatthu Commentary 41); II 314 (= avahari aggahesi Peta Vatthu Commentary 86); Dāṭhāvaṃsa I 8. gerund apanujja Dīgha-Nikāya II 223. See also derivation apanudana.
:: Apanudana and Apanūdana (neuter) [Sanskrit apanodana, from apanudati] — taking or driving away, removal Vinaya II 148 = Jātaka I 94 (dukkha°); Sutta-Nipāta 252 (the same); Peta Vatthu Commentary 114 (the same).
:: Apanuditar [agent noun from apanudati, Sanskrit apanoditṛ] remover, dispeller Dīgha-Nikāya III 148.
:: Apaneti [apa + nī] to lead away, take or put away, remove Jātaka I 62, 138; II 4, 155 (preterit apānayi) III 26; Milindapañha 188, 259, 413; Peta Vatthu Commentary 41, 74, 198 (= harati) Saddhammopāyana 63. passive apanīyati Saṃyutta-Nikāya I 176, — past participle apanīta (q.v.).
:: Apapibati [apa + pibati] to drink from something Jātaka II 126 (preterit apāpāsi).
:: Apabbūhati and Apabyūhati [apa + vi + ūh] to push off, remove, scrape away A III 187 (apaviyūhitvā, vv.ll. °bbūhitvā); Jātaka I 265 (paṃsuṃ). — causative °byūhāpeti to make remove or brush Jātaka IV 349 (paṃsuṃ).
:: Apabyāma see apavyāma.
:: Apamāra [Sanskrit apasmāra] epilepsy Vinaya I 93. cf. apasmāra.
:: Apamārika (adjective) [cf. Sanskrit apasmārin] epileptic Vinaya IV 8, 10, 11.
:: Apayāti [Sanskrit apayāti, apa + yā] to go away Jātaka VI 183 (apāyāti metri causa; explained by commentary as apagacchati palāyati). — causative apayāpeti [Sanskrit apayāpayati] to make go, drive away, dismiss Majjhima-Nikaya III 176; Saṃyutta-Nikāya II 119.
:: Apayāna (neuter) [Sanskrit apayāna, from apayāti] going away, retreat Dīgha-Nikāya I 9 (opposite upa°); Sumaṇgalavilāsinī 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) Dīgha-Nikāya III 190 (°pajā another, i.e. future generation); Sutta-Nipāta 791, 1089 (n'); Jātaka I 59 (aparaṃ divasaṃ on some day following); III 51 (apare tayo sahāyā "other friends three", i.e. three friends, cf. similarly French nous autres Francais); IV 3 (dīpa); Peta Vatthu Commentary 81 (°divase on another day), 226; with other particles like aparo pi Dīgha-Nikāya III 128. — neuter aparaṃ what follows i.e. future state, consequence; future Vinaya I 35 (nāparaṃ nothing more); Sutta-Nipāta 1092 (much the same as punabbhava, cf. Cullaniddesa §61). Cases adverbially; aparaṃ (accusative) further, besides, also Jātaka I 256; III 278; often with other particles like athaparaṃ and further, moreover Sutta-Nipāta 974; and puna c'aparaṃ Itivuttaka 100; Milindapañha 418 (so read for puna ca paraṃ) and passim; aparam pi Visuddhimagga 9. — aparena in future Dīgha-Nikāya III 201. — Repeated (reduplicative formation) aparāparaṃ (local) to and fro Jātaka I 265, 278; Peta Vatthu Commentary 198; (temporal) again and again, off and on Jātaka II 377; Milindapañha 132 Vimāna Vatthu 271; Peta Vatthu Commentary 176 (= punappunaṃ).
-anta (aparanta) = aparaṃ, with anta in same function as in compounds vananta (see anta1 5): (a.) further away, westward Jātaka V 471; Milindapañha 292 (janapada). (b.) future Dīgha-Nikāya I 30 (°kappika, cf. Sumaṇgalavilāsinī I 118); Majjhima-Nikaya II 228 (°ānudiṭṭhi thought of the future); Saṃyutta-Nikāya III 46 (the same);
-āpariya (from aparāpara) ever-following, successive, continuous, everlasting; used with reference to kamma Jātaka V 106; Milindapañha 108;
-bhāga the future, literally a later part of time, only in locative aparabhāge at a future date, later on Jātaka I 34, 262; IV 1; Vimāna Vatthu 66.
:: Aparajju (adverb) [Sanskrit apare-dyus] on the following day Vinaya II 167; Saṃyutta-Nikāya I 186; Milindapañha 48.
:: Aparajjhati [Sanskrit aparādhyate, apa + rādh] to sin or offend against (with locative) Vinaya II 78 = III 161; Jātaka V 68; VI 367; Milindapañha 189; Peta Vatthu Commentary 263, — past participle aparaddha and aparādhita (q.v.).
:: Aparaṇha [DPL]: The afternoon or evening.
:: Aparaṇṇa (neuter) [apara + aṇṇa = anna] "the other kind of cereal", prepared or cooked cereals, pulse etc. Opposed to pubbaṇṇa the unprepared or raw corn (= āmakadhañña Vinaya IV 265; Vinaya III 151 (pubb° + a.); IV 265, 267; Aṇguttara-Nikāya IV 108, 112 (tila-mugga-māsā°; opposite sāli-yavaka etc.); Cullaniddesa §314 (aparaṇṇaṃ nāma sūpeyyaṃ); Jātaka V 406 (°jā = hareṇukā, pea); Milindapañha 106 (pubbaṇṇa°). See also dhañña and harita.
:: Aparaddha [past participle of aparajjhati] missed (with accusative), gone wrong, failed, sinned (against = locative) Dīgha-Nikāya I 91, 103, 180; Saṃyutta-Nikāya I 103 (suddhi-maggaṃ); Theragāthā 78; Sutta-Nipāta 891 (suddhiṃ = viraddha khalita Mahāniddesa 300); Peta Vatthu Commentary 195.
:: Aparapaccaya (adjective) [a + para + paccaya] not dependent or relying on others Vinaya I 12 (vesārajja-p-patta + a.); Dīgha-Nikāya I 110 (the same); Majjhima-Nikaya II 41; Majjhima-Nikaya I 491; Saṃyutta-Nikāya III 83; Sumaṇgalavilāsinī I 278 (= nāssa paro paccayo).
:: Aparājita (adjective) [Vedic aparājita; a + parājita] unconquered Sutta-Nipāta 269; Jātaka I 71, 165.
:: Aparādha [from apa + rādh] sin, fault, offence, guilt Jātaka I 264 (nir°); III 394; IV 495; Vimāna Vatthu 69; Peta Vatthu Commentary 87, 116.
:: Aparādhika (adjective) [from aparādha, cf. Sanskrit aparādhin] guilty, offending, criminal Jātaka II 117 (vāja°); Milindapañha 149 (issara°), 189 (Aparādhikatā).
:: Aparādhita [past participle of aparādheti, causative of apa + rādh; cf. aparaddha] transgressed, sinned, failing Jātaka V 26 (so read for aparadh'ito).
:: Aparāyin (adjective) [a + parāyin, cf. parāyana] having no support Jātaka 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 Cullaniddesa §13 (abhīru anutrāsin apalāyin as explanation of acchambhin and vīra); Jātaka IV 296; V 4 (where commentary gives variant "apalāpinī ti pi pāṭho", which latter has v.l. apalāsinī and is explained by commentary as palāpa-rahite anavajjasarīre page 5). See also apalāsin.
:: Apalāḷeti [apa + lāḷeti] to draw over to Vinaya 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. Cullaniddesa introduction page xix.). We should be inclined to give apalāsin, as the lectio difficilior, the prefix. The explanation at past participle 22 as "yassa puggalassa ayaṃ paḷāso pahīno ayaṃ vuccati puggalo apaḷāsī" does not help us to clear up the etymology nor the vv.ll.] either "not neglectful, pure, clean" (= apalāpin from palāsa chaff, cf. apalāyin at Jātaka V 4), or "not selfish, not hard, generous" (as inferred from combination with amakkhin and amaccharin), or "brave, fearless, energetic" (= apalāyin) Dīgha-Nikāya III 47, cf. past participle 22. See palāsin.
:: Apalibuddha and Apalibodha [a + palibuddha, past participle of pari + bṛh, see palibujjhati] unobstructed, unhindered, free Jātaka III 381 (°bodha); Milindapañha 388; Dhammapada III 198.
:: Apalekhati [apa + lekhati in meaning of Sanskrit avalihati] to lick off Puggalapaññatti 231 (hatthaṃ).
:: Apalekhana (neuter) [apa + lekhana from likh in meaning of lih, corresponding to Sanskrit ava-lehana] — licking off, in compound hatthāpalekhana "hand-licking" (i.e. licking one's hand after a meal, the practice of certain ascetics) Majjhima-Nikaya 177 (with v.l. hatthāvalekhana Majjhima-Nikaya I 535; Trenckner compares BHS hastapralehaka Lalitavistara 312 and hastāvalehaka ibid. 323), 412; past participle 55 (explained at Puggalapaññatti 231 as hatthe piṇḍamhe niṭṭhite jivhāya hatthaṃ apalekhati).
:: Apalepa in "so'palepapatito jarāgharo" at Therīgāthā 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) Vinaya II 89; IV 152.
:: Apalokita [past participle of apaloketi; Sanskrit avalokita
1. Asked permission, consulted Saṃyutta-Nikāya III 5.
2. (neuter) permission, consent, Majjhima-Nikaya I 337 (Nāgāpalokitaṃ apalokesi).
3. (neuter) and especially of Nibbāna Saṃyutta-Nikāya IV 370.
:: Apalokin (adjective) [Sanskrit avalokin] "looking before oneself", looking at, cautious Milindapañha 398.
:: Apaloketi [BHS ava-lokayati]
1. to look a head, to look before, to be cautious, to look after Majjhima-Nikaya I 557 (v.l. for apaciṇāti, where Jātaka V 339 commentary has avaloketi); Milindapañha 398.
2. to look up to, to obtain permission from (accusative), to get leave, to give notice of Vinaya III 10, 11; IV 226 (anapaloketvā = anāpucchā), 267 (+ āpucchitvā); Majjhima-Nikaya I 337; Saṃyutta-Nikāya III 95 (bhikkhusaṇghaṃ anapaloketvā without informing the Saṇgha); Jātaka VI 298 (vājānaṃ); Dhammapada I 67, — past participle apalokita (q.v.). See also apalokana and °lokin.
:: Apavagga [Sanskrit apavarga] completion, end, final delivery, Nibbāna; in phrase saggāpavagga Dāṭhāvaṃsa II 62; III 75.
:: Apavattati [apa + vṛt, cf. Latin āverto] to turn away or aside, to go away Jātaka IV 347 (v.l. apasakkati).
:: Apavāda [DPL]: Blame, abuse.
:: Apavadati [apa + vadati] to reproach, reprove, reject, despise Dīgha-Nikāya I 122 (= paṭikkhipati Sumaṇgalavilāsinī I 290); Saṃyutta-Nikāya V 118 (+ paṭikkāsati).
:: Apavahati [apa + vahati] to carry or drive away; causative apavāheti to remove, give up Milindapañha 324 (kaddamaṃ).
:: Apaviṭṭha at Peta Vatthu III 82 is to be read apaviddha (q.v.).
:: Apaviṇāti is probably misreading for apaciṇāti (see apac° 2). As v.l. at Jātaka V 339 (anapavinanto) for Text anupacinanto (explained by avaloketi commentary). Other vv.ll. are anuvi° and apavī°; meaning "not paying attention". The positive form we find as apavīṇati "to take care of, to pay attention to" (with accusative) at Majjhima-Nikaya I 324, where Trenckner unwarrantedly assumes a special root veṇ (see "Notes" page 781), but the vv.ll. to this passage (see Majjhima-Nikaya 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 Saṃyutta-Nikāya I 202; III 143; Sutta-Nipāta 200 (susānasmiṃ = chaḍḍita Paramatthajotikā II 250); Theragāthā 635 = Dhammapada 292 (= chaḍḍita Dhammapada III 452); Peta Vatthu III 82 (susānasmiṃ; so read for Text apaviṭṭha); Jātaka I 255; III 426; VI 90 (= chaḍḍita commentary). Saddhammopāyana 366.
:: Apaviyūhati see appabbūhati.
:: Apavīṇati see apaviṇāti (= apaciṇāti).
:: Apavyāma [apa + vyāma] disrespect, neglect, in phrase apavyāmato (apaby°) karoti to treat disrespectfully, to insult, defile Saṃyutta-Nikāya I 226 (v.l. abyāmato; commentary explains apabyāmato karitvā abyāmato katvā); Kathāvatthu 472 (vv.ll. asabyākato, abyāto, apabyāto; Points of Controversy 270 note 1 remarks: "B. trslation: abyāsakato. The Burmese scholar U. Pandi, suggests we should read apabyākato, by which he understands blasphemously"; it is here combined with niṭṭhubhati, as at Dhammapada II 36); Dhammapada II 36 ("want of forbearance" ed.; doubtful reading; vv.ll. appabyāyakamma and apasāma). For further detail see apasavya.
:: Apasakkati [apa + sakkati] to go away, to go aside Jātaka IV 347 (v.l. for apavattati); Vimāna Vatthu 101; Peta Vatthu Commentary 265 (preterit °sakki = apakkami).
:: Apasavya (adjective) [apa + savya] right (i.e. not left), contrary Udāna 50 (Text has niṭṭhubhitvā abyāmato karitvā; vv.ll. are apabhyāmāto, abhyāmato and commentary apasabyāmato), where commentary explains apasabyāmato karitvā by apasabyaṃ katvā, "which latter corresponds in form but not in meaning to Sanskrit apasavyaṃ karoti to go on the right side" (Morris JPTS 1886, 127). — See apavyāma.
:: Apasāda [from apa + sad] putting down, blame, disparage Majjhima-Nikaya III 230.
:: Apasādita [past participle of apasādeti] blamed, reproached, disparaged Saṃyutta-Nikāya II 219; Paramatthajotikā II 541.
:: Apasādeti [causative of apa + sad]
1. to refuse, decline Vinaya IV 213, 263; Jātaka V 417 (= uyyojeti).
2. to depreciate, blame, disparage Vinaya III 101; Majjhima-Nikaya III 230 (opposite ussādeti); Sumaṇgalavilāsinī I 160, — past participle apasādita (q.v.).
:: Apasmāra [Sanskrit apasmāra, literally want of memory, apa + smṛ] epilepsy, convulsion, fit Jātaka IV 84. cf. apamāra.
:: Apassinto etc. see passati.
:: Apassaveya [cf. Sanskrit apāśraya, from apassati
1. support, rest Therīgāthā Commentary 258.
2. bed, bolster mattress, in kaṇṭak° a mattress of thorns, a bolster filled with thorns (as cushion for asceties) Majjhima-Nikaya I 78; Jātaka I 493; III 235.
-sāppassaveya with a headrest Jātaka IV 299;
-pīṭhaka a chair with a headrest Jātaka III 235.
:: apassyika (adjective) [from apassaveya; cf. Sanskrit apāśrayin] reclining on, in kaṇṭaka° one who lies on a bed of thorns (see kaṇṭaka) Majjhima-Nikaya I 78; Jātaka IV 299 (v.l. kaṇḍikṣayika); past participle 55.
:: Apassita [past participle of apassati]
1. leaning against Jātaka II 69 (tālamūlaṃ = nissāya ṭhita commentary).
2. depending on, trusting in (with accusative or locative) Vimāna Vatthu 101 (parāgāraṃ = nissita Vimāna Vatthu 101); Jātaka IV 25 (balamhi = balaṃissita). See also avassita.
:: Apassati [Sanskrit apāśrayati, apa + ā + sṛi] to lean against, have a support in (accusative), to depend on.
1. (literal) lean against Vinaya II 175 (bhitti apassitabbo the wall to be used as a headrest).
2. (figurative) mostly in gerund apassaveya dependent upon, depending on, trusting in (locative or accusative or °—°) Vinaya III 38; Jātaka I 214; Peta Vatthu Commentary 189, — past participle apassita (q.v.). — See also avasseti.
:: Apassena (neuter) [from apassati] a rest, support, dependence Majjhima-Nikaya III 127 (°ka); Dīgha-Nikāya III 224 (cattāri apassanāni); as adjective caturāpassena one who has the fourfold support viz. saṇkhāy'ekaṃ paṭisevati, adhivāseti, parivajjeti, vinodeti Aṇguttara-Nikāya V 30.
-phalaka (cf. Morris JPTS 1884 71) a bolster-slab, headrest Vinaya I 48; II 175, 209.
:: Apahattar [agent noun to apaharati] one who takes away or removes, destroyer Majjhima-Nikaya I 447 = Kathāvatthu 528.
:: Apahara [Sanskrit apahāra, from apaharati] taking away, stealing, robbing Jātaka II 34.
:: Apaharaṇa (neuter) = apahara Milindapañha 195.
:: Apaharati [apa + hṛ] to take away, remove, captivate, rob Jātaka III 315 (preterit apahārayiṃ); Milindapañha 413; Sumaṇgalavilāsinī I 38.
:: Apākaṭatā (feminine) [a + pākaṭa + tā] unfitness Milindapañha 232 (v.l. apākatatta perhaps better).
:: Apākatika (adjective) [a + pākata + ika] not in proper or natural shape, out of order, disturbed Dhammapada 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 Saṃyutta-Nikāya III 84; Itivuttaka 120 (apācīnaṃ used as adverb and taking here the place of adho in combination with uddhaṃ tiriyaṃ; the reading is a conjecture of Windisch's, the vv.ll. are apācinaṃ; apācini, apāci and apāminaṃ, 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 Theragāthā 940 (as v.l. for Text avāṭuka, translated by Mrs. Rhys Davids As "unscrupulous", by Neumann, LMN as "ohne {48} 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 {54} without reason] = apāṭuka, i.e. sly, fraudulent Jātaka IV 184 (in context with nekatika; commentary explains apāṭubhāva dhanuppāda-virahita, in which latter virahita does not fit in; the passive seems corrupt).
:: Apāda (?) [apa + ā + dā] giving away in marriage Jātaka IV 179 (in explanation of anāpāda unmarried; reading should probably be āpāda = pariggaha).
:: Apādaka (adjective) [a + pāda + ka] not having feet, footless, creeping, especially of snakes and fishes Vinaya II 110 = Jātaka II 146 (where see explanation.). spelled apada(ka) at Itivuttaka 87 (v.l. apāda).
:: Apāna (neuter) breathing out, respiration (so Childers; no reference in Pāḷi Canon?) On prāṇa and apāna see G.W. Brown in JAOS 39, 1919 past participle 104-112. See ānāpāna.
:: Apānakatta (neuter) [a + pānaka + ttaṃ] "waterless state", living without drinking water Jātaka V 243.
:: Apāpaka (adjective) [a + pāpaka] guiltless, innocent feminine °ikā Vimāna Vatthu 314; 326.
:: Apāpata (adjective) [apa + ā + pata] falling down into (with accusative) Jātaka IV 234 (aggiṃ).
:: Apāpuraṇa (neuter) [from apāpurati] A key (to a door) Vinaya I 80; III 119; Majjhima-Nikaya 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) Vinaya I 5 (apāpur'etaṃ amatassa dvāraṃ: imperative; where the same passage Saṃyutta-Nikāya I 137 has avāpur°, Text, but v.l. apāpur°); Vimāna Vatthu 6427 (apāpuranto amatassa dvāraṃ, explained at Vimāna Vatthu 284 by vivaranto); Itivuttaka 80 (apāvuṇanti Aṇguttara-Nikāya dv. As Text conj., with v.l. apānumanti, apāpurenti and apāpuranti), — past participle apāruta (q.v.). — passive apāpurīyati [cf. BHS apāvurīyati Mahāvastu II 158] to be opened Majjhima-Nikaya III 184 (v.l. avā°); Jātaka I 63 (avā°); Therīgāthā 494 (apāpuṇitvā). See also avāpurati.
:: Apābhata [past participle of apa + ā + bhṛ cf. Vedic apa-bharati, but Latin aufero to ava°] taken away, stolen Jātaka III 54.
:: Apāya [Sanskrit apāya, from apa + i, cf. apeti] "going away" viz.
1. separation, loss Dhammapada 211 (piya° = viyoga Dhammapada III 276).
2. loss (of property) Dīgha-Nikāya III 181, 182; Aṇguttara-Nikāya II 166; IV 283; Jātaka III 387 (atth°).
3. leakage, out flow (of water) Dīgha-Nikāya I 74; Aṇguttara-Nikāya II 166; IV 287.
4. lapse, falling away (in conduct) Dīgha-Nikāya I 100.
5. A transient state of loss and woe after death. Four such states are specified Hell (Niraya), rebirth as an animal, or as a ghost, or as a Titan (Asura). analogous expressions are vinipāta and duggati. All combined at Dīgha-Nikāya I 82; III 111; Aṇguttara-Nikāya I 55; Itivuttaka 12, 73; Cullaniddesa under kāya; and frequent elsewhere. — apāya-duggati-vinipāta as attribute of saṃsāra Saṃyutta-Nikāya II 92, 232; IV 158, 313; V 342; opposed to khīṇāpāya-duggati-vinipāta of an Arahant Aṇguttara-Nikāya IV 405; V 182f. — See also following passive: Majjhima-Nikaya III 25 (anapāya); Sutta-Nipāta 231; Therīgāthā 63; Jātaka IV 299; past participle 51; Vimāna Vatthu 118 (opposite sugati); Peta Vatthu Commentary 103; Saddhammopāyana 43, 75 and cf. Niraya, duggati, vinipāta.
-gāmin going to ruin or leading to a state of suffering Dhammapada III 175; cf. °gamanīya the same Paṭisambhidāmagga I 94, °gamanīyatā Jātaka IV 499;
-mukha "facing ruin", leading to destruction (= vināsa-mukha Sumaṇgalavilāsinī I 268), usually as neuter "cause of ruin" Dīgha-Nikāya I 101 (cattāri apāya-mukhāni); III 181, 182 (cha bhogānaṃ a°-mukhāni, i.e. causes of the loss of one's possessions); Aṇguttara-Nikāya II 166; IV 283, 287;
-samudda the ocean of distress Dhammapada III 432;
-sahāya a spendthrift companion Dīgha-Nikāya III 185.
:: Apāyika (adjective) [also as āpāyika (q.v.); from apāya] belonging to the apāyas or states of misery Dīgha-Nikāya I 103; III 6, 9, 12; Itivuttaka 42; Peta Vatthu Commentary 60 (dukkha).
:: Apāyin (adjective) [from apāya] going away Jātaka I 163 (aḍḍharattāvapāyin = aḍḍharatte apāyin commentary). °an° not going away, i.e. constantly following (chāyā anapāyinī, the shadow) Dhammapada 2; Theragāthā 1041; Milindapañha 72.
:: Apāra (neuter) [a + pāra]
1. the near bank of a river Jātaka III 230 (+ atiṇṇaṃ, commentary paratīraṃ atiṇṇaṃ).
2. (figurative) not the further shore (of life), the world here, i.e. (opposite pāraṃ = Nibbāna) Sutta-Nipāta 1129, 1130; Cullaniddesa §62; Dhammapada 385 (explained as bāhirāni cha āyatanāni Dhammapada IV 141). See pāra and cf. avara.
:: Apāraṇeyya (adjective) [gerund of para neti + a°] that which cannot be achieved, unattainable Jātaka VI 36 (= apāpetabba).
:: Apāruta [Sanskrit apāvṛta, past participle of apāpurati] open (of a door) Vinaya I 7 = Majjhima-Nikaya I 169 (apārutā tesaṃ amatassa dvārā); Dīgha-Nikāya I 136 (= vivaṭa-dvāra Sumaṇgalavilāsinī I 297); Jātaka 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) Saṃyutta-Nikāya I 33 (Mrs Rhys Davids translates "leaning board"); Jātaka VI 252 (v.l. upā°; Kern translates "remhout", i.e. brake).
:: Apāhata [past participle of apa + hṛ] driven off or back, refuted, refused Sutta-Nipāta 826 (°smiṃ = apasādite vade Paramatthajotikā 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 Dhammapada 187; ko disvā na pasīdeyya api kaṇhābhijātiko even an unfortunate born Sutta-Nipāta 563 api yojanāni gacchāma, even for leagues we go Peta Vatthu IV 107 (= anekāni yojanāni pi g. Peta Vatthu Commentary 270. Epithetic (more frequent in the form pi): muhuttam api even a little while Dhammapada 106, 107; aham api daṭṭhukāmo I also wish to see Sutta-Nipāta 685. Out of prothetic use (= even = even if) develops the conditional meaning of "if", as in api sakkuṇemu (and then we may = if we may) Jātaka V 24 (with = api nāma sakkuṇeyyāma; see further under β appeva nāma). — api ... api in correlation corresponds to Latin et ... et Sanskrit ca ... ca, meaning both ... and, and ... as well Anglo-Saxon and is especially frequent in combination appekacce ... appekacce (and) some ... and others, i.e. some ... others [not with Kern Toevoegselen sub voce to appa!], e.g. At Dīgha-Nikāya I 118; Therīgāthā 216; Vimāna Vatthu 208, etc. °appekadā "morever once" = sometimes Vinaya IV 178; Saṃyutta-Nikāya I 162; IV 111; Jātaka I 67; Dhammapada III 303, etc.
(β) (in combination with other emphatic or executive particles) api ca further, and also, moreover Dīgha-Nikāya I 96; Milindapañha 25, 47. — api ca kho moreover, and yet, still, all the same Itivuttaka 89 (+ pana v.l.); Milindapañha 20, 239. — api ca kho pana all the same, never mind, nevertheless Jātaka I 253. — api ssu so much so Vinaya II 76. — appeva nāma (with potential) (either) surely, indeed, yes, I reckon, (or) I presume, it is likely that, perhaps Vinaya I 16 (surely); II 85 (the same); cf. pi Dīgha-Nikāya I 205 (sve pi upasaṇkameyyāma tomorrow I shall surely come along), 226 (siyā thus shall it be); Majjhima-Nikaya I 460 = Itivuttaka 89 (moreover, indeed); Jātaka I 168 (surely) Vinaya II 262 (perhaps) Jātaka V 421 (the same, piyavācaṃ labheyyāma).
(b) in interrogative-dublet sentences as particle of interrogative (with indicatuve or potential) corresponding to Latin nonne, i e. a waiting an affirmative answer ("not, not then"): api yasaṃ kulaputtaṃ passeyya do you not see ... Vinaya I 16; api samaṇa balivadde addasā have you not then seen ... Saṃyutta-Nikāya I 115; api kiñci labhāmase shall we then not get anything? Jātaka III 26; api me pitaraṃ passivetha do you then not see my father? Peta Vatthu Commentary 38. — Also combined with other interrogative particle e.g. api nu Jātaka II 415.
:: Apitika (adjective) [a + pitika] fatherless Jātaka V 251.
:: Apithīyati [for apidhīyati; api + dhā] passive of apidahati to be obstructed, covered, barred, obscured Jātaka II 158. See also pithīyati.
:: Apidahati [api + dhā, cf. Greek ἐπιτἱϧημι to put on (see api 1 b), to cover up, obstruct, Jātaka V 60 (infinitive apidhetuṃ). Past participle apihita, passive a pithīyati, derived apidhāna (q.v.).
:: Apidhāna (neuter) [Vedic apidhāna in same meaning] cover, lid Vinaya I 203, 204; II 122. See apidahati.
:: Apiratte [read api ratte, see api 1 a] later in the night Jātaka VI 560.
:: Apilāpana (neuter) [from api + lap] counting up, repetition [Kern, Toev, sub voce gives derivation from a + plāvana] Nettipakaraṇa 15, 28, 54; Milindapañha 37.
:: Apilāpanatā (feminine) in the passage at Dhammasaṇgani 14 = Cullaniddesa §628 is evidently meant to be taken as a + pilāpana + tā (from pilavati, plu), but whether the derivation and interpretation of as is correct, we are unable to say. On general principles it looks like popular etymology Mrs. Rhys Davids translates (p. 16) "opposite of superficiality" (lit "not floating"); see her detailed note Buddhist Manual of Psychological Ethics 14 note 3.
:: Apilāpeti [api + lap] "to talk close by", i.e. to count up, recite, or: talk idly, boast of Milindapañha 37 (sāpateyyaṃ).
:: Apiḷandha (adjective) at Vimāna Vatthu 361 should be read as apiḷaddha (= Sanskrit apinaddha) past participle of apiḷandhati (apinandhati) "adorned with", or (with v.l.) as apiḷandhana; Vimāna Vatthu 167 explains by analaṇkata, mistaking the a of api for a negation.
Parure: Matching jewelry. A set of various items of matching jewelry, which rose to popularity early 19th-century Europe. Wikipedia
— p.p.
:: Apiḷandhana (neuter) [from apiḷandhati, also in shorter (and more usual) form piḷandhana, q.v.] — that which is tied on, i.e. band, ornament, apparel, parure Vimāna Vatthu 6410, 6418 (explained inacurately at Vimāna Vatthu 279 by; a-kāro nipātamattaṃ, pilandhanaṃ = ābhāraṇaṃ); Jātaka VI 472 (commentary pilandhituṃ pi ayuttaṃ?).
:: Apiḷahati and Apiḷandhati [Sanskrit apinahyati, on n: ḷ see note on gala, and cf. guṇa: guḷa, veṇu: veḷu etc. On ndh for yh see avanandhati] to tie on, fasten, bind together; to adorn oneself with (accusative) Jātaka V 400 (gerund apiḷayha = piḷandhitvā commentary) — cf. apiḷandhana and past participle apiladdha sub voce apiḷandha.
:: Apiha (adjective) [apihālu? a + piha, uncertain origin, see next. Morris JPTS 1886 takes it as a + spṛha] "unhankering" (Mrs Rhys Davids) Saṃyutta-Nikāya I 181 (+ akaṇkha; 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 Saṃyutta-Nikāya I 187 = Theragāthā 1218 (akuhako nipako apihālu); Sutta-Nipāta 852 (+ amaccharin, explained at Paramatthajotikā II 549 as apihana-sīlo, patthanātaṇhāya rahito ti vuttaṃ hoti, thus perhaps taking it as a + pi (= api) + hana (from dhā, cf. pidahati and pihita); cf. also Cullaniddesa §227).
:: Apihita [past participle of apidahati] covered Jātaka IV 4.
:: Apuccaṇḍatā (feminine) [a + pūti + aṇḍa + tā] "not being a rotten egg," i.e. normal state, healthy birth, soundness Majjhima-Nikaya I 357.
:: Apuccha (adjective) [a + pucchā] "not a question", i.e. not to be asked Milindapañha 316.
:: Apekkha (adjective) [= apekkhā] waiting for, looking for Saṃyutta-Nikāya I 122 (otāra°).
:: Apekkhati
1. [Sanskrit apīkṣate, apa + īkṣ] to desire, long for, look for, expect Sutta-Nipāta 435 (kāme nāpekkhate cittaṃ), 773 (present participle apekkhamāna); Jātaka IV 226 (the same); as 365. anapekkhamāna paying no attention to (accusative) Sutta-Nipāta 59; Jātaka V 359.
2. [Sanskrit avīkṣate, ava + īkṣ; see avekkhati] to consider, refer to, look at, gerund apekkhitvā (cf. Sanskrit avīkṣya) with reference to Vimāna Vatthu 13, — past participle apekkhita (q.v.).
:: Apekkhavant (adjective) [from apekkhā] full of longing or desire, longing, craving Vinaya IV 214; Saṃyutta-Nikāya III 16; Theragāthā 558; Jātaka V 453 (= sataṇha); Paramatthajotikā II 76.
:: Apekkhā and Apekhā (feminine) [Sanskrit apekṣā, from apa + īkṣ. The spelling is either kkh or kh, they are both used promiscuously, a tendency towards kh prevailing, as in upekhā, sekha] — attention, regard, affection for (locative); desire, longing for (with locative) Saṃyutta-Nikāya I 77; III 132; V 409 (mātā-pitusu); Vinaya IV 214; Sutta-Nipāta 38 (= vuccati taṇhā etc. Cullaniddesa §65; = taṇhā sineha Paramatthajotikā II 76); Jātaka I 9, 141; Theragāthā 558; Dhammapada 345 (puttesu dāresu ca = taṇhā Dhammapada IV 56); Dhammasaṇgani 1059, 1136 (= ālayakaraṇa-vasena apekkhatī ti apekkhā as 365, cf. Buddhist Manual of Psychological Ethics 257 note 3). Frequently as adjective (-° or in combination with sa° and an°), viz. Vinaya III 90 (visuddha°); Saṃyutta-Nikāya I 122 (otara°); sa° Aṇguttara-Nikāya III 258, 433; IV 60f.; an° without consideration, regardless, indifferent Saṃyutta-Nikāya V 164; Aṇguttara-Nikāya III 252, 347, 434; Sutta-Nipāta 200 (anapekkhā honti ñātayo); Jātaka I 9. cf. anapekkhin and apekkhavant; also BHS avekṣatā.
:: Apekkhita [past participle of apekkhati] taken care of, looked after, considered Jātaka VI 142, 149 (= olokita commentary).
:: Apekkhin (adjective) [Sanskrit apekṣin, but BHS avekṣin, e.g. Jātakamala 215; from apa + īkṣ] considering, regarding, expecting, looking for; usually negative an° indifferent (against = locative) Saṃyutta-Nikāya I 16, 77; II 281; III 19, 87; Sutta-Nipāta 166 (kāmesu), 823 (the same), 857; Dhammapada 346. cf. apekkhavant.
:: Apeta (adjective) [past participle of apeti] gone away; (medium) freed of, rid of, deprived of (instrumental, ablative or °-) Dhammapada 9 (damasaccena); Peta Vatthu Commentary 35 (dukkhato); usually °- in sense of "without, °less", e.g. a peta-kaddama free from mud, stainless Dhammapada 95; °vattha without dress Jātaka V 16; °viññāṇa without feeling, senseless Dhammapada 41; Therīgāthā 468; °viññāṇattaṃ senselessness, lack of feeling Peta Vatthu Commentary 63.
:: Apetatta (neuter) [abstract to apeta] absence (of) Peta Vatthu Commentary 92.
:: Apeti [apa + i, cf. Greek ἄπειμι, Latin abeo, Gothic af-iddja] to go away, to disappear Dīgha-Nikāya I 180 (upeti pi apeti pi); Jātaka I 292; Sutta-Nipāta 1143 (= n'apagacchanti na vijahanti Cullaniddesa §66), — past participle apeta (q.v.).
:: Apetteyyatā (feminine) [a + petteyyatā, abstract from °paitṛya fatherly] in combination with amatteyyatā irreverence towards father and mother Dīgha-Nikāya III 70 (cf. Dhammapada 332 and Dhammapada IV 34).
:: Apeyya (adjective) [a + peyya, gerund of pā] not to be drunk, not drinkable Jātaka VI 205 (sāgara).
:: Apesiya (neuter) [? of uncertain origin] a means of barring a door Vinaya II 154 (Buddhaghosa explanains on page 321: apesī ti dīgha-dārumhi khāṇuke pavesetvā kaṇḍaka-sākhāhi vinandhitvā kataṃ dvāra-tthakanakaṃ).
:: Apesiyamāna (adjective) [present participle from a + peseti (q.v.)] not being in service Vinaya 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 Vimāna Vatthu 334 as equivalent to a negative particle (see appodaka) Dīgha-Nikāya I 61 (opposite mahant, Sumaṇgalavilāsinī I 170 = parittaka); Sutta-Nipāta 713, 775, 805, 896 (= appaka, omaka, thoka, lāmaka, jatukka, parittaka Mahāniddesa 306); Dhammapada 174; Jātaka I 262; past participle 39. — neuter appaṃ a little, a small portion, a trifle; plural appāni small things, trifles Aṇguttara-Nikāya II 26 = Itivuttaka 102; Aṇguttara-Nikāya II 138; Dhammapada 20 (= thokaṃ eka-vagga-dvi-vagga-mattam pi Dhammapada I 158), 224 (°smiṃ yācito asked for little), 259.
-aggha of little value (opposite mahaggha priceless) Jātaka I 9; past participle 33; Dhammapada IV 184;
-assāda [BHS alpasvāda, cf. Divyāvadāna 224 = Dhammapada 186; alpa + ā + svād] of little taste or enjoyment, affording little pleasure (always used of kāmā) Vinaya II 25 = Majjhima-Nikaya I 130 = Aṇguttara-Nikāya III 97 = Cullaniddesa §71; Sutta-Nipāta 61; Dhammapada {56} 186 (= supina-sadisatāya paritta-sukha Dhammapada III 240); Therīgāthā 358 (= Therīgāthā Commentary 244); Jātaka II 313; Visuddhimagga 124;
-ātaṇka little (or no) illness, freedom from illness, good health (= appābādha with which often combined.) [BHS alpātaṇka and alpātaṇkatā] Dīgha-Nikāya I 204 (+ appābādha); III 166; Aṇguttara-Nikāya III 65, 103; Milindapañha 14;
-ābādha same as appātaṇka (q.v.) Dīgha-Nikāya I 204; III 166, 237; Majjhima-Nikaya II 125; Aṇguttara-Nikāya I 25; II 88; III 30, 65f., 103, 153; Peta Vatthu IV 144; °ābādhatā the same [cf. BHS alpābādhatā good health] Aṇguttara-Nikāya I 38;
-āyuka short lived Dīgha-Nikāya I 18; Peta Vatthu Commentary 103, also as °āyukin Vimāna Vatthu 416;
-āhāra taking little or no food, fasting Majjhima-Nikaya II 5; Sutta-Nipāta 165 (= ekāsana-bhojitāya ca parimita-bhojitāya ca Paramatthajotikā II 207), also as °āhāratā Majjhima-Nikaya I 245; II 5;
-odaka having little or no water, dry Sutta-Nipāta 777 (macche va appodake khīṇasote = parittodake Mahāniddesa 50); Vimāna Vatthu 843 (+ appabhakkha; explained at Vimāna Vatthu 334 as "appa-saddo h'ettha abhāvattho appiccho appanigghoso ti ādisu viya"); Jātaka I 70; Dhammapada IV 12;
-kasirain instrumental °kasirena with little or no difficulty Dīgha-Nikāya I 251; Saṃyutta-Nikāya V 51; Theragāthā 16;
-kicca having few duties, free from obligations, free from care Sutta-Nipāta 144 (= appaṃ kiccaṃ assā ti Paramatthajotikā I 241);
-gandha not smelling or having a bad smell Milindapañha 252 (opposite sugandha);
-ṭṭha "standing in little"; i.e. connected with little trouble Dīgha-Nikāya I 143; Aṇguttara-Nikāya I 169;
-thāmaka having little or no strength, weak Saṃyutta-Nikāya IV 206;
-dassa having little knowledge or wisdom Sutta-Nipāta 1134 (see Cullaniddesa §69; explained by paritta-pañña Paramatthajotikā II 605);
-nigghosa with {50} little sound, quiet, still, soundless (cf. Vimāna Vatthu 334, as quoted above under °odaka) Aṇguttara-Nikāya V 15 (+ appasadda); Sutta-Nipāta 338; Mahāniddesa 377; Milindapañha 371. °pañña, of little wisdom Jātaka II 166; III 223, 263;
-puñña of little merit Majjhima-Nikaya II 5;
-puññatā having little merit, unworthiness Peta Vatthu IV 107;
-phalatā bringing little fruit Peta Vatthu Commentary 139;
-bhakkha having little or nothing to eat Vimāna Vatthu 843;
-bhoga having little wealth, i.e. poor, indigent Sutta-Nipāta 114 (= sannicitānaṃ ca bhogānaṃ āyamukhassa ca abhāvato Paramatthajotikā II 173);
-maññati to consider as small, to underrate: see separately;
-matta little, slight, mean, (usually as °ka; not to be confused with appamatta2) Aṇguttara-Nikāya III 275; Jātaka I 242; also meaning "contented with little" (of the bhikkhu) Itivuttaka 103 = Aṇguttara-Nikāya II 27; feminine °ā trifle, smallness, insignificance Dīgha-Nikāya I 91; Sumaṇgalavilāsinī I 55;
-mattaka small, insignificant, trifling, neuter a trifle (cf. °matta) Vinaya I 213; II 177 (°vissajjaka the distributor of little things, cf. Aṇguttara-Nikāya III 275 and Vinaya IV 38, 155); Dīgha-Nikāya I 3 (= appamattā etassā ti appamattakaṃ Sumaṇgalavilāsinī I 55); Jātaka I 167; III 12 (= aṇu); Peta Vatthu Commentary 262;
-middha "little slothful", i.e. diligent, alert Milindapañha 412;
-rajakkha having little or no obtuseness Dīgha-Nikāya II 37; Majjhima-Nikaya I 169; Saddhammopāyana 519;
-ssaka having little of one's own, possessing little Aṇguttara-Nikāya I 261; II 203;
-sattha having few or no companious, lonely, alone Dhammapada 123;
-sadda free from noise, quiet Majjhima-Nikaya II 2, 23, 30; Aṇguttara-Nikāya V 15; Sutta-Nipāta 925 (= appanigghosa Mahāniddesa 377); past participle 35; Milindapañha 371;
-siddhika bringing little success or welfare, dangerous Jātaka IV 4 (= mandasiddhi vināsabahula commentary); VI 34 (samuddo Aṇguttara-Nikāya bahu-antarāyiko);
-ssuta possessing small knowledge, ignorant, uneducated Dīgha-Nikāya I 93 (opposite bahussuta); III 252, 282; Saṃyutta-Nikāya IV 242; Itivuttaka 59; Dhammapada 152; past participle 20, 62; Dhammasaṇgani 1327;
-harita having little or no grass Saṃyutta-Nikāya I 169; Sutta-Nipāta 15 (= paritta-harita-tiṇa Paramatthajotikā II 154).
:: Appaka (adjective) [appa + ka] little, small, trifling; plural few. neuter °ṃ adverb a little Dīgha-Nikāya II 4; Aṇguttara-Nikāya V 232f., 253f.; Sutta-Nipāta 909 (opposite bahu); Dhammapada 85 (appakā = thokā na bahū Dhammapada II 160); Peta Vatthu I 102 (= paritta Peta Vatthu Commentary 48); II 939; past participle 62; Peta Vatthu Commentary 6, 60 (= paritta). feminine appikā Jātaka I 228. — instrumental appakena by little, i.e. easily Sumaṇgalavilāsinī I 256. — anappaka not little, i.e. much, considerable, great; plural many Saṃyutta-Nikāya IV 46; Dhammapada 144; Peta Vatthu I 117 (= bahū Peta Vatthu Commentary 58); Peta Vatthu Commentary 24, 25 (read anappake pi for Text °appakeci; so also Paramatthajotikā I 208).
:: Appakāra (adjective) [a + pakāra] not of natural form, of bad appearance, ugly, deformed Jātaka V 69 (= sarīrappakāra-rahita dussaṇṭhāna commentary). cf. apākatika.
:: Appakiṇṇa [appa + kiṇṇa, although in formation also + ā + pakiṇṇa] little or not crowded, not overheaped Aṇguttara-Nikāya V 15 (commentary anākiṇṇa).
:: Appagabbha (adjective) [a + pagabbha] unobtrusive, free from boldness, modest Saṃyutta-Nikāya II 198 = Milindapañha 389, Sutta-Nipāta 144, 852 (cf. Mahāniddesa 228 and Paramatthajotikā I 232); Dhammapada 245.
:: Appaccaya [a + paccaya]
1. (no) discontent, dissatisfaction, dejection, sulkiness Dīgha-Nikāya I 3 (= appatītā honti tena atuṭṭhā a somanassitā ti appacayo; domanass'etaṃ adhivacanaṃ Sumaṇgalavilāsinī I 52); III 159; Majjhima-Nikaya I 442; Aṇguttara-Nikāya I 79, 124, 187; II 203; III 181f.; IV 168, 193; Jātaka II 277; Sutta-Nipāta page 92 (kopa + dosa + appacaya); Vimāna Vatthu 8331 (= domanassaṃ Vimāna Vatthu 343); Paramatthajotikā II 423 (= appatītaṃ domanassaṃ).
2. (adjective) unconditioned Dhammasaṇgani 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 Jātaka 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) Jātaka V 173 (uposathaṃ).
:: Appaṭikkhippa (adjective) [a + paṭikkhippa, gerund of paṭikkhipati] not to be refused Jātaka II 370.
:: Appaṭigandhika and °iya (adjective) [a + paṭi + gandha + ika] not smelling disagreeable, i.e. with beautiful smell, scented, odorous Jātaka V 405 (°ika, but commentary °iya; explained by sugandhena udakena samannāgata); VI 518; Peta Vatthu II 120; III 226.
:: Appaṭigha (adjective) [a + paṭigha] (a) not forming an obstacle, not injuring, unobstructive Sutta-Nipāta 42 (see explination at Cullaniddesa §239; Paramatthajotikā II 88 explains "katthaci satte vā saṇkhāre vā bhayena na paṭihaññatī ti a."). — (b) psychological technical term applied to rūpa: not reacting or impinging (opposite sappaṭigha) Dīgha-Nikāya III 217; Dhammasaṇgani 660, 756, 1090, 1443.
:: Appaṭicchavi (adjective) at Peta Vatthu II 113 is faulty reading for sampatitacchavi (v.l.).
:: Appaṭibhāga (adjective) [a + paṭibhāga] not having a counterpart, unequalled, incomparable Dhammapada I 423 (= anuttara).
:: Appaṭibhāṇa (adjective) [a + paṭibhāṇa] not answering back, bewildered, cowed down Vinaya III 162; Aṇguttara-Nikāya III 57; °ṃ karoti to intimidate, bewilder Jātaka V 238, 369.
:: Appaṭima (adjective) [a + paṭima from preposition paṭi but cf. Vedic apratimāna from prati + mā] matchless, incomparable, invaluable Theragāthā 614; Milindapañha 239.
:: Appaṭivattiya (adjective) [a + paṭi + vattiya = vṛtya, gerundive of vṛt] (a) not to be rolled back Sutta-Nipāta 554 (of dhammacakka, may however be taken in meaning of b.). — (b) irresistable Jātaka II 245 (sīhanada). Note: The spelling with ṭ is only found as v.l. at Jātaka II 245; otherwise as t.
:: Appaṭivāṇa (neuter) [a + paṭivāṇa, for °vrāṇa, the guṇa-form of vṛ, cf. Sanskrit prativāraṇa] non-obstruction, not hindering, not opposing or contradicting Aṇguttara-Nikāya I 50; III 41; V 93f.; adjective Jātaka I 326.
:: Appaṭivāṇitā (feminine) [abstract from (ap)paṭivāṇa] not being hindered, non-obstruction, free effort; only in phrase "asantuṭṭhitā ca kusalesu dhammesu appaṭivāṇitā ca padhānasmiṃ" (discontent with good states and the not shrinking back in the struggle Buddhist Manual of Psychological Ethics 332f.) Aṇguttara-Nikāya I 50, 95 = Dīgha-Nikāya III 214 = Dhammasaṇgani 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 Saṃyutta-Nikāya II 132; V 440; Aṇguttara-Nikāya II 93, 195; III 307f.; IV 320; Cullaniddesa under chanda commentary [cf. similarly Divyāvadāna 654].
:: Appaṭivāṇīya (adjective) [gerund of a + paṭi + vṛ; cf. BHS aprativāṇiḥ Divyāvadāna 655; Mahāvastu III 343] — not to be obstructed, irresistible Saṃyutta-Nikāya I 212 (applied to Nibbāna; Mrs. Rhys Davids Kindred Sayings I page 274 translation "that source from whence there is no turning back"), Therīgāthā 55.
:: Appaṭividdha (adjective) [a + paṭi + viddha] "not shot through" i.e. unhurt Jātaka VI 446.
:: Appaṭivibhatta (°bhogin) (adjective) [a + paṭi + vibhatta] (not eating) without sharing with others (with omission of another negative: see Trenckner, Milindapañha page 429, where also Buddhaghosa's explanation.) Aṇguttara-Nikāya III 289; Milindapañha 373; cf. Q.K.M. II 292.
:: Appaṭivekkhiya [gerund of a + paṭi + avekkhati] not observing or noticing Jātaka IV 4 (= apaccavekkhitvā a navekkhitvā commentary).
:: Appaṭisaṇkhā (feminine) [a + paṭisaṇkhā] want of judgment past participle 21 = Dhammasaṇgani 1346.
:: Appaṭisandhika (and °iya) (adjective) [a + paṭisandhi + ka (ya)]
1. what cannot be put together again, unmendable, irreparable (°iya) Peta Vatthu I 129 (= puna pākatiko na hoti Peta Vatthu Commentary 66) = Jātaka III 167 (= paṭipākatiko kātuṃ na sakkā commentary).
2. incapable of reunion, not subject to reunion, i.e. to rebirth Jātaka V 100 (°bhāva).
:: Appaṭisama (adjective) [a + paṭi + sama; cf. BHS apratisama Mahāvastu I 104] — not having its equal, incomparable Jātaka I 94 (Baddha-sirī).
:: Appaṭissavatā (feminine) [a + paṭissavatā] want of deference past participle 20 = Dhammasaṇgani 1325.
:: Appaṇihita (adjective) [a + paṇihita] aimless, not bent on anything, free from desire, usually as neuter aimlessness, combined with animittaṃ Vinaya III 92, 93 = IV 25; Dhammasaṇgani 351, 508, 556. See on term Compendium 67; Buddhist Manual of Psychological Ethics 85, 133 and cf. paṇihita.
:: Appatiṭṭha (adjective) [a + patiṭṭha 1. not standing still Saṃyutta-Nikāya I 1. 2. without a footing or ground to stand on, bottomless Sutta-Nipāta 173.
:: Appatissa (and appaṭissa) (adjective) [a + paṭi + śru] not docile, rebellious, always in combination with agārava Aṇguttara-Nikāya II 20; III 7f., 14f., 247, 439. appatissa-vāsa an unruly state, anarchy Jātaka II 352. See also paṭissā.
:: Appatīta (adjective) [a + patīta, of prati + i, Sanskrit pratīta] dissatisfied, displeased, disappointed (cf. appaccaya) Jātaka V 103 (at this passage {51} preferably to be read with v.l. as appatika = without husband, commentary explains assāmika), 155 (cf. commentary on page 156); Sumaṇgalavilāsinī I 52; Paramatthajotikā II 423.
:: Appaduṭṭha (adjective) [a + paduṭṭha] not corrupt, faultless, of good behaviour Sutta-Nipāta 662 (= padosa-bhāvena Aṇguttara-Nikāya Paramatthajotikā II 478); Dhammapada 137 (= niraparādha Dhammapada III 70).
:: Appadhaṃsa (adjective) [= appadhaṃsiya, Sanskrit apradhvaṃsya] not to be destroyed Jātaka IV 344 (v.l. duppadhaṃsa).
:: Appadhaṃsika (and °iya) (adjective) [gerund of a + padhaṃseti] — not to be violated or destroyed, inconquerable, indestructible Dīgha-Nikāya III 175 (°ika, v.l. °iya); Jātaka III 159 (°iya); Vimāna Vatthu 208 (°iya); Peta Vatthu Commentary 117 (°iya). cf. appadhaṃsa.
:: Appadhaṃsita (adjective) [past participle of a + padhaṃseti] not violated, unhurt, not offended Vinaya 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) Jātaka II 61 (°patta); Milindapañha 62 (of vitakka); Dhammasaṇgani 7, 21, 298; Visuddhimagga 144 (°samādhi); as 55, 142 (defined by Buddhaghosa as "ekaggaṃ cittaṃ ārammaṇe appeti"), 214 (°jhāna). See on term Compendium past participle 56f., 68, 129, 215; Buddhist Manual of Psychological Ethics xxviv, 9, note 2; 49, note 1; 74, notes 2, 322.
:: Appabhoti (appa hoti) see pa hoti.
:: Appamaññati [appa + maññati] to think little of, to underrate, despise Dhammapada 121 (= avajānāti Dhammapada 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, karuṃā, muditā, upekkhā i.e. love, pity, sympathy, desinterestedness, and as such enumerated at Dīgha-Nikāya III 223 (q.v. for detailed reference as to various passages); Paṭisambhidāmagga I 84; Vibhaṇga 272f.; as 195. By itself at Sutta-Nipāta 507 (= metta-j-jhāna-saṇkhātā Aṇguttara-Nikāya Paramatthajotikā II 417). See for further explanation Buddhist Manual of Psychological Ethics 59 note 1, and mettā.
:: Appamatta1 (adjective) [appa + matta] see appa.
:: Appamatta2 (adjective) [a + pamatta, past participle of pamadati] not negligent, i.e. diligent, careful, heedful, vigilant, alert, zealous Majjhima-Nikaya I 391-92; Saṃyutta-Nikāya I 4; Sutta-Nipāta 223 (cf. Paramatthajotikā I 169), 507, 779 (cf. Mahāniddesa 59); Dhammapada 22 (cf. Dhammapada I 229); Therīgāthā 338 = upaṭṭhitasati Therīgāthā Commentary 239).
:: Appamāṇa (frequently spelled appamāna) (adjective) [a + pamāṇa]
1. "without measure", immeasurable, endless, boundless, unlimited, unrestricted all-permeating Saṃyutta-Nikāya IV 186 (°cetaso); Aṇguttara-Nikāya II 73; V 63; Sutta-Nipāta 507 (mettaṃ cittaṃ bhāvayaṃ appāmāṇaṃ = anavasesa-pharaṇena Paramatthajotikā II 417; cf. appamaññā); Itivuttaka 21 (mettā), 78; Jātaka II 61; Paṭisambhidāmagga II 126f.; Vibhaṇga 16, 24, 49, 62, 326f.; Dhammasaṇgani 182, 1021, 1024, 1405; as 45, 196 (°gocara, cf. anantagocara). See also on term Buddhist Manual of Psychological Ethics 55.
2. "without difference", irrelevant, in general (in commentary style) Jātaka I 165; II 323.
:: Appamāda [a + pamāda] thoughtfullness, carefullness, conscientiousness, watchfullness, vigilance, earnestness, zeal Dīgha-Nikāya I 13 (a. vuccati satiyā avippavāso Sumaṇgalavilāsinī I 104); III 30, 104f., 112, 244, 248, 272; Majjhima-Nikaya I 477 (°phala); Saṃyutta-Nikāya I 25, 86, 158, 214; II 29, 132; IV 78 (°vihārin), 97, 125, 252f.; V 30f. (°sampadā), 41f., 91, 135, 240, 250, 308, 350; Aṇguttara-Nikāya I 16, 50. (°adhigata); III 330, 364, 449; IV 28 (°gāravatā) 120 (°ṃ garu-karoti); V 21, 126 (kusalesu dhammesu); Sutta-Nipāta 184, 264, 334 (= sati-avippavāsa-saṇkhāta Aṇguttara-Nikāya Paramatthajotikā II 339); Itivuttaka 16 (°ṃ pasaṃsanti puññakiriyāsu paṇḍitā), 74 (°vihārin); Dhammapada 57 (°vihārin, cf. Dhammapada I 434); 327 (°rata = satiyā avippavāse abhirata Dhammapada IV 26); Dāṭhāvaṃsa II 35; Paramatthajotikā I 142.
:: Appameyya (adjective) [a + pameyya = Sanskrit aprameya, gerund of a + pra + mā] — immeasurable, infinite, boundless Majjhima-Nikaya I 386; Saṃyutta-Nikāya V 400; Aṇguttara-Nikāya I 266; Theragāthā 1089 (an°); past participle 35; Milindapañha 331; Saddhammopāyana 338.
:: Appavattā (feminine) [a + pavattā] the state of not going on, the stop (to all that), the non-continuance (of all that) Theragāthā 767; Milindapañha 326.
:: Appasāda see pasāda.
:: Appasseda see appa.
:: Appahīna (adjective) [a + pahīna, past participle of pahāyati] not given up, not renounced Majjhima-Nikaya I 386; Itivuttaka 56, 57; Cullaniddesa §70 D1; past participle 12, 18.
:: Appāṇaka (adjective) [a + pāṇa + ka] breathless, i.e.
1. holding one's breath in a form of ecstatic meditation (jhāna) Majjhima-Nikaya I 243; Jātaka I 67 [cf. BHS āsphānaka Lalitavistara 314, 324; Mahāvastu II 124; should the Pāḷi form be taken as °a + prāṇaka?].
2. not holding anything breathing, i.e. inanimate, lifeless, not containing life Sutta-Nipāta 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 Saṃyutta-Nikāya I 63, 65; Aṇguttara-Nikāya III 432; IV 2, 218f., 229; V 124f., 130, 154, 167; Sutta-Nipāta 628, 707; Dhammapada 404; Peta Vatthu IV 73; past participle 70.
:: Appicchatā (feminine) [abstract from preceding] contentment, being satisfied with little, unostentatiousness Vinaya III 21; Dīgha-Nikāya III 115; Majjhima-Nikaya I 13; Saṃyutta-Nikāya II 202, 208f.; Aṇguttara-Nikāya I 12, 16f.; III 219f., 448; IV 218, 280 (opposite mahicchatā); Milindapañha 242; Paramatthajotikā II 494 (ca tubbidhā, viz. paccaya-dhutaṇga-pariyatti-adhigama-vasena); Peta Vatthu Commentary 73. As one of the five dhutaṇga-dhammā at Visuddhimagga 81.
:: Appita (adjective) [past participle of appeti, cf. BHS arpita, e.g. prītyarpitaṃ cakṣuḥ Jātakamala 3169
1. fixed, applied, concentrated (mind) Milindapañha 415 (mānasa) Saddhammopāyana 233 (citta).
2. brought to, put to, fixed on Jātaka VI 78 (maraṇamukhe); visappita (an arrow to which) poison (is) applied, so read for visap(p)īta at Jātaka V 36 and Visuddhimagga 303.
:: Appiya and Appiyatā see piya etc.
:: Appekadā (adverb) see api 2 a α.
:: Appeti [Vedic arpayati, causative of ṛ, ṛṇoti and ṛcchati (cf. icchati2), Indo-Germanic °ar (to insert or put together, cf. also °er under aṇṇava) to which belong Sanskrit ara spoke of a wheel; Greek ἀραρίσκω to put together, ἅρμα chariot, ἄρϧρον limb, ἀρετή virtue; Latin arma = English arms (i.e. weapon), artus fixed, tight, also limb, ars = article. For further connections see aṇṇava
1. (*er) to move forward, rush on, run into (of river) Vinaya II 238; Milindapañha 70.
2. (*ar) to fit in, fix, apply, insert, put on to (literal and figurative) Vinaya II 136, 137; Jātaka III 34 (nimba-sūlasmiṃ to impale, commentary āvuṇāti); VI 17 (Text sūlasmiṃ acceti, vv.ll. abbeti = appeti and upeti, commentary āvuṇati); Milindapañha 62 (dāruṃ sandhismiṃ); Vimāna Vatthu 110 (saññāṇaṃ). 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 Milindapañha 65 (see page 422) says: "appesakkha and mahesakkha are traditionally explained appaparivāra and mahāparivāra, the former, I suppose, from appe and sakkha (Sanskrit sākhya), the latter an imitation of it". Thus the etymology would be "having little association or friendship" and resemble the term appasattha. The BHS forms are alpeśākhya and maheśākhya, e.g. At Avadāna-śataka II 153; Divyāvadāna 243] — of little power, weak, impotent Saṃyutta-Nikāya II 229; Milindapañha 65; Saddhammopāyana 89.
:: Appoti [the contracted form of āpnoti, usually pāpuṇāti, from āp] to attain, reach, get Visuddhimagga 350 (in etymology of āpo).
:: Appodaka see appa.
:: Appossukka (adjective) [appa + ussuka, Sanskrit alpotsuka, e.g. Lal. 509; Divyāvadāna 41, 57, 86, 159. It is not necessary to assume a hypothetic form of °autsukya as derived from ussuka] — unconcerned, living at ease, careless, "not bothering", keeping still, inactive Vinaya II 188; Majjhima-Nikaya III 175, 176; Saṃyutta-Nikāya I 202 (in stock phrase appossukka tuṇhībhūta saṇkasāya "living at ease, given to silence, resigned" Mrs. Rhys Davids Kindred Sayings I 258, see also JPTS 1909, 22); II 177 (the same); IV 178 (the same); Therīgāthā 457 (= nirussukka Therīgāthā Commentary 282); Sutta-Nipāta 43 (= abyāvaṭa anapekkha Cullaniddesa §72); Dhammapada 330 (= nirālaya Dhammapada IV 31); Jātaka I 197; IV 71; Milindapañha 371 (a. tiṭṭhati to keep still); Sumaṇgalavilāsinī I 264.
:: Appossukkatā (feminine) [abstract from preceding] inaction, reluctance, carelessness, indifference Vinaya I 5; Dīgha-Nikāya II 36; Milindapañha 232; Dhammapada 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. Dīgha-Nikāya I 74 = Majjhima-Nikaya I 276 (pīti-sukhena).
:: Apphoṭā (feminine) [from appoṭeti to blossom] name of a kind of Jasmine Jātaka VI 336.
:: Apphoṭita [past participle of apphoṭeti] having snapped one's fingers or clapped one's hands Jātaka II 311 (°kāle).
:: Apphoṭeti [ā + phoṭeti, sphuṭ] to snap the fingers or clap the hands (as sign of pleasure) Milindapañha 13, 20. Past participle apphoṭita.
:: Aphusa [Sanskrit °aspṛśya, a + gerund of phusati to touch] not to be touched Milindapañha 157 (translation unchangeable by other circumstances; Trenckner on page 425 remarks "aphusāni kiriyāni seems wrong, at any rate it is unintelligible to me").
:: Aphegguka (adjective) [a + pheggu + ka] not weak, i.e. strong Jātaka III 318.
:: Abaddha [a + baddha] not tied, unbound, unfettered Sutta-Nipāta 39 (v.l. and Cullaniddesa a bandha; explained by rajju-bandhanādisu yena kenaci abaddha Paramatthajotikā II 83).
:: Abandha (adjective/noun) [a + bandha] not tied to, not a follower or victim of Itivuttaka 56 (mārassa; v.l. abaddha).
:: Abandhana (adjective) [a + bandhana] without fetters or bonds, unfettered, untrammelled Sutta-Nipāta 948, cf. Mahāniddesa 433.
:: Ababa [of uncertain origin, probably onomatopoetic]. Name of a certain Hell, enumerated with many other similar names at Aṇguttara-Nikāya V 173 = Sutta-Nipāta page 126 (cf. aṭaṭa, abbuda and also Avadāna-śataka I 4, 10 and see for further explanation of term Paramatthajotikā II 476 f.
:: Abala (adjective) [a + bala] not strong, weak, feeble Sutta-Nipāta 1120 (= dubbala, appabala, appathāma Cullaniddesa §73); Dhammapada 29 (°assa a weak horse = dubbalassa Dhammapada I 262; opposite sīghassa a quick horse).
:: Abbaje Text reading at Aṇguttara-Nikāya II 39, evidently interpreted by editor as ā + vṛaje, potential of ā + vraj to go to, come to (cf. pabbajati), but is preferably with v.l. to be read aṇḍaje (corresponding with vihaṇga main preceding line).
:: Abbaṇa (adjective) [a + vaṇa, Sanskrit avraṇa] without wounds Dhammapada 124.
:: Abbata (adjective/noun) [a + vata, Sanskrit avrata] (a) (neuter) that which is not "vata" i.e. moral obligation, breaking of the moral obligation Sutta-Nipāta 839 (asīlata + a.); Mahāniddesa 188 (v.l. abhabbata; explained again as a-vatta). Paramatthajotikā II 545 (= dhutaṇgavataṃ vinā. — (b) (adjective) one who offends against the moral obligation, lawless Dhammapada 264 (= sīlavatena ca dhutavatena ca virahita Dhammapada III 391; vv.ll. k. adhūta and abhūta; abbhuta, commentary abbuta).
:: Abbaya in uday° at Milindapañha 393 stands for avyaya.
:: Abbahati (and abbuhati) [the first more frequent for present, the second often in preterit forms; Sanskrit ābṛhati, ā + bṛh1, past participle bṛḍha (see abbūḷha)] — to draw off, pull out (a sting or dart); imperative present abbaha Theragāthā 404; Jātaka II 95 (v.l. appuha = abbuha; commentary explains by uddharatha). — preterit abbahi Jātaka V 198 (v.l. abbuhi), abbahī metri causā Jātaka III 390 (v.l. dhabbuḷi = abbuḷhi) = Peta Vatthu I 86 (which reads Text abbūḷha, but Peta Vatthu Commentary 41 explains nīhari) = Dhammapada I 30 (vv.ll. sabbahi, sabbamhi; gloss K. B abbūḷhaṃ) = Vimāna Vatthu 839 (Text abbuḷhi; v.l. abbuḷhaṃ, avyahi; Vimāna Vatthu 327 explains as uddhari), and abbuhi Aṇguttara-Nikāya III 55 (v.l. abbahi, commentary abbahī ti nīhari), see also vv.ll. under abbahi. — gerund abbuyha Sutta-Nipāta 939 (= abbuhitvā uddharitvā Mahāniddesa 419; v.l. abbuyhitvā; Paramatthajotikā II 567 reads avyuyha and explains by uddharitvā); Saṃyutta-Nikāya I 121 (taṇhaṃ); III 26 (the same.; but spelled abbhuyha), — past participle abbuḷha (q.v.). — causative abbāheti [Sanskrit ābarhayati] to pull out, drag out Jātaka IV 364 (satthaṃ abbāhayanti; v.l. abbhā°); Dhammapada II 249 (asiṃ). gerund abbāhitvā (= °hetvā) Vinaya II 201 (bhisa-muḷālaṃ) with v.l. aggahetvā, abbūhitvā, cf. Vinaya I 214 (vv.ll. aggahitvā and abbāhitvā). Past participle abbūḷhita (q.v.).
:: Abbāhana (neuter) [abstract from abbahati] pulling out (of a sting) Dhammapada III 404 (sic. Text; v.l. abbūhana; Fausbøll aḍahana; glosses commentary aṭṭhaṇgata and aṭṭhaṇgika, K. nibbāpana). See also abbuḷhana and abbhāhana.
:: Abbuda (neuter) [etymology unknown, original meaning "swelling", the Sanskrit form arbuda seems to be a translation of Pāḷi abbuda
1. the fœtus in the 1st and 2nd months after conception, the 2nd of the five prenatal stages of development, viz. kalala, abbuda, pesi, ghana, pasākha Mahāniddesa 120; Milindapañha 40; Visuddhimagga 236.
2. A tumour, canker, sore Vinaya III 294, 307 (only in Sa mantapāsādikā; both times as sāsanassa a.).
3. a very high numeral, applied exclusively to the denotation of a vast period of suffering in Hell; in this sense used as adjective of Niraya (abbudo Nirayo the "vast-period" {59} hell, cf. nirabbuda). Saṃyutta-Nikāya I 149 = Aṇguttara-Nikāya II 3 (chattiṃsati pañca ca abbudāni); Saṃyutta-Nikāya I 152 = Aṇguttara-Nikāya V 173 = Sutta-Nipāta page 126 (cf. Paramatthajotikā II 476: abbudo nāma koci pacceka-Nirayo n'atthi, Avīcimhi yeva abbuda-gaṇanāya paccanokāso pana abbudo Nirayo ti vutto; see also Kindred Sayings I 190); Jātaka III 360 (sataṃ ninna huta-sahassānaṃ ekaṃ abbudaṃ).
4. a term used for "hell" in the riddle Saṃyutta-Nikāya I 43 (kiṃsu lokasmiṃ abhudaṃ "who are they who make a Hell on earth" Mrs. Rhys Davids The answer is "thieves"; so we can scarcely take it in meaning of 2 or 3. The commentary has vināsa-karaṇaṃ.
:: Abbuḷhati (?) and Abbuhati see abbahati.
:: Abbuḷhana (neuter) [from abbahati = abbuhati (abbuḷhati)] the pulling out (of a sting), in phrase taṇhā-sallassa abbuḷhanaṃ as one of the twelve achievements of a Mahesi Mahāniddesa 343 = Cullaniddesa §503 (editors of Mahāniddesa have abbūhana, v.l. abbussāna; editors of Cullaniddesa abbuḷhana, vv.ll. abbahana, abbuhana). cf. abbāhana.
:: Abbūḷha (adjective) [Sanskrit ābṛḍha, past participle of a + bṛh1, see abbahati] drawn out, pulled (of a sting or dart), figurative removed, destroyed. Most frequent in combination °salla with the sting removed, having the sting (of craving thirst, taṇhā) pulled out Dīgha-Nikāya II 283 (v.l. asammūḷha); Sutta-Nipāta 593, 779 (= abbūḷhita-salla Mahāniddesa 59; rāgādi-sallānaṃ abbūḷhattā Aṇguttara-Nikāya Paramatthajotikā II 518); Jātaka III 390 = Vimāna Vatthu 8310 = Peta Vatthu I 87 = Dhammapada I 30. — In other connections: Majjhima-Nikaya I 139 = Aṇguttara-Nikāya III 84 (°esika = taṇhā pahīnā; see esikā); Theragāthā 321; Paramatthajotikā I 153 (°soka).
:: Abbūḷhatta (neuter) [abstract of abbūḷha] pulling out, removal, destroying Paramatthajotikā II 518.
:: Abbūḷhita (and abbūhitta at Jātaka III 541) [past participle of abbāheti causative of abbāhati] pulled out, removed, destroyed Mahāniddesa 59 (abbūḷhita-sallo + uddhaṭa° etc. for abbūḷha); Jātaka III 541 (uncertain reading; vv.ll. appahita, abyūhita; commentary explains pupphakaṃ ṭha pitaṃ appaggharakaṃ kataṃ; should we explain as ā + vi + ūh and read abyūhita?).
:: Abbeti [ Trenckner, "Notes" 64 note 19] at Jātaka III 34 and VI 17 is probably a mistake in mss for appeti.
:: Abbokiṇṇa [= abbhokiṇṇa, abhi + ava + kiṇṇa, cf. abhikiṇṇa]
1. filled Majjhima-Nikaya I 387 (paripuṇṇa + a.); Dhammapada IV 182 (pañca jāti-satāni a.).
2. [seems to be misunderstood for abbocchinna, a + vi + ava + chinna] uninterrupted, constant, as °ṃ adverb in combination with satataṃ samitaṃ Aṇguttara-Nikāya IV 13 = 145; Kathāvatthu 401 (v.l. abbhokiṇṇa), cf. also Points of Controversy 231 note 1 (abbokiṇṇa undiluted?); Vibhaṇga 320.
3. doubtful spelling at Vinaya 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 Vinaya III 91, 112 (see also Points of Controversy 361 note 4). — (b) uncommon, extraordinary Jātaka III 309 (v.l. abbho); V 271, 286 (Kern: ineffective).
:: Abbha (neuter) [Vedic abhra neuter and later Sanskrit abhra masculine "dark cloud"; Indo-Germanic °ṃbhro, cf. Greek ἀϕρὸς scum, froth, Latin imber rain; also Sanskrit ambha water, Greek ὄμβρος rain, Old Irish ambu water]. A (dense and dark) cloud, a cloudy mass Aṇguttara-Nikāya II 53 = Vinaya II 295 = Milindapañha 273 in list of four things that obscure moon- and sunshine, viz. abbhaṃ, mahikā (mahiyā a), dhūmarajo (megho Miln), Rāhu. This list is referred to at Paramatthajotikā II 487 and Vimāna Vatthu 134. Saṃyutta-Nikāya I 101 (°sama pabbata a mountain like a thunder-cloud); Jātaka VI 581 (abbhaṃ rajo acchādesi); Peta Vatthu IV 39 (nīl° = nīla-megha Peta Vatthu Commentary 251). As feminine abbhā at Dhammasaṇgani 617 and as 317 (used in sense of adjective "dull"; as explained by valāhaka); perhaps also in abbhāmatta.
-kūṭa the point or summit of a storm-cloud Theragāthā 1064; Jātaka VI 249, 250; Vimāna Vatthu I1 (= valāhaka-sikhara Vimāna Vatthu 12);
-ghana a mass of clouds, a thick cloud Itivuttaka 64; Sutta-Nipāta 348 (cf. Paramatthajotikā II 348);
-paṭala a mass of clouds as 239;
-mutta free from clouds Sutta-Nipāta 687 (also as abbhāmutta Dhammapada 382);
-saṃvilāpa thundering Saṃyutta-Nikāya IV 289.
:: Abbhakkhāti [abhi + ā + khyā, cf. Sanskrit ākhyāti] to speak against to accuse, slander Dīgha-Nikāya I 161 = Aṇguttara-Nikāya I 161 (an-abbhakkhātu-kāma); IV 182 (the same); Jātaka IV 377. cf. Intensive abbhācikkhati.
:: Abbhakkhāna (neuter) [from abbhakkhāti] accusation, slander, calumny Dīgha-Nikāya III 248, 250; Majjhima-Nikaya I 130; III 207; Aṇguttara-Nikāya III 290f.; Dhammapada 139 (cf. Dhammapada III 70).
:: Abbhacchādita [past participle of abhi + ā + chādeti] covered (with) Theragāthā 1068.
:: Abbhañjati [abhi + añj] to anoint; to oil, to lubricate Majjhima-Nikaya I 343 (sappi-telena); Saṃyutta-Nikāya IV 177; past participle 56; Dhammapada III 311 = Vimāna Vatthu 68 (sata-pāka-telena). Causative abbhañjeti same Jātaka I 438 (telena °etvā); V 376 (sata-pāka-telena °ayiṃsu); causative II abbhanjāpeti to cause to anoint Jātaka III 372.
:: Abbhañjana (neuter) [from abbhañjati] anointing, lubricating, oiling; unction, unguent Vinaya I 205; III 79; Milindapañha 367 (akkhassa a.); Visuddhimagga 264; Vimāna Vatthu 295.
:: Abbhatika (adjective) [ā + bhata + ika, bhṛ] brought (to), procured, got, Jātaka VI 291.
:: Abbhatikkanta [past participle of abhi + ati + kram, cf. atikkanta] one who has thoroughly, left behind Jātaka V 376.
:: Abbhatīta [past participle of abhi + ati + i, cf. atīta and atikkanta] emphatic of atīta in all meanings, viz.
1. passed, gone by Saṃyutta-Nikāya II 183 (+ atikkanta); neuter °ṃ what is gone or over, the past Jātaka III 169.
2. passed away, dead Majjhima-Nikaya I 465; Saṃyutta-Nikāya IV 398; Theragāthā 242, 1035.
3. transgressed, overstepped, neglected Jātaka III 541 (saṃyama).
:: Abbhattha (neuter) [abhi + attha2 in accusative abhi + atthaṃ, abhi in function of "towards" = homeward, as under abhi I.1.a; cf. Vedic abhi sadhasthaṃ to the seat ṛV IX. 21.3] = attha2, only in phrase abbhatthaṃ gacchati "to go towards home", i.e. setting; figurative to disappear, vanish, Majjhima-Nikaya I 115, 119; III 25; Aṇguttara-Nikāya IV 32; Milindapañha 305; past participle abhhatthaṇgata "set", gone, disappeared Dhammasaṇgani 1038 (atthaṇgata + a.); Kathāvatthu 576.
:: Abbhatthatā (feminine) [abstract from abbhattha] "going towards setting", disappearance, death Jātaka V 469.
:: Abbhanumodati [abhi + anu + modati] to be much pleased at to show great appreciation of Vinaya I 196; Dīgha-Nikāya I 143, 190; Saṃyutta-Nikāya IV 224; Milindapañha 29, 210; Dhammapada IV 102 (v.l. °ānu°).
:: Abbhanumodana (neuter) (and °ā feminine) [from abbhanumodati] being pleased, satisfaction, thanksgiving Sumaṇgalavilāsinī I 227; Vimāna Vatthu 52 (°ānu°); Saddhammopāyana 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 °ṃ the inner part, interior, interval (also as °-) Vinaya I 111 (satt° with interval of seven); Aṇguttara-Nikāya IV 16 (opposite bāhira); Dhammapada 394 (the same); Theragāthā 757 (°āpassaveya lying inside); Jātaka III 395 (°amba the inside of the Mango); Milindapañha 30 (°e vāyo jivo), 262, 281 (bāhir-abbhantara dhana); Dhammapada II 74 (adjective with genitive being among; v.l. abbhantare). Cases used adverbially: instrumental abbhantarena in the meantime, in between Dhammapada II 59. locative abbhantare in the midst of, inside of, within (with genitive or °—°) Jātaka I 262 (rañño), 280 (tuyhaṃ ); Dhammapada II 64 (v.l. antare), 92 (sattavass°); Peta Vatthu Commentary 48 (= anto).
:: Abbhantarika (adjective/noun) [from abbhantara, cf. Sanskrit abhyantarain same meaning] — intimate friend, confidant, "chum" Jātaka I 86 (+ ativissāsika), 337 ("insider", opposite bāhiraka).
:: Abbhantarima (adjective) [superlative formation from abbhantarain contrasting function] internal, inner (opposite bāhirima) Vinaya III 149; Jātaka V 38.
:: Abbhākuṭika (adjective) [a + bhākuṭi + ka; Sanskrit bhrakuṭi frown] not frowning, genial Vinaya III 181 (but here spelled bhākuṭikabhākuṭika); Dīgha-Nikāya I 116, cf. Sumaṇgalavilāsinī I 287; Dhammapada IV 8 (as v.l.; Text has abbhokuṭika).
:: Abbhakkhānaṃ [DPL]: Accusation, slander, calumny. abhidhānappadipikā 116 explains this word to mean 'a groundless charge ...' Compare abbhācikkhati.
:: Abbhāgata [abhi + ā + gata] having arrived or come; (masculine) a guest, stranger Vimāna Vatthu 15 (= abhi-āgata, āgantuka Vimāna Vatthu 24).
:: Abbhāgamana (neuter) [abhi + ā + ga mana; cf. Sanskrit abhyāgama] coming arrival, approach Vinaya IV 221.
:: Abbhāghāta [abhi + āghāta] slaughtering-place Vinaya III 151 (+ āghāta).
:: Abbhācikkhati [Intensive of abbhākkhāti] to accuse, slander, calumniate Dīgha-Nikāya I 161; III 248, 250; Majjhima-Nikaya I 130, 368, 482; III 207; Aṇguttara-Nikāya 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 Vinaya I 49 (°āraha), 53 (the same), 143, 327; II 33, 40, 162; Aṇguttara-Nikāya I 99. — cf. abbheti.
:: Abbhāmatta (adjective) [abbhā + matta (?) according to the Pāḷi commentary; but more likely = Vedic abhva huge, enormous, monstrous, with ā metri causā. On abhva (a + bhū what is contradictory to anything that is) cf. abbhuta and abbhuṃ, and see Walde, Latin Wtb. under dubius] — monstrous, dreadful, enormous, "of the size of a large cloud" (thus Spk I on Saṃyutta-Nikāya I 205 and Jātaka III 309) Saṃyutta-Nikāya I 205 = Theragāthā 652 (v.l. abbha° and abbhāmutta) = Jātaka III 309 (v.l. °mutta).
:: Abbhāhata [abhi + ā + hata, past participle of han] struck, attacked, afflicted Saṃyutta-Nikāya I 40 (maccunā); Theragāthā 448; Sutta-Nipāta 581; Jātaka VI 26, 440; Visuddhimagga 31, 232; Sumaṇgalavilāsinī I 140, 147; Dhammapada IV 25.
:: Abbhāhana (neuter) [either = abbāhana or āvāhana] in udaka° the pulling up or drawing up of water Vinaya II 318 (Buddhaghosa on Cullavagga V 16, 2, corresponding to udaka-vāhana on page 122).
:: Abbhita [past participle of abbheti]
1. come back, rehabilitated, reinstated Vinaya III 186 = IV 242 (an°).
2. uncertain reading at Peta Vatthu I 123 in sense of "called" (an° uncalled), where the same passage at Jātaka III 165 reads anavhāta and at Therīgāthā 129 ayācita.
:: Abbhu [a + bhū most likely = Vedic abhva and Pāḷi abbhuṃ, see also abbhāmatta] unprofitableness, idleness, nonsense Jātaka V 295 (= abhūti avaḍḍhi commentary).
:: Abbhuṃ (interjection) [Vedic abhvaṃ, neuter of abhva, see explanation under abbhāmatta. Not quite correct Morris JPTS 1889, 201: abbhuṃ — ā + bhuk; cf also abbhuta] — alas! terrible, dreadful, awful (exclamation of fright and shock) Vinaya II 115 (Buddhaghosa explains as "utrāsa-vacanam-etaṃ"); Majjhima-Nikaya I 448. See also abbhu and abbhuta.
:: Abbhukkiraṇa (neuter) [abhi + ud + kṛ] drawing out, pulling, in daṇḍa-sattha° drawing a stick or sword Cullaniddesa §5764 (cf. abbhokkiraṇa). Or is it abbhuttīraṇa (cf. uttiṇṇa outlet).
:: Abbhukkirati [abhi + ud + kirati] to sprinkle over, to rinse (with water) Dīgha-Nikāya II 172 (cakkaratanaṃ; neither with Morris JPTS 1886, 131 "give up", nor with translation of Jātaka II 311 "roll along"); Jātaka V 390; Peta Vatthu Commentary 75. cf. abbhokkirati.
:: Abbhuggacchati [abhi + ud + gacchati] to go forth, go out, rise into Dīgha-Nikāya I 112, 127; Aṇguttara-Nikāya III 252 (kitti-saddo a.); past participle 36. gerund °gantvā Jātaka I 88 (ākāsaṃ), 202; Dhammapada IV 198. Preterit °gañchi Majjhima-Nikaya I 126 (kittisaddo); Jātaka I 93, — past participle abbhuggata.
:: Abbhuggata [past participle of abbhuggacchati] gone forth, gone out, risen Dīgha-Nikāya I 88 (kitti-saddo a., cf. Dhammapada I 146: sadevakaṃ lokaṃ ajjhottharitvā uggato), 107 (saddo); Sutta-Nipāta page 103 (kittisaddo).
:: Abbhuggamana (neuter-adjective) [from abbhuggacchati] going out over, rising over (with accusative) Peta Vatthu Commentary 65 (candaṃ nabhaṃ abbhugga manaṃ; so read for Text abbhuggamānaṃ).
:: Abbhujjalaṃa (neuter) [abhi + ud + jalana, from jval] breathing out fire, i.e. carrying fire in one's month (by means of a charm) Dīgha-Nikāya I 11 (= mantena mukhato aggi-jala-nīharaṇaṃ Sumaṇgalavilāsinī I 97).
:: Abbhuṭṭhāti (°ṭṭhahati) [abhi + ud + sthā] to get up to, proceed to, Dīgha-Nikāya I 105 (caṇkamaṃ).
:: Abbhuṇṇata [past participle of abbhunnamati] standing up, held up, erect Jātaka V 156 (in abbhuṇṇatatā state of being erect, stiffness), 197 (°unnata; v.l. abbhantara, is reading correct?).
:: Abbhuṇha (adjective) [ahhi + uṇha] (a) very hot Dhammapada II 87 (v.l. accuṇha). (b) quite hot, still warm (of milk) Dhammapada II 67.
:: Abbhuta1 (adjective neuter) [Sanskrit adbhuta which appears to be constructed from the Pāḷi and offers like its companion °āścarya (acchariya abbhuta see below) serious difficulties as to etymology. The most probable solution is that Pāḷi abbhuta is a secondary adjective-formation from abbhuṃ which in itself is neuter of abbha = Vedic abhva (see etymology under abbhāmatta and cf. abbhu, abbhuṃ and JPTS 1889, 201). In meaning abbhuta is identical with Vedic abhva contrary to what usually happens, i.e. striking, abnormal, gruesome, horrible etc.; and that its significance as a + bhū ("unreal?") is felt in the background is also evident from the traditional etymology of the Pāḷi commentators (see below). See also acchariya] — terrifying, astonishing; strange, exceptional, puzzling, extraordinary, marvellous, supernormal. Described as a term of surprise and consternation (vimhayāvahass' {54} adhivacanaṃ Sumaṇgalavilāsinī I 43 and Vimāna Vatthu 329) and explained as "something that is not" or "has not been before", viz. abhūtaṃ Therīgāthā Commentary 233; abhūta-pubbatāya abbhutaṃ Vimāna Vatthu 191, 329; abhūta-pubbaṃ Sumaṇgalavilāsinī I 43. 1. (adjective) wonderful, marvellous etc. Sutta-Nipāta 681 (kiṃ °ṃ, combined with lomahaṃsana); Jātaka IV 355 (the same); Therīgāthā 316 (abbhutaṃvata vācaṃ bhāsasi = acchariyaṃ Therīgāthā Commentary 233); Vimāna Vatthu 449 (°dassaneyya); Saddhammopāyana 345, 496. 2. (neuter) the wonderful, a wonder, marvel Saṃyutta-Nikāya IV 371, also in °dhamma (see Cpd.). Very frequent in combination with acchariyaṃ and a particle of exclamation, viz, acchariyaṃ bho abbhutaṃ bho wonderful indeed and beyond comprehension, strange and stupefying Dīgha-Nikāya I 206; acch. vata bho abbh. vata bho Dīgha-Nikāya I 60; acch. bhante abbh. Aṇguttara-Nikāya II 50; aho acch. aho abbh. Jātaka I 88; acch. vata abbh. vata Vimāna Vatthu 8316. — Thus also in phrase acchariyā abbhutā dhammā wonderful and extraordinary signs or things Majjhima-Nikaya III 118, 125; Aṇguttara-Nikāya II 130; IV 198; Milindapañha 8; and in acchariya-abbhutacitta-jāta dumbfounded and surprised Jātaka I 88; Dhammapada IV 52; Peta Vatthu Commentary 6, 50.
-dhamma mysterous phenomenon, something wonderful, supernormal; designation of one of the nine aṇgas or divisions of the Buddhist scriptures (see nava B 2) Vinaya III 8; Majjhima-Nikaya I 133; Aṇguttara-Nikāya II 103; III 86, 177; past participle 43; Milindapañha 344; Peta Vatthu Commentary 2, etc.
:: Abbhuta2 (neuter) [= abbhuta1 in the sense of invoking strange powers in gambling, thus being under direct spell of the "unknown"] a bet, a wager, only in phrase abbhutaṃ karoti (sahassena) to make a bet or to bet (a thousand, i.e. kahāpaṇa's or pieces of money) Vinaya III 138; IV 5; Jātaka I 191; V 427; VI 192; Peta Vatthu Commentary 151; and in phrase pañcahi sahassehi abbhutaṃ hotu Jātaka VI 193.
:: Abbhudāharati [abhi + ud + ā + harati] to bring towards, to fetch, to begin or introduce (a conversation) Majjhima-Nikaya II 132.
:: Abbhudīreti [abhi + ud + īreti] to raise the voice, to utter Therīgāthā 402; Sumaṇgalavilāsinī I 61; Saddhammopāyana 514. [BD]: high dudgeon, ire
:: Abbhudeti [abhi + ud + eti] to go out over, to rise Aṇguttara-Nikāya II 50, 51 (opposite atthaṃ eti, of the sun). — present participle abbhuddayaṃ Vimāna Vatthu 6417 (= abhiuggacchanto Vimāna Vatthu 280; abbhusayaṃ ti pi pāṭho).
:: Abbhuddhunāti [abhi + ud + dhunāti] to shake very much Vimāna Vatthu 649 (= adhikaṃ uddhunāti Vimāna Vatthu 278).
:: Abbhunnadita [past participle of abhi + ud + nadati] resounding, resonant Theragāthā 1065).
:: Abbhunnamati [abhi, + ud + namati] to, spring up, burst forth Dīgha-Nikāya II 164, — past participle abbhuṇṇata (and °unnata), q.v. Causative abbhunnāmeti to stiffen, straighten out, hold up, erect Dīgha-Nikāya I 120 (kāyaṃ one's body); Aṇguttara-Nikāya II 245 (the same); Dīgha-Nikāya I 126 (patodalaṭṭhiṃ; opposite apanāmeti to bend down).
:: Abbhuyyāta [past participle of abbhuyyāti] marched against, attacked Vinaya I 342; Majjhima-Nikaya II 124.
:: Abbhuyyāti [abhi + up + yāti of yā] to go against, to go against, to march (an army) against, to attack Saṃyutta-Nikāya I 82 (preterit °uyyāsi), — past participle abbhuyyāta (q.v.).
:: Abbhusūyaka (adjective) [abhi + usūyā + ka] zealous, showing zeal, endeavouring in (—°) Pañca-g 101.
:: Abbhussakati and °usukkati [abhi + ud + ṣvaṣk, see sakkati] to go out over, rise above (accusative), ascend, frequent in phrase ādicco nabhaṃ abbhussakkamāno Majjhima-Nikaya I 317 = Saṃyutta-Nikāya III 156 = Itivuttaka 20. — See also Saṃyutta-Nikāya I 65; V 44; Aṇguttara-Nikāya I 242 (same simile); V 22 (the same).
:: Abbhussahanatā (feminine) [abstract from abhi + °utsahana, cf. ussāha] instigation, incitement Vinaya II 88.
:: Abbhusseti [abhi + ud + seti of śī] to rise; v.l. at Vimāna Vatthu 6417 according to Vimāna Vatthu 280: abbhuddayaṃ (see abbhudeti) abbhussayan ti pi pāṭho.
:: Abbheti [abhi + ā + i] to rehabilitate a bhikkhu who has been suspended for breach of rules Vinaya II 7 (abbhento), 33 (abbheyya); III 112 (abbheti), 186 = IV 242 (abbhetabba) — past participle abbhita (q.v.). See also abbhāna.
:: Abbhokāsa [abhi + avakāsa] the open air, an open and unsheltered space Dīgha-Nikāya I 63 (= alagganatthena Aṇguttara-Nikāya viya Sumaṇgalavilāsinī I 180), 71 (= acchanna Sumaṇgalavilāsinī I 210), 89; Majjhima-Nikaya III 132; Aṇguttara-Nikāya II 210; III 92; IV 437, V 65; Sutta-Nipāta page 139 (°e nissinna sitting in the open) Jātaka I 29, 215; past participle 57.
:: Abbhokāsika (adjective) [from abbhokāsa] belonging to the open air, one who lives in the open, the practice of certain ascetics. Dīgha-Nikāya I 167; Majjhima-Nikaya I 282; Aṇguttara-Nikāya III 220; Vinaya V 131, 193; Jātaka IV 8 (+ nesajjika); past participle 69; Milindapañha 20, 342. (One of the thirteen dhutaṇgas). See also Mahāniddesa 188; Cullaniddesa §587.
-aṇga the practice or system of the "campers-out" Mahāniddesa 558 (so read for abbhokāsi-kaṇkhā, cf. Mahāniddesa 188).
:: Abbhokiṇṇa [past participle of abbhokirati] see abbokiṇṇa.
:: Abbhokirati [abhi + ava + kirati] to sprinkle over, to cover, bedeck Vimāna Vatthu 59 (= abhi-okirati abhippakirati), 3511 (v.l. abbhuk°). cf. abbhukkirati and abbhokkiraṇa past participle abbhokiṇṇa see under abbokiṇṇa.
:: Abbhokuṭika spelling at Dhammapada IV 8 for abbhākuṭika.
:: Abbhokkiraṇa (neuter) [from abbhokirati] in naṭānaṃ Aṇguttara-Nikāya "turnings of dancers" Sumaṇgalavilāsinī I 84 in explanation of sobha-nagarakaṃ of Dīgha-Nikāya I 6.
:: Abbhocchinna (besides abbocch°, q.v. under abbokiṇṇa2) [a + vi + ava + chinna] — not cut off, uninterrupted, continuous Jātaka I 470 (v.l. abbo°); VI 254, 373; Cariyāpiṭaka I 6, 3; Milindapañha 72; Visuddhimagga 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 Dīgha-Nikāya III 13f., 19, 26f., 133; Itivuttaka 106, 117; Sutta-Nipāta 231 (see Paramatthajotikā I 189); Dhammapada 32; Jātaka I 116; past participle 13.
-ṭṭhāna a (moral) impossibility of which there are nine enumerated among things that are not likely to be found in an Arahant's character: see Dīgha-Nikāya III 133 and 235 (where the five first only are given as a set).
:: Abhabbatā (feminine) [abstract from abhabba] an impossibility, unlikelihood Sutta-Nipāta 232, cf. Paramatthajotikā I 191.
:: Abhaya (adjective) [a + bhaya] free from fear or danger, fearless, safe Dhammapada 258. — neuter abhayaṃ confidence, safety Dhammapada 317, cf. Dhammapada III 491. For further references see bhaya.
:: Abhi- [prefix, Vedic abhi, which represents both Indo-Germanic °m °bhi, as in Greek ἀμϕί a round, Latin ambi, amb round about, Old-Irish imb, Gallic ambi, Old High German umbi, Anglo-Saxon ymb, cf. also Vedic (Pāḷi) abhita- on both sides; and Indo-Germanic °obhi, as in Latin ob towards, against (cf. obsess, obstruct), Gothic bi, Old High German Anglo-Saxon bī = English be-.
I Meaning.
1. The primary meaning of abhi is that of taking possession and mastering, as contained in English coming by and over-coming, thus literally having the function of (a) facing and aggressing = towards, against, on to, at (see II 1, a); and (b) mastering = over, along over, out over, on top of (see II 1, b).
2. Out of this is developed the figurative meaning of increasing i.e., an intensifying of the action implied in the verb (see III 1). Next to saṃ- 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., abbhatthaṇgata gone towards home, abhighāta striking at, °jjhā think at, °mana thinking on, °mukha facing, turned towards, °yāti at-tack, °rūhati ascend, °lāsalong for, °vadati ad-dress, °sapati ac-curse, °hata hit at.
(b) out, over, all a round: abbhudeti go out over, °kamati exceed, °jāti off-spring, °jānāti know all over, °bhavati overcome, °vaḍḍhati increase, °vuṭṭha poured out or over, °sandeti make overflow, °siñcati sprinkle over.
(c) abhi has the function of transitivising intransitive verbs after the manner of English be- (con-) and {55} German er-, thus resembling in meaning a simple causative formation, like the following: abhigajjati thunder on, °jānāti "er-kennen" °jāyati be-get, °ttha neti = °gajjati, °nadati "er-tönen", °nandati approve of (cf. anerkennen), °passati con-template, °ramati indulge in, °ropeti honour, °vuḍḍha increased, °saddahati believe in.
2. As base in compounds (2nd part of compound) abhi occurs only in combination sam-abhi (which is, however, of late occurrence and a peculiarity of later texts, and is still more frequent in BHS: see under sam-).
III Figurative Meaning (intensifying).
1. a single prefix: abhikiṇṇa strewn all over, °jalati shine forth, °jighacchati be very hungry, °tatta much exhausted, °tāpa very hot, °toseti please greatly, °nava quite fresh, °nipuṇa very clever, °nīla of a deep black, °manāpa very pleasant, °maṇgala 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 (= adhikaṃ 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, °saṃ. See all these sub voce and note that the contraction (assimilation before vowel) form of abhi is abbh°. — On its relation to pari, see pari°, to ava see ava°.
IV Dialectal Variation. — There are dialect variations in the use and meanings of abhi. Vedic abhi besides corresponding to abhi in Pāḷi is represented also by ati°, adhi° and anu°, since all are similar in meaning, and psychologically easily fused and confused (cf. meanings: abhi = onto, towards; ati = up to and beyond; adhi = up to, towards, over; anu = along towards). For all the {62} following verbs we find in Pāḷi one or other of these three prefixes. So ati in °jāti, °pīḷita, °brūheti, °vassati, °vāyati, °veṭheti; also as vv.ll. with abhi-kīrati, °pavassati, °roceti, cf. atikkanta abhikkanta (Sanskrit abhikrānta); adhi in °patthita, °pāteti, °ppāya, °ppeta, °bādheti, °bhū, °vāha (vice versa Pāḷi abhi-ropeti compared with Sanskrit adhiropayati); anu in °gijjhati, °brūheti, °sandahati.
:: Abhikaṇkhati [abhi + kaṇkhati] to desire after, long for, wish for Saṃyutta-Nikāya I 140, 198 (Nibbānaṃ); Jātaka II 428; IV 10, 241; Vimāna Vatthu 38, 283; Therīgāthā Commentary 244, — past participle abhikaṇkhita. cf. BHS abhikāṇkṣati, e.g. Jātakamala page 221.
:: Abhikaṇkhanatā (feminine) [abhi + kaṇkhana + tā] wishing, longing, desire Sumaṇgalavilāsinī I 242.
:: Abhikaṇkhita [past participle of abhikaṇkhati] desired, wished, longed for Vimāna Vatthu 201 (= abhijjhita).
:: Abhikaṇkhin (adjective) cf. wishing for, desirous (of °—°) Therīgāthā 360 (sītibhāva°).
:: Abhikiṇṇa [past participle of abhikirati]
1. strewn over with (—°), adorned, covered filled Peta Vatthu II 112 (puppha°).
2. overwhelmed, overcome, crushed by (—°) Itivuttaka 89 (dukkh°; vv.ll. dukkhātiṇṇa and otiṇṇa) = Aṇguttara-Nikāya I 147 (which reads dukkhotiṇṇa). See also avatiṇṇa.
:: Abhikirati
1. [Sanskrit abhikirati] to sprinkle or cover over: see abhikiṇṇa 1.
2. [Sanskrit avakirati, cf. apakiritūna] to overwhelm, destroy, put out, throw away, crush Saṃyutta-Nikāya I 54; Theragāthā 598; Therīgāthā 447 (gerund abhikiritūna, reading of commentary for Text apa°, explained by chaḍḍetvā); Dhammapada 25 (abhikīrati metri causa; dīpaṃ abhikīrati = viddhaṃseti vikirati Dhammapada I 255; v.l. atikirati); Jātaka IV 121 (abhikīrati; = viddhaṃseti commentary); VI 541 (nandiyo m° abhikīrare = abhikiranti abhikka manti commentary); Dhammapada I 255 (infinitive °kirituṃ), — past participle abhikiṇṇa see abhikiṇṇa 2.
:: Abhikīḷati [abhi + kīḷati] to play (a game), to sport Milindapañha 359 (kīḷaṃ).
:: Abhikūjita [abhi + kūjita, past participle of kūj] resounding (with the song of birds) Peta Vatthu II 123 (cakkavāka°; so read for kujita). cf. abhinikūjita.
:: Abhikkanta (adjective/noun) [past participle of abhikkamati, in sense of Sanskrit and also Pāḷi atikkanta]
(a) (adjective) literally gone forward, gone out, gone beyond. According to the traditional explanation preserved by Buddhaghosa and Dhpāla (see e.g. Sumaṇgalavilāsinī I 227 = Paramatthajotikā I 114 = Vimāna Vatthu 52) it is used in four applications: abhikkantasaddo khaya (+ pabbaniya Paramatthajotikā I) sundarābhirūpa-abbhanumodanesu dissati. These are:
1. (literal) gone away, passed, gone out, departed (+ nikkhanta, meaning khaya "wane"), in phrase abhikkantāyarattiyā at the waning of the night Vinaya I 26; Dīgha-Nikāya II 220; Majjhima-Nikaya I 142.
2. excellent, supreme (= sundara) Sutta-Nipāta 1118 (°dassāvin having the most exellent knowledge = aggadassāvin etc. Cullaniddesa §76); usually in compar °tara (+ paṇītatara) Dīgha-Nikāya I 62, 74, 216; Aṇguttara-Nikāya II 101; III 350f.; V 140, 207f.; Sumaṇgalavilāsinī I 171 (= atimanāpatara).
3. pleasing superb, extremely wonderful, as exclamation °ṃ repeated with bho (bhante), showing appreciation (= abbhānumodana) Dīgha-Nikāya I 85, 110, 234; Sutta-Nipāta page 15, 24, etc. frequent
4. surpassing beautiful (always with °vaṇṇa = abhirūpa) Vinaya I 26; Dīgha-Nikāya II 220; Majjhima-Nikaya I 142; Peta Vatthu II 110 = Vimāna Vatthu 91 (= atimanāpa abhirūpa Peta Vatthu Commentary 71); Paramatthajotikā I 115 (= abhirūpachavin).
(b) (neuter) abhikkantaṃ (combined with and opposed to paṭikkantaṃ) going forward (and backward), approach (and receding) Dīgha-Nikāya I 70 (= gamaṇa + nivattana Sumaṇgalavilāsinī I 183); Vinaya III 181; Aṇguttara-Nikāya II 104, 106f.; Vimāna Vatthu 6.
:: Abhikkama going forward, approach, going out Peta Vatthu IV 12 (opposite paṭikkama going back); Dhammapada III 124 (°paṭikkama).
:: Abhikkamati [Vedic abhikramati, abhi + kamati] to go forward, to proceed, approach Dīgha-Nikāya I 50 (= abhimukho kamati, gacchati, pavisati Sumaṇgalavilāsinī I 151); II 147, 256 (abhikkāmuṃ preterit); Dhammapada III 124 (evaṃ °itabbaṃ evaṃ paṭikkamitabbaṃ thus to approach and thus to withdraw), — past participle abhikkanta (q.v.).
:: Abhikkhaṇa1 (neuter) [from abhikkhanati] digging up of the ground Majjhima-Nikaya I 143.
:: Abhikkhaṇa2 (neuter) [abhi + °ikkhaṇa from īkṣ, cf. Sanskrit abhīkṣṇa of which the contracted form is Pāḷi abhiṇha] only as accusative adverb °ṃ constantly, repeated, often Vimāna Vatthu 2412 (= abhiṇhaṃ Vimāna Vatthu 116); Peta Vatthu II 84 (= abhiṇhaṃ bahuso Peta Vatthu Commentary 107); past participle 31; Dhammapada II 91.
:: Abhikkhaṇati [abhi + khaṇati] to dig up Majjhima-Nikaya I 142.
:: Abhikkhipati [abhi + khipati] to throw Dāṭhāvaṃsa III 60; cf. abhinikkhipati Dāṭhāvaṃsa III 12.
:: Abhigacchati [DPL]: To go to, to approach. Mah. 107.
:: Abhigajjati [abhi + gajjati from garj, sound-root, cf. Pāḷi gaggara] (a) to roar, shout, thunder, to shout or roar at (with accusative) Sutta-Nipāta 831 (shouting or railing = gajjanto uggajjanto Mahāniddesa 172); gerund abhigajjiya thundering Cariyāpiṭaka III 10, 8. (b) hum, chatter, twitter (of birds); see abhigajjin.
:: Abhigajjin (adjective) [from abhigajjati] warbling, singing, chattering Theragāthā 1108, 1136.
:: Abhigamanīya (adjective) [gerund of abhigacchati] to be approached, accessible Peta Vatthu Commentary 9.
:: Abhigijjhati [abhi + gijjhati]
1. to be greedy for, to crave for, show delight in (with locative) Sutta-Nipāta 1039 (kāmesu, cf. Cullaniddesa §77).
2. to envy (accusative) Saṃyutta-Nikāya I 15 (aññam-aññaṃ).
:: Abhigīta [past participle of abhigāyati, cf. gīta]
1. sung for. Only in one phrase, gāthābhigītaṃ, that which is gained by singing or chanting verses (German "ersungen") Saṃyutta-Nikāya I 173 = Sutta-Nipāta 81 = Milindapañha 228. See Paramatthajotikā II 151.
2. resounding with, filled with song (of birds) Jātaka VI 272 (= abhiruda).
:: Abhighāta [Sanskrit abhighāta, abhi + ghāta] (a) striking, slaying, killing Peta Vatthu Commentary 58 (daṇḍa°), 283 (sakkhara°). (b) impact, contact as 312 (rūpa° etc.).
:: Abhicetasika (adjective) [abhi + ceto + ika] dependent on the clea rest consciousness. On the spelling see ābhic° (of jhāna) Majjhima-Nikaya I 33, 356; III 11; Saṃyutta-Nikāya II 278; Aṇguttara-Nikāya II 23; V 132. (spelled ābhi° at Majjhima-Nikaya I 33; Aṇguttara-Nikāya III 114; Vinaya V 136). See Dialogues of the Buddha III 108.
:: Abhiceteti [abhi + ceteti] to intend, devise, have in mind Jātaka IV 310 (manasā pāpaṃ).
:: Abhicchanna (adjective) [abhi + channa] covered with, bedecked or adorned with (—°) Jātaka II 48 (hema-jāla°, v.l. abhisañchanna), 370 (the same); Sutta-Nipāta 772 (= ucchanna āvuṭa etc. Mahāniddesa 24, cf. Cullaniddesa §365).
:: Abhicchita (adjective) [abhi + icchita, cf. Sanskrit abhīpsita] desired Jātaka VI 445 (so read for abhijjhita).
:: Abhijacca (adjective) [Sanskrit ābhijātya; abhi + jacca] of noble birth Jātaka V 120.
:: Abhijaneti occasional spelling for abhijāneti.
:: Abhijappati [abhi + jappati] to wish for, strive after, pray for Saṃyutta-Nikāya I 143 (read asmābhijappanti and cf. Kindred Sayings I 180) = Jātaka III 359 (= namati pattheti piheti commentary); Sutta-Nipāta 923, 1046 (+ āsiṃsati thometi; Cullaniddesa §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° Sumaṇgalavilāsinī I 97] — in hattha° casting a spell to make the victim throw up or wring his hands Dīgha-Nikāya I 11; Sumaṇgalavilāsinī I 97.
:: Abhijappā (feminine) [abstract from abhijappati, cf. jappā] praying for, wishing, desire, longing Dhammasaṇgani 1059 = Cullaniddesa taṇhā II ; Dhammasaṇgani 1136.
:: Abhijappin (adjective) [from abhijappati] praying for, desiring Aṇguttara-Nikāya III 353 (kāma-lābha°).
:: Abhijalati [abhi + jalati] to shine forth, present participle °anto resplendent Peta Vatthu Commentary 189.
:: Abhijavati [abhi + javati] to be eager, active Sutta-Nipāta 668.
:: Abhijāta (adjective) [abi + jāta] of noble birth, well-born, Saṃyutta-Nikāya I 69; Vimāna Vatthu 293; Milindapañha 359 (°kulakulīna belonging to a family of high or noble birth).
:: Abhijāti (feminine) [abhi + jāti]
1. Species. Only as technical term in use by certain non-Buddhist teachers. They divided mankind into six species, each named after a colour Dīgha-Nikāya I 53, 54; Aṇguttara-Nikāya III 383ff. (quoted Sumaṇgalavilāsinī I 162) gives details of each species. Two of them, the black and the white, are interpreted in a Buddhist sense at Dīgha-Nikāya III 250, Majjhima-Nikaya II 222, and Netti 158. This interpretation (but not the theory of the six species) has been widely adopted by subsequent Hindu writers.
2. Rebirth, descent, Milindapañha 226.
:: Abhijātika (adjective) [from abhijāti] belonging to ones birth or race, born of, being by birth; only in compound kaṇhābhijātika of dark birth, that is, low in the social scale Dīgha-Nikāya III 251 = Aṇguttara-Nikāya III 348; Sutta-Nipāta 563 = Theragāthā 833; cf. JPTS 1893, 11; in sense of "evil disposed or of bad character" at Jātaka V 87 (= kāḷaka-sabhāva commentary).
:: Abhijātitā (feminine) [abstract from abhijāti] the fact of being born, descendency Vimāna Vatthu 216.
:: Abhijāna (neuter or masculine?) [Sanskrit abhijñāna] recognition, remembrance, recollection Milindapañha 78. See also abhiññā.
:: Abhijānāti [abhi + jñā, cf. jānāti and abhiññā] to know by experience, to know fully or thoroughly, to recognise, know of (with accusative), to be conscious or aware of Dīgha-Nikāya I 143; Saṃyutta-Nikāya II 58, 105, 219, 278; III 59, 91; IV 50, 324, 399; V 52, 176, 282, 299; Sutta-Nipāta 1117 (diṭṭhiṃ Gota massa na a.); Jātaka IV 142; Peta Vatthu II 710 = II 103 (nābhijānāmi bhuttaṃ vā pītaṃ); Saddhammopāyana 550; etc. — potential abhijāneyya Cullaniddesa §78 a, and abhijaññā Sutta-Nipāta 917, 1059 (= jāneyyāsi Paramatthajotikā II 592); preterit abhaññāsi Sutta-Nipāta page 16. — present participle abhijānaṃ Saṃyutta-Nikāya IV 19, 89; Sutta-Nipāta 788 (= °jānanto commentary), 1114 (= °jānanto Cullaniddesa §78 b) abhijānitva Dhammapada IV 233; abhiññāya Saṃyutta-Nikāya IV 16; V 392; Sutta-Nipāta 534 (sabbadhammaṃ), 743 (jātikkhayaṃ), 1115, 1148; Itivuttaka 91 (dhammaṃ); Dhammapada 166 (atta-d-atthaṃ); frequent in phrase sayaṃ abhiññāya from personal knowledge or self-experience Itivuttaka 97 (v.l. abhiññā); Dhammapada 353; and abhiññā [short form, like ādā for ādāya, cf. upādā] in phrase sayaṃ abhiññā Dīgha-Nikāya I 31 (+ sacchi-katvā); Saṃyutta-Nikāya II 217; Itivuttaka 97 (v.l. for °abhiññāya), in abhiññā-vosita perfected by highest knowledge Saṃyutta-Nikāya I 167 = 175 = Dhammapada 423 ("master of supernormal lore" Mrs Rhys Davids in Kindred Sayings I 208; cf. also Dhammapada IV 233); Itivuttaka 47 = 61 = 81, and perhaps also in phrase sabbaṃ abhiññapariññeyya Saṃyutta-Nikāya IV 29. — gerundive abhiññeyya Saṃyutta-Nikāya IV 29; Sutta-Nipāta 558 (°ṃ abhiññātaṃ known is the knowable); Cullaniddesa sub voce; Dhammapada IV 233, — past participle abhiññāta (q.v.).
:: Abhijāyati [abhi + jāyati, passive of jan, but in sense of acausative = ja neti] — to beget, produce, effect, attain, in phrase akaṇhaṃ asukkaṃ Nibbānaṃ Aṇguttara-Nikāya Dīgha-Nikāya III 251; Aṇguttara-Nikāya III 384f. At Sutta-Nipāta 214 abhijāyati means "to behave, to be", cf. Paramatthajotikā II 265 (abhijāyati = bhavati).
:: Abhijigiṃsati [abhi + jigiṃsati] to wish to overcome, to covet Jātaka VI 193 (= jinituṃ icchati commentary). Burmese scribes spell °jigīsati; Theragāthā 743 ("cheat"? Mrs Rhys Davids; "vernichten" Neumann, LMN). See also abhijeti, and nijigiṃsanatā.
:: Abhijighacchati [abhi + jighacchati] to be very hungry Peta Vatthu Commentary 271.
:: Abhijīvanika (adjective) [abhi + jīvana + ika] belonging to one's livehood, forming one's living Vinaya I 187 (sippa).
:: Abhijīhanā (feminine) [abhi + jīhanā of jeh prayatne to open ones mouth] — strenuousness, exertion, strong endeavour Jātaka VI 373 (viriya-karaṇa commentary).
:: Abhijeti [abhi + jayati] to win, acquire, conquer Jātaka VI 273 (ābhi° metri causā).
:: Abhijoteti [abhi + joteti] to make clear, explain, illuminate Jātaka V 339.
:: Abhijjanaka (adjective) [a + bhijjana + ka, from bhijja, gerund of bhid] not to be broken, not to be moved or changed, uninfluenced Jātaka II 170; Dhammapada III 189.
:: Abhijjamāna (adjective) [present participle passive of a + bhid, see bhindati] that which is not being broken up or divided. In the stock descrīption of the varieties of the lower Iddhi the phrase udake pi abhijjamāne gacchati is doubtful. The principal passages are Dīgha-Nikāya I 78, 212; III 112, 281; Majjhima-Nikaya I 34, 494; II 18; Aṇguttara-Nikāya I 170, 255; III 17; V 199; Saṃyutta-Nikāya II 121; V 264. In about half of these passages the reading is abhijjamāno. The various readings show that the mss also are equally divided on this point. Buddhaghosa (Vism 396) reads °māne, and explains it, relying on Paṭisambhidāmagga II 208, as that sort of water in which a man does not sink. Peta Vatthu III 11 has the same idiom. Dhammapāla's note on that (Pv-a 169) is corrupt At Dīgha-Nikāya I 78 the Colombo editor 1904, reads abhejjamāne and translates "not dividing (the water)"; at Dīgha-Nikāya I 212 it reads abhijjamāno and translates "not sinking (in the water)" .
:: Abhijjhā (feminine) [from abhi + dhyā (jhāyati1), cf. Sanskrit abhidhyāna], covetousness, in meaning almost identical with lobha (cf. Buddhist Manual of Psychological Ethics 20, note 3) Dīgha-Nikāya I 70, 71 (°āya cittaṃ parisodheti he cleanses his heart from coveting; abhijjhāya = ablative; cf. Sumaṇgalavilāsinī I 211 = abhijjhāto); Majjhima-Nikaya I 347 (the same); Dīgha-Nikāya III 49, 71f., 172, 230, 269; Saṃyutta-Nikāya IV 73, 104, 188, 322 (adjective vigatābhijjha), 343 (°āyavipāka); Aṇguttara-Nikāya I 280; III 92; V 251f.; Itivuttaka 118; Mahāniddesa 98 (as one of the four kāya-ganthā, q.v.); Cullaniddesa taṇhā II 1; past participle 20, 59; Dhammasaṇgani 1136 (°kāyagantha); Vibhaṇga 195, 244 (vigatābhijjha), 362, 364, 391; Nettipakaraṇa 13; Dhammapada I 23; Peta Vatthu Commentary 103, 282; Saddhammopāyana 56, 69. — Often combined with °domanassa covetousness and discontent, e.g. At Dīgha-Nikāya III 58, 77, 141, 221, 276; Majjhima-Nikaya I 340; III 2; Aṇguttara-Nikāya I 39, 296; II 16, 152; IV 300f., 457f.; V 348, 351; Vibhaṇga 105, 193f. °anabhijjhā absence of covetousness Dhammasaṇgani 35, 62. See also anupassin, gantha, domanassa, sīla.
:: Abhijjhātar see abhijjhitar.
:: Abhijjhāti [abhi + jhāyati1; see also abhijjhāyati] to wish for (accusative), long for, covet Saṃyutta-Nikāya V 74 (so read for abhijjhati); gerund abhijjhāya Jātaka VI 174 (= patthetvā commentary), — past participle abhijjhita.
:: Abhijjhāyati [Sanskrit abhidhyāyati, abhi + jhāyati1; see also abhijjhāti] — to wish for, covet (with accusative). Sutta-Nipāta 301 (preterit abhijjhāyiṃsu = abhipatthayamāna jhāyiṃsu Pj II 320).
:: Abhijjhālū (and °u) (adjective) [cf. jhāyin from jhāyati1; abhijjhālu with °ālu for °āgu which in its turn is for āyin. The BHS form is abhidyālu, e.g. Divyāvadāna 301, a curious reconstruction] covetous Dīgha-Nikāya I 139; III 82; Saṃyutta-Nikāya II 168; III 93; Aṇguttara-Nikāya I 298; II 30, 59, 220 (an° + avyapanna-citto sammā-diṭṭhiko at conclusion of sīla); V 92f., 163, 286f.; Itivuttaka 90, 91; past participle 39, 40.
:: Abhijjhiṭṭa v.l. at Dhammapada IV 101 for ajjhiṭṭha.
:: Abhijjhita [past participle of abhijjhāti] coveted, Jātaka VI 445; usually negative an° not coveted, Vinaya I 287; Sutta-Nipāta 40 (= anabhipatthita Paramatthajotikā II 85; cf. Cullaniddesa §38); Vimāna Vatthu 474 (= na abhikaṇkhita Vimāna Vatthu 201).
:: Abhijjhitar [agent noun from abhijjhita in medium function] one who covets Majjhima-Nikaya I 287 (Text abhijjhātar, v.l. °itar) = Aṇguttara-Nikāya 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 {64} who possesses the six abhiññās Vinaya III 88; dandh° of sluggish intellect Dīgha-Nikāya III 106; Aṇguttara-Nikāya II 149; V 63 (opposite khipp°); mah° of great insight Saṃyutta-Nikāya II 139. — cf. abhiññatara Saṃyutta-Nikāya V 159 (read bhiyyobhiññataro).
:: Abhiññatā (feminine) [from abhiññā] in compound mahā° state or condition of great intelligence or supernormal knowledge Saṃyutta-Nikāya IV 263; V 175, 298 f.
:: Abhiññā1 (feminine) [from abhi + jñā, see jānāti]. Rare in the older texts. Itivuttaka appears in two contexts. Firstly, certain conditions are said to conduce (inter alia) to serenity, to special knowledge (abhiññā), to special wisdom, and to Nibbāna. These conditions precedent are the Path (Saṃyutta-Nikāya V 421 = Vinaya I 10 = Saṃyutta-Nikāya IV 331), the Path + best knowledge and full emancipation (A V 238), the Four Applications of Mindfullness (Saṃyutta-Nikāya V 179) and the Four Steps to Iddhi (Saṃyutta-Nikāya V 255). The contrary is three times stated; wrong-doing, priestly superstitions, and vain speculation do not conduce to abhiññā and the rest (Dīgha-Nikāya III 131; Aṇguttara-Nikāya III 325f. and V 216). Secondly, we find a list of what might now be called psychic powers. Itivuttaka gives us
1. Iddhi (cf. levitation);
2. the heavenly Ear (cf. clairaudience);
3. knowing others' thoughts (cf. thought-reading);
4. recollecting one's previous births;
5. knowing other people's rebirths;
6. certainty of emancipation already attained (cf. final assurance).
This list occurs only at Dīgha-Nikāya III 281 as a list of abhiññās. Itivuttaka stands there in a sort of index of principal subjects appended at the end of the Dīgha, and belongs therefore to the very close of the Nikāya period. But it is based on older material. Descriptions of each of the six, not called abhiññā's, and interspersed by expository sentences or paragraphs, are found at Dīgha-Nikāya I 89f. (translation Dialogues of the Buddha I 89 feminine); Majjhima-Nikaya I 34 (see Buddhist Suttas, 210 feminine); Aṇguttara-Nikāya I 255, 258 = III 17, 280 = IV 421. At Saṃyutta-Nikāya I 191; Vinaya II 16; past participle 14, we have the adjective chaḷabhiññā ("endowed with the six apperceptions"). At Saṃyutta-Nikāya II 216 we have five, and at Saṃyutta-Nikāya V 282, 290 six abhiññā's mentioned in glosses to the text, and at Saṃyutta-Nikāya II 217, 222 a bhikkhu claims the six powers. See also Majjhima-Nikaya II 11; III 96. It is from these passages that the list at Dīgha-Nikāya III has been made up, and called abhiññā's.
Afterwards the use of the word becomes stereotyped. In the Old commentaries (in the canon), in the later ones (of the 5th century A.D.), and in medieval and modern Pāḷi, abhiññā, nine times out ten, means just the powers given in this list. Here and there we find glimpses of the older, wider meaning of special, supernormal power of apperception and knowledge to be acquired by long training in life aud thought. See Mahāniddesa 108, 328 (explanation of ñāṇa); Cullaniddesa sub voce and No. 466; Paṭisambhidāmagga I 35; II 156, 189; Vibhaṇga 228, 334; past participle 14; Nettipakaraṇa 19, 20; Milindapañha 342; Visuddhimagga 373; Mahāvaṃsa 11,19; Sumaṇgalavilāsinī I 175; Dhammapada II 49; IV 30; Saddhammopāyana 228, 470, 482. See also the discussion in the Compendium 60 sp., 224f. For the phrase sayaṃ abhiññā sacchikatvā and abhiññā-vosita see abhijānāti. The late phrase yath'abhiññaṃ means "as you please, according to liking, as you like", Jātaka V 365 (= yathādhippāyaṃ yathāruciṃ commentary). For abhiññā in the use of an adjective (°abhiñña) see abhiñña.
:: Abhiññā2 gerund of abhijānāti.
:: Abhiññāta [past participle of abhijānāti]
1. known, recognised Sutta-Nipāta 588 (abhiññeyyaṃ °ṃ).
2. (well)-known, distinguished Dīgha-Nikāya I 89 (°kolañña = pākaṭa-kulaja Sumaṇgalavilāsinī I 252), 235; Sutta-Nipāta 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 Sutta-Nipāta 231 = Khuddakapāṭha VI 10 (quoted Kathāvatthu 109). Six are there mentioned, and are explained (Paramatthajotikā I 189) as "matricide, patricide, killing an Arahant, causing schisms, wounding a Buddha, following other teachers". For other relations and suggestions see Buddhist Manual of Psychological Ethics 245, note 2. — See also ānantarika.
:: Abhiṇhaṃ (adverb) [contracted form of abhikkhaṇaṃ] repeatedly, continuous, often Majjhima-Nikaya I 442 (°āpattika a habitual offender), 446 (°kāraṇa continuous practice); Sutta-Nipāta 335 (°saṃvāsa continuous living together); Jātaka I 190; past participle 32; Dhammapada II 239; Vimāna Vatthu 116 (= abhikkhaṇa), 207, 332; Peta Vatthu Commentary 107 (= abhikkhaṇaṃ). cf. abhiṇhaso.
:: Abhiṇhaso (adverb) [adverb case from abhiṇha; cf. bahuso = Sanskrit bahuśaḥ] always, ever Saṃyutta-Nikāya I 194; Theragāthā 25; Sutta-Nipāta 559, 560, 998.
:: Abhitakketi [abhi + takketi] to search for Dāṭhāvaṃsa V 4.
:: Abhitatta [past participle of abhi + tapati] scorched (by heat), dried up, exhausted, in phrases uṇha° Vinaya II 220; Milindapañha 97, and ghamma° Saṃyutta-Nikāya II 110, 118; Sutta-Nipāta 1014; Jātaka II 223; Vimāna Vatthu 40; Peta Vatthu Commentary 114.
:: Abhitāpa [abhi + tāpa] extreme heat, glow; adjective very hot Vinaya III 83 (sīsa° sunstroke); Majjhima-Nikaya I 507 (mahā° very hot); Milindapañha 67 (mahābhitāpatara much hotter); Peta Vatthu IV 18 (mahā°, of Niraya).
:: Abhitāḷita [abhi + tāḷita from tāḷeti] hammered to pieces, beaten, struck Visuddhimagga 231 (muggara°).
:: Abhitiṭṭhati [abhi + tiṭṭhati] to stand out supreme, to excel, surpassed II 261; Jātaka VI 474 (abhiṭṭhāya = abhibhavitvā commentary).
:: Abhitunna (°tuṇṇa) [not as Morris, JPTS 1886, 135, suggested from abhi + tud, but accusative to Kern, Toevoegselen page four from abhi + tūrv. (cf. turati and tarati2 and Vedic turvati). Thus the correct spelling is °tuṇṇa = Sanskrit abhitūrṇa. The latter occurs as v.l. under the disguise of (sok-)āhituṇḍa for °abhituṇṇa at Mahāvastu III 2]. Overwhelmed, overcome, overpowered Saṃyutta-Nikāya II 20; Paṭisambhidāmagga I 129 (dukkha°), 164; Jātaka I 407; 509 (°tuṇṇa); II 399, 401; III 23 (soka°); IV 330; V 268; Saddhammopāyana 281.
:: Abhito (indeclinable) adverb case from preposition abhi].
1. round about, on both sides Jātaka VI 535 (= ubhayapassesu commentary), 539.
2. near, in the presence of Vimāna Vatthu 641 (= samīpe Vimāna Vatthu 275).
:: Abhitoseti [abhi + toseti] to please thoroughly, to satisfy, gratify Sutta-Nipāta 709 (= atīva toseti Paramatthajotikā II 496).
:: Abhitthaneti [abhi + thaneti] to roar, to thunder Jātaka I 330, 332 = Cariyāpiṭaka III 10, 7.
:: Abhittharati [abhi + tarati2, evidently wrong for abhittarati] to make haste Dhammapada 116 (= turitaturitaṃ sīghasīghaṃ karoti Dhammapada III 4).
:: Abhitthavati [abhi + thavati] to praise Jātaka I 89; III 531; Dāṭhāvaṃsa III 23; Dhammapada I 77; Peta Vatthu Commentary 22; cf. abhitthunati.
:: Abhitthavana (neuter) [from preceding] praise Therīgāthā Commentary 74.
:: Abhitthunati [abhi + thunati; cf. abhitthavati] to praise Jātaka I 17 (preterit abhitthuniṃsu); cf. thunati 2, — past participle °tthuta Dhammapada I 88.
:: Abhida1 (adjective) as attribute of sun and moon at Majjhima-Nikaya II 34, 35 is doubtful in reading and meaning; vv.ll. abhidosa and abhidesa, Neumann M.S. translation "unbeschränkt". The context seems to require a meaning like "full, powerful" or unbroken, unrestricted (abhijja or abhīta "fearless"?") or does abhida represent Vedic abhidyu heavenly?
:: Abhida2 Only in the difficult old verse Dīgha-Nikāya II 107 (= Saṃyutta-Nikāya V 263 = Aṇguttara-Nikāya IV 312 = Udāna 64 = Nettipakaraṇa 60 = Divyāvadāna 203). Preterit 3rd singular from bhindati he broke.
:: Abhidassana (neuter) [abhi + dassana] sight, appearance, show Jātaka VI 193.
:: Abhideyya in sabba° at Peta Vatthu Commentary 78 is with v.l. to be read sabbapātheyyaṃ.
:: Abhidosa (°-) the evening before, last night; °kāḷakata Majjhima-Nikaya I 170 = Jātaka I 81; °gata gone last night Jātaka VI 386 (= hiyyo paṭhama-yāme commentary).
:: Abhidosika belonging to last night (of gruel) Vinaya III 15; Milindapañha 291. See ābhi°.
:: Abhiddavati [abhi + dru, cf. dava2] to rush on, to assail Mahāvaṃsa 6, 5; Dāṭhāvaṃsa III 47.
:: Abhidhamati [abhi + dhamati, cf. Sanskrit abhi° and api-dhamati] blow on or at Aṇguttara-Nikāya I 257.
:: Abhidhamma [abhi + dhamma] the "special Dhamma," i.e.,
1. theory of the Doctrine, the Doctrine classified, the Doctrine pure and simple (without any admixture of literary grace or of personalities, or of anecdotes, or of arguments ad personam), Vinaya I 64, 68; IV 144; IV 344. Coupled with abhivinaya, Dīgha-Nikāya III 267; Majjhima-Nikaya I 272.
2. (only in the Chronicles and commentaries) name of the Third Piṭaka, the third group of the canonical books. Dīpavaṃsa V 37; Peta Vatthu Commentary 140. See the detailed discussion at Sumaṇgalavilāsinī I 15, 18f. [As the word Abhidhamma standing alone is not found in Sutta-Nipāta or Saṃyutta-Nikāya 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 four great Nikāyas grew up.]{58}
-kathā discourse on philosophical or psychological matters, Majjhima-Nikaya I 214, 218; Aṇguttara-Nikāya III 106, 392. See dhammakathā.
:: Abhidhammika see ābhidhammika.
:: Abhidhara (adjective) [abhi + dhara] firm, bold, in °māna firm-minded Dhammapada page 81 (accusative to Morris JPTS 1886, 135; not verified).
:: Abhidhāyin (adjective) [abhi + dhāyin from dhā] "putting on", designing, calling, meaning Pañca-g 98.
:: Abhidhāreti [abhi + dhāreti] to hold aloft Jātaka I 34 = Buddhavaṃsa IV 1.
:: Abhidhāvati [abhi + dhāvati] to run towards, to rush about, rush on, hasten Vinaya II 195; Saṃyutta-Nikāya I 209; Jātaka II 217; III 83; Dhammapada IV 23.
:: Abhidhāvin (adjective) from abhidhāvati] "pouring in", rushing on, running Jātaka VI 559.
:: Abhinata [past participle of abhi + namati] bent, (strained, figurative bent on pleasure) Majjhima-Nikaya I 386 (+ apanata); Saṃyutta-Nikāya I 28 (the same.; Mrs. Rhys Davids "strained forth", cf. Kindred Sayings I 39). See also apanata.
:: Abhinadati [abhi + nadati] to resound, to be full of noise Jātaka VI 531. cf. abhinādita.
:: Abhinandati [abhi + nandati] to rejoice at, find pleasure in (accusative), approve of, be pleased or delighted with (accusative) Dīgha-Nikāya I 46 (bhāsitaṃ), 55 (the same), 158, 223; Majjhima-Nikaya I 109, 458; Saṃyutta-Nikāya I 32 (annaṃ), 57, 14, (cakkhuṃ, rūpe etc.); Aṇguttara-Nikāya IV 411; Theragāthā 606; Dhammapada 75, 219; Sutta-Nipāta 1054, 1057, 1111; Cullaniddesa §82; Milindapañha 25; Sumaṇgalavilāsinī I 160; Dhammapada III 194 (preterit abhinandi, opposite paṭikkosi) Vimāna Vatthu 65 (vacanaṃ). — past participle abhinandita (q.v.). Often in combination with abhivadati (q.v.).
:: Abhinandana (neuter) and °ā (feminine) [from abhinandati, cf. nandanā], pleasure, delight, enjoyment Dīgha-Nikāya I 244; Majjhima-Nikaya I 498; Jātaka IV 397.
:: Abhinandita [past participle of abhinandati] only in an° not enjoyed, not (being) an object of pleasure Saṃyutta-Nikāya IV 213 = Itivuttaka 38; Saṃyutta-Nikāya V 319.
:: Abhinandin (adjective) [from abhinandati, cf. nandin] rejoicing at, finding pleasure in (locative or °—°), enjoying Aṇguttara-Nikāya II 54 (piyarūpa); especially frequent in phrase (taṇhā) tatra-tatrābhinandinī finding its pleasure in this or that [cf. BHS tṛṣṇā tatra-tatrābhinandinī Mahāvastu III 332] Vinaya I 10; Saṃyutta-Nikāya V 421; Paṭisambhidāmagga II 147; Nettipakaraṇa 72, etc.
:: Abhinamati [abhi + namati] to bend, — past participle abhinata (q.v.).
:: Abhinaya [abhi + naya] a dramatic representation Vimāna Vatthu 209 (sākhā°).
:: Abhinava (adjective) [abhi + nava] quite young, new or fresh Vinaya III 337; Jātaka II 143 (devaputta), 435 (so read for accuṇha in explanation of paccaggha; vv. ll. abbhuṇha and abhiṇha); Therīgāthā Commentary 201 (°yobbana = abhiyobbana); Peta Vatthu Commentary 40 (°saṇṭhāna), 87 (= paccaggha) 155.
:: Abhinādita [past participle of abhinādeti, causative of abhi + nad; see nadati] resounding with (—°), filled with the noise (or song) of (birds) Jātaka VI 530 (= abhinadanto commentary); Peta Vatthu Commentary 157 (= abhiruda).
:: Abhinikūjita (adjective) [abhi + nikūjita] resounding with, full of the noise of (birds) Jātaka V 232 (of the barking of a dog), 304 (of the cuckoo); so read for °kuñjita Text). cf. abhikūjita.
:: Abhinikkhamati [abhi + nikkhamati] to go forth from (ablative), go out, issue as 91; especially figurative to leave the household life, to retire from the world Sutta-Nipāta 64 (= gehā abhinikkhamitvā kāsāya-vattho hutvā Paramatthajotikā II 117).
:: Abhinikkhamana (neuter) [abhi + nikkha mana] departure, going away, especially the going out into monastic life, retirement, renunciation. Usually as mahā° the great renunciation Jātaka I 61; Peta Vatthu Commentary 19.
:: Abhinikkhipati [abhi + nikkhipati] to lay down, put down Dāṭhāvaṃsa III 12, 60.
:: Abhiniggaṇhanā (feminine) [abstract from abhiniggaṇhāti] holding back Vinaya III 121 (+ abhinippīḷanā).
:: Abhiniggaṇhāti [abhi + niggaṇhāti] to hold back, restrain, prevent, prohibit; always in combination with abhinippīḷeti Majjhima-Nikaya I 120; Aṇguttara-Nikāya V 230. — cf. abhiniggaṇhanā.
:: Abhinindriya [vv.ll. At all passages for ahīnindriya] doubtful meaning. The other is explained by Buddhaghosa at Sumaṇgalavilāsinī I 120 as paripuṇṇ°; and at 222 as avikalindriya not defective, perfect sense-organ. He must have read ahīn°. abhi-n-indriya could only be explained as "with supersense organs", i.e. with organs of supernormal thought or perception, thus coming near in meaning to °abhiññindriya; We should read ahīn° throughout Dīgha-Nikāya I 34, 77, 186, 195. II 13; Majjhima-Nikaya II 18; III 121; Cullaniddesa under pucchā6 (only ahīn°).
:: Abhininnāmeti [abhi + ninnāmeti cf. BHS abhinirṇāmayati Lalitavistara 439] to bend towards, to turn or direct to Dīgha-Nikāya I 76 (cittaṃ ñāṇa-dassanāya); Majjhima-Nikaya I 234; Saṃyutta-Nikāya I 123; IV 178; past participle 60.
:: Abhinipajjati [abhi + nipajjati] to lie down on Vinaya IV 273 (+ abhinisīdati); Aṇguttara-Nikāya IV 188 (in = accusative + abhinisīdati); past participle 67 (the same).
:: Abhinipatati [abhi + nipatati] to rush on (to) Jātaka II 8.
:: Abhinipāta (-matta) destroying, hurting (?) at Vibhaṇga 321 is explained by āpātha-matta [cf. Divyāvadāna 125 śastrabhinipāta splitting open or cutting with a knife].
:: Abhinipātana (neuter) [from abhi-ni-pāteti] in daṇḍa-sattha° attacking with stick or knife Cullaniddesa §5764.
:: Abhinipātin (adjective) [abhi + nipātin] falling onto (—°) Jātaka II 7.
:: Abhinipuṇa (adjective) [abhi + nipuṇa] very thorough, very clever Dīgha-Nikāya III 167.
:: Abhinippajjati [abhi + nippajjati] to be produced, accrue, get, come (to) Majjhima-Nikaya I 86 (bhogā abhinipphajjanti: sic) = Cullaniddesa §99 (has nābhinippajjanti). — cf. abhinipphādeti.
:: Abhinippata at Jātaka VI 36 is to be read abhinippanna (so v.l.).
:: Abhinippatta at Dhammasaṇgani 1035, 1036 is to be read abhinibbatta.
:: Abhinippanna (and °nipphanna) [abhi + nippanna, past participle of °nippajjati] — produced, effected, accomplished Dīgha-Nikāya II 223 (siloka); Jātaka VI 36 (so read for abhinippata); Milindapañha 8 (-pph-).
:: Abhinippīḷanā (feminine) [abstract to abhinippīḷeti, cf. nippīḷana] pressing squeezing, taking hold of Vinaya III 121 (+ abhiniggaṇhanā).
:: Abhinippīḷeti [abhi + nippīḷeti] to squeeze, crush, subdue Visuddhimagga 399; often in combination with abhiniggaṇhāti Majjhima-Nikaya I 120; Aṇguttara-Nikāya V 230.
:: Abhinipphatti (feminine) [abhi + nipphatti] production, effecting Dīgha-Nikāya II 283 (v.l. °nibbatti).
:: Abhinipphādeti [abhi + nipphādeti] to bring into existence, produce, effect, work, perform Dīgha-Nikāya I 78 (bhājana-vikatiṃ); Vinaya II 183 (iddhiṃ); Saṃyutta-Nikāya V 156, 255; Milindapañha 39.
:: Abhinibbatta [abhi + nibbatta, past participle of abhinibbattati] reproduced, reborn Aṇguttara-Nikāya IV 40, 401; Cullaniddesa §256 (nibbatta abhi° pātubhūta); Dhammasaṇgani 1035, 1036 (so read for °nippatta); Vimāna Vatthu 9 (puññānubhāva° by the power of merit).
:: Abhinibbattati [abhi + nibbattati] to become, to be reproduced, to result past participle 51, — past participle abhinibbatta. — [cf. BHS wrongly abhinivartate].
:: Abhinibbatti (feminine) [abhi + nibbatti] becoming, birth, rebirth, Dīgha-Nikāya I 229; II 283 (v.l. for abhinipphatti) Saṃyutta-Nikāya II 65 (punabbhava°), 101 (the same); IV 14, 215; Aṇguttara-Nikāya V 121; Peta Vatthu Commentary 35.
:: Abhinibbatteti [abhi + nibbatteti, causative of °nibbattati] to produce, cause, cause to become Saṃyutta-Nikāya III 152; Aṇguttara-Nikāya V 47; Cullaniddesa 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 Sutta-Nipāta 281 (Text abhinibbijjayātha, vv.ll. °nibbijjiyātha and °nibbajjiyātha, Paramatthajotikā II explains by vivajjeyyātha mā bhajeyyātha; v.l. abhinippajjiyā) = Aṇguttara-Nikāya IV 172 (Text abhinibbajjayātha, vv.ll. °nibbajjeyyātha and °nibbijjayātha); gerund abhinibbijja Therīgāthā 84.
:: Abhinibbijjhati [abhi + nibbijjhati] to break quite through (of the chick coming through the shell of the egg) Vinaya III 3; Majjhima-Nikaya I 104 = Saṃyutta-Nikāya III 153 (read °nibbijjheyyun for nibbijjeyyun — cf. Buddhist Suttas 233, 234.
:: Abhinibbidā (feminine) [abhi + nibbidā; confused with abhinibbhidā] disgust with the world, tedium Nettipakaraṇa 61 (taken as abhinibbhidā, according to explanation as "padālanā-paññatti avijj°aṇḍa-kosānaṃ"), 98 (so mss, but commentary abhinibbidhā).
:: Abhinibbuta (adjective) [abhi + nibbuta] perfectly cooled, calmed, serene, especially in two phrases, viz. diṭṭha-dhammābhinibbuta Aṇguttara-Nikāya I 142 = Majjhima-Nikaya III 187; Sutta-Nipāta 1087; Cullaniddesa §83, and abhinibbutatta of cooled {59} mind Sutta-Nipāta 343 (= apariḍayhamāna-citta Paramatthajotikā II 347), 456, 469, 783. Also at Saddhammopāyana 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 Nettipakaraṇa 98). To abhinibbijjhati, cf. BHS abhinirbheda Mahāvastu I 272, which is wrongly referred to bhid instead of vyadh.] — the successful breaking through (like the chick through the shell of the egg), coming into (proper) life Vinaya III 4; Majjhima-Nikaya I 104; 357; Nettipakaraṇa 98 (commentary reading). See also abhinibbidā.
:: Abhinimantanatā (feminine) [abstract to abhinimanteti] speaking to, a dressing, invitation Majjhima-Nikaya I 331.
:: Abhinimanteti [abhi + nimanteti] to invite to (with instrumental), to offer to Dīgha-Nikāya I 61 (āsanena).
:: Abhinimmadana (neuter) [abhi + nimmadana] crushing, subduing, levelling out Majjhima-Nikaya III 132; Aṇguttara-Nikāya IV 189f.
:: Abhinimmita [abhi + nimmita, past participle of abhinimmināti] created (by magic) Vimāna Vatthu 161 (pañcarathā satā; cf. Vimāna Vatthu 79).
:: Abhinimmināti [abhi + nimmināti, cf. BHS abhinirmāti Jātakamala 32; abhinirminoti Divyāvadāna 251; abhinirminīte Divyāvadāna 166] — to create (by magic), produce, shape, make Saṃyutta-Nikāya III 152 (rūpaṃ); Aṇguttara-Nikāya I 279 (oḷārikaṃ attabhāvaṃ); Cullaniddesa under pucchā6 (rūpaṃ manomayaṃ); Vimāna Vatthu 16 (mahantaṃ hatthi-rāja-vaṇṇaṃ). — past participle abhinimmita (q.v.).
:: Abhiniropana (neuter) and °ā (feminine) [from abhiniropeti] fixing one's mind upon, application of the mind Paṭisambhidāmagga I 16, 21, 30, 69, 75, 90; Vibhaṇga 87; Dhammasaṇgani 7, 21, 298 (cf. Buddhist Manual of Psychological Ethics 9, note 3; 17, note 4). See also abhiropana.
:: Abhiniropeti [abhi + niropeti] to implant, fix into (one's mind), inculcate Nettipakaraṇa 33.
:: Abhinivajjeti [abhi + nivajjeti] to avoid, get rid of Dīgha-Nikāya III 113; Majjhima-Nikaya I 119, 364, 402; Saṃyutta-Nikāya V 119, 295, 318; Aṇguttara-Nikāya III 169f.; Itivuttaka 81.
:: Abhinivassati [abhi + ni + vassati from vṛṣ] literally to pour out in abundance, figurative to produce in plenty. Cariyāpiṭaka I 10, 3 (kalyāṇe good deeds).
:: Abhiniviṭṭha (adjective) [abhi + niviṭṭha, past participle of abhi-nivisati] "settled in", attached to, clinging on Cullaniddesa §152 (gahita parāmaṭṭha a.); Peta Vatthu Commentary 267 (= ajjhāsita Peta Vatthu IV 84).
:: Abhinivisati [abhi + nivisati] to cling to, adhere to, be attached to Mahāniddesa 308, 309 (parāmasati + a.). — past participle abhiniviṭṭha; cf. also abhinivesa.
:: Abhinivesa [abhi + nivesa, see nivesa2 and cf. nivesana] "settling in", i.e. wishing for, tendency towards (—°), inclination, adherence; as adjective liking, loving, being given or inclined to Dīgha-Nikāya III 230; Majjhima-Nikaya I 136, 251; Saṃyutta-Nikāya II 17; III 10, 13, 135, 161, 186 (saṃyojana° IV 50; Aṇguttara-Nikāya III 363 (paṭhavī°, adjective); Cullaniddesa §227 (gāhaṃ parāmasaṃ + a.); past participle 22; Vibhaṇga 145; Dhammasaṇgani 381, 1003, 1099; Nettipakaraṇa 28; Peta Vatthu Commentary 252 (micchā°), 267 (taṇhā°); Saddhammopāyana 71. — Often combined with adhiṭṭhāna e.g. Saṃyutta-Nikāya II 17; Cullaniddesa §176, and in phrase idaṃ-saccābhinivesa adherence to one's dogmas, as one of the Four Ties: see kāyagantha and cf. Compendium 171 note 5.
:: Abhinisīdati [abhi + nisīdati] to sit down by or on (accusative), always combined with abhinipajjati Vinaya III 29; IV 273; Aṇguttara-Nikāya V 188; past participle 67.
:: Abhinissaṭa (past participle) [abhi + nissaṭa] escaped Theragāthā 1089.
:: Abhiniḥta (past participle) [abhi + nihata] oppressed, crushed, slain Jātaka IV 4.
:: Abhinīta (past participle) [past participle of abhi-neti] led to, brought to, obliged by (—°) Majjhima-Nikaya I 463 = Milindapañha 32 (rājā and cora°); Majjhima-Nikaya I 282; Saṃyutta-Nikāya III 93; Theragāthā 350 = 435 (vātaroga° "foredone with cramping pains" Mrs. Rhys Davids); past participle 29; Milindapañha 362.
:: Abhinīla (adjective) [abhi + nīla] very black, deep black, only with reference to the eyes, in phrase °netta with deep-black eyes Dīgha-Nikāya II 18; III 144, 167f. [cf. Avadāna-śataka I 367 and 370 abhinīla-padma-netra]; Therīgāthā 257 (nettā ahesuṃ abbinīla-m-āyatā).
:: Abhinīhanati [abhi + nis + han, cf. Sanskrit nirhanti] to drive away, put away, destroy, remove, avoid Majjhima-Nikaya I 119 (in phrase āṇiṃ Aṇguttara-Nikāya abhinīharati abhinivajjeti).
:: Abhinīharati [abhi + nīharati]
1. to take out, throw out Majjhima-Nikaya I 119 (see abhinīhanati).
2. to direct to, to apply to (original to isolate? Is reading correct?) in phrase ñāṇadassanāya cittaṃ abhinīharati abhininnāmeti Dīgha-Nikāya I 76 (= tanninnaṃ tappoṇaṃ karoti Sumaṇgalavilāsinī I 220, 224; v.l abhini°.) cf. the latter phrase also in BHS as abhijñabhinirhāra Avadāna-śataka II 3 (see reference and note Index page 221); and the past participle abhinirhṛta (ṛddhiḥ) in Divyāvadāna 48, 49 to obtain? index), 264 (take to burial), 542.
:: Abhinīhāra [abhi + nīhāra, to abhinīharati; cf. BHS sarīrābhinirhāra taking (the body) out to burial, literal meaning, see note on abhinīharati] being bent on ("downward force" Buddhist Manual of Psychological Ethics 223, note 2), i.e. taking oneself out to, way of acting, (proper) behaviour, endeavour, resolve, aspiration Saṃyutta-Nikāya III 267f. (°kusala); Aṇguttara-Nikāya II 189; III 311; IV 34 (°kusala); Jātaka I 14 (Buddhabhāvāya Aṇguttara-Nikāya resolve to become a Buddha), 15 (Buddhattāya); Paṭisambhidāmagga I 61f.; II 121; Nettipakaraṇa 26; Milindapañha 216; Dhammapada I 392; II 82 (kata°).
:: Abhipattika (adjective) [from abhipatti] one who has attained, attaining (—°), getting possession of Saṃyutta-Nikāya I 200 (devakañña°).
:: Abhipatthita (past participle) [from abhipattheti] hoped, wished, longed for Milindapañha 383; Paramatthajotikā II 85.
:: Abhipattheti [abhi + pattheti] to hope for, long for, wish for Khuddakapāṭha VIII 10; Paramatthajotikā II 320; Dhammapada I 30, — past participle abhipatthita (q.v.).
:: Abhipassati [abhi + passati] to have regard for, look for, strive after Aṇguttara-Nikāya I 147 (Nibbānaṃ); III 75; Sutta-Nipāta 896 (khema°), 1070 (ratta mahā°) Mahāniddesa 308; Cullaniddesa §428; Jātaka VI 370.
:: Abhipāteti [abhi + pāteti] to make fall, to throw Jātaka II 91 (kaṇḍaṃ).
:: Abhipāruta (adjective) [abhi + pāruta, past participle of abhipārupati] dressed Milindapañha 222.
:: Abhipāleti [abhi + pāleti] to protect Vimāna Vatthu 8421, cf. Vimāna Vatthu 341.
:: Abhipīḷita (past participle) [from abhipīḷeti] crushed, squeezed Saddhammopāyana 278, 279.
:: Abhipīḷeti [abhi + pīḷeti] to crush, squeeze Milindapañha 166. Past participle abhipīḷita (q.v.).
:: Abhipucchati [abhi + pucchati] Sanskrit abhipṛcchati] to Anglo-Saxon Jātaka IV 18.
:: Abhipūreti [abhi + pūreti] to fill (up) Milindapañha 238; Dāṭhāvaṃsa III 60 (paṃsūhi).
:: Abhippakiṇṇa [past participle of abhippakirati] completely strewn (with) Jātaka I 62.
:: Abhippakirati [abhi + pakirati] to strew over, to cover (completely) Dīgha-Nikāya II 137 (pupphāni Tathāgatassa sarīraṃ okiranti ajjhokiranti a.); Vimāna Vatthu 38 (for abbhokirati Vimāna Vatthu 59). Past participle abhippakiṇṇa (q.v.).
:: Abhippamodati [abhi + pamodati] to rejoice (intransitive); to please, satisfy (transative, with accusative) Majjhima-Nikaya I 425; Saṃyutta-Nikāya V 312, 330; Aṇguttara-Nikāya V 112; Jātaka III 530; Paṭisambhidāmagga I 95, 176, 190.
:: Abhippalambati [abhi + palambati] to hang down Majjhima-Nikaya 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 Milindapañha 8, 13, 36, 304; Peta Vatthu Commentary 132 (v.l. ati°); intransitive Milindapañha 18 (pupphāni °iṃsu poured down), — past participle abhippavuṭṭha.
:: Abhippavuṭṭha (past participle) [from abhippavassati] having rained, poured, fallen; transative Saṃyutta-Nikāya V 51 (bandhanāni meghena °āni) = Aṇguttara-Nikāya V 127; intransitive Majjhima-Nikaya 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) Vinaya III 43; Dīgha-Nikāya I 211 (Bhagavati) Saṃyutta-Nikāya I 134; IV 319; V 225, 378; Aṇguttara-Nikāya III 237, 270, 326f.; Sutta-Nipāta page 104 (brāhmaṇesu); Peta Vatthu Commentary 54 (sāsane), 142 (the same). cf. vippasanna in same meaning.
:: Abhippasāda [abhi + pasāda, cf. BHS abhiprasāda Avadāna-śataka 12 (cittasyu°) and vippasāda] — faith, belief, reliance, trust Dhammasaṇgani 12 ("sense of assurance" Expos., + saddhā), 25, 96, 288; Peta Vatthu Commentary 223.
:: Abhippasādeti [causative of abhippasīdati, cf. BHS abhiprasādayati Divyāvadāna 68, 85, past participle abhiprasādita-manāḥ Jātakamala 213, 220] — to establish one's {60} faith in (locative), to be reconciled with, to propitiate Theragāthā 1173 = Vimāna Vatthu 212 (manaṃ Arahantamhi = cittaṃ pasādeti Vimāna Vatthu 105).
:: Abhippāsāreti [abhi + pasāreti, cf. BHS abhiprasārayati Divyāvadāna 389] to stretch out Vinaya I 179 (pāde).
:: Abhippasīdati [abhi + pasīdati] to have faith in Dīgha-Nikāya 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 Majjhima-Nikaya Sutta-Nipāta 439 (kaṇhassa° the fighting army of k. = samaṇa-brāhmaṇānaṃ nippothanī antarāyakārī Paramatthajotikā II 390).
:: Abhibyāpeti [abhi + vyāpeti, cf. Sanskrit vyāpnoti, vi + āp] to pervade Milindapañha 251.
:: Abhibhakkhayati [abhi + bhakkhayati] to eat (of animals) Vinaya II 201 (bhiṇko paṇkaṃ a.).
:: Abhibhava [from abhibhavati] defeat, humiliation Paramatthajotikā II 436.
:: Abhibhavati [abhi + bhavati] to overcome, master, be lord over, vanquish, conquer Saṃyutta-Nikāya I 18, 32, 121 (maraṇaṃ); IV 71 (rāgadose), 117 (kodhaṃ), 246, 249 (sāmikaṃ); Jātaka I 56, 280; Peta Vatthu Commentary 94 (= balīyati, vaḍḍhati). — future abhihessati see abhihāreti 4. — gerund abhibhuyya Vinaya I 294; Dhammapada 328; Itivuttaka 41 (Māraṃ sasenaṃ); Sutta-Nipāta 45, 72 (°cārin), 1097, Cullaniddesa §85 (= abhibhavitvā ajjhottharitvā, pariyādiyitvā); and abhibhavitvā Peta Vatthu Commentary 113 (= pasayha), 136. — gerundive abhibhavanīya to be overcome Peta Vatthu Commentary 57. — passive present participle abhibhūyamāna being overcome (by) Peta Vatthu Commentary 80, 103, — past participle abhibhūta (q.v.).
:: Abhibhavana (neuter) [from abhibhavati] overcoming, vanquishing, mastering Saṃyutta-Nikāya II 210 (v.l. abhipatthana).
:: Abhibhavanīyatā (feminine) [abstract from abhibhavanīya, gerund of abhibhavati] as an° invincibility Peta Vatthu Commentary 117.
:: Abhibhāyatana (neuter) [abhibhū + āyatana] position of a master or lord, station of mastery The traditional account of these gives eight stations or stages of mastery over the senses (see Dialogues of the Buddha II 118; Expos. I 252), detailed identically at all the following passages, viz. Dīgha-Nikāya II 110; III 260 (and 287); Majjhima-Nikaya II 13; Aṇguttara-Nikāya I 40; IV 305, 348; V 61. Mentioned only at Saṃyutta-Nikāya IV 77 (six stations); Paṭisambhidāmagga I 5; Cullaniddesa §466 (as an accomplishment of the Bhagavant); Dhammasaṇgani 247.
:: Abhibhāsana (neuter) [abhi + bhāsana from bhās] enlightenment or delight ("light and delight" translation) Theragāthā 613 (= tosana commentary).
:: Abhibhū (adjective/noun) [Vedic abhibhū, from abhi + bhū, cf. abhibhavati] overcoming, conquering, vanquishing, having power over, a Lord or Master of (—°) Dīgha-Nikāya III 29; Saṃyutta-Nikāya II 284; Sutta-Nipāta 211 (sabba°), 545 (Māra°, cf. Mārasena-pamaddana 561), 642. — Often in phrase abhibhū anabhibhūta aññadatthudasa vasavattin, i.e. unvanquished Lord of all Dīgha-Nikāya I 18; III 135 = Cullaniddesa §276; Aṇguttara-Nikāya II 24; IV 94; Itivuttaka 122; cf. Sumaṇgalavilāsinī I 111 (= abhibhavitvā ṭhito jeṭṭhako'ham asmīti).
:: Abhibhūta [past participle of abhibhavati] overpowered, overwhelmed, vanquished Dīgha-Nikāya I 121; Saṃyutta-Nikāya I 137 (jāti-jarā°); II 228 (lābhasakkāra-silokena); Aṇguttara-Nikāya I 202 (pāpakehi dhammehi); Jātaka I 189; Peta Vatthu Commentary 14, 41 (= pareta), 60 (= upagata), 68, 77, 80 (= pareta). Often negative an° unconquered, e.g. Sutta-Nipāta 934; Mahāniddesa 400; and see phrase under abhibhū.
:: Abhimaṇgala (adjective) [abhi + maṇgala] (very) fortunate, lucky, auspicious, in °sammatā (of Visākhā), blessed Vinaya III 187 = Dhammapada I 409. opposite avamaṇgala.
:: Abhimaṇḍita (past participle °—°) [abhi + maṇḍita] adorned, embellished, beautified Milindapañha 361; Saddhammopāyana 17.
:: Abhimata (adjective) [BHS abhimata, e.g. Jātakamala 211; past participle of abhimanyate] — desired, wished for; agreeable, pleasant commentary on Theragāthā 91.
:: Abhimatthati (°eti) and °mantheti [abhi + math or manth, cf. nimmatheti
1. to cleave, cut; to crush, destroy Majjhima-Nikaya I 243 (sikharena muddhānaṃ °mantheti); Saṃyutta-Nikāya I 127; Dhammapada 161 (v.l. °nth°); Jātaka IV 457 (matthako sikharena °matthiyamāno); Dhammapada III 152 (= kantati viddhaṃseti).
2. to rub, to produce by friction (especially fire, aggiṃ; cf. Vedic agniṃ nirmanthati) Majjhima-Nikaya I 240.
:: Abhimaddati [Sanskrit abhimardati and °mṛdnāti; abhi + mṛd] to crush Saṃyutta-Nikāya I 102; Aṇguttara-Nikāya I 198; Saddhammopāyana 288.
:: Abhimana (adjective) [abhi + mano, BHS abhimana, e.g. Mahāvastu III 259] having one's mind turned on, thinking of or on (with accusative) Theragāthā 1122; Jātaka VI 451.
:: Abhimanāpa (adjective) [abhi + manāpa] very pleasing Vimāna Vatthu 53 (where the same passage at Peta Vatthu Commentary 71 has atimanāpa).
:: Abhimantheti see abhimatthati.
:: Abhimāra [cf. Sanskrit abhimara slaughter] a bandit, robber Jātaka II 199; Sumaṇgalavilāsinī I 152.
:: Abhimukha (adjective) [abhi + mukha] facing, turned towards, approaching Jātaka II 3 (°ā ahesuṃ met each other). Usually °—° turned to, going to, inclined towards Dīgha-Nikāya I 50 (purattha°); Jātaka I 203 (devaloka°), 223 (varaṇa-rukkha°); II 3 (nagara°), 416 (Jetavana°); Dhammapada I 170 (tad°); II 89 (nagara°); Peta Vatthu Commentary 3 (kāma°, opposite vimukha), 74 (uyyāna°). — neuter °ṃ adverb to, towards Jātaka I 263 (matta-vāraṇe); Peta Vatthu Commentary 4 (āghātana°, may here be taken as predicative adjective); Dhammapada III 310 (uttara°).
:: Abhiyācati [abhi + yācati] to ask, beg, entreat Sutta-Nipāta 1101, cf. Cullaniddesa §86.
:: Abhiyāti [Vedic abhiyāti in same meaning; abhi + yā] to go against (in a hostile manner), to attack (with accusative) Saṃyutta-Nikāya I 216 (preterit abhiyaṃsu, v.l. abhijiyiṃsu); Dhammapada III 310 (preterit abhiyāsi as v.l. for Text reading pāyāsi; the same passage Vimāna Vatthu 68 reads pāyāsi with v.l. upāyāsi).
:: Abhiyujjhati [abhi + yujjhati from yudh] to contend, quarrel with Jātaka I 342.
:: Abhiyuñjati [abhi + yuj] to accuse, charge; intransitive fall to one's share Vinaya III 50; IV 304.
:: Abhiyoga [cf. abhiyuñjati] practice, observance Dāṭhāvaṃsa IV 7.
:: Abhiyogin (adjective) [from abhiyoga] applying oneself to, practised, skilled (an augur, soothsayer) Dīgha-Nikāya III 168.
:: Abhiyobbana (neuter) [abhi + yobbana] much youthfullness, early or tender youth Therīgāthā 258 (= abhinavayobbanakāla Therīgāthā Commentary 211).
:: Abhirakkhati [abhi + rakkhati] to guard, protect Jātaka VI 589 (= pāleti commentary). cf. parirakkhati.
:: Abhirakkhā (feminine) [from abhirakkhati] protection, guard Jātaka I 204 (= ārakkhā 203).
:: Abhirata (adjective) (—°) [past participle of abhiramati] found of, indulging in, finding delight in Aṇguttara-Nikāya IV 224 (nekkhamma°); V 175 (the same), Sutta-Nipāta 86 (Nibbāna°), 275 (vihesa°), 276 (kalaha°); Jātaka V 382 (dāna°); Peta Vatthu Commentary 54 (puññakamma°), 61 (satibhavana°), 105 (dānadipuñña°).
:: Abhiratatta (neuter) [abstract from abhirata] the fact of being fond of, delighting in (—°) Jātaka V 254 (kāma°).
:: Abhirati (feminine) [from abhi + ram] delight or pleasure in (locative or °—°) Saṃyutta-Nikāya I 185; IV 260; Aṇguttara-Nikāya V 122; Dhammapada 88.
-an° displeasure, discontent, distaste Vinaya II 110; Dīgha-Nikāya I 17 (+ paritassanā); Saṃyutta-Nikāya I 185; V 132; Aṇguttara-Nikāya III 259; IV 50; V 72f., 122; Jātaka III 395; Sumaṇgalavilāsinī I 111; Peta Vatthu Commentary 187.
:: Abhiratta (adjective) [abhi + ratta] very red Jātaka V 156; figurative very much excited or affected with (—°) Sutta-Nipāta 891 (sandiṭṭhirāgena a.).
:: Abhiraddha (adjective) [past participle of abhi + rādh] propitiated, satisfied Aṇguttara-Nikāya IV 185 (+ atta mana).
:: Abhiraddhi (feminine) [from abhiraddha] only in negative an° displeasure, dislike, discontent Aṇguttara-Nikāya I 79; Sumaṇgalavilāsinī I 52 (= kopassiveetaṃ adhivacanaṃ).
:: Abhiramati [abhi + ram] to sport, enjoy oneself, find pleasure in or with (with locative), to indulge in love Sutta-Nipāta 718, 1085; Jātaka I 192; III 189, 393; Dhammapada I 119; Peta Vatthu Commentary 3, 61, 145. — present participle active abhiranto only as neuter °ṃ in adverb phrase yathabhirantaṃ after one's liking, as much as he pleases, after one's heart's content Vinaya I 34; Majjhima-Nikaya I 170; Sutta-Nipāta 53. present participle medium abhiramamāna Jātaka III 188, Peta Vatthu Commentary 162, — past participle abhirata (q.v.). — 2nd causative abhiramāpeti (q.v.).
:: Abhiramana (neuter) [from abhiramati] sporting, dallying, amuse oneself Peta Vatthu Commentary 16.
:: Abhiramāpana (neuter) [from abhiramāpeti, causative II of abhiramati] causing pleasure to (accusative), being a source of pleasure, making happy Majjhima-Nikaya III 132 (gāmante).
:: Abhiramāpeti [causative II from abhiramati]
1. to induce to sport, to cause one to take pleasure Jātaka III 393.
2. to delight, amuse, divert Jātaka I 61. — cf. abhiramāpana.
:: Abhiravati [abhi + ravati] to shout out Buddhavaṃsa II 90 = Jātaka I 18 (V 99)
:: Abhirādhita [past participle of abhirādheti] having succeeded in, fallen to one's share, attained Theragāthā 259.
:: Abhirādhin (adjective) (—°) [from abhirādheti] pleasing giving pleasure, satisfaction Jātaka IV 274 (mitta° = ārādhento tosento commentary).
:: Abhirādheti [abhi + rādheti] to please, satisfy, make happy Jātaka I 421; Sumaṇgalavilāsinī I 52. — preterit (preterit) abhirādhayi Vimāna Vatthu 315 (= abhirādhesi Vimāna Vatthu 130); Vimāna Vatthu 6423 (gloss for abhirocayi Vimāna Vatthu 282); Jātaka I 421; III 386 (= paritosesi commentary), — past participle abhirādhita.
:: Abhiruci (feminine) [Sanskrit abhiruci, from abhi + ruc] delight, longing, pleasure, satisfaction Peta Vatthu Commentary 168 (= ajjhāsaya).
:: Abhirucita (adjective) [past participle from abhi + ruc] pleasing agreeable, liked Jātaka I 402; Dhammapada I 45.
:: Abhiruda (adjective °—°) [Sanskrit abhiruta] resounding with (the cries of animals, especially the song of birds), full of the sound of (birds) Theragāthā 1062 (kuñjara°), 1113 (mayūra-koñca°); Jātaka IV 466 (adāsakunta°); V 304 (mayūra-koñca°); VI 172 (the same, = upagīta commentary), 272 (sakunta°; = abhigīta commentary), 483 (mayūra-koñca°), 539; Peta Vatthu II 123 (haṃsa-koñca°; = abhinādita Peta Vatthu Commentary 157). — The form abhiruta occurs at Theragāthā 49.
:: Abhirūpa (adjective) [abhi + rūpa] of perfect form, (very), handsome, beautiful, lovely Sutta-Nipāta 410 (= dassaniya- aṇgapaccaṇga Paramatthajotikā II 383); Jātaka I 207; past participle 52; Sumaṇgalavilāsinī I 281 (= aññehi manussehi adhikarūpa); Vimāna Vatthu 53; Peta Vatthu Commentary 61 (= abhikkanta). Occurs in the idiomatic phrase denoting the characteristics of true beauty abhirūpa dassanīya pāsādika (+ paramāya vaṇṇa-pokkharatāya samannāgata), e.g. Vinaya I 268; Dīgha-Nikāya I 47, 114, 120; Saṃyutta-Nikāya II 279; Aṇguttara-Nikāya II 86, 203; Cullaniddesa §659; past participle 66; Dhammapada I 281 (compare); Peta Vatthu Commentary 46.
:: Abhirūḷha [past participle of abhirūhati] mounted, gone up to, ascended Jātaka V 217; Dhammapada I 103.
:: Abhirūhati (abhiruhati) [abhi + ruh] to ascend, mount, climb; to go on or into (with accusative) Dhammapada 321; Theragāthā 271; Jātaka I 259; II 388; III 220; IV 138 (navaṃ); VI 272 (peculiar preterit °rucchi with ābhi metri causa; = abhirūhi commentary); Sumaṇgalavilāsinī I 253. — gerund abhiruyha Jātaka III 189; Peta Vatthu Commentary 75, 152 (as v.l.; Text has °ruyhitva), 271 (nāvaṃ), and abhirūhitvā Jātaka I 50 (pabbataṃ) II 128.
:: Abhirūhana (neuter) [BHS °rūhana, e.g. Mahāvastu II 289] climbing, ascending, climb Milindapañha 356.
:: Abhiroceti [abhi + roceti, causative of ruc]
1. to like, to find delight in (accusative), to desire, long for Jātaka III 192; V 222 (= roceti); Vimāna Vatthu 6423 (vataṃ abhirocayi = abhirocesi ruccitvā pūresi ti attho; abhirādhayi ti pi pāṭho; sādhesi nipphādesī ti attho Vimāna Vatthu 282).
2. to please, satisfy, entertain, gladden Vimāna Vatthu 6424 (but Vimāna Vatthu 292: abhibhavitvā vijjotati, thus to no. 3).
3. v.l. for atiroceti (to surpass in splendour) at Vimāna Vatthu 8112, cf. also no. 2.
:: Abhiropana (neuter) [from abhiropeti] concentration of mind, attention (seems restricted to Paṭisambhidāmagga II only) Paṭisambhidāmagga 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 Vimāna Vatthu 377 (preterit °ropayi = ropesi Vimāna Vatthu 169), 3710 (the same.; = pūjaṃ kāresi Vimāna Vatthu 172), 604 (= pūjesi Vimāna Vatthu 253); Dāṭhāvaṃsa V 19.
:: Abhilakkhita (adjective) [Sanskrit abhilakṣita in different meaning; past participle of abhi + lakṣ] fixed, designed, inaugurated, marked by auspices Jātaka IV 1; Sumaṇgalavilāsinī I 18.
:: Abhilakkhitatta (neuter) [abstract from abhilakkhita] having signs or marks, being characterised, characteristics as 62.
:: Abhilaṇghati [abhi + laṇghati] to ascend, rise, travel or pass over (of the moon traversing the sky) Jātaka III 364; VI 221.
:: Abhilambati [abhi + lambati] to hang down over (with accusative) Majjhima-Nikaya III 164 = Nettipakaraṇa 179 (+ ajjholambati); Jātaka V 70 (papātaṃ), 269 (vetaraṇiṃ). — past participle abhilambita (q.v.).
:: Abhilambita (adjective) [past participle of abhilambati] hanging down Jātaka V 407 (nīladuma°).
:: Abhilāpa [from abhi + lap] talk, phrasing, expression Sutta-Nipāta 49 (vācabhilāpa making phrases, talking, idle or objectionable speech = tiracchānakathā Cullaniddesa §561); Itivuttaka 89 (? reading abhilāpāyaṃ uncertain, vv.ll. abhipāyaṃ abhipāpāyaṃ, abhisāpāyaṃ, abhisapāyaṃ, atisappāyaṃ. The corresponding passage Saṃyutta-Nikāya III 93 reads abhisapayaṃ: (curse), and commentary on Itivuttaka 89 explains abhilāpo ti akkoso, see Psalms of the Brethren 376 note 1); Dhammasaṇgani 1306 = Cullaniddesa §34 (as exegesis or paraphrase of adhivacana, combined with vyañjana and translated by Mrs. Rhys Davids As "a distinctive mark of discourse"); Sumaṇgalavilāsinī I 20, 23, 281; as 51.
:: Abhilāsa [Sanskrit abhilāṣa, abhi + laṣ] desire, wish, longing Peta Vatthu Commentary 154.
:: Abhilekheti [causative of abhi + likh] to cause to be inscribed Dāṭhāvaṃsa V 67 (cāritta-lekhaṃ °lekhayi).
:: Abhilepana (neuter) [abhi + lepana] "smearing over", stain, pollution Sutta-Nipāta 1032, 1033 = Nettipakaraṇa 10, 11 (see Cullaniddesa §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 Majjhima-Nikaya I 87 = Cullaniddesa 1996.
:: Abhivañcana (neuter) [abhi + vañc] deceit, fraud Dāṭhāvaṃsa III 64.
:: Abhivaṭṭa [past participle of abhivassati, see also abhivuṭṭha] rained upon Dhammapada 335 (gloss °vuṭṭha; cf. Dhammapada IV 45); Milindapañha 176, 197, 286. — Note: Andersen PG prefers reading abhivaḍḍha at Dhammapada 335 "the abounding Bīraṇa grass").
:: Abhivaḍḍhati [Vedic abhivardhati, abhi + vṛdh
1. to increase (intransitive) Dīgha-Nikāya I 113, 195 (opposite hāyati); Majjhima-Nikaya II 225; Aṇguttara-Nikāya III 46 (bhogā a.); Dhammapada 24; Milindapañha 374; Peta Vatthu Commentary 8, 133; Saddhammopāyana 288, 523.
2. to grow over or beyond, to outgrow Jātaka III 399 (vanaspatiṃ). — past participle abhivuḍḍha and °vuddha (q.v.).
:: Abhivaḍḍhana (adjective/neuter) [from abhivaḍḍhati] increasing (transitive), augmenting; feminine °ī Saddhammopāyana 68.
:: Abhivaḍḍhi (feminine) [cf. Sanskrit abhivṛddhi, from abhi + vṛdh] increase, growth Milindapañha 94. — See also abhivuddhi.
:: Abhivaṇṇita [past participle of abhivanneti] praised Dīpavaṃsa I 4.
:: Abhivaṇṇeti [abhi + vanneti] to praise Saddhammopāyana 588 (°ayi). — past participle abhivaṇṇita.
:: Abhivadati [abhi + vadati]
1. to speak out, declare, promise Jātaka I 83 = Vinaya I 36; Jātaka VI 220.
2. to speak (kindly) to, to welcome, salute, greet. In this sense always combined with abhinandati, e.g. At Majjhima-Nikaya I 109, 266, 458; Saṃyutta-Nikāya III 14; IV 36f.; Milindapañha 69. — causative abhivādeti.
:: Abhivandati [abhi + vandati] to salute respectfully, to honour, greet; gerundive °vandanīya Milindapañha 227.
:: Abhivassaka (adjective) [from abhivassati] raining, figurative shedding, pouring ont, yielding Vimāna Vatthu 38 (puppha°).
:: Abhivassati [abhi + vassati from vṛṣ] to rain, shed rain, pour; figurative rain down, pour out, shed Dīgha-Nikāya III 160 (ābhivassaṃ metri causā); Aṇguttara-Nikāya III 34; Theragāthā 985; Jātaka I 18 (V 100; pupphā Aṇguttara-Nikāya stream down); Cariyāpiṭaka III 106; Milindapañha 132, 411. Past participle abhivaṭṭa and abhivuṭṭha (q.v.). — causative II abhivassāpeti to cause (the sky to) rain Milindapañha 132.
:: Abhivassin (adjective) = abhivassaka Itivuttaka 64, 65 (sabbattha°).
:: Abhivādana (neuter) [from abhivādeti] respectful greeting, salutation, giving welcome, showing respect or devotion Aṇguttara-Nikāya II 180; IV 130, 276; Jātaka I 81, 82, 218; Dhammapada 109 (°sīlin of devout character, cf. Dhammapada II 239); Vimāna Vatthu 24; Saddhammopāyana 549 (°sīla).
:: Abhivādeti [causative of abhivadati] to salute, greet, welcome, honour Vinaya II 208f.; Dīgha-Nikāya I 61; Aṇguttara-Nikāya III 223; IV 173; Vimāna Vatthu 15 (abhivādayiṃ preterit = abhivādanaṃ kāresiṃ vandiṃ Vimāna Vatthu 24); Milindapañha 162. Often in combination with padakkhiṇaṃ karoti in sense of to bid goodbye, to {62} say adieu, farewell, e.g. Dīgha-Nikāya I 89, 125, 225; Sutta-Nipāta 1010. — causative II abhivādāpeti to cause some one to salute, to make welcome Vinaya II 208 (°etabba).
:: Abhivāyati [abhi + vāyati; cf. Sanskrit abhivāti] to blow through, to pervade Milindapañha 385.
:: Abhivāreti [abhi + vāreti, causative of vṛ] to hold back, refuse, deny Jātaka V 325 (= nivāreti commentary).
:: Abhivāheti [abhi + vāheti, causative of vah] to remove, to put away Buddhavaṃsa X 5.
:: Abhivijayati (and vijināti) [abhi + vijayati] to overpower, to conquer. Of °jayati the gerund °jiya at Dīgha-Nikāya I 89, 134; II 16. Of °jināti the present 3rd plural °jinanti at Milindapañha 39; the gerund °jinitvā at Majjhima-Nikaya I 253; past participle 66.
:: Abhiviññāpeti [abhi + viññāpeti] to turn somebody's mind on (with accusative), to induce somebody (dative) to (accusative) Vinaya III 18 (purāṇadutiyikāya methunaṃ dhammaṃ abhiviññāpesi).
:: Abhivitarati [abhi + vitarati] "to go down to", i.e. give in, to pay heed, observe Vinaya I 134 and in stereotypical explanation of sañcicca at Vinaya II 91; III 73, 112; IV 290.
:: Abhivinaya [abhi + vinaya] higher discipline, the refinements of discipline or Vinaya; combined with abhidhamma, e.g. Dīgha-Nikāya III 267; Majjhima-Nikaya I 472; also with vinaya Vinaya V 1f.
:: Abhivindati [abhi + vindati] to find, get, obtain Sutta-Nipāta 460 (= labhati adhigacchati Paramatthajotikā II 405).
:: Abhivisiṭṭha (adjective) [abhi + visiṭṭha] most excellent, very distinguished Sumaṇgalavilāsinī I 99, 313.
:: Abhivissajjati [abhi + vissajjati] to send out, send forth, deal out, give Dīgha-Nikāya III 160.
:: Abhivissattha [abhi + vissattha, past participle of abhivissasati, Sanskrit abhiviśvasta] confided in, taken into confidence Majjhima-Nikaya 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 Majjhima-Nikaya I 317 = Saṃyutta-Nikāya III 156; V 44 = Itivuttaka 20.
:: Abhivuṭṭha [past participle of abhivassati, see also abhivaṭṭa] poured out or over, shed out (of water or rain) Theragāthā 1065; Dhammapada 335 (gloss); Peta Vatthu Commentary 29.
:: Abhivuḍḍha [past participle of abhivaḍḍhati, see also °vuddha] increased, enriched Peta Vatthu Commentary 150.
:: Abhivuddha [past participle of abhivaḍḍhati, see also °vuḍḍha] grown up Milindapañha 361.
:: Abhivuddhi (feminine) [Sanskrit abhivṛddhi, see also abhivaḍḍhi] increase, growth, prosperity Milindapañha 34.
:: Abhiveṭheti Kern's (Toevoegselen sub voce) proposed reading at Jātaka V 452 for ati°, which however does not agree with commentary explanation on page 454.
:: Abhivedeti [abhi + causative of vid
1. to make known, to communicate Dāṭhāvaṃsa V 2, 11.
2. to know Jātaka VI 175 (= jānāti commentary).
:: Abhivyāpeti see abhibyāpeti.
:: Abhisaṃvisati [abhi + saṃvisati]. Only in abhisaṃviṃseyya gattaṃ (or °bhastaṃ or °santuṃ) Therīgāthā 466 a compound of doubtful derivation and meaning. Mrs. Rhys Davids, following Dhammapāla (p. 283) "a bag of skin with carrion filled".
:: Abhisaṃsati [Vedic abhiśaṃsati, abhi + śaṃs] to execrate, revile, lay a curse on Jātaka V 174 (°saṃsittha 3rd singular preterit medium = pa ribhāsi commentary) — preterit abhisasi Jātaka VI 187, 505, 522 (= akkosi commentary), 563 (the same), — past participle abhisattha. cf. also abhisiṃsati.
:: Abhisaṃsanā (feminine) [? abhisaṃsati] is doubtful reading at Vimāna Vatthu 64; — meaning "neighing" (of horses) Vimāna Vatthu 272, 279.
:: Abhisaṇkhata (adjective) [abhi + saṇkhata, past participle of abhisaṇkharoti] prepared, fixed, made up, arranged, done Majjhima-Nikaya I 350; Aṇguttara-Nikāya II 43; V 343; Jātaka I 50; Mahāniddesa 186 (kappita + a.); Peta Vatthu Commentary 7, 8.
:: Abhisaṇkharoti (and °khāreti in potential) [abhi + saṇkharoti] to prepare, do, perform, work, get up Vinaya I 16 (iddhābhisaṇkhāraṃ °khāreyya); Dīgha-Nikāya I 184 (the same); Saṃyutta-Nikāya II 40; III 87, 92; IV 132, 290; V 449; Aṇguttara-Nikāya I 201; Sutta-Nipāta 984 (gerund °itvā: having got up this curse, cf. Paramatthajotikā II 582); Peta Vatthu Commentary 56 (iddhābhisaṇkhāraṃ), 172 (the same), 212 (the same), — past participle abhisaṇkhata (q.v.).
:: Abhisaṇkhāra [abhi + saṇkhāra]
1. putting forth, performance, doing, working, practice: only in two combinations, viz. (a) gamiya° (or gamika°) a heathenish practice Vinaya I 233; Aṇguttara-Nikāya IV 180, and (b) iddha° (= iddhi°) working of supernormal powers Vinaya I 16; Dīgha-Nikāya I 106; Saṃyutta-Nikāya III 92; IV 289; V 270; Sutta-Nipāta 107; Peta Vatthu Commentary 56, 172, 212.
2. preparation, store, accumulation (of kamma, merit or demerit), substratum, state (see for detail saṇkhāra) Saṃyutta-Nikāya III 58 (an°); Mahāniddesa 334, 442; Cullaniddesa sub voce; Vibhaṇga 135 (puñña° etc.), 340; as 357 (°viññāna "storing intellect" Buddhist Manual of Psychological Ethics 241, note 1).
:: Abhisaṇkhārika (adjective) [from abhisaṇkhāra] what belongs to or is done by the saṇkhāras; accumulated by or accumulating merit, having special (meritorious) effect (or specially prepared ?) Vinaya II 77 = III 160; Saddhammopāyana 309 (sābhisaṇkhārika).
:: Abhisaṇkhipati [abhi + saṇkhipati] to throw together, heap together, concentrate Vibhaṇga 1f., 82f., 216f., 400; Milindapañha 46.
:: Abhisaṇga [from abhi + sañj, cf. abhisajjati and Sanskrit abhisaṃga] sticking to, cleaving to, adherence to Jātaka V 6; Nettipakaraṇa 110, 112; as 129 (°hetukaṃ dukkhaṃ) 249 (°rasa).
:: Abhisaṇgin (adjective) [from abhisaṃga] cleaving to (—°) Saddhammopāyana 566.
:: Abhisajjati [abhi + sañj; cf. abhisaṃga] to be in ill temper, to be angry, to curse, imprecate (in meaning of abhisaṃga 2) Dīgha-Nikāya I 91 (= kodha-vasena laggati Sumaṇgalavilāsinī I 257); III 159; Jātaka III 120 (+ kuppati); IV 22 (abhisajji kuppi vyāpajji, cf. BHS abhiṣajyate kupyati vyāpadyate. Avadāna-śataka I 286); V 175 (= kopeti commentary); Dhammapada 408 (abhisaje potential = kujjhāpana-vasena laggāpeyya Dhammapada IV 182); past participle 30, 36. See also abhisajjana and abhisajjanā.
:: Abhisajjana (neuter-adjective) [abstract from abhisajjati in meaning of abhisaṃga 2] — only as adverb feminine °nī especially of vācā scolding, abusing, cursing Aṇguttara-Nikāya V 265 (para°). cf. next.
:: Abhisajjanā (feminine) [abstract from abhisajjati, cf. abhisajjana] at Sutta-Nipāta 49 evidently means "scolding, cursing being in bad temper" (cf. abhisajjati), as its combination with vācābhilāpa indicates, but is explained both by Cullaniddesa and Buddhaghosa as "sticking to, cleaving, craving, desire" (= taṇhā), after the meaning of abhisaṃga. See Cullaniddesa §§89 and 107; Paramatthajotikā II 98 (sineha-vasena), cf. also the compromise-explained by Buddhaghosa of abhisajjati as kodha-vasena laggati (Sv I 257).
:: Abhisañcināti (and °cayati) [abhi + sañcināti] to accumulate, collective(merit) Vimāna Vatthu 476 (potential °sañceyyaṃ = °sañcineyyaṃ Vimāna Vatthu 202).
:: Abhisañcetayita [past participle of abhisañceteti] raised into consciousness, thought out, intended, planned Majjhima-Nikaya I 350; Saṃyutta-Nikāya II 65; IV 132; Aṇguttara-Nikāya V 343.
:: Abhisañceteti [abhi + sañceteti or °cinteti] to bring to consciousness, think out, devise, plan Saṃyutta-Nikāya II 82, — past participle abhisañcetayita (q.v.).
:: Abhisaññā (feminine). Only in the compound abhi-saññā-nirodha Dīgha-Nikāya I 179, 184. The prefix abhi qualifies, not saññā, but the whole compound, which means "trance". It is an expression used, not by Buddhists, but by certain wanderers. See saññā-vedayita-nirodha.
:: Abhisaññūhati [abhi + saññūhati, i.e. saṃ-ni-ūhati] to heap up, concentrate Vibhaṇga 1, 2, 82f.; 216f., 400; Milindapañha 46. cf. abhisaṇkhipati.
:: Abhisaṭa [past participle of abhisarati, abhi + sṛ to flow
1. (medium) streamed forth, come together Jātaka VI 56 (= sannipatita commentary).
2. (passive) approached, visited Vinaya I 268.
:: Abhisatta [past participle of abhisapati, cf. Sanskrit abhiśapta, from abhi + śap] cursed, accursed, railed at, reviled Jātaka III 460; V 71; Paramatthajotikā II 364 (= akkuṭṭha); Vimāna Vatthu 335.
:: Abhisattha [past participle of abhisaṃsati] cursed, accursed Theragāthā 118 "old age falls on her as if it had been cursed upon her" (that is, laid upon her by a curse). Morris JPTS. 1886, 145 gives the commentator's equivalents, "commanded, worked by a charm". This is a curious idiom. Any European would say that the woman herself, not the old age, was accursed. But the whole verse is a riddle and Kern's translation (Toevoegselen sub voce) "hurried up" seems to us impossible.
:: Abhisaddahati [abhi + saddahati, cf. Sanskrit abhiśraddadhāti, e.g. Divyāvadāna 17, 337] to have faith in, believe in (with accusative), believe Saṃyutta-Nikāya V 226; Theragāthā 785; Peta Vatthu IV 113, 125 (°saddaheyya = paṭiñeyya Peta Vatthu Commentary 226); Nettipakaraṇa 11; Milindapañha 258; Peta Vatthu Commentary 26; Dāṭhāvaṃsa III 58.
:: Abhisantāpeti [ahhi + santāpeti, causative of santapati] to burn out, scorch, destroy Majjhima-Nikaya I 121.
:: Abhisanda [abhi + sanda of syad, cf. BHS abhisyanda, e.g. Mahāvastu II 276] — outflow, overflow, yield, issue, result; only in following phrases: cattāro puññābhisandā kusalābhisandā (yields in merit) Saṃyutta-Nikāya V 391f.; Aṇguttara-Nikāya II 54f.; III 51, 337; VI 245, and kammābhisanda result of kamma Milindapañha 276. — cf. abhisandana.
:: Abhisandana (neuter) [= abhisanda] result, outcome, consequence Paṭisambhidāmagga I 17 (sukhassa).
:: Abhisandahati [abhi + sandahati of saṃ + dhā] to put together, to make ready Theragāthā 151; gerund abhisandhāya in sense of a preposition = on account of, because of Jātaka II 386 (= paṭicca commentary).
:: Abhisandeti [abhi + sandeti, causative of syad] to make overflow, to make full, fill, pervade Dīgha-Nikāya I 73, 74.
:: Abhisanna (adjective) [past participle of abhisandati = abhi + syand, cf. Sanskrit abhisanna] overflowing, filled with (—°), full Vinaya I 279 (°kāya a body full of humours, Cariyāpiṭaka II 119 and Milindapañha 134); Jātaka I 17 (V 88; pītiyā); Milindapañha 112 (duggandha°).
:: Abhisapati [abhi + sapati, of śap] to execrate, curse, accurse Vinaya IV 276; Jātaka IV 389; V 87; Dhammapada I 42, — past participle abhisatta.
:: Abhisapana (neuter) [from abhisapati] cursing, curse Peta Vatthu Commentary 144 (so read for abhisampanna).
:: Abhisamaya [abhi + samaya, from sam + i, cf. abhisameti and sameti; BHS abhisamaya, e.g. Divyāvadāna 200, 654] "coming by completely", insight into, comprehension, realization, clear understanding, grasp, penetration. See on term Points of Controversy 381f. — especially in full phrases: attha° grasp of what is proficient Saṃyutta-Nikāya I 87 = Aṇguttara-Nikāya III 49 = Itivuttaka 17, cf. Aṇguttara-Nikāya II 46; ariyasaccānaṃ Aṇguttara-Nikāya full understanding of the four noble truths Saṃyutta-Nikāya V 415, 440, 441 [cf. Divyāvadāna 654: anabhisamitānāṃ caturnāṃ āryasatyānāṃ a.]; Sutta-Nipāta 758 (sacca° = saccāvabodha Paramatthajotikā II 509); Milindapañha 214 (catusacc°); Saddhammopāyana 467 (catusacc°), 525 (saccānaṃ); dhammābhisamaya full grasp of the Dhamma, quasi conversion [cf. dharmābhisamaya Divyāvadāna 200] Saṃyutta-Nikāya II 134; Milindapañha 20, 350; Vimāna Vatthu 219; Peta Vatthu Commentary 9 etc. frequent; sammā-mānābhisamaya full understanding of false pride in stereotype phrase" acchecchi (for acchejji) taṇhaṃ, vivattayi saṃyojanaṃ sammāmānābhisamayā antam akāsi dukkhassa" at Saṃyutta-Nikāya IV 205, 207, 399; Aṇguttara-Nikāya III 246, 444; Itivuttaka 47; cf. māna° Saṃyutta-Nikāya I 188 = Therīgāthā 20 (tato mānābhisamayā upasanto carissasi, translated by Mrs. Rhys Davids in Kindred Sayings I 239 "hath the mind mastered vain imaginings, then mayst thou go thy ways calm and serene"); Sutta-Nipāta 342 (explained by mānassa abhisamayo khayo vayo pahānaṃ Paramatthajotikā II 344). Also in following passages: Saṃyutta-Nikāya II 5 (paññāya a.), 104 (the same), 133f.; Sutta-Nipāta 737 (phassa°, explained ad sensum but not ad verbum by phassa-nirodha Paramatthajotikā II 509); Paṭisambhidāmagga II 215; past participle 41; Vimāna Vatthu 1610 (= saccapaṭivedha Vimāna Vatthu 85); Sumaṇgalavilāsinī I 32; Dhammapada I 109; Vimāna Vatthu 73 (bhāvana°), 84 (sacchikiriya°); Dīpavaṃsa I 31. — anabhisamaya not grasping correctly, insufficient understanding, taken up wrongly Saṃyutta-Nikāya III 260; past participle 21; Dhammasaṇgani 390, 1061, 1162 (Mrs. Rhys Davids translates "lack of coordination").
:: Abhisamāgacchati [abhi + sam + āgacchati, cf. in meaning adhigacchati] to come to (understand) completely, to grasp fully, to master Paramatthajotikā I 236 (for abhisamecca Sutta-Nipāta 143).
:: Abhisamācārika (adjective) [abhi + samācārika, to samācāra] belonging to the practice of the lesser ethics; to be practiced; belonging to or what is the least to be expected of good conduct, proper. Of sikkhā Vinaya V 181; Aṇguttara-Nikāya II 243f.; of dhamma Majjhima-Nikaya I 469; Aṇguttara-Nikāya III 14f.; 422.
:: Abhisamikkhati (and °ekkhati), [abhi + sam + īks, cf. samikkhati] — to behold, see, regard, notice Jātaka IV 19 (2nd singular medium °samekkhase = olokesi commentary). — gerund °samikkha and °samekkha [BHS °samīkṣya, e.g. Jātakamala pages 28, 30 etc.] Jātaka V 340 (°samikkha, 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-Pāḷi samita and BHS abhisamita] completely grasped or realized, understood, mastered Saṃyutta-Nikāya V 128 (dhamma a.), 440 (anabhisametāni cattāri ariya-saccāni, cf. Divyāvadāna 654 anabhisamitāni cuma.); Aṇguttara-Nikāya IV 384 (appattaṃ asacchikataṃ + a.).
:: Abhisametāvin (adjective) [possessive adjective formation, equalling an agent noun formation, past participle abhisameta] commanding full understanding or penetration, possessing complete insight (of the truth) Vinaya III 189; Saṃyutta-Nikāya II 133; V 458f.
:: Abhisameti [abhi + sameti, sam + i; in inflexion base is taken partly as ordinary and partly as causative, e.g. Preterit °samiṃsu and °samesuṃ, past participle sameta: Sanskrit samita. cf. BHS abhisamayati, either causative or denominative formation, Divyāvadāna 617: caturāryasatyāni a.] to come by, to attain, to realize, grasp, understand (cf. adhigacchati) Milindapañha 214 (catusaccābhisamayaṃ abhisameti). Frequently in combination abhisambujjhati, abhisameti; abhisambujjhitvā abhisametvā, e.g. Saṃyutta-Nikāya II 25; III 139; Kathāvatthu 321. — future °samessati Saṃyutta-Nikāya V 441. — preterit °samiṃsu Milindapañha 350; °samesuṃ Saṃyutta-Nikāya V 415. — gerund °samecca (for °icca under influence of °sametvā as causative formation; Trenckner's explanation "Notes" 564 is unnecessary and hardly justifiable) Saṃyutta-Nikāya V 438 (an° by not thoroughly understanding); Aṇguttara-Nikāya V 50 (sammattha° through complete realization of what is proficient); Sutta-Nipāta 143 (= abhisamāgantvā Paramatthajotikā I 236); and °sametvā Saṃyutta-Nikāya II 25; III 139, — past participle abhisameta (q.v.).
:: Abhisampanna at Peta Vatthu Commentary 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", Dīgha-Nikāya II 91; Vinaya I 293; Saṃyutta-Nikāya IV 59, 63; V 346, 356, 369; Dhammapada I 221. — evaṃ-gatika eva abhisamparāya (adjective) "leading to such and such a return, such and such a future state" Dīgha-Nikāya I 16, 24, 32, 33 etc. (= evaṃ-vidhā paralokā ti Sumaṇgalavilāsinī I 108). °abhisamparāyaṃ (accusative as adverb) in future, after death Aṇguttara-Nikāya I 48; II 197; III 347; IV 104; Peta Vatthu III 510 (= punabbhave Peta Vatthu Commentary 200). — diṭṭhe c'eva dhamme abhisamparāyañ ca "in this world and in the world to come" Aṇguttara-Nikāya II 61; past participle 38; Milindapañha 162; Peta Vatthu Commentary 195 etc. (see also diṭṭha). — Used absolutely at Peta Vatthu Commentary 122 (= fate).
:: Abhisambujjhati [abhi + sambujjhati] to become wide awake, to awake to the highest knowledge, to gain the highest wisdom (sammāsambodhiṃ) Dīgha-Nikāya III 135; Itivuttaka 121. Preterit °sambujjhi Saṃyutta-Nikāya V 433; Peta Vatthu Commentary 19. In combination abhisambujjhati abhisameti, e.g. S. II 25; III 139. — present participle medium °sambudhāna; past participle °sambuddha — causative °sambodheti to make awake, to awaken, to enlighten; past participle °bodhita.
:: Abhisambujjhana (neuter) = abhisambodhi Jātaka I 59.
:: Abhisambuddha [past participle of abhisambujjhati] (a) (passive) realized, perfectly understood Dīgha-Nikāya III 273; Saṃyutta-Nikāya IV 331; Itivuttaka 121. an° not understood Majjhima-Nikaya I 71, 92, 114, 163, 240. — (b) (medium) one who has come to the realization of the highest wisdom, fully-awakened, attained Buddhahood, realising, enlightened (in or as to = accusative) Vinaya I 1; Dīgha-Nikāya II 4; Majjhima-Nikaya I 6 (sammāsambodhiṃ); Saṃyutta-Nikāya I 68, 138, 139 and passim Peta Vatthu Commentary 94, 99.
:: Abhisambuddhatta (neuter) [abstract from abhisambuddha] thorough realization, perfect understanding Saṃyutta-Nikāya V 433.
:: Abhisambudhāna (adjective) [formation of a present participle medium from past participle abhisam + budh instead of abhisam + bujjh°] awaking, realising , knowing, understanding Dhammapada 46 (= bujjhanto jānanto ti attho Dhammapada I 337).
:: Abhisambodhi (feminine) [abhi + sambodhi] the highest enlightenment Jātaka I 14 (parama°). cf. abhisambujjhana and (sammā-) sambodhi.
:: Abhisambodhita (adjective) [past participle of abhisambodheti, causative of abhi + sambujjhati] awakened to the highest wisdom Peta Vatthu Commentary 137 (Bhagavā).
:: Abhisambhava [from abhisambhavati] only in dur° hard to overcome or get over, hard to obtain or reach, troublesome Saṃyutta-Nikāya V 454; Aṇguttara-Nikāya V 202; Sutta-Nipāta 429, 701; Jātaka V 269, VI 139, 439.
:: Abhisambhavati (°bhoti) [abhi + sambhavati] "to come up to", i.e. to be able to (get or stand or overcome); to attain, reach, to bear Aṇguttara-Nikāya IV 241; Theragāthā 436; Mahāniddesa 471, {72} 485; Jātaka III 140; V 150, 417; VI 292, 293, 507 (future medium °sambhossaṃ = sahissāmi adhivāsessāmi commentary); Paṭisambhidāmagga II 193. — gerund °bhutvā Theragāthā 1057 and °bhavitvā Sutta-Nipāta 52 (cf. Cullaniddesa §85). — preterit °bhosi Dīgha-Nikāya II 232. — gerundive °bhavanīya Dīgha-Nikāya II 210; Paṭisambhidāmagga II 193. — See also abhisambhuṇāti.
:: Abhisambhuṇāti [considered to be a bastard form of abhisambhavati, but probably of different origin and etymology; also in BHS frequent] — to be able (to get or reach); only in negative present participle anabhisambhuṇanto unable Dīgha-Nikāya I 101 (= asampāpuṇanto avisahamāno vā Sumaṇgalavilāsinī I 268); Mahāniddesa 77, 312.
:: Abhisambhū (adjective) [from abhi + sam + bhū] getting, attaining (?) Dīgha-Nikāya II 255 (lomahaṃsa°).
:: Abhisambhūta [past participle of abhisambhavati] attained, got Saddhammopāyana 556.
:: Abhisammati [abhi + śam, Sanskrit abhiśamyati] to cease, stop; transative (causative) to allay, pacify, still Jātaka VI 420 (past participle abhisammanto for °sammento? Reading uncertain).
:: Abhisara [from abhi + sarati, of sṛ to go] retinue Jātaka V 373.
:: Abhisallekhika (adjective) [abhi + sallekha + ika] austere, stearn, only in feminine °ā (scilicet kathā) Aṇguttara-Nikāya III 117f.; IV 352, 357; V 67.
:: Abhisavati (better °ssavati?) [abhi + savati, of sru] to flow towards or into Jātaka VI 359 (najjo Gaṇgaṃ a.).
:: Abhisasi preterit of abhisaṃsati (q.v.).
:: Abhisādheti [abhi + sādheti] to carry out, arrange; to get; procure, attain Jātaka VI 180; Milindapañha 264.
:: Abhisāpa [abhisapati] a curse, anathema Saṃyutta-Nikāya III 93 = Itivuttaka 89 (which latter reads abhilāpa and It-a explains by akkosa: see vv.ll. under abhilāpa and cf. Psalms of the Brethren 376 note 1.); Theragāthā 1118.
:: Abhisāriyā (feminine) [Sanskrit abhisārikā, from abhi + sṛ] a woman who goes to meet her lover Jātaka III 139.
:: Abhisāreti [abhi + sāreti, causative of abhisarati] to approach, to persecute Jātaka VI 377.
:: Abhisiṃsati [= abhisaṃsati, abhi + śaṃs. As to Sanskrit śaṃs > Pāḷi siṃs cf. āsiṃsati, as to meaning cf. nature of prayer as a solemn rite to the "infernals", cf. im-precare], — to utter a solemn wish, Vimāna Vatthu 8118 (preterit °sīsi. v.l. °sisi. Vimāna Vatthu 316 explains by icchi sampaṭicchi).
:: Abhisiñcati [abhi + siñc-ati from sic to sprinkle; see also āsiñcati and ava°, Vedic only ā°] — to sprinkle over, figurative to anoint (King), to consecrate Aṇguttara-Nikāya I 107 (khattiyābhisekena) Jātaka I 399 (figurative °itvā gerund II 409 (the same); VI 161 (the same); Mahāniddesa 298; Milindapañha 336 (amatena lokaṃ abhisiñci Bhagavā); Peta Vatthu Commentary 144 (read abhisiñci cimillikañ ca ...) — passive abhisiñcati Milindapañha 359, — past participle abhisitta. — causative abhiseceti.
:: Abhisitta [past participle of abhisiñcati, Sanskrit °sikta
1. sprinkled over, anointed Sutta-Nipāta 889 (manasā, cf. Mahāniddesa 298); Milindapañha 336 (amatena lokaṃ a.).
2. consecrated (King), inaugurated (more frequent in this connection is avasitta), Vinaya III 44; Aṇguttara-Nikāya 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) Aṇguttara-Nikāya I 107 (cf. abhisitta); II 87 read abhisekanabhisitto; Jātaka II 104, 352; Dhammapada I 350; Peta Vatthu Commentary 74. cf. ābhisekika.
:: Abhisecana (neuter) = abhiseka, viz. (a) ablution, washing off Therīgāthā 239 and 245 (udaka°). — (b) consecration Jātaka II 353.
:: Abhiseceti [causative of abhisiñcati] to cause to be sprinkled or inaugurated Jātaka V 26. (imperative abhisecayassu).
:: Abhisevanā (feminine) [abhi + sevana from sev] pursuit, indulgence in (—°) Saddhammopāyana 210 (pāpakamma°).
:: Abhissara (adjective) [abhi + issara] only negative an° in formula atāṇo loko anabhissaro "without a Lord or protector" Majjhima-Nikaya II 68 (v.l. °abhisaro); Paṭisambhidāmagga I 126 (v.l. the same).
:: Abhihaṃsati [abhi + haṃsati from hṛṣ
1. (transitive) to gladden, please, satisfy Saṃyutta-Nikāya IV 190 (abhihaṭṭhuṃ); Aṇguttara-Nikāya V 350 (the same).
2. (intransitive) to find delight in (with accusative), to enjoy Saṃyutta-Nikāya V 74 (rūpaṃ manāpaṃ); Aṇguttara-Nikāya IV 419f. (Text reads °hiṃsamāna jhānaṃ v.l. °hisamāna).
:: Abhihaṭa [past participle of abhiharati] brought, offered, presented, fetched Dīgha-Nikāya I 166 = past participle 55 (= puretaraṃ gahetvā āhaṭaṃ bhikkhaṃ Puggalapaññatti 231); Dhammapada II 79.
:: Abhihaṭṭhuṃ [gerund of abhiharati]. Only in praise abhihaṭṭhuṃ pavāreti, to offer having fetched up. Majjhima-Nikaya I 224; Aṇguttara-Nikāya V 350, 352; Saṃyutta-Nikāya IV 190, V 53, 300. See note in Vinaya Texts II 440.
:: Abhihata [past participle of abhihanati] hit, struck Peta Vatthu Commentary 55.
:: Abhihanati (and °hanti) [abhi + han
1. to strike, hit Peta Vatthu Commentary 258.
2. to overpower, kill, destroy Jātaka V 174 (infinitive °hantu for Text hantuṃ).
— past participle abhihata (q.v.).
:: Abhiharati [abhi + harati, cf. Sanskrit abhyāharati and Vedic āharati and ābharati]
1. to bring (to), to offer, fetch Dīgha-Nikāya III 170; Jātaka I 54, 157; III 537; IV 421; Sumaṇgalavilāsinī I 272.
2. to curse, revile, abuse [cf. Sanskrit anuvyāharati and abhivyā°] Aṇguttara-Nikāya I 198.
— passive abhihariyati Vimāna Vatthu 172 (for abhiharati of Vimāna Vatthu 3710; corresponds with ābhata Vimāna Vatthu 172).
— past participle abhihaṭa (q.v.).
— causative abhihāreti
1. to cause to be brought, to gain, to acquire Dīgha-Nikāya II 188 = 192 = 195 Theragāthā 637; Jātaka IV 421 (abhihārayaṃ with gloss abhibhārayiṃ).
2. to betake oneself to, to visit, take to, go to Sutta-Nipāta 414 (paṇḍavaṃ abhihāresi = āruhi Paramatthajotikā II 383), 708 (vanantaṃ abhihāraye = vanaṃ gaccheyya Paramatthajotikā II 495); Therīgāthā 146 (preterit °hārayiṃ; uyyānaṃ = upanesi Therīgāthā Commentary 138).
3. to put on (mail), only in future abhihessati Jātaka IV 92 (kavacaṃ; commentary explains wrongly by °hanissati bhindissati so evidently taking it as abhibhavissati).
4. At Jātaka VI 27 kiṃ yobbanena ciṇṇena yaṃ jarā abhihessati the latter is future of abhibhavati (for °bhavissati) as indicated by gloss abhibhuyyati.
:: Abhihāra [from abhiharati] bringing, offering, gift Saṃyutta-Nikāya I 82; Sutta-Nipāta 710; Jātaka I 81 (āsana-).
:: Abhihiṃsati spurious reading at Aṇguttara-Nikāya IV 419 for °haṃsati (q.v.).
:: Abhihiṃsanā (and °ṃ) [for abhihesanā cf. Pāḷi hesā = Sanskrit hreṣā, and hesitaṃ] neighing Vimāna Vatthu 6410 = Vimāna Vatthu 279 (gloss abhihesana). See also abhisaṃsanā.
:: Abhihīta Saṃyutta-Nikāya I 50. Read abhigīta with Sinhalese mss So also for abhihita on page 51. "So enchanted was I by the Buddha's rune". The godling a scribes a magic potency to the couplet.
:: Abhihesana see abhihiṃsanā.
:: Abhihessati see abhihāreti causative abhihāreti 3 and 4.
:: Abhīta (adjective) [a + bhīta] fearless Jātaka VI 193. See also abhida 1.
:: Abhīruka (adjective) [a + bhīru + ka] fearless Sumaṇgalavilāsinī I 250.
:: Abhumma (adjective) [a + bhumma] groundless, unfounded, unsubstantial, Jātaka V 178; VI 495.
:: Abhūta (adjective) [a + bhūta] not real, false, not true, usually as neuter °ṃ falsehood, lie, deceit Sutta-Nipāta 387; Itivuttaka 37; instrumental abhūtena falsely Dīgha-Nikāya I 161.
-vādin one who speaks falsely or tells lies Sutta-Nipāta 661 = Dhammapada 306 = Itivuttaka 42; explained as "ariyūpavāda-vasena alika-vādin" Paramatthajotikā II 478; as "tucchena paraṃ abhācikkhanto" Dhammapada 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 Sutta-Nipāta 255 (mitto abhejjo parehi); Jātaka I 263 (varasūra ...) III 318 (°rūpa of strong character = {73} abhijja-hadaya); past participle 30 (= acchejja Puggalapaññatti 212); Milindapañha 160 (°parisā); Saddhammopāyana 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 ahaṃ = 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 {65} who gives his advice, a bosom-friend Itivuttaka 73; Jātaka VI 512 (sahajātā amaccā); Peta Vatthu II 620 (amaccā paricārakā well-advising friends as company or a round him). Frequently in combination with mitta as mittāmaccā, friends and colleagues Dīgha-Nikāya III 189-90; Saṃyutta-Nikāya 190 = Aṇguttara-Nikāya II 67; Peta Vatthu Commentary 29; or with ñātī (ñāti-sālohitā intimate friends and near-relations), mittāmaccā ñātisālohitā Vinaya II 126; Sutta-Nipāta page 104 (= mittā ca kammakarā ca Paramatthajotikā II 447); mittā vā amaccā vā ñātī vā sālohitā vā Aṇguttara-Nikāya I 222; Peta Vatthu Commentary 28; amaccā ñāti-saṇghā ca Aṇguttara-Nikāya I 152.
2. Especially a king's intimate friend, king's favourite, confidant Jātaka I 262; Peta Vatthu Commentary 73 (°kula), 74 (amaccā ca purohito ca), 81 (sabba-kammika amacca), 93; and his special adviser or privy councillor, as such distinguished from the official ministers (purohita, mahāmatta, pārisajja); usually combined with pārisajjā (plural) viz. Dīgha-Nikāya I 136 (= piya-sahāyaka Sumaṇgalavilāsinī I 297, but cf. the following explanation of pārisajjā as "sesā āṇatti-karā"); Vinaya I 348; Dīgha-Nikāya III 64 (amaccā pārisajjā gaṇaka mahāmattā); Aṇguttara-Nikāya I 142 (catunnaṃ mahārājānaṃ Aṇguttara-Nikāya pārisajjā). See on the question of minister in general Fick, Soziale Gliederung page 93, 164 and Banerjea, Public Administration in Ancient India past participle 106-120.
:: Amajja [etymology?] a bud Jātaka V 416 (= makula commentary).
:: Amajjapāyaka [a + majja + pāyaka, cf. Sanskrit amadyapa] one who abstains from intoxicants, a teetotaler Jātaka II 192.
:: Amata1 (neuter) [a + mata = mṛta past participle of mṛ, Vedic amṛta = Greek ἀ-μ(β)ροτ-ο and ἀμβροσία = Latin im-mort-a(lis
1. The drink of the gods, ambrosia, water of immortality, (cf. BHS amṛta-varṣa "rain of Ambrosia " Jātakamala 221).
2. A general conception of a state of durability and non-change, a state of security i.e. where there is not any more rebirth or re-death. So Buddhaghosa at Paramatthajotikā I 180 (on Sutta-Nipāta 225) "na jāyati na jīyati na mīyati ti amatan ti vuccati", or at Dhammapada I 228 "ajātattā na jiyyati na miyyati tasmā amatan ti vuccati". — Vinaya I 7 = Majjhima-Nikaya I 169 (apārutā tesaṃ amatassa dvārā); Vinaya I 39; Dīgha-Nikāya II 39, 217, 241; Saṃyutta-Nikāya I 32 (= rāga-dosa-moha-khayo), 193; III 2 (°ena abhisitta "sprinkled with A."); IV 94 (°assa dātā), 370; V 402 (°assa patti); Aṇguttara-Nikāya I 45f.; III 451; IV 455; V 226f., 256f. (°assa dātā); Jātaka I 4 (V 25); IV 378, 386; V 456 (°mahā-Nibbāna); Sutta-Nipāta 204, 225, 228 (= Nibbāna Paramatthajotikā I 185); Theragāthā 310 (= agada antidote); Itivuttaka 46 = 62 (as dhātu), 80 (°assa dvāra); Dhammapada 114, 374 (= amata-mahā-Nibbāna Dhammapada IV 110); Milindapañha 258 (°dhura savanūpaga), 319 (agado amataṃ and Nibbānaṃ amataṃ), 336 (amatena lokaṃ abhisiñci Bhagavā), 346 (dhammāmataṃ); Sumaṇgalavilāsinī I 217 (°Nibbāna); Dhammapada I 87 (°ṃ pāyeti); Dāṭhāvaṃsa II 34; V 31; Saddhammopāyana 1, 209, 530, 571.
-ogadha diving into the ambrosia (of Nibbāna) Saṃyutta-Nikāya V 41, 54, 181, 220, 232; Aṇguttara-Nikāya III 79, 304; IV 46f., 317, 387; V 105f.; Sutta-Nipāta 635; Theragāthā 179, 748; Dhammapada 411 (= amataṃ Nibbānaṃ ogahetvā Dhammapada IV 186); Vimāna Vatthu 5020;
-osadha the medicine of ambrosia, ambrosial medicine Milindapañha 247;
-gāmin going or leading to the ambrosia (of Nibbāna) Saṃyutta-Nikāya I 123; IV 370; V 8; Aṇguttara-Nikāya III 329; Therīgāthā 222;
-dasa one who sees amata or Nibbāna Theragāthā 336;
-dundubhi the drum of the immortal (Nibbāna) Majjhima-Nikaya I 171 = Vinaya I 8 (has °dudrabhi);
-dvāra the door to Nibbāna Majjhima-Nikaya I 353; Saṃyutta-Nikāya I 137 = Vinaya I 5; Saṃyutta-Nikāya II 43, 45, 58, 80; Aṇguttara-Nikāya V 346;
-dhātu the element of ambrosia or Nibbāna Aṇguttara-Nikāya III 356;
-patta having attained to ambrosia Aṇguttara-Nikāya IV 455;
-pada the region or place of ambrosia Saṃyutta-Nikāya I 212 ("Bourne Ambrosial" Kindred Sayings I 274); II 280; Dhammapada 21 (= amatassa adhigama-vupāyo vuttaṃ hoti Dhammapada I 228);
-pariyosānā come to conclusion in
-phala ambrosial fruit Saṃyutta-Nikāya I 173 = Sutta-Nipāta 80;
-magga the path to ambrosia Dhammapada I 94.
:: Amata2 (adjective) [see amata1] belonging to amṛta = ambrosial Sutta-Nipāta 452 = Saṃyutta-Nikāya I 189 (amatā vācā = amata-sadisā sādubhāvena Paramatthajotikā II 399: "ambrosial"), 960 (gacchato amataṃ disaṃ = Nibbānaṃ, taṃ hi amatan ti tathā niddisitabbato disā cā ti Paramatthajotikā II 572). Perhaps also at Itivuttaka 46 = 62 (amataṃ dhātuṃ = ambrosial state or amṛta as dhātu).
:: Amatabbāka (?) at Vimāna Vatthu 111, accusative to Hardy (Index) "a precious stone of dark blue colour".
:: Amattaññu (adjective) [a + matta + °ññu = Sanskrit amātrajña] not knowing any bounds (in the taking of food), — intemperate, immoderate Itivuttaka 23 (bhojanamhi); Dhammapada 7 (the same); past participle 21.
:: Amattaññutā (feminine) [abstract to preceding] immoderation (in food) Dīgha-Nikāya III 213; Itivuttaka 23 (bhojane); past participle 21; Dhammasaṇgani 1346 (bhojane); as 402.
:: Amatteyyatā (feminine) [from matteyyatā] irreverence towards one's mother Dīgha-Nikāya III 70, 71.
:: Amanussa [a + manussa] a being which is not human, a fairy demon, ghost, god, spirit, yakkha Vinaya I 277; Dīgha-Nikāya I 116; Saṃyutta-Nikāya I 91, Jātaka I 99; Dhammasaṇgani 617; Milindapañha 207; as 319; Dhammapada I 13 (°pariggahīta haunted); Peta Vatthu Commentary 216. — cf. amānusa.
:: Amanussika (adjective) [from amanussa] belonging to or caused by a spirit Vinaya I 202, 203 (°abādha being possessed by a demon).
:: Amama (adjective) [a + mama, genitive of ahaṃ, pronoun 1st person, literally "not (saying: this is) of me"] not egotistical, unselfish Sutta-Nipāta 220 (+ subbata), 777; Jātaka IV 372 (+ nirāsaya); VI 259 (= mamāyana-taṇhā-rahita commentary); Peta Vatthu IV 134 (= mamaṃkāravirahita Peta Vatthu Commentary 230); Mahāvaṃsa 1, 66, combined with nirāsa (free from longing), at Sutta-Nipāta 469 = 494; Udāna 32; Jātaka IV 303; VI 259.
:: Amara (adjective) [a + mara from mṛ] not mortal, not subject to death Theragāthā 276; Sutta-Nipāta 249 (= amara-bhāva-patthanatāya pavatta-kāya-kilesa Paramatthajotikā II 291); Jātaka V 80 (= amaraṇa-sabhāva), 218; Dāṭhāvaṃsa V 62.
:: Amaratta (neuter) [abstract from amara] immortality Jātaka V 223 (= devatta commentary).
:: Amarā (?) a kind of slippery fish, an eel (?) Only in expression amarā-vikkhepika eel-wobbler, one who practices eel-wriggling, from °vikkhepa "oscillation like the Aṇguttara-Nikāya fish". In English idiom "a man who sits on the fence" Dīgha-Nikāya I 24; Majjhima-Nikaya I 521; Paṭisambhidāmagga I 155. The explanation given by Buddhaghosa at Sumaṇgalavilāsinī I 115 is "amarā nāma maccha-jāti, sā ummujjana-nimmujjanādi vasena ... gahetuṃ na Sakkoti" etc. This meaning is not beyond doubt, but Kern's explanation Toevoegselen 71 does not help to clear it up.
:: Amala (adjective) [a + mala] without stain or fault Jātaka V 4; Saddhammopāyana 246, 591, 596.
:: Amassuka (adjective) [a + massu + ka] beardless Jātaka II 185.
:: Amājāta (adjective) [amā + jāta; amā adverb "at home", Vedic amā, see under amacca] — born in the house, of a slave Jātaka I 226 (dāsa, so read for āmajāta, an old mistake, explained by commentary forcibly as "āma ahaṃ vo dāsī ti"!). See also āma1 and āmāya.
:: Amātika (adjective) [a + mātika from mātā] without a mother, motherless Jātaka 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) Peta Vatthu II 1220 (kāma); IV 157 (as n.); IV 36 (gandha, of petas). — feminine °ī Dhammapada 373 (rati = dibbā rati Dhammapada IV 110); Peta Vatthu III 79 (ratti, love).
:: Amāmaka (adjective) [a + mama + ka, cf. amama] "not of me" i.e. not belonging to my party, not siding with me Dhammapada I 66.
:: Amāya (adjective) [a + māyā] not deceiving, open, honest Sutta-Nipāta 941 (see Mahāniddesa 422: māyā vuccati vañcanikā cariyā). cf. next.
:: Amāyāvin (adjective) [a + māyāvin, cf. amāya] without guile, not deceiving, honest Dīgha-Nikāya III 47 (asaṭha + a.), 55 (the same), 237; Dhammapada I 69 (asaṭhena a.).
:: Amitābha (adjective) [a + mita (past participle of mā) + ā + bhā] of boundless or immeasurable splendour Saddhammopāyana 255.
:: Amitta [Vedic amitra; a + mitta] one who is not friend, an enemy Dīgha-Nikāya III 185; Itivuttaka 83; Sutta-Nipāta 561 (= paccatthika Paramatthajotikā II 455); Dhammapada 66, 207; Jātaka VI 274 (°tāpana harassing the enemies).
:: Amilātatā (feminine) [a + milāta + tā] the condition of not being withered Jātaka 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) Dīgha-Nikāya III 46; Majjhima-Nikaya I 369; Saṃyutta-Nikāya II 194. See ajjhopanna.
:: Amutta (adjective) [a + mutta] not released, not free from (with ablative) Itivuttaka 93 (māra bandhanā).
:: Amutra (adverb) [pronoun base amu + tra] in that place, there; in another state of existence Dīgha-Nikāya I 4, 14, 184; Itivuttaka 99.
:: Amūḷha-vinaya "acquittal on the ground of restored sa nity" (Childers) Vinaya I 325 (IX 6, 2); II 81 (IV 5), 99 (IV 14, 27); IV 207, 351; Majjhima-Nikaya II 248.
:: Amoha (adjective) [a + moha, cf. Sanskrit amogha] not dull. As no absence of stupidity or delusion Dīgha-Nikāya III 214; past participle 25. The form amogha occurs at Jātaka VI 26 in the meaning of "efficacious, auspicious" (said of ratyā nights).
:: Amba [derivation unknown. Not found in pre-Buddhist literature. The Sanskrit is āmra. Probably non-Aryan], the Mango tree, Mangifera indica Dīgha-Nikāya I 46, 53, 235; Jātaka II 105, 160; Vimāna Vatthu 7910; past participle 45; Milindapañha 46; Peta Vatthu Commentary 153, 187.
-aṭṭhi the kernel or stone of the mango fruit Dhammapada III 207, 208;
-ārāma a garden of mangoes, mango grove Vimāna Vatthu 795; Vimāna Vatthu 305;
-kañjika mango gruel Vimāna Vatthu 3337 (= ambilakañjika Vimāna Vatthu 147);
-pakka a (ripe) mango fruit Jātaka II 104, 394; Dhammapada III 207;
-panta a border of mango trees Vimāna Vatthu 198;
-pānaka a drink made from mangoes Dhammapada III 207;
-piṇḍi a bunch of mangoes Jātaka III 53; Dhammapada III 207;
-pesikā the peel, rind, of the mango fruit Vinaya II 109;
-potaka a mango sprout Dhammapada III 206 sq;
-phala a mango fruit Peta Vatthu Commentary 273, 274;
-rukkha a mango tree Dhammapada III 207; Vimāna Vatthu 198;
-vana a mango grove or wood Dīgha-Nikāya II 126; Jātaka I 139; Vimāna Vatthu 305;
-siñcaka one who waters the mangoes, a tender or keeper of mangoes Vimāna Vatthu 797.
:: Ambaka1 (adjective) [= ambakā?] "womanish" (?), inferior, silly, stupid, of narrow intellect. Occurs only with reference to a woman, in combination with bālā Aṇguttara-Nikāya III 349 (v.l. amma°) = V 139 (where spelled ambhaka with v.l. appaka° and gloss andhaka); V 150 (spelled ambhaka perhaps in different meaning).
-maddarī see next.
:: Ambaka2 [deminutive of amba] a little mango, only in °maddarī a kind of bird [etymology uncertain] Aṇguttara-Nikāya I 188.
:: Ambakā (feminine) [Sanskrit ambikā deminutive of ambī mother, wife, see Pāḷi amma and cf. also Sanskrit ambālikā feminine] mother, good wife, used as a general endearing term for a woman Vinaya I 232 = Dīgha-Nikāya II 97 (here in play of words with ambapālī explained by Buddhaghosa at Vinaya I 385 as ambakā ti itthiyikā).
:: Ambara1 (neuter) [Vedic ambara circumference, horizon] the sky, Dāṭhāvaṃsa I 38; IV 51; V 32. — Note: At Jātaka V 390 we have to read muraja-ālambara, and not mura-jāla-ambara.
:: Ambara2 (masculine-neuter) [etymology = ambara1 (?) or more likely a distortion of kambala; for the latter speaks the combination rattambara = ratta-kambala. — The word would thus be due to an erroneous syllable division rattak-ambala (= ambara) instead of ratta-kambala] some sort of cloth and an (upper) garment made of it (cf. kambala) Vimāna Vatthu 537 (ratt° = uttariya Vimāna Vatthu 236).
:: Ambala at Jātaka II 246 (°koṭṭhaka-āsana-sālā) for ambara1 (?) or for ambaka2 (?), or should we read kambala°?
:: Ambāṭaka the hog-plum, Spondias Mangifera (a kind of mango) Vinaya II 17 (°vana); Sumaṇgalavilāsinī I 271 (°rukkha).
:: Ambila (adjective) [Sanskrit amla = Latin amarus] sour, acid; one of the six rasas or tastes, viz. a., lavaṇa, tittaka, kaṭuka, kasāya, madhura (see under rasa): thus at Milindapañha 56. Another enumeration at Cullaniddesa §540 and Dhammasaṇgani 629. — Jātaka I 242 (°anambila), 505 (loṇ°); II 394 (loṇ°); Sumaṇgalavilāsinī I 270 (°yāgu sour gruel); Dhammapada II 85 (ati-ambila, with accuṇha and atisīta).
:: Ambu (neuter) [Vedic ambu and ambhas = Greek ὄμβρος, Latin imber rain; cf. also Sanskrit abhra rain-cloud and Greek ἀϕρός scum: see Pāḷi abbha] — water Jātaka V 6; Mahāniddesa 202 (a. vuccati udakaṃ); Dāṭhāvaṃsa II 16. — cf. ambha.
-cārin "living in the water", a fish Sutta-Nipāta 62 (= maccha Cullaniddesa §91);
-sevāla a water-plant Theragāthā 113.
:: Ambuja (masculine and neuter) [ambu + Jātaka of jan] "water-born", i.e.
1. (masculine) a fish Saṃyutta-Nikāya I 52.
2. (neuter) a lotus Sutta-Nipāta 845 (= paduma Mahāniddesa 202); Dāṭhāvaṃsa V 46; Saddhammopāyana 360.
:: Ambuda [ambu + da from dā] "water-giver", a cloud Dāṭhāvaṃsa V 32; Saddhammopāyana 270, 275.
:: Ambha and Ambho (neuter) [see ambu] water, sea Dāṭhāvaṃsa IV 54.
:: Ambhaka see ambaka.
:: Ambho (indeclinable) [from haṃ + bho, see bho, original "hallo you there"] particle of exclamation, employed:
1. to draw attention = look here, hey! hallo! Vinaya III 73 (= ālapanādhivacana); Jātaka II 3; Peta Vatthu Commentary 62.
2. to mark reproach and anger = you silly, you rascal Dīgha-Nikāya I 194; Itivuttaka 114; Jātaka I 174 (v.l. amho), 254; Milindapañha 48.
:: Amma (indeclinable) [vocative of ammā] endearing term, used
1. by children in addressing their mother = mammy, mother dear Dīgha-Nikāya I 93; Jātaka II 133; IV 1, 281 (amma tāta uṭṭhetha daddy, mammy, get up!); Dhammapada II 87; Peta Vatthu Commentary 73, 74.
2. in general when addressing a woman familiarly = good woman, my (good) lady, dear, thus to a woman Jātaka I 292; Peta Vatthu Commentary 63; Dhammapada II 44; to a girl Peta Vatthu Commentary 6; to a daughter Dhammapada II 48; III 172. — cf. ambakā.
:: Ammaṇa (neuter) [of uncertain etymology; Sanskrit armaṇa is Sanskritised Pāḷi. See on form and meaning Childers sub voce and Kern, Toevoegselen page 72
1. a trough Jātaka V 297; VI 381 (bhatt°).
2. a certain measure of capacity Jātaka I 62; II 436 (taṇḍul°). — as °ka at Jātaka II 117 (v.l. ampaṇaka); Sumaṇgalavilāsinī I 84.
:: Ammā (feminine) [onomatopoetic from child language; Sanskrit ambā, cf. Greek ἀμμάς mother, Old Icelandic amma "granny", Old High German amma "mammy", nurse; also Latin amita father's sister and amāre to love] mother Jātaka III 392 (genitive ammāya). — Vocative amma (see seperate).
:: Amha and
:: Amhan (neuter) [Sanskrit aśman, see also asama2] a stone Sutta-Nipāta 443 (instrumental amhanā, but Paramatthajotikā II 392 reads asmanā = pāsāṇena).
-maya made of stone, hard Dhammapada 161 (= pāsāṇa° Dhammapada III 151).
:: Amha , Amhi see atthi.
:: Amhā (feminine) [etymology uncertain; Morris JPTS 1889, 201 too vague] a cow (?) Aṇguttara-Nikāya I 229. The commentary says nothing.
:: Amhākaṃ , Amhe see ahaṃ.
[BD]: Our.
:: Amhi , see atthi
:: Amhe , see ahaṃ.
:: Amho = ambho Jātaka I 174 (v.l.).
:: Aya1 see ayo.
:: Aya2 (from i, go)
1. income, in aya-potthaka receipt book Jātaka I 2.
2. inlet (for water, aya-mukha) Dīgha-Nikāya I 74; Aṇguttara-Nikāya II 166, IV 287.
:: Ayaṃ (pronoun) [Sanskrit ayaṃ etc., pronoun base Indo-Germanic °i (cf. Sanskrit iha), feminine °ī. cf. Greek ἰν, μίν; Latin is (feminine ea, neuter id); Gothic is, neuter ita; Old High German er (= he), neuter ez (= it); Lithuanian jīs (he), feminine jī (she).] — demonstrative pronoun "this, he"; feminine ayaṃ; neuter idaṃ and imaṃ "this, it" etc. This pronoun combines in its inflection two stems, viz. as° (ayaṃ in nominative masculine and feminine) and im° (id° in nominative neuter).
I Forms.
A. (singular) nominative masculine ayaṃ Sutta-Nipāta 235; Jātaka I 168, 279; feminine ayaṃ [Sanskrit iyaṃ] Khuddakapāṭha VII 12; Jātaka II 128, 133; neuter idaṃ Sutta-Nipāta 224; Jātaka III 53; and imaṃ Milindapañha 46. Accusative masculine imaṃ Jātaka II 160; feminine imaṃ [Sanskrit imāṃ] Sutta-Nipāta 545, 1002; Jātaka I 280. genitive dative masculine imassa Jātaka I 222, 279 and assa Sutta-Nipāta 234, 1100; Khuddakapāṭha VII 12 (dative); Jātaka II 158; feminine imissā Jātaka I 179 and assā [Sanskrit asyāḥ] Jātaka I 290; Dhammapada III 172. instrumental masculine neuter iminā Jātaka I 279; Peta Vatthu Commentary 80 and (peculiarly or perhaps for amunā) aminā Sutta-Nipāta 137; feminine imāya [Sanskrit anayā] Jātaka I 267. The instrumental anena [Sanskrit anena] is not proved in Pāḷi. Ablative asmā Sutta-Nipāta 185; Dhammapada 220; and imasmā (not proved). locative masculine neuter imasmiṃ Khuddakapāṭha III ; Jātaka II 159 and asmiṃ Sutta-Nipāta 634; Dhammapada 242; feminine imissā Peta Vatthu Commentary 79 (or imissaṃ?) and imāyaṃ (no reference).
B. (plural) nominative masculine ime Jātaka I 221; Peta Vatthu I 83; feminine imā [Sanskrit imāḥ] Sutta-Nipāta 897 and imāyo Sutta-Nipāta 1122; neuter imāni [= Sanskrit] Vinaya I 84. Accusative masculine ime [Sanskrit imān] Jātaka I 266; II 416; feminine imā [Sanskrit imāḥ] Sutta-Nipāta 429; Jātaka II 160. genitive imesaṃ Jātaka II 160, esaṃ [Sanskrit eṣāṃ] Majjhima-Nikaya II 86, and esānaṃ Majjhima-Nikaya II 154; III 259; feminine also āsaṃ Jātaka I 302 (= etāsaṃ commentary) and imāsaṃ. instrumental masculine neuter imehi Jātaka VI 364; feminine imāhi. locative masculine neuter imesu [Sanskrit eṣu] Jātaka I 307.
II Meanings
1. Ayaṃ 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 imasmiṃ kāye "in this our visible body" Khuddakapāṭha III ; yathāyaṃ padīpo "like this lamp here" Sutta-Nipāta 235; ayaṃ dakkhiṇā dinnā "the gift which is just given before our eyes" Khuddakapāṭha VII 12; ime pādā imaṃ sīsaṃ ayaṃ kāyo Peta Vatthu I 83; asmiṃ loke paramhi ca "in this world and the other" Sutta-Nipāta 634, asmā lokā paraṃ lokaṃ kathaṃ pecca na socati Sutta-Nipāta 185; cf. also Dhammapada 220, 410; Jātaka I 168; III 53.
2. It refers to what immediately precedes the present of the speaker, or to what has just been mentioned in the sentence; viz. yaṃ kiñci {67} vittaṃ ... idam pi Buddhe ratanaṃ "whatever ... that" Sutta-Nipāta 224; ime divase these days (just gone) Jātaka II 416; cf. also Vinaya I 84; Sutta-Nipāta 429; Jātaka II 128, 160.
3. It refers to what immediately follows either in time or in thought or in connection: dve ime antā "these are the two extremes, viz." Vinaya I 10; ayaṃ eva ariyo maggo "this then is the way" ibid.; cf. Jātaka I 280.
4. With a touch of (often sarcastic) characterization it establishes a closer personal relation between the speaker and the object in question and is to be translated by "like that, such (like), that there, yonder, yon", e.g. imassa vānarindassa "of that fellow, the monkey" Jātaka I 279; cf. Jātaka I 222, 307; II 160 (imesaṃ sattānaṃ "creatures like us"). So also repeated as ayañ ca ayañ ca "this and this", "so and so" Jātaka II 3; idañ c'idañ ca "such and such a thing" Jātaka II 5.
5. In combination with a pronoun relative it expresses either a generalisation (whoever, whatever) or a specialisation (= that is to say, what there is of, i.e. German und zwar), e.g. yāyaṃ taṇhā Vinaya I 10; yo ca ayaṃ ... yo ca ayaṃ "I mean this ... and I mean" ibid.; ye kec'ime Sutta-Nipāta 381; yadidaṃ "i.e." Milindapañha 25; yatha-y-idaṃ "in order that" (with potential) Sutta-Nipāta 1092. See also seyyathīdaṃ.
6. The genitive of all genders functions in general as a possessive pronoun of the 3rd = his, her, its (literal of him etc.) and thus resembles the use of tassa, e.g. āsava'ssa na vijjanti "his are no intoxications" Sutta-Nipāta 1100; sīlaṃ assā bhindāpessāmi "I shall cause her character to be defamed" Jātaka I 290; assa bhariyā "his wife" Jātaka II 158 etc. frequent
:: Ayana (neuter) [Vedic ayana, from i] (a) "going", road. — (b) going to, goal Saṃyutta-Nikāya V 167 (ekāyano maggo leading to one goal, a direct way), 185 (the same); Sumaṇgalavilāsinī I 313; Dāṭhāvaṃsa IV 40. See also eka°.
:: Ayasa (neuter) [a + yasa, cf. Sanskrit ayaśaḥ] ill repute, disgrace Milindapañha 139, 272; Dāṭhāvaṃsa I 8.
:: Ayira (and Ayyira) (adjective/noun) [Vedic ārya, metathesis for ariya as diæretic form of ārya, of which the contracted (assimilation) form is ayya. See also ariya] — (noun) Ariyan, nobleman, gentleman (opposite servant); (adjective) Aryan, well-born, belonging to the ruling race, noble, aristocratic, gentlemanly Jātaka V 257; Vimāna Vatthu 396. — feminine ayirā lady, mistress (of a servant) Jātaka II 349 (v.l. oyyakā); vocative ayire my lady Jātaka V 138 (= ayye commentary).
:: Ayiraka = ayira; cf. ariyaka and ayyaka; Dīgha-Nikāya III 190 (v.l. °yy-); Jātaka II 313.
:: Ayo and Aya (neuter) [Sanskrit ayaḥ neuter iron and ore, Indo-Germanic °ajes-, cf. Avesta ayah, Latin aes, Gothic aiz, Old High German ēr (= German Erz.), Anglo-Saxon ār (= English ore).] iron. The nominative ayo found only in set of five metals forming an alloy of gold (jātarūpa), viz. ayo, loha (copper), tipu (tin), sīsa (lead), sajjha (silver) Aṇguttara-Nikāya III 16 = Saṃyutta-Nikāya V 92; of oblique cases only the instrumental ayasā occurs Dhammapada 240 (= ayato Dhammapada III 344); Peta Vatthu I 1013 (paṭikujjita, of Niraya). — Iron is the material used κατ'ἐξοχήν in the outfit and construction of Hell or Niraya (see Niraya and Avīci and cf. Visuddhimagga 56f.). — In compounds both ayo° and aya° occur as bases.
I ayo°:
-kapāla an iron pot Aṇguttara-Nikāya IV 70 (v.l. °guhala); Cullaniddesa §304 III D2 (of Niraya);
-kūṭa an iron hammer Peta Vatthu Commentary 284;
-khīla an iron stake Saṃyutta-Nikāya V 444; Majjhima-Nikaya III 183 = Cullaniddesa §304 III C; Paramatthajotikā II 479;
-guḷa an iron ball Saṃyutta-Nikāya V 283; Dhammapada 308; Itivuttaka 43 = 90; Therīgāthā 489; Sumaṇgalavilāsinī I 84;
-ghana an iron club Udāna 93; Vimāna Vatthu 20;
-ghara an iron house Jātaka IV 492;
-paṭala an iron roof or ceiling (of Niraya) Peta Vatthu Commentary 52;
-pākāra an iron fence Peta Vatthu I 1013 = Cullaniddesa §304 III D1;
-maya made of iron Sutta-Nipāta 669 (kūṭa); Jātaka IV 492 (nāvā); Peta Vatthu I 1014 Peta Vatthu Commentary 43, 52;
-muggara an iron club Peta Vatthu Commentary 55;
-saṇku an iron spike Saṃyutta-Nikāya IV 168; Sutta-Nipāta 667.
II aya°:
-kapāla = ayo° Dhammapada I 148 (v.l. ayo°);
-kāra a worker in iron Milindapañha 331;
-kūṭa = ayo° Jātaka I 108; Dhammapada II 69 (v.l.);
-naṇgala an iron plough Dhammapada I 223; III 67;
-paṭṭaka an iron plate or sheet (cf. loha°) Jātaka V 359;
-paṭhavi an iron floor (of Avīci) Dhammapada I 148;
-saṇghāṭaka an iron (door) post Dhammapada IV 104;
-sūla an iron stake Sutta-Nipāta 667; Dhammapada I 148.
:: Ayojjha (adjective) [Sanskrit ayodhya] not to be conquered or subdued Majjhima-Nikaya II 24.
:: Ayya (adjective/noun) [contracted form for the diæretic ariya (q.v. for etymology). See also ayira
(a) (noun) gentleman, sire, lord, master Jātaka III 167 = Peta Vatthu Commentary 65; Dhammapada I 8 (ayyā plural the worthy gentlemen, the worthies), 13 (amhākaṃ ayyo our worthy Sir); II 95.
(b) (adjective) worthy, gentlemanly, honourable Vinaya II 191; Dhammapada II 94f. — The vocative is used as a polite form of address (cf. German "Sie" and English address "Esq.") like English Sir, milord or simply "you" with the implication of a pluralis majestatis; thus vocative proper ayya Jātaka I 221, 279, 308; plural nominative as vocative ayyā in addressing several Jātaka II 128, 415; nominative singular as vocative (for all genders and numbers) ayyo Vinaya II 215; Jātaka III 126, 127. — feminine ayyā lady, mistress Majjhima-Nikaya II 96 (= mother of a prince); Dhammapada I 398; vocative ayye my lady Jātaka V 138.
-putta literally son of an Aryan, i.e. an aristocratic (young) man gentleman (cf. in meaning kulaputta); thus (a) son of my master (literal) said by a servant Jātaka III 167; (b) lord, master "governor" Jātaka I 62 (by a servant); Sumaṇgalavilāsinī I 257 (= sāmi, opposite dāsi-putta); Peta Vatthu Commentary 145 (by a wife to her husband); Dhammapada II 110; (c) prince (see WZKM XII, 1898, 75f. and Epigraphia Indica III 137f.) Jātaka VI 146.
:: Ayyaka [deminutive of ayya] grandfather, (so also BHS, e.g. Mahāvastu II 426; III 264) Jātaka III 155; IV 146; VI 196; Peta Vatthu I 84; Milindapañha 284. Ayyaka-payyakā grandfather and great grandfather, {76} forefathers, ancestors Jātaka I 2; Peta Vatthu Commentary 107 (= pitāmahā). — feminine ayyakā grandmother, granny Vinaya II 169; Saṃyutta-Nikāya I 97; Jātaka II 349 (here used for "lady", as v.l.); and ayyikā Therīgāthā 159; Visuddhimagga 379.
:: Ara [Vedic ara from ṛ, ṛṇoti; see etymology under appeti and cf. more especially Latin artus limb, Greek ἃρμα chariot, also Pāḷi aṇṇava] the spoke of a wheel Dīgha-Nikāya II 17 (sahassāra adjective with thousand spokes), cf. Milindapañha 285; Jātaka IV 209; VI 261; Milindapañha 238; Dhammapada II 142; Vimāna Vatthu 106 (in allegorical etymology of Arahant = saṃsāra-cakkassa arānaṃ hatattā "breaker of the spokes of the wheel of rebirth") = Peta Vatthu Commentary 7 (has saṃsāra-vaṭṭassa); Vimāna Vatthu 277.
:: Arakkhiya (adjective) [a + rakkhiya, gerund of rakkhati] not to be guarded, viz.
1. impossible to watch (said of women folk) Jātaka II 326 (a. nāma itthiyo); III 90 (mātugāmo nāma a.).
2. unnecessary to be guarded Vinaya II 194 (Tathāgatā).
:: 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 Aṇguttara-Nikāya IV 82 (cattāri Tathāgatassa °āni). — 3 arakkheyyāni are enumerated at Dīgha-Nikāya 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 Vinaya II 318 and Samantapāsādikā 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 Saṃyutta-Nikāya IV 218 (of the wind); Vimāna Vatthu 536 (= apagata-raja Vimāna Vatthu 236).
:: Arañña (neuter) [Vedic araṇya; from araṇa, remote, + ya. In the ṛV araṇya still means remoteness (opposed to amā, at home). In the Aṇguttara-Nikāya V it has come to mean wilderness or forest. Connected with ārād and āre, remote, far from]. forest Dīgha-Nikāya I 71; Majjhima-Nikaya I 16; III 104; Saṃyutta-Nikāya I 4, 7, 29, 181, 203 (mahā); Aṇguttara-Nikāya I 60 (°vanapatthāni); II 252; III 135, 138; Sutta-Nipāta 39, 53, 119; Dhammapada 99, 329, 330; Itivuttaka 90; Vimāna Vatthu 567; Paṭisambhidāmagga I 176. [The commentators, give a wider meaning to the word. Thus the word analysis (Vin III 46, quoted Visuddhimagga 72 and Paramatthajotikā II 83) says every place, except a village and the approach thereto, is arañña. See also Vinaya III 51; Sumaṇgalavilāsinī I 209; Peta Vatthu Commentary 73; Vimāna Vatthu 249; Jātaka I 149, 215; II 138; V 70].
-āyatana a forest haunt Vinaya II 201; Saṃyutta-Nikāya II 269; Jātaka I 173; Vimāna Vatthu 301; Peta Vatthu Commentary 54, 78, 141;
-kuṭikā a hut in the forest, a forest lodge Saṃyutta-Nikāya I 61; III 116; IV 116, 380; Dhammapada IV 31 (as v.l.; Text has °kuṭi);
-gata gone into the forest (as loneliness) Majjhima-Nikaya I 323; Aṇguttara-Nikāya III 353; V 109f., 207, 323f.
-ṭhāna a place in the forest Jātaka I 253;
-vāsa a dwelling in the forest, a hermitage Jātaka I 90;
-vihāra living in (the) loneliness (of the forest) Aṇguttara-Nikāya III 343f.
:: Araññaka (and āraññāka) (adjective) [arañña + ka] belonging to solitude or to the forest, living in the forest, fond of solitude, living as {68} hermits (bhikkhū) Majjhima-Nikaya I 214 (ā°), 469; III 89; Saṃyutta-Nikāya II 187, 202 (v.l. ā°), 208f.; 281; Aṇguttara-Nikāya III 343, 391; IV 291, 344, 435; V 10. See also āraññaka.
:: Araññakatta (neuter) [abstract from araññaka] the habit of one who lives in the forest, indulgence in solitude and sequestration, a hermit's practice, seclusion Saṃyutta-Nikāya II 202, 208f. See also āraññakatta.
:: Ara_na1 (adjective/noun) [Vedic araṇa from °ara √ṛ, which as ablative ārā is used as adverb far from, cf. Pāḷi ārakā. Original meaning "removed from, remote, far". See also arañña]. (adjective) living in solitude, far from the madding crowd Majjhima-Nikaya III 237 (°vibhaṇga-sutta); Saṃyutta-Nikāya I 44, 45; Jātaka I 340 (tittha°—°).
:: Araṇa2 (neuter) [a + raṇa] quietude, peace Nettipakaraṇa 55 (+ tāṇa), 176 (or as adjective = peaceful) Therīgāthā Commentary 134 (+ saraṇa); Vibhaṇga 19f. (opposite saraṇa). See saraṇa2.
-vihārin (or araṇā-vihārin) [to be most likely taken as araṇā°, ablative of araṇa in function of ārakā, i.e. adverb far from, away; the spelling araṇa would refer it to araṇa2. As regards meaning the Pāḷi commentators explain it as opposite of raṇa fight, battle, i.e. peacefullness, friendliness and see in it a synonym of metta. Thus Dhammapāla at Peta Vatthu Commentary 230 explains it as "mettā-vihārin", and in this meaning it is found frequently in BHS e.g. Divyāvadāna 401; Avadāna-śataka II 131 (q.v. for further reference under note 3); Mahāvastu I 165; II 292. cf. also the epithet of the Buddhas raṇañjaha] — one who lives in seclusion, an anchorite, hermit; hence a harmless, peaceful person Aṇguttara-Nikāya I 24; Therīgāthā 358, 360; Peta Vatthu IV 133 (= Peta Vatthu Commentary 230); Therīgāthā Commentary 244. cf. Buddhist Manual of Psychological Ethics 312.
:: Araṇi and °ī (feminine) [Vedic araṇī and araṇi from ṛ] wood for kindling fire by attrition, only in following compounds: °potaka small firewood, all that is needed for producing fire, chiefly drill sticks Milindapañha 53; °sahita (neuter) same Vinaya II 217; Jātaka I 212 (ī); V 46 (ī); Dhammapada II 246; °mathana rubbing of firewood Jātaka VI 209. — Note: The reading at Peta Vatthu Commentary 211 araṇiyehi devehi sadisa-vaṇṇa is surely a misreading (v.l. ariyehi).
:: Arati (feminine) [a + rati] dislike, discontent, aversion Sutta-Nipāta 270, 436, 642, 938; Dhammapada 418 (= ukkaṇṭhitattaṃ Dhammapada IV 225); Therīgāthā 339 (= ukkaṇṭhi Therīgāthā Commentary 239); Saddhammopāyana 476.
:: Aravinda [ara + vinda (?) Abhidh-r-m gives as Sanskrit aravinda neuter] a lotus, Nymphaea Nelumbo Dāṭhāvaṃsa V 62.
:: Araha (adjective) (—°) [Vedic arha of arh
1. worthy of, deserving, entitled to, worth Dhammapada 195 (pūjā°); Peta Vatthu II 86 (dakkhiṇā°); Vimāna Vatthu 23 (daṇḍa° deserving punishment). Frequently in compound mahāraha [Sanskrit mahārgha] worth much, of great value, costly, dear Jātaka I 50, 58; III 83, etc. (see mahant).
2. fit for, apt for, suitable Peta Vatthu Commentary 26 (pa ribhoga° fit for eating).
:: Arahati [Vedic arhati, etymology uncertain but cf. agghati] to be worthy of, to deserve, to merit (= Latin debeo) Sutta-Nipāta 431, 552 (rājā arahasi bhavituṃ); Jātaka I 262; Dhammapada 9, 10, 230; Peta Vatthu III 66. — present participle Arahant (q.v.). cf. also adjective araha.
:: Arahatta1 (neuter) [abstract formation from arahat°, 2nd base of Arahant in compounds: see Arahant IV 2] — the state or condition of an Arahant, i.e. perfection in the Buddhist sense = Nibbāna (Saṃyutta-Nikāya IV 151) final and absolute emancipation, Arahantship, the attainment of the last and highest stage of the Path (see magga and Anāgāmin). This is not restricted by age or sex or calling. There is one instance in the canon of a child having attained Arahantship at the age of 7. One or two others occur in the commentaries Therīgāthā Commentary 64 (Selā); Peta Vatthu Commentary 53 (Saṇkicca). Many women Arahants are mentioned by name in the oldest texts. About four-hundred men Arahants are known. Most of them were bhikkhus, but Aṇguttara-Nikāya III 451 gives the names of more than a score lay Arahants (cf. Dīgha-Nikāya II 93 = Saṃyutta-Nikāya V 360, and the references in Dialogues of the Buddha III 5 note 4). — Arahattaṃ is defined at Saṃyutta-Nikāya IV 252 as rāga-kkhaya, dosa°, moha°. Descriptions of this state are to be found in the formulæ expressing the feelings of an Arahant (see Arahant II). Vinaya II 254; Dīgha-Nikāya III 10, 11, 255; Aṇguttara-Nikāya III 34, 421, 430; V 209; past participle 73; Nettipakaraṇa 15, 82; Sumaṇgalavilāsinī I 180, 188, 191; Dhammapada II 95; IV 193; Peta Vatthu Commentary 14.
Phrases: Arahattaṃ sacchikaroti to experience Arahantship Vinaya II 74; Dīgha-Nikāya I 229; Arahattaṃ pāpuṇāti to attain or reach Arahantship (usually in preterit pāpuṇi) Jātaka II 229 Therīgāthā Commentary 64; Dhammapada II 49 (saha paṭisambhidāhi) 93 (the same); Peta Vatthu Commentary 53, 54, 61, 233 and frequent elsewhere; cf. arahattāya paṭipanna Dīgha-Nikāya III 255; Aṇguttara-Nikāya I 120; IV 292f., 372f.
-gahaṇa attainment of Arahantship Dhammapada I 8;
-patta (and patti) one who has attained Ar. Saṃyutta-Nikāya I 196; V 273; Aṇguttara-Nikāya II 157; III 376; IV 235;
-phala the fruit of Ar. Vinaya I 39, 41, 293; III 93; Dīgha-Nikāya III 227, 277; Saṃyutta-Nikāya III 168; V 44; Aṇguttara-Nikāya I 23, 45; III 272; IV 276; Dhammasaṇgani 1017; Vibhaṇga 326;
-magga the Path of Ar. Saṃyutta-Nikāya I 78; Aṇguttara-Nikāya III 391; Sumaṇgalavilāsinī I 224;
-vimokkha the emancipation of Ar. Cullaniddesa §19.
:: Arahatta2 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 (Dialogues of the Buddha III 3-6). Adopted by the Buddhisṭs as technical term for one who has attained the Summum Bonum of religious aspiration (Nibbāna).
I. Cases nominative singular arahaṃ Vinaya I 9; Dīgha-Nikāya I 49; Majjhima-Nikaya I 245, 280; Saṃyutta-Nikāya I 169; see also formula commentary under II, and arahā Vinaya I 8, 25, 26; II 110, 161; Dīgha-Nikāya III 255; Itivuttaka 95; Khuddakapāṭha IV ; genitive arahato Saṃyutta-Nikāya IV 175; Sutta-Nipāta 590; instrumental arahatā Saṃyutta-Nikāya III 168; Sumaṇgalavilāsinī I 43; accusative Arahantaṃ Dīgha-Nikāya III 10; Dhammapada 420; Sutta-Nipāta 644; locative Arahantamhi Vimāna Vatthu 212.
— nominative plural Arahanto Vinaya I 19; IV 112; Saṃyutta-Nikāya I 78, 235; II 220; IV 123; genitive arahataṃ Vinaya III 1; Saṃyutta-Nikāya I 214; Sutta-Nipāta 186; Itivuttaka 112; Peta Vatthu I 1112. Other cases are of rare occurrence.
II. Formulae. Arahantship finds its expression in frequent occurring formulæ, of which the standard ones are the following:
A. khīṇā jāti vusitaṃ brahmacariyaṃ kataṃ karaṇīyaṃ nāparaṃ itthattāya "destroyed is (re-)birth, lived is a chaste life, (of a student) done is what had to be done, after this present life there is no beyond". Vinaya I 14, 35, 183; Dīgha-Nikāya I 84, 177, 203; Majjhima-Nikaya I 139; II 39; Saṃyutta-Nikāya I 140; II 51, 82, 95, 120, 245; III 21, 45, 55, 68, 71, 90, 94, 195, 223; IV 2, 20, 35, 45, 86, 107, 151, 383; V 72, 90, 144, 222; Aṇguttara-Nikāya I 165; II 211; III 93; IV 88, 179, 302; V 155, 162; Sutta-Nipāta 16; past participle 61, etc.
B. eko vūpakaṭṭho appamatto ātāpī pahitatto "alone, secluded, earnest, zealous, master of himself" Dīgha-Nikāya I 177; II 153 and continued with A: Saṃyutta-Nikāya I 140, 161; II 21; III 36, 74; IV 64; V 144, 166; Aṇguttara-Nikāya I 282; II 249; III 70, 217, 301, 376; IV 235.
C. arahaṃ khīṇāsavo vusitavā katakaraṇīyo ohitabhāro anupatta-sadattho parikkhīṇa-bhava-saññojano sammad-aññā vimutto: Dīgha-Nikāya III 83, 97; Majjhima-Nikaya I 4, 235; Saṃyutta-Nikāya I 71; III 161, 193; IV 125; V 145, 205, 273, 302; Aṇguttara-Nikāya I 144; III 359, 376; IV 362, 369, 371f., Itivuttaka 38.
D. ñāṇañ ca pana me dassanaṃ udapādi akuppā me ceto-vimutti ayaṃ 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: Saṃyutta-Nikāya II 171; III 28; IV 8; V 204; Aṇguttara-Nikāya I 259; IV 56, 305, 448.
III. Other passages (selected) Vinaya I 8 (arahā sītibhūto nibbuto), 9 (arahaṃ Tathāgato Sammāsambuddho), 19 (ekādasa loke Arahanto), 20 (ekṣaṭṭhi the same). 25f.; II 110, 161; III 1; IV 112 (te Arahanto udake kīḷanti); Dīgha-Nikāya I 49 (Bhagavā arahaṃ), 144; III 10, 255: Majjhima-Nikaya I 245 (Gotamo na pi kālaṃ karoti: arahaṃ samaṇo Gotamo), 280; Saṃyutta-Nikāya I 9, 26, 50 (Tathāgato), 78, 140, 161, 169, 175, 178 (+ sītibhūta), 208, 214, 235 (khīṇāsavā Arahanto); III 160 (arahā ti'ssa?), 168; IV 123, 175, 260, 393; V 159f., 164, 200f.; Aṇguttara-Nikāya I 22 (sammāsambuddho), 27, 109, 266; II 134; III 376, 391, 439;